A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verse 12.

And haue your conuersation honest amongst the Gentiles; that they which speak euill of you, as euill doers, may by your good works which they shall see, glorifie God in the day of their visitation.

HItherto of the dehortation. The words of this verse are an exhortation: wherein con∣sider both what hee exhorts to, and by what rea∣sons. The matter hee exhorts to, concernes their outward conuersation, which he would haue to be honest and amiable. The reasons are,

First, because the Christians liued among Gen∣tiles, that imbraced not the true Religion.

Secondly, because diuers of these Gentils were so spiteful against the Christians, that they would

take all occasions to speake euill of them.

Thirdly, because some of them that now did speake euill of them, might hereafter be conuer∣ted to the true Religion.

Fourthly, because if they now obserue their good works, when they shall be visited of God, they will much magnifie them to the great glory of God.

That which he then exhorts them to, is the care of their conuersation, which he amplifies, by shewing what kinde of conuersation hee would haue it to be, viz. A fayre or honest con∣uersation.

And haue your conuersation honest.]

Diuers things may be hence obserued.

First, that a sound Christian must shew him∣selfe to bee so by his conuersation; a Christian must shew the power of his Religion by his works, and by sound practice; and that too, a∣mongst men abroad, he must be knowne by his fruits, Col. 1.9, 10. Tit. 2.12. and therefore the A∣postle beseecheth them to proue before the Gen∣tiles, that they were true Christians, by their works and conuersation. This reproues their dis∣contentment that are vexed, because they are not reputed for sound Christians, and yet shew no care of a conscionable behauiour in their dea∣lings and carriage among men; and withall, this may warne all sorts of Christians to looke to themselues, that they be not deceiued with vaine shadowes in pretences; for 'tis not talking and discoursing of Religion will serue turne, nor the

frequenting of the exercises of Religion; nor is it enough to doe secret duties: but they are bound to the good behauiour generally in their carriage amongst men. This is the first point.

Secondly, from the coherence wee may note also, that a man must first reforme his heart, and then his life; hee must first get a cleane heart, freed from lusts, and then looke to his conuersation: Holinesse must bee both within and without; hee is an hypocrite, that hath a fayre conuersation, and a foule heart: nei∣ther may hee pleade the goodnesse of his heart, that leades a foule conuersation; both must bee ioyned together.

Thirdly, we may hence note, that euery Chri∣stian must be carefull, and looke to it in particu∣lar, that his conuersation be honest: honesty of life, is with speciall care to be intended; now this must be explicated.

The word translated Honest, signifies pro∣perly, Fayre; and the Translatours respecting the matter of our conuersation, render it well, Honest; so as withall for the manner wee adde, that it bee a faire conuersation: so that two things must bee obserued in our conuersation, the Matter and the Manner. For the Matter: We must bee sure that we bee honest: It is a vaine thing to thinke of being religious, if wee fayle in honesty; wee must not onely studie the duties of the first Table, but wee must be care∣full to proue the power of our Religion in

the sound practice of the duties of the second Table: we must liue righteously as well as re∣ligiously, Tit. 2.12. wee must adde vertue to our faith, 2. Pet. 1.5. and withall, we should labor to excell in honesty, to carry our selues so in all our dealings, that our carriage might allure, through the fairenesse of our behauiour; we must in the things of honesty, striue for an alluring carriage. There be diuers things in our outward conuersa∣tion, which set a great glosse vpon many actions, and certaine particular duties which shew excee∣ding comely in a Christian mans behauiour; those the Apostle would haue vs to studie and bee carefull of, euen all things that are honest, and might win credit to the profession of Religion, Phil. 4.8.

This then is the question: What are those things which would so adorne the outward con∣uersation of Christians and make it faire and amiable?* 1.1 For answer heereunto there are things distinctly which are of singular praise, and much adorne a Christians conuersation, and make it faire.

The first is harmelesnes, to bee free from all courses of iniury, and cruelty, and oppression and the like. A hurtfull and iniurious conuersa∣tion is a foule and vnseemely conuersation.

The second is discretion: when men carry themselues with all due respect of their words, and the consideration of the time, place, and per∣sons with whom they conuerse: a discreete con∣uersation, is a wonderfull faire conuersation:

when as a foolish, vaine, rash, conceited, talka∣tiue behauiour, is extremely irkesome and loth∣some, Col. 4.5. Iam. 3.13.

The third is quietnes and gentlenes, which ex∣cels, as it shewes it selfe. First, by humblenes of mind, thinking meanely of himselfe, & esteeming others better then himselfe, Esay 4.2. in giuing honour, going before others, Rom. 12.13. Second∣ly, by peaceablenes, when men study to be quiet, Eph. 4.11, 12. and meddle with their own busines, and auoid contention by all meanes, rather suf∣fering wrong then proue quarelsome, Heb. 12.14. Thirdly, easines to be entreated in case of offence taken, and willingnes to be guided in things pro∣fitable and good, Iam. 3.17.

The fourth is sobriety. When a man liues so, as hee is not blemished, either with filthines, or drunkennes, or couetousnes: a man that is vn∣spotted of the world for any foule crimes, and withall can shew a mind not transported with the greedy desires after earthly things, is much honoured, and iustly amongst men: the worst man cannot but acknowledge the praise of such: So as men shew this in their dealings euidently, Rom. 13.13. Iam. 1.26.

The fift is fidelity and plainnes: when men are iust and true in all their dealings, and will keepe their words and promises, and abhor the sinnes of deceit, and auoid subtilty and worldly wisedome, and shew themselues to bee plaine men, as it was said of Iacob, that hee was a plaine man, not like subtill Esau. This ought much to

bee sought after by Christians, that men may see their hearts by their words, 2. Cor. 1.12.

The sixt is profitablenes: rendred in the end of this verse, good works. They lead a faire con∣uersation, that doe good, and are helpfull to o∣thers, and ready to shew any kindnes or mercy to any that liue neere them, or haue occasion to vse them. This is an admirable prayse.

* 1.2The vse should be, therefore, to teach vs to stu∣dy how to adorne our conuersation with such integrity and vertuous behauiour, as may winne prayse and reputation to our profession; especi∣ally we should at least shunne all those hatefull e∣uils, which by experience we finde to bee grie∣uous and lothsome, and are to be accounted as blemishes in our conuersings, being things as are in a speciall manner lothsome, and prouoke ill o∣pinion in others, as being against honesty and that faire conuersation should bee found in vs: as,

First, the sins of vncleannesse, and whoredome, and fornication, and lasciuiousnes, and filthy spea∣king, Rom. 13.13. Eph. 5.3, 4.

Secondly, the sins of drunkennes and riotous∣nes, Rom. 13.13. 1. Pet. 4.3.

Thirdly, the sinnes of passion, malice, wrath, bitternes, crying and euill speaking, Eph. 4.31.

Fourthly, sinnes of deceit, lying, dissimulation, and hypocrisie.

Fiftly, Pride, statelines, desire of vaine glory, Gal. 5.26.

Sixtly, backbiting, complaining, censuringe, iudging, Mat. 7.1. Iam. 4. Gal. 5.13.

Seuenthly, idlenesse and slothfulnesse, 1. Thes. 4.11, 12.

Eightthly, to bee a busie-body in other mens matters, prying, and inquiring, and meddling with things that belong not to them, 1. Thes. 4.11, 12. 1. Pet. 4. To which, adde prattling and talka∣tiuenesse, 1. Tim. 5.13.

Ninthly, such courses as haue appearance of euill in them: such are, the vse of vain apparell, and wilfull resorting to persons and places that are of euill report.

Thus of the matter to which he exhorts. The reasons follow, why they should bee carefull of an honest and faire behauiour; and first, because they liue among the Gentiles.

Among the Gentiles.]

Those Gentiles were such as liued in their na∣turall idolatry, the nations that had not receiued the Christian faith.

Those that think this Epistle was written onely to the prouinciall Iews, alleage the words of this verse to proue it: for, they say, it was written to such as liued among the Gentiles, and were no Gentiles: and they onely were the Iewes.

But this reason is of no force: for, those Gen∣tiles, that were conuerted to the Christian faith, became Christians, and so were no more Gen∣tiles or Pagans: and so these words may bee vn∣derstood of all sorts of Christians that liued a∣mong the vnconuerted Gentiles, whether they were in their naturall estate, either Iewes or Pa∣gans.

In that the Christians liued among the Gen∣tiles, and must, by their faire conuersation, bee rightly ordered towards those Gentiles, diuers things may be obserued.

First, we may hence note, how hard a thing it is to recouer men from a false religion, though their religion bee grossely absurd. In this place, whither the Gospell came, we see multitudes of men remained Gentiles still, and would not re∣ceiue the Christian faith. And this is the more to be noted, if we either consider the reasons the Gentiles had to remain in their religion, or the manifest causes they had to mooue them to im∣brace the Christian Religion: for, for their owne religion, they might easily obserue these things amongst many other: First, their palpable and sot∣tish idolatry, in worshipping so many gods, and those so accounted to bee gods, being many of them apparantly but senselesse creatures; as, the Sunne, Moon, and Starres, others of them but dead men; and others of them such, as of whom there was not the least colour or appearance of Diuinity. Secondly, the most notorious wicked∣nes of life, which did euery where abound in all the nations that were Pagans, Rom. 1. Thirdly, that they followed a religion that gaue them no hope of a better life after death, nor could de∣scribe any estate worth the desiring. Fourthly, there was no agreement among them, what should be the chief Good, while they liued: but men were carried according to the sensuall de∣sires of their owne hearts.

On the other side, for the Christian Religion, they saw that the doctrine of it was euery where prooued by miracles; and that their owne Ora∣cles, in euery place where the Gospel came, were put to silence. Besides, they might obserue, that the Christian Religion did teach the most abso∣lute way for holinesse of life, and that the Chri∣stians did liue the most vnrebukeably of all o∣thers, yea, did with gladnes dye in the defence of their Religion: and further, the Christian Reli∣gion did shew them the glory of heauen, and dis∣couered that certain estate of most blessed Im∣mortality.

Quest. But, may some one say, What might be the motiues to the Gentiles, to make them conti∣nue so obstinate?

Ans. There were, chiefly, fiue things which caused this obstinacy in the Gentiles. The first was the tradition of their fathers & forefathers: they would not forsake that religion, which for so many hundred yeers their Ancestors had pro∣fessed, 1. Pet. 1.18. Secondly, the god of this world did mightily labour to blinde their eyes, that they might not vnderstand the Gospell, 2. Cor. 4.4. Thirdly, they saw, that the Christian Religion was persecuted in all places, both by reproaches and martyrdome. Fourthly, they would not receiue the Christian Religion, be∣cause there were but few that professed it, and that their wise men and great men of the world, for the most part, did reiect it, 1. Cor. 1. The last and chief reason was the loue of their sins, which

they saw they must forgoe, if they embraced the Christian Religion. It was true also, that the wickednesse of some hypocrites that crept in a∣mong Christians, did make the way of God e∣uill spoken of, and many Gentiles to blaspheme, Rom. 2. I might adde, that the doctrine of Christs Passion, was a scandall vnto many Gentiles, who accounted it as a foolish thing, to beleeue him as a Sauiour, that could not saue himselfe from so ignominious a death; being willingly ignorant of the necessity of that oblation of Christ, as the Surety and Sacrifice for our sinnes.

It is profitable to consider of the obstinacy of these Gentiles, together with their motiues: for, first we may see that they stood vpon the same grounds in effect, vpon which the Papists do rest at this day; for the Papists maine allega∣tions are, the traditions of Fathers and Fore-fa∣thers, together with the multitudes of people that follow their Religion; but especially the consideration of the wofull estate of forlorne men, should teach vs with the more thankfulnesse to celebrate the prayse of Gods mercy to vs, that did subdue our natures, and draw vs out of blindnesse and wickednesse, into the true Reli∣gion, and into the kingdome of Iesus Christ: And Ministers should hence learne with pati∣ence to doe their worke, and not to be discoura∣ged, though multitudes of people bee not brought to the obedience of Christ; they must not looke to speed better then the Apostles, who in all places left thousands of people that would

not regard them nor their Ministeries, 2. Tim. 2.25, 26.

Lastly, we should learne euen of wicked men, how wee should entertaine the truth; for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshoood; how ought we to stick to the truth when wee haue receiued it, and not receiue any other doctrine, though an Angell from heauen should teach vs otherwise then is written in the Word of God? Gal. 1.7.

Doct. 2. Wee may hence also note, that God is pleased to suffer his children in this life to liue a∣mongst wicked men. A godly man can liue no where, but there are some wicked liuing there; the tares will growe vp with the Wheate. There may be diuers reasons assigned of this, why God doth not gather his people altogether from the places where wicked men dwell, as: First, God doth hereby try his people, whether they will forsake the inticements of the wicked, and cleaue to him and his truth; the more by-waies there are, the more prayse to him that keepes the right way. Se∣condly, God doth by the wicked many times re∣fine and purifie his seruants; by reason of the wic∣ked, he both keeps them cleane, and if they gather any filth, by them he washeth them: wicked men are many times God's Laundresses to godly men: for, if God appoint them to chasten his seruants; they will doe it throughly, both by reproches, and other waies. Thirdly, the Kingdome of Christ must bee set vp among wicked men, because a∣mongst

them are many of God's Elect, which are in due time to bee conuerted from their wicked∣nesse. Fourthly, hereby the power of Christ is magnified, that can set vp and maintaine his Scep∣ter in the middest of his enemies. Fiftly, by this course God's patience is prolonged; for God is pleased, for the godlie's sakes, to forbeare those de∣stroying Iudgements which else would fall vpon the wicked.

The vse should be, to teach vs to beare with pa∣tience the inconueniences which befall vs in our places and callings, by reason of the neighbour∣hood of wicked men, as knowing that it is the con∣dition of all the Godly, and hath alwaies beene so, and is so in all places; and therefore to resolue with our selues, rather to learne how to carry our selues fairely and honestly among them, then through impatience without calling, to shift our places, or without charity, to make any schisme or rent in the Church. Secondly, since on Earth it will be no better with vs in respect of our habita∣tion; we should therefore learne the more to desire to be in heauen, where all the people shall be righ∣teous: since there is so much vnrighteousnesse in this World, we should long for these new heauens and new earth, wherein dwelleth righteousnesse. We should be the more thankful, if God ease vs, in any degree, of the molestations of wicked men, either ridding out manifest Idolaters, Pagans, or Papists, or restrayning those that are with vs, from vnquietnesse, and tumult, and daily sl••nder; or comforting vs with a large fellowship of the God∣ly.

Fourthly, It should teach vs circumspection, seeing the dayes are euill, both to hold forth our owne light in the midst of their darkenes, & to take heed that we trust not euery man, nor beleeue eue∣ry thing: a holy reseruednesse will become this Doctrine. Fiftly, the zeale of Gods House should the more ouercome vs to striue to winne men to God, and prouoke them, as wee haue occasion and ability, to the loue of God, and the true Reli∣gion. Sixtly, we should cleaue the faster to the so∣ciety of the Godly, and striue together, and con∣tend for the faith, seeing that we are alwaies in the midst of our enemies. Lastly, it may bee a great comfort to such as can quiet themselues well to∣wards wicked men, that can keepe their way, and be still vpright and vndefiled, that can also keepe peace, and winne loue from their very enemies, that can doe valiantly in the winning men to the li∣king of Religion for their sakes. To bee good among the good, is not singular; but to bee euill among the good, is abominable; and so is it an ad∣mirable prayse to be good among the euill.

Doct. 3. That in some cases the conuersation of a Christian may extend it selfe euen to wicked men. Some one will say, We are forbidden con∣uersation with them, how then can wee conuerse with them? Ans. First, our conuersation may reach vnto them by fame or report; so the Christians conuersed among the Gentiles, in that what they did,* 1.3 was discoursed of among the Gentiles: But this is not all; for in some cases we may goe among them lawfully, euen into their presence and com∣pany;

as, First, in case of negotiation in things of necessitie, as trade, publike seruice, or the like. Se∣condly, in case of naturall or ciuill obligation to them; as children, wiues, seruants, subiects, may not withdraw their attendance or seruice from them, but may and must conuerse with them. Thirdly, in case of Religion, men that intend to admonish, confute, perswade or winne them to the loue of Religion, may for that end conuerse with them; but then two cautions must be obser∣ued: First, that the party that would so conuerse with them, must be able to admonish or confute, &c. Secondly, such an end must not bee made a pretence, onely to couer needelesse society with them. Lastly, a difference must be put betweene the open enemies of God, and such as giue some hope of inclination to Religion, though yet they be not manifestly Religious. There are some per∣sons that are inoffensiue, so as they are not guilty of any grosse and open crime, and seeme to fauor Religion and the exercises thereof, and doe desire the society of the godly, and take no pleasure in e∣uill company; now we must beware that we iudge not rashly of these, to account them as Gentiles, and such as are without; and with these wee may hold more sure society.

Doct. 4. It may be lastly hence obserued, that to conuince or winne the Gentiles, honesty of con∣uersation is chiefly to be respected; honesty, I say, not Religion. To shew the practice of religious duties before them, is a way to irritate them: they must bee beaten with their owne weapons, and

ouercome in the things they professe to bee good. The way to amaze them that are without, is to shew, that religion formes in vs such things as they confesse to be good, yet cannot come to, or not in such a manner or degree: such as are faithfulnes, chastity, meekenes, wisedome, taciturnity, mer∣cy, or the like. The vse should bee therefore to teach godly christiās, in the places where they liue, to looke to this poynt: not onely to liue without offence, but to striue to excell in the vertues that concerne outward honesty of life. And to this end it were excellent, if Christians would marke, in in what things the men of the world where, they liue, doe striue to excell; and not rest satisfied, till they can make all sorts of men discerne, that Reli∣gion hath made them euen in those things to goe beyond them: And thus they should not suffer themselues to bee put downe by Papists or any carnall persons, in workes of mercy, or truth in their words and promises, or quietnes of dispo∣sition, or magnanimity, or the like; and the rather, because their praise is of God: whereas carnall men haue onely the praise of men. And besides, the true Christian shall haue a recompence of re∣ward in heauen, Ephes. 6.8. whereas the Pharise hath his reward onely in this life. And further we should bee more carefull to winne praise to our God & the true Religion, then they are to get ap∣plause to themselues, or a strange god. And wee are in the light, they are in darknes: it were a shame they should do their work better in the darke then wee in the light, Rom. 13. Thus of the first reason.

The second reason why they should bee carefull of their conuersation, is, because the Gentiles are apt to speake euill of the Christians, as euill doers.

That whereas they speake euill of you, as of euill doers.]

From hence three things may bee obserued.

First, that it hath beene the lot of godly men to bee euill spoken of and traduced: As wee see the Christians Churches in the primitiue times were exposed to the infamous reports of the Gentiles. Two things would be heer explained: First, that it hath alwaies beene so: And then the causes of it. For the first, that it hath alwaies beene so, is cleare by instances of all times; before the Law, vnder the Law, and in the time of the Gospell.

• ...

  1. Before the Law:

  Ismael scoffes at Isaac: and Iosephs brethren scorne and reuile him. Iob was accused as an Hypocrite by his owne friends, and scorned by the basest of the people, Iob 30.1. So was it with Moses and the Is∣raelites, Heb. 11.26.

• ...

  2. Vnder the Law.

  Dauid was slandered by many, Psal. 31.12. The abiects teare his name, and ceased not, Psal. 35.15. The drunkards sang of him, Psa. 69.13. he was a re∣proach of men, a by word, a prouerb, &c. So in the Prophet Esays time, Esay 8.18. and 59.16. and 51.8.

  Ieremy complains, that they consulted how to de∣uise deuices against him, and to smite him with the tongue.

• ...

  3. Vnder the Gospell.

  • 1. Looke to the Author and finisher of our faith, Christ Iesus: he was charged with gluttonie,

• ...
  • ... Mat. 11.18. blasphemy, Mat. 26.65. madnes, Ioh. 10.20. to bee a deceiuer, Ioh. 7.22. and to haue a diuel, and work by the prince of diuels.
  • 2. The Apostles were made a spectacle to men and Angels, and accounted as the off-scow∣ring of all things, 1. Cor. 4.9, 10, 13.
  • 3. Yea it is foretold to be the case of all Chri∣stians, Math. 5.12. Gal. 4.29.

The causes of those reproaches follow.

First, in wicked men: it is their naturall hatred of the truth and goodnes, 1. Ioh. 2. and 3.

Secondly, in the diuell: it is his policy, heere by.

• 1. To keepe men from embracing a religion that is so traduced,* 1.4 Acts 28.
• 2. To discourage and hinder the weake Chri∣stian, and to make him fearefull in the way of God.
• 3. To pull back certaine men which were going towards the Kingdome of God.

Thirdly, in Gods will: heereby to trie the constancy of his seruants, and to make them liue more watchfully.

Fourthly, in Christians themselues, it is

Sometimes long of hypocrites that breake out into scandalous courses, and so make the way of God euill spoken of.

Sometimes it is the indiscretion and weaknesses of some Christians, which first set wicked men aworke.

But chiefly it is their goodnes, because they will not run with the wicked into the same excesse of riot, 1. Pet. 4.5. Psal. 38. 1 Ioh. 3.

Thus of the first doctrine.

Doct. 2. The second thing may be noted from hence, is, that to speake euill of the godly, is a pro∣perty of wicked men, of men not yet visited of God. Such as dishonour godly Christians, did ne∣uer indeuour to glorifie God himselfe, 1. Cor. 6.9, 10. Psalme 15. Romans 1.29, 30. and therefore their tongues that are giuen to reuiling of the godly, are said to bee set on fire from hell, Iam. 3.

Doct. 3. The third thing is, that to speake euill of the good, is a vice that all wicked men are guilty of, as heere hee supposeth it to bee the sinne of all the Gentiles, so of all men by nature, Rom. 3.12, 13.

It followeth that I should shew the vses may bee made of the three doctrines together; but first a question may be asked; and that is,

Quest. Whether may not euill bee spoken of godly men at all, and in no case? I answer, Euill may not at all be spoken of them in these cases fol∣lowing.

* 1.5First, in things that are hidden, thou maist not iudge them; as, thou mayst not meddle with thē for the thoughts and intents of their hearts, 1. Cor. 4.5.

Secondly, in things doubtfull, of which there is no proofe for in such cases all men must speake and iudge the best.

Thirdly, in things indifferent they may not bee censured, either for their iudgement, or practice, Rom. 14.

Fourthly, things secret, though euill, yet may not bee carried about or discouered: for hee that reueales a Secret, goeth about as a slanderer, Prouerbs.

Fiftly, they must not bee euill spoken of for meere frailties and infirmities: for, loue must co∣uer a multitude of those euils: and their nakednes heerein must bee couered.

Sixtly, they must not be euill spoken of behind their backes for any euils, vnlesse it bee when they are incorrigible, or may infect others; or otherwise, that their sinnes bee spoken of for some manifest glory of God: Backbiting is directly condemned.

Seuenthly, not for any faults for which they haue truely repented.

Eightly, not in any case so, as to iudge them with a finall sentence: to pronounce absolutely of their estates, that they are hypocrites, or shall bee dam∣ned.

Lastly, euill must neuer bee spoken of them for weldoing: no man may dare to call good, euill.

Otherwise in things that are apparantly euill, they may bee reproued by Magistrates, or Mini∣sters, or Parents, or Masters: yea and by any that is able to admonish, so as their sinnes bee not spoken of with hatred or meere desire to disgrace them.

The vses of all this are for instruction, and so both to wicked men and godly men. And so it is needefull to bee attended, because all of vs either doe reproach, or are reproached.

Wicked men should be warned, if it be possible, to repent of this sinne and forbeare it, and that for many reasons.

First,* 1.6 if they consider Gods commandement, which forbiddeth all excesses of this kind, Psalme 33.13. Tit. 3.1.

Secondly, if they consider the causes of their euil speaking; which as was shewed before, is the malice of their owne hearts against the truth, and the e∣special working of the diuel, who is the fire of hell, that settes their tongues aworke, Iam. 3.

Thirdly, if they consider that this is the diuels speciall sinne, to bee an accuser of the brethren, & from thence hath his name in other languages: And wilt thou make a deuill of thy selfe; or disco∣uer such a diuellish property in this nature?

Fourthly, if they consider the effect of this sin of reproaching and slandering the godly, either to the godly, or to themselues.

First, to the godly: what mischiefe do they? Euill words are compared to swords and razours.

It is a kind of murther: it is as hatefull as if they did cut or pierce their bodies: and be∣sides, to what grieuous contempts and indignities many times doest thou bring them by thy lies and slanders?

Secondly, to thy self: consider what thou bringst by speaking euill of the godly.

• 1. Though thou doe it neuer so secretly be∣hind their backes, yet it is ouerheard and will come out: how wouldest thou be ashamed, if hee, of whome thou speakest, stood behind thee, when thou didst slander him? O man, consider, though the godly man neuer hear thee, yet God doth hear it, and all thou sayest, thou must beare thy shame for it.
• 2. Obserue what interpretation God makes of it: hee cals this sinne, blasphemy: for so the

• word is in the originall, Col. 3.8. to note thereby, that hee is vexed at this sinne of vilifying his peo∣ple, as if it were the reproaching of himselfe.
• 3. Consider what a shame it will be to thee: when God shall cleare the innocency of his ser∣uants, how wilt thou bee confounded when they are iustified?
• 4. Consider what hurt it doth thy self and o∣thers: it is a great means to set you further off from the Kingdome of God, and to harden your hearts against the cares of your owne reformation and saluation: Euill words corrupt good manners. Thou losest so much euen of naturall honesty, as thou admittest of euill in thy tongue.
• 5. Consider the punishment from the Lord. This is a sinne that God hath grieuously threatned, as these places shew: Psalm 50.20. and 109.29. E∣say 51.18. Psalm 31.18. Esay 41.11, 12. 1. Pet. 4.4, 5.

And as it is euill, to speak euill of those that are godly, as it appears by these reasons: so it is mon∣strous, to be guilty of speaking euill in any of the cases following: as,

• 1. To speak euill of the absent, that cannot defend themselues.* 1.7
• 2. To speak euill of such as God hath hum∣bled and afflicted, and doo iudge themselues for their sinnes.
• 3. To speak euill of such as haue been friend∣ly to vs, and shewed their louing respect of vs, and done vs good.
• 4. To speak euill of our superiours; as, godly Magistrates, and good Ministers.
• ...

• 5. To speak euill of such as are neerly linked vnto vs; as, of our parents: and so it is monstrous vncomly, when wiues speak euil of their husbands; and contrariwise.
• 6. To speak euill of any, simply for godliness sake.
• 7. To speak euill of others, and yet be guilty of the same offences themselues.
• 8. And so it is monstrous, when men speak e∣uill of such behinde their backs, to whom they speak fair before their faces: this hooding of ha∣tred and cursing with lying lips, is abominable.

So then, this doctrine against euill-speaking, doth in a speciall manner light vpon such persons, as are guilty of any of those waies of euil-speaking. And thus of the vses that concern wicked men.

Secondly, godly men bee also instructed from hence. For, since this doctrine telles them, that it hath been the lot of godly men in all ages, to bee euill-spoken of in all places where they liue, they should thereby bee made carefull to order them∣selues aright, in bearing reproaches in a right man∣ner; as resolued to prepare for the triall of this af∣fliction, if they be not scourged with it: for, as the diuell, when he gaue-ouer to tempt Christ, is said to cease but for a season; so, if wicked men hold their tongues, we must not think they will be qui∣et alwaies: for, till God turn their hearts, they are apt to speak euill.

Now, that a godly man may be rightly ordered in respect of reproaches, hee must look to three things.

First,* 1.8 he must be sure he bee free from this euill himself, that hee help not the wicked against the righteous, and by his owne intemperance, raise e∣uill fames; by reason of which, Religion is euill-spoken of: for, railing, cursing, slandering, censu∣ring, and the like, will make the very godly look like wicked ones, yea, like the diuell himself. Shall it bee accounted a Paganish offense? and shall a godly Christian bee guilty of it? Especially such Christians should be extremely abased for their e∣uill natures, that raise euill reports of other Chri∣stians, in cases where wicked men themselues are silent.

Secondly, that hee carry himself in a holy man∣ner when he is reproached: and so he must remem∣ber two things.

• 1. That hee render not reuiling for reuiling; but, if he finde himself stirred, with Dauid to go to God, and betake himself to praier, Psalm 109.4. 1. Pet. 3.9.
• 2. That he striue to confute them by reall a∣pologies: and so he doth, if hee endeauour to put them to silence by his good works, and a carefull course of conuersation.

Thirdly, because the godliest men may haue their passions, and may bee stirred vp with such in∣dignations (as appears, Ier. 8.18, 21.) hee must la∣bour to fense his owne heart with store of argu∣ments, that may make him patient and comforta∣ble vnder this crosse: and thus it should comfort him to consider,

• 1. That no reproaches can make him vile in

• God's sight: how vile soeuer he seem to bee vnto men, yet in God's eies he is honourable, Esay 43.4.
• 2. That thou art but as an euill doer, not an euill doer. It is not miserable, To be as an euill do∣er: but it is miserable, To be an euill doer, 2. Cor. 6.8, 9.
• 3. This is not to resist vnto bloud, Heb. 12.3. This is a farre lesse crosse than hath been laid vpon many of the best seruants of God: they haue lost their liues in the defense of pure Religion.
• 4. That howsoeuer it go with thee in this life, yet in the Day of Iesus Christ thy innocencie shall bee cleared, and thy faith and sincerity shall bee found vnto praise, and honour, and glorie: thou shalt haue aboundant praise in that Day, 1. Pet. 1.7.

Thus of the vse that concernes either wicked men, or godly men. There is yet a vse that con∣cerns all men: and that is, To take heed of recei∣uing euill reports against the godly: for, seeing it is so vsuall for ill-minded men to deuise & divulge euill reports of them, all men should be wary, and take heed of receiuing the euill speeches that are bruited or spoken of any in the businesse of godli∣nesse. The receiuing of false reports is forbidden in Scripture, as well as the deuising or divulging of them, Exod. 23.1. And it is made a signe of a wic∣ked disposition, To giue heed to false lippes: and that man is himself a lyar, that harkneth to a naugh∣ty tongue, Pro. 17.4. And therefore GOD will plague in hell, not onely lyars, but such as loue lies, Reu. 22.8. And a good man is said to haue this pro∣perty,

that he will not receiue an ill report against his neighbour, Psal. 15. And by receiuing euill re∣ports, a man becomes accessary to the slander, and guilty of it: for, as it is true, that the receiuer of e∣uill-gotten goods is accessary to the theft; so is it in the case of slander, and somewhat worse: for, there may be theeues, though there bee no recei∣uers; but there can be no slanderers, without some to receiue the slander. Neither is there any great difference between the tale-bearer and the tale-hearer: for, the tale-bearer hath the diuell in his tongue; and the tale-hearer hath the diuell in his eare.

Quest. But what should wee doo to auoid tale-bearers, or if we do hear reproaches or slanders of other men?

Ans. As the North-winde driues away the rain; so must thy angry countenance doo the slan∣dering tongue: thou must not any way shew any liking of his discourse, but the contrary: yea, and further, thou must▪ as farre as thou art able, make apology to the godly man that is euill-spoken of. And the tongue of a godly wise-man should be in this sense healthfull, because it should be ready to heal that wound which the tale-bearer hath made in the name of his neighbour, Pro. 12.18. & 25.23.

Thus of the second reason.

The third and fourth reasons are contayned in these last words, viz. That they may by your good works which they shall behold▪ glorifie God in the day of visitati∣on. The reasons are, because God may visit them: and if he doo, they will glorifie God vpon the re∣membrance

of your good works.

But heer I purpose to handle the words as they lie in the order of reading them: and so I haue foure things to consider of. First, of good works; secondly, of the beholding of good works; third∣ly, of the glorifying of God; fourthly, of the day of visitation.

Good works.]

Diuerse obseruations are implied heer:

First, that Religion sets men to work: there is labour in godlinesse. He must work, that will bee truely godly or religious. God entertains no ser∣uants, but he sets them to work: they are called to labour all the daies of their life. Wee must work out our saluation: without working we cannot be saued, though our works be not the cause of salua∣tion. This point proues, that the Gospell is not a doctrine of liberty: religion doth call men to wor∣king, not to liue as they list, but as he lists that died for them, and requires their seruice.

And secondly, this doctrine shewes who is a true Christian. For, as the Scripture is wont to de∣scribe a profane man, by saying, that hee is a wor∣ker of iniquity: so doth it auouch, that he is a god∣ly man, that worketh truth and righteousnes, Psal. 5. Pro. 14.23. Iohn 3.21. Psal. 106.2. To be a wor∣ker of iniquity, imports three things: First, grosse knowne sin; secondly, a daily custome in the prac∣tice of it; and thirdly, an estimation of sinne, as the means of our happy life. The wicked man liues by sin, as the labourer doth by his trade. So heer, that man that will labour, and that constantly, a∣bout

the works of a holy life, making it his euery∣daies care to doo God's will, and accounts it the happinesse of his life to doo good duties, that man is a godly man. It is not talking of Religion will serue the turn, nor the shewes of it, but hee must work, and endure the labour of godlinesse, Iames 1.25. Acts 10.36. And further, this should teach Christians, often to remember their holy calling, and examine themselues what works they haue done, as such seruants as desire to giue a good ac∣count to their Master; and the rather, because no seruants can haue fairer work: it is all good work: and seruants were so ingaged to their masters, nor did owe more seruice; and because neuer was ther a master that gaue better wages, than God doth to his seruants. And therefore let euery Christian be daily carefull to look to his work, that, when his Master cometh, he may finde him so doing. Thus of the first point.

Doct. 2. Secondly, that works do especially com∣mend vs to the good opinions of men: it is our works must iustifie vs before men: by good works wee must winne testimony to our sincere Religion from men. Faith iustifies vs before God, and pro∣ueth vs to be true Christians; as works doo before men proue vs to be so. And therefore wee should striue, by well-dooing, to winne as much credit as wee can, to our Religion, among men, Iam. 3.13.

Doct. 3. Thirdly, that the soundest way of con∣futing our Aduersaries, is by our works: we must make reall apologies: we must put them to silence by well-dooing. Now, in that he calls the good

works done by them, their good works, I might note diuerse things.

• 1. The necessity of good works: they must haue works of their owne: the good works done by others, auail not them, nor iustifie them.
• 2. The goodnes of God, that vouchsafeth to call those works their works, when yet they were wrought by him, as hauing had their beginning from his grace and Spirit, Esay 26.12.
• 3. It is true, that they onely can doo good works; good works are onely theirs: a wicked man cannot doo good works, because his person is hatefull to God, and his nature altogether impo∣tent; and though he may doo some actions, which for the matter of them are good, yet hee pollutes them with his sinnes, of which hee hath not repen∣ted; and cannot bring them forth compleat for matter, manner, and end, Tit. 1. vlt. Mat. 6.

But, it is the goodnes of works which I especi∣ally intend to intreat of in this place.

Good works.]

The goodnes of mens works may bee diuersly considered; either according to the differences of works good, from such as are not so, or according to the forms of good works, or according to the time of dooing works, or according to the vses works are put to.

For the first. Some mens works are neither good, nor seem to bee so; as, are the apparant sinnes of men. Some mens works seem good, but are not; as, the almes, and praier, and fasting of the Phari∣ses. Some mens works are good,* 1.9 but seem not so,

at least in the eies of some men: and so the religi∣ous duties of godly Christians seemed to bee vain practices of Sectaries and Innouators, Acts 28. and so Paul's zeal and knowledge seemed madnes to Festus, Acts 26. Some works seem good, and are so: such are the open good works of the godly, in the iudgement of godly men guided by charity.

For the second. If works be tried by their form, then those works are good works which are done with correspondency to the reuealed will of God in his Word: they must bee commended in the Word, and done according to the directions of the Word; so that all works, done besides or aboue the Law of God, are sinfull and naught: and the dooing of the works of supererogation, or those works they call Counsels, fall to the ground. And yet wee confesse, there were some works good, which were not commanded in Scripture; as, Phi∣neas his work in slaying the fornicators; and Ma∣ries work, in anointing Christ vnto the buriall (for so it is called, a good work, Mat. 26.10.); and A∣braham's work in sacrificing his sonne, and the like: these were good works, and had not warrant from Scripture, but were warranted by extraordinary calling thereto: and so they differ from the works of superstitious persons, done without warrant or∣dinary or extraordinary.

For the third. The time of dooing some works, addes much to the consideration of their goodnes; as for instance. The charitable & religious works, done by men before their conuersion, are not to be reckoned good works, because the person that

doth them, is not reconciled to God, and liues pol∣luted in his sinnes. Likewise, the works of our cal∣ling, done in the week-daies, are good works; but, done on the Sabbath-day, are euill workes. So, works done too late, are not good; as, their pray∣ers that would not answer when God called them, Prouerbs 1.

For the fourth. If the vses of works be respec∣ted, the outward works of wicked men, that for the matter of them are required in the Word, may be said to bee good works, because they are good for men vnto whom they are done: as, the almes of a Pharisee is a good work, in that it is good for the relief of the poor, though it bee not good in the sight of God; as failing of the right end, which is, God's glory. Thus of the acceptation of the tearms. The good works heer mentioned, are such as are good in God's sight, as beeing done in obedience to God's will, and by persons that are godly.

Now, concerning those good works, I propound diuerse things profitable to be considered of.

First, the rules of good works; which doo tell vs what must bee had, before a work can bee a good work.

Secondly, the kindes of good works, or what workes wee may account in the nature of good works; how many sorts of good works there are.

Thirdly, I would answer a question or two, needfull to bee considered of about good workes; and, in the last place, the vses of all.

For the first of those. There are many rules to

bee obserued, before wee can doe works that God will account good. And those rules are absolutely necessary, and they are these:

First,* 1.10 the person must bee reconciled vnto God in Iesus Christ, or else all hee doth, will bee abo∣minable in Gods sight. Hee must bee turned in Iesus Christ, Eph. 2.10. Hee must bee pure, or else his work is not right, but polluted, Tit. 1. vlt. Pro. 21.8. The people that doe good works, must be puri∣fied vnto God, being redeemed by Iesus Christ, and so made a peculiar people, Tit. 2.14. Hee must be purged, and sanctified, and so prepared to good workes, 2. Tim. 2.21.

Secondly, his workes must bee warranted and required and prescribed in the Word of God: he must walke by rule: his patterne must be found in the Scripture, Gal. 6.14. he must come to the light of the Word, that his works may bee manifest that they are wrought in God, Iohn 3.21. The Scriptures giuen by inspiration of God to this end that the man of God might bee perfectly directed vnto euery work that is good, 1. Tim. 3.16 17.

Thirdly, hee must propound a right end in do∣ing his works: or else though the matter be good, yet the worke is polluted: as was shewed before in the instance of the almes of the Pharises: and this right end, is not the praise of men onely, or to merit thereby, but the glory of God chiefely, in the discharge of our obedience to God, and the edification of our neighbour.

Fourthly, The works wust bee done in the name of Iesus Christ. Wee must relie vpon the merits

and intercession of Christ Iesus, as that which can cause our works to bee pleasing to God, Col. 3.17. Whatsoeuer it is wee do in word or in deed, all must bee done in the name of Christ, or it is done in vaine. Without faith it is impossible to please God, Heb. 11.6. Now our works are done in faith, first, when we beleeue and know they are warran∣ted by the Word, Iohn 3.21. Secondly, when we beleeue GOD's promises concerning the re∣ward of weldoing, Heb. 11.6. Thirdly, when wee fly to Iesus Christ to couer the imperfection of our workes from the sight of God, and so in that place, Col. 3.17. and fourthly, when our beliefe of Gods goodnes to vs, makes vs carefull to doe all the good wee can.

Fiftly, his works must be done with repentance for his sinnes, and the iudging of himselfe for the euill of his best works: by repentance, I meane not the first work of a sincere turning to God; for that is comprehended in the first rule: but the preser∣uation of himselfe in his vprightnes, and the daily iudging of himselfe for his frailties: for if a godly man after his calling fall into presumptuous sins, his workes done all the time hee liueth in beloued sinnes, without the renewing of his repentance, are polluted, Esay 1.

Sixtly, his works must bee done willingly, not grudgingly, or of constraint, or onely to auoid shame or punishment: God loues a cheerefull giuer. That almes that is giuen with an ill will, or forced from men by the lawes or otherwise, is not accounted a work of mercy in Gods sight: to do

mercy, is not enough to make it a good work plea∣sing to God, but to loue mercy, Mich. 6.8. and to come into Gods presence to do his seruice, is not pleasing, vnlesse we humble our selues to walk with our God.

Seuenthly, his works must bee finished: to in∣tend it, or promise it, or begin it, will not serue turne: as in the case of mercy, to promise to contribute, or to begin for a day or a weeke, is not sufficient, vnlesse wee performe it, 2. Cor. 8. and 9. So it is in repentance: it is then a good work, when it is finished, not when a man hath had some re∣morse, or vttred a word or two of confession, or praied for a day or two: but when a man hauing re∣pented, repents still, till he haue soundly humbled himself for his sins,* 1.11 and reformed his waies▪ So it is in generall in any work God settes vs to do, Iohn 4.3, 4.

Eightly, his works must bee his owne fruit, such as belong to him in his place and calling. As in the calling of the Ministry, his good work is, to preach the Gospell with all frequency, and diligence and power, &c. So in the Magistrate, to do the works of iustice: so in other callings, euery man must look to the duties of his owne place: and so it is in our generall callings; as Christians, we must doe those which are meet for repentance, which not onely concerne a penitent life, but such as haue a due respect vnto the performing things wee are called to in our repentance, Luke 4.44. Acts 26.20. Euery tree must not onely beare fruit, but his own fruit, proper to his kind: as the proper fruit of rich

men, is mercy, and if they had neuer so many prai∣ses otherwise, that they were courteous, wise, iust, chaste, &c. yet if they be not mercifull, their works are not good works.

Ninthly, his works must be full before God. It was an obiection against the Church of Sardis, that her works were not perfect or full before God; and therefore she is threatned, if she repent not, to feele the heauy hand of God, Reuel. 3.1.2. Now, as I conceiue, a mans works are not full, when he is not carefull of euery good work, which he knowes concernes him; as for instance: If a man pray, and yet bee not carefull of hearing the Word, his prayers are abomination to God, be∣cause his works are not full: there bee some duties which he makes no conscience to obey in, though hee know they bee required: hee turneth away his eares from hearing the law, his praiers are abomi∣nable, Pro. 28.9. If a man would be neuer so careful about Gods seruice, and yet make not conscience of the works of mercy required of him, his sacri∣fice is not accepted, Hosea. 6.6, 7, &c. Thus the long prayers of the Pharises will not be regarded, if they deuoure widdowes houses, Mathew. 23. and so on the other side, if a man were neuer so merci∣full a man, if hee were not also a religious man in the things of Gods seruice, his works would not abide triall before God: they were not good, be∣cause they were not full. And for this reason the works of ciuil-honest men are not good: such were Paul's works, Phil. 3.6. which he accounts but dross and dung in comparison,* 1.12 verse. 8. of such as these.

Thus of the rules of good works: the kindes follow:

The vulgar commonly when they hear of good works, think of nothing but almes and hospitality, or other, courses of shewing mercy. Now, though it be true, that works of mercy are good works, yet they are but one sort of good works, whereas the Christian is bound to bee ready to euery good work, 1 Tim. 3.17. and therefore it will bee profita∣ble to informe our selues of the many waies by which we may doe good works: for, thereby such Christians as are not able to giue almes, may see a way how to inrich themselues in wel-doing other waies. These then are the sorts of good works:

First,* 1.13 to beleeue, is a good work, yea it is instead of many good works, yea in some sence it is to vs instead of the works of the whole Law; as it is a meanes to lay hold on all the good works that euer Christ Iesus did. To put on the Lord Iesus, is a good work in a high degree: and so euery act of faith in all the passages of a mans life, is a good work: for this is the work of God, to belieue, as our Sauiour shewes, when he giues that for answer for such as asked what they must do, to do the workes of God? Ioh. 6.28. Rom. 13, 12, 13.14. This is cleare∣ly acknowledged in these other Scriptures, 1. Thes. 1.3. 2. Thes. 1.11.

Secondly, all works of piety are good works; all works of worship, that is, such works by which a man doth seruice to God, are all in the number of good works: and so, to pray, to fast, to hear the

Word, to receiue the Sacraments, &c. are good works; for, Godlinesse hath the promises of this life, and of the life to come: and therfore it is pro∣fitable to all things, 1. Tim. 4.8. And these workes must needs be accounted good works, for they are dear works: the bloud of Christ was poured out, that wee might bee clensed from dead works, to serue the liuing God, Heb. 9.14.

Thirdly, all works of repentance: all that a Christian doth about his humiliation or reforma∣tion, are euangelically good works; as, if he con∣fesse his sinnes, and doo execution vpon his sinnes; if hee make satisfaction for his trespasses to men; if he reform himself, or his houshold, or his charge: these and the like are all good works, 2. Chron. 19.3.

Fourthly, to suffer for a good cause, is reckoned in the number of good works; as, to forsake father or mother, house or land, wife or children, liberty or life, for Christ's sake and the Gospell, it is in the number of those good things shall haue good re∣ward, Mat. 19.29. Ier. 31.16. Ruth 2.11, 12.

Fiftly, works of mens particular callings, whe∣ther in the Common-wealth, or Church, or fami∣ly, or any vocation or trade of life: so, workes of Iustice, are good workes; and to obey Magi∣strates, is called well-doing, verse 14 of this chap∣ter: so, to preach the Gospell, is a good work, 1. Tim. 3.1. So, in the family, for parents to bring-vp their Children well, is a good work, 1. Tim. 5.10. yea the labours of seruants in the family, are such workes as shall haue reward of God, as well as workes of piety, Esay 6. Col. 3.

Sixtly, works of mercy are good works, whe∣ther it be spirituall mercy to instruct, admonish or reproue or comfort, Psalme 140. or whether it bee outward mercy, in giuing, lending, visiting, de∣fending the poore, or the like. All confesse these to be good works, Act. 9.16. But that almes may be a good work, these three rules must bee obserued: First, that it be giuen of goods well gotten, else no good workes.* 1.14 Secondly, that hee that giues it, haue a good eie, to distribute where there is need: for to keepe a good house, and to entertain ruf∣fians, and drunkards, and gamesters, is not a good work nor hospitality, because heere is not a good eie. Thirdly, almes must bee giuen for a good end, not for the praise of men, or to merit thereby, Mat. 6. Thus of the kindes of good works.

The questions follow.

Quest. 1. How can any workes done by any man in this life, bee accounted good, seeing there is none that liueth, and sinneth not? yea al our works, euen the workes of the most righteous, are as a menstruous cloth, Esay 64.6.

For answer heereunto, I say, It is true, that if God looke vpon the best works of the most godly in this life, and examine them by the rigour of his couenant, which he called, His couenant of works, then no flesh liuing can haue cōfort of his works, but all will appeare lothsom as a menstruous gar∣ment. But the works of the beleeuing Christiās are otherwaies to be considered of: For,

First, they are tryed by the couenant of grace, by the benefit of which couenant hee is deliue∣red

from the rigorous perfection of the Law, and his vprightnes is accepted in stead of perfection:* 1.15 he is now no more vnder the Law but, by God's grace & acceptation, his works are taken as if they had been perfect.

Secondly, he hath the benefit of Christ's inter∣cession, who presenteth his works before God, co∣uering the euill of them, and tendering them to God, who accepts them for the loue hee beares to his Sonne: and thus we read in Scripture, that Christ presents the praiers of the Saints.

Besides, that the Christian may not think too vilely of his works, but be comforted in the Lord concerning them, let him further consider these things:

First, that his good works haue the Spirit of Ie∣sus Christ, which is in him for the Fountaine of them, 1. Cor. 12.11. Esay 26.12.

Secondly, that the bloud of Iesus Christ was shed, not onely for his iustification, but also for his sanctification, Heb. 9.14.

Thirdly, that though his works are not good ef∣fectu, yet they are good affectu, they are good in desire: his desire was to haue them as good as God himself did require. And this, God is pleased to accept, as if the work were perfectly done.

Quest. 2. What are works good for, in that they are called good works?

Answ. I answer, first, affirmatiuely: they are good,

• * 1.161. To testifie our thankfulnes to God for all his benefits, in respect of which, wee are debters vnto God, Rom. 8.12.
• ...

• 2. To assure the truth of our faith, as the fruits of faith, Mat. 7.17. 1. Tim. 1.19. Iames 2.
• 3. To witnes our election, and to make our calling sure, 2. Pet. 1.10.
• 4. To discharge our duty of obedience, vnto which we are bound euen in the couenāt of grace.
• 5. To further the edification of our brethren, whom we help both by example, and by well-do∣ing to them.
• 6. To winne wicked men to a better estimati∣on of our Religion, and to stop their mouthes, as heer, so verse 15.
• 7. To glorifie God, as is in this place menti∣oned.
• 8. They are good to make vs capable of re∣wards from God in heauen, Heb. 10.36. Rom. 2.7, 8. yea, and in this life too, 2. Tim. 4.8.

Secondly, I say, they are not good,

• 1. To iustifie vs before God, as it is at large prooued by the Apostle in the Epistle to the Ro∣mans and Galatians, onely they are good to iusti∣fie vs before men, Iames 2.
• 2. Not to merit or deserue heauen by them: mens euill works doo merit punishment; for, the wages of sinne is death: but our good works can∣not merit, both because the Scripture denies it ex∣presly, Eph. 2.8. as also (to omit other reasons) be∣cause the nature of merit casteth away our works: for, there must be three things in a work that must merit. First, it must bee a free work, that was not due by any debt: whereas our works are a part of our duty; and we owe more to God, than we can

• ... 〈1 page duplicate〉〈1 page duplicate〉

• ... 〈1 page duplicate〉〈1 page duplicate〉

• doe, Luke 17.9. Rom. 11.35. Secondly, the worke that should merit, must bee profitable to him of whom we would merit; but no goodnesse of ours can reach to God to profit him, Psal. 16.3. Iob 22.2. Thirdly, the worke that must merit, must be of e∣quall value with the thing that is giuen for it; but neither our sufferings, nor our deedes in this life can be worthy of the glory that is to bee reuealed, Rom. 8.18. and therefore is eternall life called, The gift of God, Rom. 6.23.

The vses follow, and are especially for In∣struction: for this doctrine of good works should teach vs,

First, to take notice of this doctrine, and as we are carefull to beleeue, so to be carefull to maintain good works; and hereby to confute the malicious Papists, that falsly charge vs to deny and disgrace good works, Tit. 3.8, 14.

Secondly, euery man should bee ready to doe good works, yea to euery good worke: since they are required of God, and are so many waies good, and serue vs for such excellent vses: Yea, wee should be zealous of good workes, wonderfull ea∣ger and desirous to inrich our selues that way, Tit. 3.1. & 2.14. yea, we should hereby shew that we are indeede wise Christians, and well skilled in the vse of our Religion, Iam. 3.13. and not men onely, but women also should be forward in good works, 1. Tim. 2.10. It is their best apparel: w^hc should be a speciall motiue to them that are so carefull of their attyre: & indeed good works are to be desired and laboured for, as the best apparell of any Christian;

yea, they are his armour too, Rom. 13.13. Yea, they are a principall way for his inriching and prefer∣ment, 1. Tim. 2.20. so as it is a great curse vpon a Christian, to haue no minde to do good workes, to be reprobate to euery good worke, Tit. 1. vlt.

Thirdly, since there are so many things necessa∣ry to the constitution of a good worke; Christians should (in stead of prying into the liues of others) euery one trie his owne workes, and turne often to the light, that it may be, indeede, manifest, that his works are wrought in God, Gal. 6.4. for, one day, euery mans works shall be tried in the fire, when times of tryall, by great afflictions, either vpon mens Consciences, or otherwise, come; that man's works, that neuer seeme glorious and praise-wor∣thy, will bee reiected, and cast away euen by our selues, as vile and vnprofitable. Besides, at the best, in our prosperity, if the most of our workes be try∣ed by the fire of these rules of God's Word, it is much to be doubted that our workes will burne, though, vpon our repentance for the euill that cleaues to our best workes, our selues may bee sa∣ued in the day of the Lord. Let Christians there∣fore be careful, that they lose not the things which they haue wrought.

Now a Christian may lose his workes diuers wayes.

First,* 1.17 if he be but a Christian in shew, hee may, nay hee shall lose all hee doth. The Pharises lost all their workes, because they were done in hy∣pocrisie.

Secondly, the Christian that hath some kindes

of heauenly gifts, and temporary grace, by falling away in the time of temptation, loseth all that hee had wrought before. God requires patient conti∣nuance in well-doing, Rom. 2.8.

Thirdly, the true Christian may lose what hee wrought, if he doe his works without respect of these Rules: If it be not manifest that his workes are wrought in God, they are lost to him; so many of his works as are so wrought: Besides, he loseth the comfort of all that hee hath wrought, and the sense of it, if he fall into grosse sinne after calling, for so long time as he continueth in sinne without Repentance.

Thus of good works.

Which they shall behold.]

It is manifest from hence, that good works may, and ought to be so done, as that men may see them: It is not true that all good works must be hid from the view and beholding of other men: this may seeme strange, because the Pharises were blamed for doing their works to be seene of men; but yet it may be easily and plentifully proued. I will first proue it, and then explane it: for proofe, our Sa∣uiour Christ requires, that the light of mens good works should shine, that men may see their good works, Mat. 5.16. Christians, in respect of their practice, should be as shining lights in the midst of a froward and crooked generation, Phil. 2.15, 16. They must maintaine good workes, Tit. 3.8. They must shew their Faith by their Workes, and so they are iustified before men, by the workes which they behold, Iam. 2. They are the expresse words of S.

Iames also, in the third chapter, verse 13. Let him shew, by good conuersation, his works. And the Apostle Paul saith, If there be any praise, think on those things that may get praise, Phil. 4.8. Yea, some Christians are charged to be paterns of good works, Tit. 2.7.

Now, for explication of this point, I would consider, first, what works may bee shewed; and then, secondly, what works may not be shewed.

For the first: I will onely now instance in the A∣postle's catalogue in the second of Titus.

Ould men may safely shew sobriety,* 1.18 grauity, temperance, soundnes of their faith, loue, and pa∣tience.

Ould women may safely carry themselues in a holy behauiour, and bee teachers of good things, especially to the younger women.

Young women must shew their sobriety, loue, and obedience to their husbands; discretion, cha∣stity, care of their children and houshold affairs.

Young men may shew, that they bee sober-minded.

Ministers offend not, by teaching vncorrupt do∣ctrine with grauity and sincerity, nor when in con∣ference they speak soundly, and things that cannot be iustly taxed.

Seruants offend not, by shewing obedience to their masters, and all good faithfulnes, and desire to please them well in all things.

For the second: the shew is condemned in di∣uers sorts of works;* 1.19 as,

• 1. Secret duties, of what kinde soeuer, must

• not bee done to the beholding of others: thus, to pray or fast, that others may see or hear, is not law∣full, Mat. 6.
• 2. Such works as are done deceitfully, are iustly taxed for the shew of them: as, when Anani∣as and Saphirah will make a shew of bounty, which was not performed as they pretended, Acts 5.
• 3. All works that are done with affectation, when the praise of men is simply and only sought, are Pharisaicall, and ill done.
• 4. All the works that are done about the vse of the means of godlinesse, if practice bee not ioy∣ned with them, are reiected of God, and the shew of them is condemned. Thus, to make a shewe of hearing Sermons, reading the Scriptures, frequent and long praiers, strict obseruing of the rest of the Sabbath, and the like, when there is not a sound care of a holy life, are not good works, nor is the shew of them commended, Esay 1. Mic. 6.
• 5. To shew care of lesser duties, and liue in the carelesse and manifest neglect of greater and more necessary duties, is likewise Pharisaicall, and condemned, Mat. 23.

Thus of the beholding of good works.

They may glorifie God.]

To glorifie GOD, is, in the etymology of the word, to make God glorious. Now, the glory of God is the excellency of God aboue all things, as is by way of exposition added, Esay 35.2.

The question then is, How can God bee made glorious or excellent, seeing his excellency is as in∣finite as his nature is; and to that which is infinite, nothing can be added?

For the resoluing of this question, wee must vn∣derstand, that if Gods nature be cōsidered in it self, it is so excellent, as nothing can bee conceiued or done, that should bring glorie to it. But when the Scripture speakes of glorifying of God, it meanes it of such an excellency, as (to our capacity) by reflexion, and resemblance, some way expresseth the similitude of Gods excellency, which wee call his glorie.

And so God is glorifyed by himselfe or by vs.

God hath made diuers impressions of his owne excellency,* 1.20 and set it out by way of image or simi∣litude: as,

First, in the diuine nature of Christ. For Christ as the Sonne of God, is said to bee the splendor and brightnes of his Fathers glorie, Heb. 1.2.

Secondly, in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the Lanthorne: and so the glorie of God appeares amongst men: for when Christ was incarnate, and came to dwell amongst men, they saw his glorie as the glorie of the onely begotten Sonne of God, Ioh. 1.14.

Thirdly, in his works: for the inuisible things of God (as his power and wisedome in the excel∣lency of them) are made visible vnto our obserua∣tion, in the creation and gouernment of the world: in the great booke of the creatures is the glorie of God written in great letters, Rom. 1. Thus the hea∣uens declare the glorie of God, Psalme 19.1. And in this great book the glory of the Lord is said to endure for euer, and the Lord will alwaies reioice

in this impression of his glorie in his workes, Psal. 104.31. and as all the workes of God are his glorie, in that they do some way set out his excellency; so especially, miracles are in a high degree resem∣blances of God's glorie, and therefore are these workes of wonder called the glorie of God. Thus the power of God in raising Christ, is called his Glory, Romanes 6.4. And so the maruailous workes mentioned, Psalme 97.4, 5.6. so Christ in working the miracle in Canaan of Galile, is said to shewe his glorie, Iohn 2.11. And as workes of mi∣racle are called the glorie of GOD, because GOD hath in them stamped some liuely resem∣blance of his Excellencie: so also workes of speciall Iustice done vpon Gods enemies, are called his glorie also, as these places shewe, Exod. 14.14. Num. 14.21. Esay 13.3. So also Gods mightie working in deliuering his seruants, is called his glorie also, Psal. 105.5, 6. and 57.6. and 85.9.

Fourthly, in man God hath imprinted his glory, and so in all sorts of mankind: they are called the glorie of God in respect of their resemblance of Gods soueraignty: man is as it were a visible God in this visible world, and in respect of his superioritie ouer the creatures, resembles God. And as God hath imprinted his glory vpon all men in generall,* 1.21 so in a speciall manner vpon some men, as,

• 1. Vpon such men as shine in the outward dignity and preeminence of their places in this world aboue other men; their glorie is said to bee Gods glorie, 1. Chron. 29.11, 12.
• 2. Vpon such men as are indued with the

• grace of God, and the vertues of Iesus Christ: these beare Gods Image, and are therefore called his glorie, Esay 46.13. 2. Cor. 3.18. Psal. 90.17.
• 3. In a more principall manner, vpon such as be receiued vp to glorie in heauen. Thus God will be glorified in his Saints at the day of Iudgement, 2. Thes. 1.10. This is that glorie of God, which the godly doe hope for with so much ioy, Rom. 5.2.

Fiftly, in certaine visible signes & testimonies of his presence. Thus the consuming fire on mount Sinah, is called the glorie of God, Exod. 24.6, 16, 17. So also the cloud that filled the Temple, Exod. 40.34. And the cloud that rose vpon the Taber∣nacle in the wildernes. And so the signes of Gods presence in heauen, are in a speciall respect called his glorie. Thus Stephen saw the glorie of God, and Iesus standing at his right hand, Acts 7.55. Thus we are said to appeare before the presence of his glorie, Iude 24.

Sixtly, In his Word: and so the Word of God is the glorie of God, either in generall, as it de∣scribes the excellency of Gods nature in all, in his properties or attributes, Psal. 26.8. Or in speciall, the Gospell is called the Glorie, as it sets out the goodnes of God, after a matchlesse manner, relie∣uing forlorne mankind, Esay 6.1. And thus that part of the Word of God that doth describe Gods mercy, is called his glorie, Exod. 33.18, 19, 22. Eph. 3.16. Thus also that way of shewing mercy, by bringing in the infinite righteousnes of his owne Sonne, is called the glorie of the Lord, Esay 40.5.

Thus God glorifieth himselfe.

Secondly, God is said to bee glorified by vs: Man may make God glorious but: that he cannot doe by adding any glory to God's Nature: and therefore we must search out to finde by the Scripture, what waies man may glorifie God; and so we may be said to glorifie God, or to make God glorious three waies.

* 1.22First, by knowledge, when we conceiue of God after a glorious manner; thus we make him glori∣ous in our owne hearts, and this is a chiefe way of making God glorious: And this is one way by which the Gentiles glorifie God: and this God stands vpon, so as he accounts not himselfe to bee knowne aright, till we conceiue of him, at least, as more excellent then all things. Seeing we can adde no glory to God's nature, we should striue to make him glorious in our owne mindes and hearts. And we may by the way see, what cause we haue to bee smitten with shame and horror to thinke of it, how we haue dishonoured God by meane thoughts of him: And hereby we may also see how farre man can be said to haue the true knowledge of God in him; yea, there is some comfort in it too to a Chri∣stian, that humbleth himselfe to walke with his God: for, though, at the best, he come farre short of conceiuing of God as he is, yet God accounts himselfe to be made glorious by vs, when we get so farre as to conceiue of him aboue all creatures; and that is, when he comes into our hearts as a king of glory, farre aboue all that glory can be found in earthly Princes, Psalme 14.7, 9. And thus we make him glorious, not when we barely iudge him to be

more excellent then all things, but when our hearts are carried after the apprehension of him, so as we loue him aboue all, and feare him aboue all, &c. And thus we make God glorious in our hearts, by knowing him.

Secondly, by acknowledgment: When in words or workes, we doe ascribe excellency vnto God; and to glorifie him, is to acknowledge his glory; or as the phrase in Scripture is, To giue him glory; and so there be diuers speciall waies, by which we are said in Scripture to glorifie God, as:

First, when in words wee magnifie God, and speak of his prayses,* 1.23 and confesse that he is worthy to receiue honour, and glory, and might, and maie∣sty: so Reuel. 4.11. Psal. 29. & 86.9.

Secondly, when men confesse that all the glory they haue aboue other men in gifts or dignitie, was giuen them by God: So Dauid glorifies God, 1. Chron. 29.11, 12. And thus we make God the Fa∣ther of glory, as he is called, Ephes. 1.17.

Thirdly, when men that are guilty of sinnes that cannot be proued against them, yet feeling them∣selues to be pursued by God, doe confesse to Gods glory and their owne shame, their secret offences: Thus Achan gaue glory to God, Iosh. 7.19. And thus the penitent sinner glorifies God, when hee cares not to abase himself in the acknowledgement of his owne vilenesse, that God may be magnified in any of his attributes or ordinances by it, Ier. 13. 16. Mal. 2.2.

Fourthly, When the prayse of God, or the aduancement of his Kingdome, is made the end

of all our actions: This is to doe all to his glorie, 1. Cor. 10.31.

Fiftly, when wee beleeue God's promises, and wait for the performance of them, though we see no meanes likely for their accomplishment: Thus Abraham gaue glory to God, Rom. 4.

Sixtly, when wee publikely acknowledge true Religion, or any speciall truth of God, when it is generally opposed by the most men: Thus the Centurion gaue glory to God, Luke 23.47.

Seuenthly, when men suffer in the quarrell of Gods truth, and true Religion. So 1. Pet. 4.16.

Eightthly, when, on the Sabbath, men deuote themselues only to Gods worke, doing it with more ioy and care, then they should doe their own worke on the weeke dayes, refusing to prophane the Sabbath of the Lord, by speaking their owne words, or doing their own willes: Thus Esay 58.13.

Ninthly, when men do in particular giue thanks to God for benefits or deliuerances, acknowled∣ging God's speciall hand therein: Thus the Leper gaue glory to God, Luke 17.18. so Psal. 113.4.

Tenthly, by louing, praysing, admiring, and esteeming of Iesus Christ aboue all men: For, when we glorifie the Sonne, we glorifie the Father, Iohn 1.14. & 11.4.

Eleuenthly, when wee account of and honour godly men, aboue all other sorts of men in the World; and so these Gentiles doe glorifie God, in that they prayse the Christians aboue all men, whom before they reuiled: This is one way by which the Gentiles glorified God.

Thus of the second way of glorifying God, which is, by acknowledging his glory.

The third way of glorifying God, is by effect, when men make others to glorifie God, concei∣uing more gloriously of him, or in praysing God and his wayes: Thus the professed subiection of Christians to the Gospel, makes other men glorifie God, 2. Cor. 9.13. So the fruits of Righteousnesse are to the glory of God, Phil. 1.10. So here the good works of Christians do make new Conuerts glorifie God: so euery Christian that is God's planting, is a tree of righteousnesse that God may be glorified, Esay 61.3. so are all Christians to the prayses of the glory of God's grace, as they are eyther qualified or priuiledged by Iesus Christ, Ephes. 1.7.

Vse. The vses of all should be especially for in∣struction and humiliation: it should humble vs, if we mark the former doctrine, in that it discouereth many deficiencies in vs: for, besides that it shew∣eth, that the whole world of vnregenerate men li∣eth in wickednes, and that as they haue all sinned, so they are all depriued of the glory of God, and altogether delinquent in each part of making God glorious; I say, that besides the discouery of the generall and extreme corruption of wicked men, it doth touch to the quick vpon diuerse persons, e∣uen the godly themselues; to giue instance:

In the first way of making God glorious: How meanly and dully doo wee, for the most part, con∣ceiue of God! How farre short are our hearts of those descriptions of GOD made in his Word!

Wha•• strange thoughts come into our mindes at some times! Oh! how haue we dishonoured the most High in our vnworthy conceptions of his Iu∣stice, Power, Eternity, Wisdome, and Mercy!

For the second way of glorifying God: What heart could stand before his holy presence, if hee should examine vs in iustice!

• 1. For our language: What man is hee that hath not cause to mourn for his▪ want of language daily, in expressing of the praises of God! When did we make his praise glorious? haue our mouths been filled with his praise all the day long?
• 2. For our extreme vnthankfulnesse, when we meet with GOD himself: we haue been healed with the nine Lepers: but which of vs haue retur∣ned to giue glory to God, in the sound acknow∣ledgement of his goodnes to vs? It is required, we should in all things giue thanks: and yet wee haue scarce vsed one word of praise for a 1000 benefits.
• 3. Our slight acknowledgements of sinne, our backwardnes to search our waies, our carelesnesse when wee knowe diuerse grieuous faults by our selues, either auoiding God's presence, and ma∣king confession for fashions sake, neither out of true grief for our sinnes: and in a speciall manner doo we fail in those cases of trespasse or sinne, that come to the knowledge of others. Do we know∣ledge our sinnes one to another? Oh how hard it is to bring vs to bee easie to giue glory to GOD heerin!
• 4. What man is hee that liueth, and hath not failed of the glory of GOD about the Sabbath?

• Doo we delight in God's work? Haue wee conse∣crated that Day as glorious to the Lord? Haue not our mindes runne vpon our owne waies? After what an vnspeakable maner haue we slighted God in his Ordinances?

Lastly, what shall we answer to the Lord for our neglects of Iesus Christ? Haue wee glorified the Son? or rather, haue wee not shamefull wants still in our faith? Which of vs can say, that he liues by the faith of the Sonne of God? and are not our affections to the Lord Iesus, extremely dull and a∣uerse? Where is the longing desire after him, and the ••eruent loue of his appearing?

And for the last way of glorifying God by ef∣fect: How vnprofitably and vnfruitfully doo the most of vs liue? Who hath praised God in our be∣half? Whom haue we wonne to the loue of God and the truth? Where are our witnesses that might testifie, that our good works haue caused them to glorifie God?

But especially, wo be to scandalous Christians, that haue either caused wicked men to blaspheme, or God's little ones to take offense, and conceiue ill of the good way of God: if they repent not, it had been better for them they had neuer been born.

And as for wicked men that are openly so (to giue a touch of them and their estate) they haue reason to repent in sackcloth and ashes, if their eies were but open to see, what terrour is implied in this doctrine, and how God will auenge himselfe vpon them, both for their not glorifying of him,

and for changing his glory, and for the opposing of his glory.

• 1. In not glorifying God. They haue spent their daies without GOD: they haue either not conceiued of him at all, or in a most mean and vile manner: they haue not honoured him in his ordi∣nances, or in his Sabbaths: they neuer loued the Lord Iesus in their hearts, &c.
• 2. In changing the glory of God, they haue done shamefully. Some of them haue turned Gods glory into the similitude of an Oxe or a Calf that eateth hay. Some of them haue giuen his praise to Images, and the works of their hands. Some of them haue fixed the glory of their affections vpon riches, pleasures, and fauour of men. Some of them haue made their belly their god: and some haue giuen their bodies to harlots.

Thirdly, in opposing Gods glory, they haue likewise offended grieuously; they haue spoken e∣uill of the good way of God; they haue abused his seruants, and so despised him; they haue set them∣selues against his Sabbaths, &c. To omit, that they haue opposed Gods glory in their hearts, by set∣ting vp Idols there, and by allowing and striuing to maintaine Atheisticall conceits against God.

The second vse should be therefore, to beget in vs a care to vse all meanes to dispose of, and fit our selues, that we might make God glorious, and so a∣mend and redresse our wayes herein; and that we may, the more effectually, be wrought vpon here∣in, I will consider of two things. First, I will brief∣ly shew the reasons should stirre vs to all possible

care and diligence heerin. Secondly, I would shew how we may distinctly attain to the glorifying of God in all the three waies before mentioned.

For the first. Diuerse considerations should moue vs to the care of magnifying or glorifying of God by all the waies we can.

First,* 1.24 it is a great honour that God doth vnto vs, to account himself to receiue glory any way from our endeauours. Shall the creature bee admitted, in any sense, to that glory, to make his Creator, to make him (I say) in his excellency or glory? God doth account himself to receiue a new Being, as it were, by those inward conceptions of his glory, and by those outward honours done vnto him. Shall the King of glory vouchsafe to dwell in our hearts? and shall we not be exceedingly desirous to entertain him?

Secondly, Not to glorifie God, is to sinne grie∣uously: it is not arbitrarie, but most dangerous to allow our selues, either in inward neglects of God, or in outward vnfruitfulnesse. Shall wee attribute so much euery day to the creatures we deal with? and shall we knowe or acknowledge so little of the Creator? It cannot be safe, to slight God.

Thirdly, it is one of the first things that breaks out in the new Conuerts: so soone as any of the Gentils are visited of God, in the same day they glorifie him, by conceiuing gloriously of him, and by magnifying God in himselfe; and his ser∣uants and seruice, &c. And therefore without sin∣gular danger of losing our euidence of our cal∣ling, wee must attend to this Doctrine, how hard soeuer it seeme.

Fourthly, wee are bought with a price, and are God's, and therefore now both in soule and body wee should be wholy deuoted to his glorie, 1. Cor. 6. vlt. As God hath glorified vs in our creation, and the many treasures hee hath giuen vs in Iesus Christ, and wee hope the accomplishment of matchlesse glorie in heauen: and shall we not bee zealous for the glorie of the Lord? Many glo∣rious things bee spoken of vs through his grace: and shall wee thinke or speake meanely of God?

Fiftly, the Lord our God exceedes all things in glorie, and therefore we should extoll his praise aboue the heauens, and the whole earth should shewe it selfe to be full of his glorie.

Sixtly, he is our heauenly Father, and can wee thinke too well of him, or doe too much to winne him praise? Mat. 5.16.

Lastly, thinke with our selues▪ What make wee in Gods Vineyard or Orchard? If wee be trees of his planting, ought wee not to bee filled with the fruits of righteousnes, that the Lord may bee glorified? Esay 61.3.

Thus of some motiues. The maine care should bee to learne what to doo, that GOD might bee made glorious by vs: and so wee should distinctly consider, how to make him glorious in our selues or in others.

In our selues wee should learne how to make him glorious: first, in our hearts, by a glorious con∣ception of him in our minds: secondly, in our words and works, by acknowledgement.

The first question then is, What should we doe

that we might conceiue more gloriously of God? For answer hereunto, we must looke to our hearts in diuers particulars: for, that wee may conceiue of God according to his excellency, we must pro∣ceed by these degrees.

• 1. Wee must striue to bring God into our minds:* 1.25 for naturally wee liue without God: and wee may obserue, that at the best we are wonder∣full prone to forget God: and therefore wee must learne how to bring our hearts to the meditation of God. For not to think of God, or forget him, is a grieuous offence, aswell as to think of him after a base manner.
• 2. It is not enough to bring God into our thoughts, but we must then bee wonderfull care∣full, that wee bring not in an Idole of our owne forming in stead of God: wee must learne how to think of God as hee is described to vs in his Word: for fearefull Idolatrie may bee committed in the heart of a man, as well as in his outward ado∣ration; and therefore wee must learne soundly to conceiue aright of the nature of God.
• 3. When we haue God there in his owne like∣nes, we must inlarge his roome in our hearts: For the true knowledge of God comes in but by spar∣kles; and God will bee magnified. Wee must make him great, and inlarge the thoughts of God when wee conceiue of him. This is that, that is so often required in Scripture, vnder the terme of magni∣fying God.
• 4. When wee haue attained to this, to thinke of God, with an abilitie to make him great in our

• hearts, then wee must yet proceed to the establish∣ment of this conception of GOD: for else the thoughts of God, will passe thorow our heads like lightning, and be gone: and therefore we must be carefull to establish the thoughts of God in vs.
• 5. We must then labour to cloath the thoughts of God with glorie and maiesty: this is that which is heere intended; wee must not onely make him in our hearts, and nourish the sparkles of his know∣ledge, but wee must make him glorious also.
• 6. Yea, yet farther, when God is conceiued of according to his excellencie, we must loue the Lord thus conceiued of, our hearts must cleaue vnto him, & esteeme him aboue all things. So that heer are six distinct things to be heeded of such as will conceiue of God aright. Now how these things may bee attained to by vs, followeth to bee considered of.

Now for the first, to bring God into our minds, two things are of excellent vse,

* 1.26First, the inforcing of our selues to consider of Gods works, and so to striue still to read in that great booke of the Creatures.

Secondly, the exercising our selues daily in the Word of God: Without these two helps care∣fully vsed, experience shewes, that GOD neuer comes into mens thoughts. And by the way, heere may be framed an answer to that sorrowfull com∣plaint of many Christians, that they cannot medi∣tate. Now if they would bee taught to meditate, or would at any time haue their thoght set a work, let them lay before them, either of these bookes of

God, either the great Book of the creatures, or lit∣tle booke of the Scriptures; and so, praying God to direct them, take those things that easily offer them selues from thence. The other way of meditating without booke, as I knowe not whether it bee ab∣solutely required, so can it not bee so fruitfully performed, nor so comfortably. But to returne: the viewing of GODs workman-ship in his creatures, and of his wisedome & rule in his Word, will help vs in the first point, which is, to bring God into our minds.

For the second: that wee may not mistake, but conceiue of God aright, wee must looke to diuers things carefully.

First,* 1.27 wee must resist and subdue, and no way harbour or fauour, any atheisticall conceits a∣gainst the doctrine of Gods nature or prouidence. If wee find our minds intangled with any such, wee must labour to get them cured: for till our hearts bee whole of such diseases, wee are disabled from any true conception of God.

Secondly, wee must in thinking of God, then cast out all likenesses: wee must not conceiue of him in the likenes of any man or other creature, but get aboue all similitudes, and there rest in the ado∣ration of him that is not like any of those things: wee must haue no Images of God, neither in our Churches,* 1.28 nor in our heads, Command. 2. Esay 40.

Thirdly, we must learn distinctly the attributes of God's praises in the Scripture, and conceiue of him as he is there commended to vs: I mean, wee should, as wee are able, when wee think of God,

thinke of him, as he is omnipotent, most wise, most iust, most mercifull, &c. It is an excellent prayse of the diligence of a Christian, to accustome him∣selfe to conceiue of God, according to descripti∣ons made of him in his attributes in his Word.

Fourthly, it may much helpe vs, if we conceiue of God, as dwelling in the humane nature of Christ; for thereby it may somewhat arise in our mindes, if we be prone to conceiue of likenesses: Marke it carefully, wee may not set before our mindes Christ-man, and so worship without any more adoe: but if we conceiue of the man-Christ, and then worship that God-head that dwells in him, we do right; and besides, attaine vnto a point farther, which is, to conceiue of God in Christ.

Thus of the right conceiuing of God's nature.

The third thing which we must labour for, is, to magnifie God in our hearts, to make him great, to conceiue largely, with full thoughts of God: and to this I adde also, to conceiue gloriously of him, to clothe our thoughts of God, with a shining excellency aboue any thing else wee thinke of. Now, that God may bee magnified, and thought on after a glorious manner, these things must bee done.

* 1.29Wee must, with all attendance and reuerence, waite vpon the presence of God in his house; for that is the place where his glory dwelleth, Psalme 27.8. And God hath magnified his Word aboue all his name, Psalme 138.2. And the vse of the Gospell, is said to be the Gospel of the glory of the blessed God, because it doth, with the liuelyest im∣pressions,

make a mans heart to discerne Gods ex∣cellency, Mic. 5.4. 1. Tim. 1.11.

Secondly, the meditation of the wonderfull works of God, recorded in Scripture, or obser∣ued by experience, is good to breed great and glorious thoughts of God; for as the sight of the miracles of Christ, wrought this in the hearts of the people, Math. 15.31. Luke 7.16. so the contem∣plation of such great works may work the same ef∣fect in vs: and the same effect also, may the thought of the workes of God's speciall Iustice or Mercy haue, Ezek. 38.23. Esay. 13.13. especially the consideration of those works of fauour or deli∣uerance, by which God hath declared his speciall goodnesse vnto vs, Gen. 19.19. 1. Chron. 17.24. Da∣uid also clotheth the thoughts of God with glory and greatnesse in his heart, by thinking of the mo∣numents of God's wonderfull Power and Wise∣dome in the heauens and earth, seas, &c. Psalme 104.1, &c. yea, by thinking of his owne forming and making in the wombe, Psalme 139.15.

Thirdly, we must pray earnestly to God (with Moses) and begge this of God, that he would shew vs his glory. Thus also of the third thing.

The next thing is, to learne how to establish the thoughts of God's glory in vs: and that is done e∣specially two wayes.* 1.30 First, by striuing to set God alwayes before vs, as Dauid did, Psalme 16.8. Secondly, by remembring God in all our wayes, doing all our workes vnto the glorie of GOD, 1. Cor. 10.31.

Lastly, to make vs in loue with God, thus con∣ceiued

of according to his glory, the thorow me∣ditation of his mercies to vs, are of singular vse, to thinke eyther of the variety of them, or of the spe∣ciall respect God hath had of vs, aboue many o∣thers, and the frequencie of his mercies, that hee sheweth vs mercie daily; but aboue all, to consider that his mercies are free; to think how vile we are, vpon whom God looks with such grace and good∣nes. Thus the blessed Virgin taught her selfe to magnifie God, and to loue his name, Luke 1.46, 48.

Thus of making God glorious in our hearts by knowledge.

Now for the second, which is, to make him glo∣rious by acknowledgement: the particular wayes how that may be done, haue been reckoned before in the explication of the doctrine; onely wee must labor by praier to fashion our selues to that work, that God in any of those particulars doth require of vs: and that is the most speciall help which I knowe thereunto. But, by the way, let mee warn thee to look to two things:* 1.31 First, that in any course of glorifying GOD, which is to be done by thy words,* 1.32 thou bee carefull to auoid hypocrisie; and be sure, that thy heart be lifted vp, and affected ac∣cording to the glory of God: for, the Lord ab∣horres to be glorified with thy lip, if thy heart bee farre from him, Esay 29.13. And the next is, that thou presume not, in any case, to make the pretense of God's glory a couering for any wickednes: as the Pharises, that would hide their deuouring of widows houses, vnder the praise of long prayer: or those in the Prophet Esay's time, that would per∣secute

godly men, and molest them with Church-censures, and say, Let the Lord bee glorified, Esay 66.5. Thus of making God glorious in our selues.

Lastly, that wee may make God glorious in the hearts of other men, and cause them to speak of his praises, we must carefully look to foure things.

• 1.4 1.33 That when wee speak of God or his truth, we doo it with all possible reuerence and fear; that wee bee carefull, in all our discourses of Religion, instructions, admonitions, reproofs, confutations, or the like, to treat of these things with all meeknes and reuerence: God hath giuen vs a Commande∣ment of purpose, to restrain the taking-vp of his Name in vain.
• 2. That wee striue, by all means, to liue vn∣spotted and in offensiue in life, that if any peruerse men did seek occasion against vs, yet they might finde none; and to this end, striuing to auoid those things distinctly, which we perceiue, by the mise∣rable example of others, do vex and prouoke men to speak or think euill; such as are, idlenesse, fro∣wardnes, deceit, conceitednes, and the like, Phi∣lippians 2.15.
• 3. That we shew forth the vertues of Christ: it is a singular means to stirre vp others to glorifie God, if they might perceiue in vs the sound habit of such Christian vertues, as are not to bee found in other sorts of men; such as are, humility, lowe∣linesse, contempt of the world, subiection to Gods will, loue of the godly, and the like. The most of vs haue but the bare names of these: there is not a reall demonstration of them. Christian vertues,

• set forth to the life, are amiable, and will compell men to conceiue and speak gloriously of God and his truth.
• 4. That we be helpfull vpon all occasions to others, ready to euery good work, and harty in all works of mercy: it is our good works must make men speak well of vs, and our God, and Religion.

Hitherto of the doctrine of glorifying God.

In the day of Visitation.]

This word Visitation is in Scripture attributed both to men and to God.* 1.34 To men, in such cases as these: as first, to shepheards; who, when they did specially suruay their flock, with intent to redresse what was amisse, were said to visit them, Ier. 23.2. As also to such men as had the gathering of tri∣bute: when they came to exact their tribute, to the great vexation of the people, they were said to vi∣sit them. So the word, rendred exactors, Esay 60.17. in the Original is Visitors or Visitations. Third∣ly, to visit, was a tearm giuen to the Bishops and A∣postles in the Primitiue Church, that went about through the Churches, to take notice of the estate of the Churches, and to reform what was amisse, Acts 15.36. And so the originall word heer vsed, is translated a Bishoprick, Acts 1.20. agreeable to the Hebrew word vsed, Psalm 109.8. Finally, to visit, is reckoned among the works of curtesie or mercy, Iames 1.27. The Hebrew word in the old Testament, signifies oftentimes to muster or num∣ber vp the people, as 1. Chro. 21.6. But in this place, visitation is not referred to men, but to God.

2 1.35Now, God is said to visit, not onely men, but o∣ther

creatures: so he visited the earth, grauen ima∣ges, the vessels of the Temple,1 1.36 and Leuiathan. He visits the earth, when hee makes it in an especiall manner fruitfull, Psalme 65.9. Hee visited Images, when hee brake them to pieces, and confounded them. Hee visited the vessels of the Temple, by causing them to bee brought back again into the Temple, Ier. 27.22. Hee visited Leuiathan the di∣uell, by restraining his power, and disappointing his malice, Esay 27.1. But, most vsually, God's vi∣sitation is spoken of in Scripture, as it concerneth men:* 1.37 and so God holdeth two sorts of visitations. The one is the visitation of all men; the other, of some men onely.

The visitation,* 1.38 called the visitation of all men, concernes either life or death. In respect of life, God is said to visit all men, in that hee doth, by his daily prouidence, both giue and preserue life till the appointed time: so, Iob 10.12. And, in respect of death, God keeps his visitation, when he causeth men to die an ordinary death at the time thereun∣to appointed: so, Numb. 16.29. But it is not the common visitation is heer meant.

God's speciall visitation of some men,* 1.39 is, when in a speciall prouidence he takes notice of certaine men, and comes among them to work the redresse of sinne: and that is heer meant. And this visitati∣on must bee considered, either according to the kindes of it, or according to the time of it, heer called The day of visitation.

For the kindes:* 1.40 God doth visit men either with the visitation of iustice, or with the visitation of

mercy; in wrath, or in grace: and the former words of this Text are true of either of these kinds. For, if God visit wicked men by his speciall iudge∣ments, they will then giue glory to God, and com∣mend godly Christians; whom before, against their consciences, they spake euill of: which they will also doo much more, if God visit them with his grace, and conuert them.

1 1.41First, then, of the visitation of iustice: and so the point to bee heer obserued, is, that Though God may spare wicked men long, and seem to wink at their faults, yet he will finde a day to visit them for their sinnes: hee will hold a visitation for their sakes: he wil discouer their wickednes, and auenge himself on them, Psal. 50.20. Eccles. 8. Psal. 37.13. Iob 18.20. As they haue had their daies of sinning: so will he haue his day of visiting; and that not on∣ly at that Day of the vniuersall visitation in the end of the world, but euen in this life also.

Vse. And this doctrine should especially hum∣ble wicked men, and awake them out of their secu∣rity; and the rather, if they consider seriously of diuerse things about this day of their visitation.

First, that it shall certainely come vpon them, Rom. 2.5.

Secondly, that, when it doth come, it will be a maruellous fearfull time with them: for,

• 1. God will then discouer their sinnes, and make their wickednes manifest in the hatefulnesse of it, Lam. 4.22.
• 2. GOD will inflict sore punishments vpon them: hee will bee auenged on them. The day of

• their visitation will bee the day of their calamitie, Ier. 46.21.
• 3. The punishments determined, cannot bee resisted: there will be no help, Esay 10.3. and 29.6. Coh. and 26.14.
• 4. God will not then respect their strength, but their sinne. Hee will recompence them accor∣ding to all that they haue done, Ier. 50.29, 31.
• 5. If they escape one Iudgement, another will light vpon them, Ier. 48.44.
• 6. God will giue them repulse in all they do: euen in his seruice hee will not accept them, Ieremie 14.10.
• 7. It will bee a time of great perplexitie, and counsell will perish from the prudent, Mic. 7.3, 4. Ieremie 49.7, 8.
• 8. God will declare himselfe to bee in a spe∣ciall manner against them, Ier. 50.29, 31. Hosea 9.7.

Quest. But what sort of men are in danger of such a fearefull visitation?

Ans. All men that liue in any grosse sinne a∣gainst their knowledge: such as are the sinnes of bloud, whoredom, deceit, swearing, prophanation of the Sabbath, reproaching of Gods people, and the like, Ier. 5.9.29. and 9.9. especially where all or any of these things bee found in men.

First,* 1.42 extreme securitie in sinning: God will surely visit such as are settled in their lees Zeph. 1.12.

Secondly, such as place their felicitie in offen∣ding: such as loue to wander, Ier. 14.10. such as do euill with both hands earnestly, as the Prophets phrase is, Mic. 7.3, 4.

Thirdly, such as continue and persist in wicked courses: such as cast out wickednes, as a fountaine casts out water, as the Prophet speaketh, Ier. 6.6.

Fourthly, especially when men are shamelesse and impudent in offending, Ier. 6.15. and 8.12.

Vse 2. And therefore men should be instructed, and take notice of their condition and danger, and foresee this day, and vse all meanes to preuent it: for if men would turne vnto God speedily, and re∣pent with sound sorrowes for their sins, the Lord would perhaps bee intreated, and forgiue the punishment of their sinnes, Ier. 6.6.

Thus of the visitation of iustice. The visitation of mercie followes.

2 1.43The visitation of mercie is, when God comes amongst men, to shew some speciall mercie: and so hee visits either about temporall or about spiri∣tuall things. In temporall things hee visits either in the case of blessings or afflictions: In respect of temporall blessings, hee visited Sarah, Gen. 21.1. when he gaue her a sonne. In respect of afflictions, God visites, first, when hee sends such crosses as doe trie the innocencie and sinceritie of his ser∣uants: so, Psal. 17.3. Secondly, when hee lets his people knowe that he takes speciall notice of their distresses & sorrowes: so, Exod. 4.3. Thirdly, when hee sends his seruants speciall deliuerances: and so to visit, is to deliuer.

Thus of the visitation in temporall things, which is not heere meant.

* 1.44The visitation in spirituall things, is the gracious prouidence of God, reuealing his marueilous and

euerlasting mercies vnto his Elect: and so hee visits man either by Christ, or by the Gospell: Hee vi∣sited his people, when hee sent his Son to redeem them, Luke 1.68.78. and 7.16. And so hee doth, when hee sends his Gospell by his seruants to this end, to reconcile the world to himselfe in Christ: and thus God visited the world, when hee sent his Apostles vnto all Nations, preaching the Gospell. And thus hee doth visit a Nation, when hee sends the Gospel thither; or a congregation, when by the preaching of the Gospel, he gathereth a people to himselfe. There is also a personall and particu∣lar visitation, when God singles out this or that man from the rest, and conuerts him. And so in this place to visit the Gentiles, is to gather out of the Gentiles a people to his name, as in the case of this Apostle is said, Acts 15.14. Which place may well expound this: So that the day of visitation, if wee respect whole congregations, is the time when God sends them the powerfull preaching of the Gospel, and doth thereby muster and presse a peo∣ple to himselfe. And if we respect particular per∣sons, it is the day when God effectually calls them, and conuerts them.

Six things may bee obserued here, concerning this visitation of grace.

First,* 1.45 that till God doe visit wicked men with his grace from heauen, there will bee no sound re∣formation in them. Their naturall conscience, the shame and punishment of men, with the Lawes of Princes or Churches, may restraine somewhat of the excesse of sin, but it is God's visitation onely,

that can work a sound and thorow reformation. There is little hope, these Gentiles, which speake euill of Christians, will euer cease till the day of this visitation: and the reason is plaine, because the lawes and punishments of men cannot giue a new nature to the offenders, which God in his vi∣sitation doth.

The vse is therfore to confirm the patience of the Saints.* 1.46 They haue endured, and must endure the euill words of wicked men: and if any bee wearie of their iniuries, they must pray earnestly for their conuersion. The Wolfe doth not alwaies deuour, nor the Fox alwaies deceiue, nor the Dog alwaies bark: but yet so long as they keepe their natures, they will occasionally discouer themselues. And therefore also Christians should learne discretion, not to trust worldly men ouer-farre, vpon newe pretenses.

Doct. 2. Secondly, hence we may note, that God hath his time wherein hee will certainely visit his people: Hee hath his day of visitation. All that God hath giuen vnto Iesus Christ, shall bee gathe∣red in Gods due time. That which was beleeued concerning the gathering of the Israelites out of Egypt into Canaan, that God would surely visit them, & bring thē out, Gen. 50.24, 25. is much more certainely to bee beleeued of the spirituall gathe∣ring of the elect out of this world, into the Canaan of God. And the reason is, because their con∣uersion depends vpon Gods eternall decree: and the foundation of God remaineth sure, and hee knoweth who are his, 2. Tim. 2.19. And not one

of them shall bee lacking in the season of their cal∣ling, Ier. 23.3, 4. The vse may bee for the confir∣mation of our faith, concerning the calling of such Iewes, Gentiles or Christians, as yet sit in darknes and want the meanes of their Calling. God hath his day, and he wil prouide for the calling of all his Elect, how vnlikely soeuer the worke seeme to vs.

Doct. 3. Wee may hence note, that when God hath visited a man with his grace, hee is suddenly become another man, hee is wonderfully altered, from that which hee was before.

The vse should be for tryall:* 1.47 No Christian can haue comfort that they are visited with the grace of God, if old things be not past with them, and all things become newe: for euery man that is visited with true grace,

First,* 1.48 hath a newe Master: Hee will no longer serue any strange Lord; For hee hath couenanted firmly with God to work righteousnes. Rō. 6.16, 18

Secondly, hath newe acquaintance: He that was wont to walk onely in the way of the wicked,1 1.49 is now a companion onely with them that feare God:2 1.50 all his delight is in them, Psal. 16. and 26.

Thirdly, hath a new Language: he speakes not as he was wont to do:3 1.51 For first, his Mother-toūg he hath vtterly forgotten: Hee cannot curse, and lye, and sweare, and raile, and speak bawdily as he was wont to doe, which the coherence shewes here. Secondly, in diuers things he is furnished on a sud∣den with Language he could neuer speake before, as in the gift of prayer, hee can now speak to God, and discourse with him, that before was dumbe,

and opened not his mouth, Zephany 3.9.

4 1.52Fourthly, hee hath a newe heart, Zach. 36.27. Which appeares in what hee hath not, which was wont to bee in his heart; and in what hee hath, which was neuer there before. And for the first branch, there is not in him any of these things fol∣lowing: By the way vnderstand, that these things are not in him as they were wont to bee (that is) they raigne not, or they lie adying: and so,

• * 1.531. There is not guile there; his spirit is with∣out guile, Psal. 32.2. Which hee shewes, in that he auoydes lesser sinnes aswell as greater,1 1.54 is as good in secret as well as in companie, and serues God in his spirit aswell as his body, and is more desirous to bee good then to seeme so.
• 2 1.552. There is not malice and passion there, Esay 11. His outrageous and boisterous passions are sub∣dued: of a Lyon, he is become a Lamb.
• 3 1.563. There is not couetousnes or the loue of world there, 1. Ioh. 2.14. Iam. 4.3. he vseth the world, but hee admires it not. His taste in earthly things is lost. Hee sauours them not as hee was wont to do, Romanes 8.5.

And as in these things hee is new, so in the fur∣niture of his heart hee is in many things new: for,

First, hee hath a new minde, hee is renewed in the spirit of his minde:4 1.57 which appeares, first, by his capablenes in spirituall things: Hee that lately could not perceiue the things of God, 1. Cor. 2.14. now heares as the learned: hee sees in a mirour: hee lookes and wonders. The vaile is taken away, that before couered him, 2. Cor. 3. Secondly, by the

transcendencie of the things hee knowes: he can now looke vpon the verie Sun: hee knowes God, and Iesus Christ, and the glory to come, and the excellent things giuen of God, which the heart of the natural man neuer perceiued, Iohn 17.3. 1. Cor. 2.9, 10. Thirdly, by the instrument by which hee vnderstands, hee sees by faith and not by Reason in many things: he is fully assured in diuers Myste∣ries, where sense and reason can giue-in no euidence.

Secondly, hee hath newe affections: I will in∣stance but in two of them;* 1.58 sorrow and loue. He is another man in his sorrowes: which appeares both in the causes, and in the remedies of his sorrowes. For the causes, hee was wont neuer to be sorry for any thing but his crosses: now hee is seldome sorry for any thing but his sinne. And for the re∣medies, he was wont to driue away his sorrowes with time, sleepe, and merry company: but now nothing but good words from God will ease him: his loue may be tryed by the obiects: and so whom hee can loue truely, or whome hee doth loue ve∣hemently. Hee can loue his very enemies, which hee could neuer doe before. And hee doth loue Iesus Christ, though he neuer sawe him, 1. Pet. 1.9. and so feruently, as hee accounts all things in the world, which hee was wont so much to dote vp∣on, but as losse and dung, in comparison of Iesus Christ, Phil. 3.8, 9.

Fiftly,* 1.59 hee hath a new behauiour with him: hee is wonderfully altered in his carriages, which appeares in diuers things. First, in respect of the

rule of his life: hee walks by rule, Gal. 6.16. Hee commeth daily to the light, to see whether his works be wrought in God, Ioh. 3.21. This is a signe, giuen by our Sauiour Christ in that place. Hee is carefull to order his behauiour by the warrant of the word, Phil. 2.15, 16. Secondly, in respect of the meanes hee vseth for the ordering of his conuersa∣tion. And so hee taketh presently hold on Gods Sabbath: hee is carefull to keepe the Sabbath, ho∣nouring that day aboue all others, and esteeming, and desiring it for the imployment thereof. Thus the Lord of the Sabbath saith, that it is a signe by which hee knowes the people, whether they bee truly sanctified or not, Exod. 31.13. Esay 56.2.6. Thirdly, in respect of the things hee imploies himselfe in, hee chooseth the things that please God, Esay 56.4. his desire is now in all his waies, to do such things as might bee acceptable to God: Whereas before, hee was most carefull to please men, or to satisfie his owne lusts. Fourthly, in re∣spect of the manner of his conuersation. In which foure things especially shine: first, humility: hee shewes that the great opinion of himselfe is taken downe in him: hee is lowely and meek, which hee hath learned of Christ, Math. 11.29. Secondly, af∣fectionatenes: Hee loues the name of the Lord, and to bee the Lords seruant, Esay 56.6. Hee doth good duties with good affections. Thirdly, contempt of the world: hee can deny his profit, pleasure, ease, credit, or the like. Hee is no more worldly or eaten vp with the cares of life: He doth not esteeme of earthly things as hee was wont to

doo, and shewes it in his carriage. Fourthly, sin∣cerity: for, now hee hath respect to all the Com∣mandements of God: hee desires to bee sanctified throughout: he is not mended in many things, as Herod was, but is, in some degree, mended in all things: and, besides, hee is carefull of his waies in all places and companies: hee will obey absent, as well as present, Phil. 2.12. and there is no occasion of offense in him, 1. Iohn 2.8. He is wonderfull wa∣ry and carefull to prouide, that he may not bee an offense to any body: and withall, hee is not found to striue more for credit, than for goodnes; or more ready to iudge others, than to condemn him∣self, Iames 3.17.

If this description be throughly waighed, it will bee found to contain the most liuely and essentiall things that distinguish true Conuerts from all o∣thermen. Nor may the force of any of these bee weakned, because many, that seem true Christians, doo shew the contrary to some of these: for, many that seem iust to men, are an abomination to God; and besides, these things may be in the weak Chri∣stian in some weak measure, though not so exactly.

Thus of the third doctrine.

Doct. 4. We may hence note, that there is a pe∣culiar time for the keeping of this visitation of grace. All the times of mens liues are not times of visitation: there is a speciall day of visitation, cal∣led in Scripture, The day of saluation, the accepted time, the due time, the season of God's grace, 2. Cor. 6.2. That this point may be opened, first, we may consider of the acceptation of this word Day.

It vsually notes a naturall day,* 1.60 that is, the space of foure and twenty houres. Sometimes it notes the artificiall day of twelue houres, from the morning to the euening: so, Iohn 11.9. Sometimes it notes time generally: as, in such Scriptures as say, In those daies, the meaning is, In those times. Some∣times it notes some peculiar season for the dooing or suffering of some notable thing: as, the speciall time when God plagues wicked men, is call'd their day, Psalm 37.13. Iob 18.20. So, the time when Christ declared himself openly to bee the Messias, is called his day, Iohn 8.46. So it is heer taken for that speciall part of our time of life, wherein God is pleased to offer and bestowe his grace vpon vs to saluation. Now, this cannot be the whole space of a man's life: for, it is euident, that many men, for a long time of their life,* 1.61 haue not at all been visited of God in this visitation of grace: they haue sate in darknes, and in the shadow of death: and this time is called night, Rom. 13.13. Again, others are threatned with the vtter losse of God's fauour, if they obserue not a season, as Heb. 3.6, &c. Luke 19.41, 42. Yea, some men haue liued beyond this sea∣son; and, for not obseruing it, were cast away, Pro. 1.24, 28. The very tearm heer vsed, shewes it: for, when he saith, The day of visitation, he manifest∣ly, by the Metaphor of visiting, proues a limitation of the time: for, all the yeer is not the time of visi∣tation among men; but some certain season onely.

Quest. But how may we knowe, when this sea∣son of grace is?

* 1.62Ans. It is then, when God sends the Gospell

to vs in the powerfull preaching of it: when the light comes, then comes this day: when the doc∣trine of saluation is comne, then the day of saluati∣on is comne, and God offers his grace then to all within the compasse of that light. God keeps his visitation at all times, and in all places, when the Word of the Kingdome is powerfully preached: the time of the continuance of the means, is the day heer meant, in a generall consideration. But, if we look vpon particular persons in places where the means is, then it is very hard, precisely to mea∣sure the time when God doth visit, or how long he will offer his grace to them:* 1.63 onely this is certaine, that when God strikes the hearts of particular men with remorse, or some speciall discerning or affec∣tions in matters of Religion, and so bringeth them neer the Kingdome of God; if they trifle out this time, and receiue this generall grace in vain, they may be cast into a reprobate minde, and into incu∣rable hardnes of heart: and so God shuts the king∣dome of God against them, while it is yet open to others, Mat. 3.12. Esay 6.10. compared with Mat. 13.14, 15.

Vse. The vse is for the confutation, especially of the madnes of many men, that so securely procra∣stinate and put off the time of their repentance, as if they might repent at any time; neuer conside∣ring, that the means of repentance may bee taken vtterly from them, or that they may bee cast into a reprobate sense, or that death may suddenly pre∣uent them, or that the times are onely in GOD's hand: it is he that appoints, and beginnes, and ends

this day of visitation at his owne pleasure; yea, he doth not allow to all men, in euery place, the like space of time for the continuance of the means. This day lasteth, in some places, to some men ma∣ny yeers:* 1.64 whereas, in other places, the King∣dome of God is taken away from them in a short time; as, when the Apostles in the Acts were dri∣uen from some Cities, after they had been in some places but a yeer or two; in others, but a month or two; in others, but a day or two.

* 1.65If men obiect, that the thief on the Crosse did delay, and yet found the visitation of grace at his last end; I answer foure things. First, that the thief was by an vnexpected death preuented of a great part of that time he might haue liued by the course of nature: and therefore his example cannot pa∣tronize their resolution, that think they may safely put ouer all till their last end, and yet suppose they may liue the full age of the life of man. Secondly, what can the example of one only man help them, seeing thousands haue perished at their later end, going away without any repentance or grace? Why rather doo they not fear, seeing so many mil∣lions of men are not visited in their later end? yea, at the very time, the other thief repented not: so that that example can shew no more, than that it is possible that a man should finde grace at the end: it doth not shew, that it is probable or vsual. Third∣ly, they should shew the promise of grace,* 1.66 not such men as wilfully neglect the present means, and put all off to their later end. What can bee concluded from an example, when God's promise cannot be

shewd? If any obiect, that they haue a promise: for the Scripture saith, that At what time soeuer a sinner repents himself from the bottom of his hart, God will for∣giue him; I answer, that this sentence doth contain no such promise:* 1.67 for, it only promiseth forgiuenes to them that repent at any time; but it doth not promise, that men may repent at any time when they will. Besides, the words in the Prophet Eze∣chiel are onely, In the day that he turneth; which import nothing, to proue that a man may repent in any part of his life, when hee will. Fourthly, the conuersion of the thief was without means, mira∣culously, by the diuinity of Christ, and is recorded among the works of wonder; such as were, The raising of the dead, the trembling of the earth, the darkning of the Sun, and the like: and if men dare not be so foolish as to expect, that at their pleasures these other wonders should bee done, then neither may they in that of so late conuersion without means.

If others say, that Men were hired into the vine∣yard at the eleuenth houre,* 1.68 and were allowed and rewarded as well as they that went-in at the third houre; I answer, that The drift of the parable is onely to shew, that men that had the means later than other men, may yet bee saued: it cannot bee stretched to so large a sense. Besides, being a para∣ble, it may illustrate, but cannot prooue without some other Scripture, to which it serues as an illu∣stration. But my speciall answer is this, that those men were neuer hired before the eleuenth houre: they went in so soon as any came to hire them. And

so it is true, that if men haue liued till extreme old age,* 1.69 and neuer had the means till then, they may haue as much hope as they that had the meanes in their youth: but that wil not warrant the presump∣tion of such, as, being called the third houre, will not go in till the eleuenth houre.

Vse 2. And therefore the second vse should bee for instruction, to perswade all that minde their owne good, to walk and work while they haue the light, while it is yet to day, before the shadowes of the euening be stretched out, as our Sauiour ex∣horts in the Gospell: we should bestirre our selues to make all the profit we can of the present meanes God affordeth vs: for, the night may many waies come vpon vs ere wee bee aware. For, first, who knowes how soon the night of death may come vpon any of vs? and then if we haue no oile in our lamps, it will be too late to go to seek. Secondly, the night of restraint may come vpon vs: the means may be taken away: wee are not sure how long the Candlestick may continue, before it bee remooued: God may take away good shepheards, and suffer idle shepheards to succeed in the room of them. Besides, a mighty storm of cruell perse∣cution may surprise vs. Thirdly, the night of temp∣tation may come, and so, for the time, frustrate the life of the means: for, either God may hide him∣self from vs, and then the Sunne will bee set to vs, euen at noon day; or God may hide the power of the Word from vs, euen when it is of power to o∣thers, as Dauid imports, Psal. 119. when hee saith, Lord, hide not thy Commandements from mee:

or the Lord may restrain the spirits of his seruants that speak vnto vs; for, the hearts of the Apostles themselues were not alwaies enlarged in the like manner towards the people, as is imported, 2. Cor. 6.11.

Thus of the fourth doctrine.

Doct. 5. We may further hence note concerning the time of this visitation; that not onely there is a season, but withall, that it is but a short time in comparison; therefore heer called The day of vi∣sitation. Now, a day is one of the least measures of time: and this ariseth not onely from the breui∣ty of mans life, and the infinite mutations that be∣fall the outward conditions of men, and the ex∣treme malice the diuell and the world beare to the Gospell, but also from the will of God, who will offer his grace in so special a manner, but for a short season: neither is the Lord bound to giue account to vs of his so doing,* 1.70 since we haue more reason to admire his mercy that will offer vs his grace at all, than to murmure because it is not offred alwayes: yet this shortnes of the season doth the more mag∣nifie God's power, that can so quickly conquer, and set vp the Kingdome of Christ, and gather his Elect. And some cause may bee taken from the re∣bellion of wicked men, who when they despise ho∣ly things, and vse them vile; the Lord, to shew the accounts hee makes of those treasures, remooues them from them. Thus the Iewes lost their glory, Acts 13. When a people growe obstinate, and will not bee wrought vpon, that God, that commands vs not to giue holy things to dogs, doth himselfe

also many times remoue his Word, for the vnpro∣fitablenesse and vnworthinesse of the people.

Vse. The vse should be so much the more strong∣ly to inforce the care of speedy profiting by the means, while it is yet called To day, as the Apostle vrgeth it at large in the third and fourth chapters to the Hebrews. And withall, it should teach vs to bewail the stupidity and carelesnes of the mul∣titude, that in these times of peace and spirituall plenty, haue no care to make any prouision for their soules: ouer whom we may lament, as Christ did ouer Ierusalem, Luke 19.42, &c. And the shortnes of the time should teach Ministers to labour more diligently: they that are the stewards of the mani∣fold graces of God, should be instant in season, and out of season, and with all authority beseech, re∣buke, and correct; knowing, that their time is short and vncertain.

Doct. 6. We may here note, that the day when God visits a man with his grace, is a glorious day: The Apostle speaks of it, as of the most happie time of the life of man: and so was it euer ac∣counted by the godly, Esay. 24.22.23. And it must needs appear to be a day of singular happines, if we consider what that day brings forth instantly vn∣to the man or woman visited of God, for,

* 1.71First, in that day God reueales in some measure his loue to the visited: w^ch is the more admirable a benefit, because Gods loue is a free loue, and it is euerlasting, and is also immense.

Secondly, in that day hee giues that particular person vnto Christ, and giues Christ vnto him,

with all his merits, Iob. 10. and 17.

Thirdly, in that hee iustifies him, both forgi∣uing him all his sinnes, and clothing him with the righteousnes of Christ.

Fourthly, in that day hee adopts him to bee his owne child, that was before the child of wrath, Romans 8.16.

Fiftly, in that day, hee giues him a new nature, and creates and fashions in him the Image of Iesus Christ: and so reueals Christ in him, Colossians 3.10. Galatians 2.20.

Sixtly, in that day he giues him the holy Ghost, neuer to depart out of his heart, Gal. 4.7.

Seuenthly, in that day hee makes him free: so as hee is inrolled amongst the liuing, and acknow∣ledged particularly of God amongst the Saints: He is written in the writing of the house of Israel: and is free from all the miserie & bondage he was in before, or was in danger of: and hee is hence∣forwards free of the house and presence of God: Hee may feede at his Table, and eate the food of life. Hee hath accesse with boldnes at all times in∣to the presence of God with any suites. He is also free to the Communion of Saints, and is restored to the free and lawfull vse of the creatures in gene∣rall, Psal. 87.5. Esay 4.4. Rom. 8.1. Gal. 1.6. Esay 25.8. Mark 11.24. Eph. 2.20, 21. Mat. 5.5.

Eightly, he sets a guard of Angels about him, to attend him all the daies of his life, Hebrewes 1.14 Psal. 34.

Ninthly, in that day he is receiued into Gods protection, in respect of afflictions: which pro∣tection

containes in it foure things. First, the with-holding of many crosses which doe fall vp∣on others. God spares him, as a man would spare his onely sonne, Mala. 3.17. Secondly, the boun∣ding of the cross: so as God appoints the measure, which is euer with the respect of the strength of the partie, Esay 27.7, 8. Thirdly, the sanctificati∣on of the crosse: so as all shall work for the best, Rom. 8.28. Fourthly, deliuerance out of trouble in due time, Psal. 34.17.

Tenthly, hee assures, and estates vpon him, the euidence of an inheritance that is immortall, vnde∣filed, that withers not, reserued for him in heauen, 1. Pet. 1.3.

The vse should be chiefly to moue godly men to the exact study of those things,* 1.72 and to all possible thankfulnes for Gods visitation: and they should with much ioy remember the verie time (if it may bee) when God did so visit them: and if the men of this world keep commemoration yearely of the daies of their birth or marriage; how much more cause hath a Christian to preserue in himselfe, and to speake of it to the praise of God, the verie day and season, when God did first reueal his grace vn∣to him? Let none mistake me. I meane it not of all Christians:* 1.73 for manie Christians did neuer ob∣serue or knowe distinctly the verie first daie of their conuersion, being not called either by ordi∣narie meanes, or not in such a sensible manner as some others were, or stood for a time in tempora∣ry grace: yet vnto all, the counsell is profitable, that, taking a day in the sense as it is heer, they

should often think of with gladnes the season of their conuersion, or at least magnifie God for the thing it self, that they are conuerted.

And besides, all such as enioy the means of grace, and yet haue not felt this visitation of God, should be much allured to the care of attending vpon the means, and be made desirous to receiue the grace of God, and that effectually: it should much moue them, that God hath now sent them the meanes, and keeps his publique visitation; and that GOD stands not vpon desert, nor doth he make excepti∣on of them, but offers his grace vnto all, and desi∣reth not the death of any sinner, yea, beseecheth them to be reconciled; and, to that end, hath com∣mitted the Word of reconciliation to his seruants, with expresse commandement, that they should be instant, and with all patience instruct men, and call vpon them, and perswade them to saue their soules.

Doct. 7. Wee may yet further from hence ob∣serue, that before calling, the very Elect of GOD may bee as bad as any other; as heer, till God visi∣ted those elect Gentiles, they were railers as well as others: so were the former sinnes, mentioned, 1. Cor. 6.9. found in the very Elect, as the eleuenth verse sheweth. This appears by the example of Manasses, Marie Magdalene, Paul, and the thief on the Crosse: see further, Tit. 3.3. And the reasons may bee easily assigned: for, first, the very Elect, before calling, haue the same corruption of nature that other men haue; and so all haue sinned, and are depriued of the glory of God: so as there is

not one of them doth good, no not one. Second∣ly, they haue the same occasions to sinne from the Deuill and the world. Thirdly, and were their na∣tures somewhat better then other mens, yet they would haue beene leauened as they were a part of the lump of infected mankinde.* 1.74 This may both in∣form vs & teach vs in diuers things. It may inform vs in three things, (viz.) about our election and our iustification, and about the Gospell, as the means of our vocatiō. For election, this point proues, it must bee free, seeing there was no goodness in the very elect, more then in the reprobate, in the estate of nature. And for Iustification, the Apostle Paul v∣seth the consideration of this doctrine in the third Chapter to the Romans, to prooue, it cannot be by workes. And for the Gospell, wee may here see the mighty power of it: it may well bee called the Arme of the Lord, and his power to saluation, that can thus mightily and suddenly change men.

* 1.75And it should teach vs also diuers things, as it concernes either our selues, or other men, or God.

• 1. For our selues; it should teach vs to walke both more humbly all our daies, seeing wee haue beene vile as well as others; and also more watch∣fully, seeing wee carry about vs a nature that hath beene so rebellious against God: and besides, wee should resist the beginnings of sinne in vs, as hauing knowne by experience whither sinne will lead vs, if wee giue way to it, and dally with it.
• 2 For others not yet called, it should teach vs both compassion of their miserie (it hauing beene our owne case) and a care to shewe all meekness to

• all men in wayting for their conuersion, and pati∣ence in bearing their wrongs.
• 3 For God: how can wee euer sufficiently loue him that hath shewed such loue to vs, euen when wee were his enemies?

Yea wicked men, that are smitten with ter∣rors for the hainousnesse of their sinnes, should hence confirme themselues against despaire, seeing they may hence learne, that as great offen∣dors as they, haue beene conuerted and saued. 2. Tim. 1.15.

There is one thing, that from hence men must take heede that they doe not learne; that is, that they abuse not these examples to confirme them∣selues in sinne: for there is matter to daunt them, and fright them from this presumption.* 1.76 For first, not all that haue liued licentiously, but some few onely haue beene saued, the rest perished in their owne wickednesse. Secondly, of those that were saued, none were saued without amendment of life and regeneration: and therfore so long as thou liuest in thy sinne, so long their example fits thee not.

Doct. 8. The last Doctrine that may from hence be made, is in particular concerning the sinne of speaking euill of the godly, and the point is, That Gods gracious visitation doth cure that disease ex∣actly. Hee will neuer raile any more, that is truly gathered vnto God in his day of visitation. It is possible, Christians may speake euill one of ano∣ther in particular, and it is lamentable when they doe so; but that is vpon supposall of particular

faults in those of whom they speake euill. But that a man should speake euill of godly men in generall, because they are godly, with desire he might finde them euill doers, is a vice not found in such as are truly called: And therefore let such as are guilty of that sinne of speaking euill of good Christians,* 1.77 because they follow goodnesse, know, That their day of visitation is not yet come.

Notes

• * 1.1

  Six things to be looked to, to ex∣presse a fayre conuersation.
• * 1.2

  Vse.
• * 1.3

  In what ca∣ses it is law∣full to con∣uerse with wicked men.
• * 1.4

  Causes why godly men are euill spo∣ken of.
• * 1.5

  In what cases it is not hurt¦full to speake euill of godly men.
• * 1.6

  Reasons a∣gainst euill speaking.
• * 1.7

  In what ca∣ses, in parti∣cular, it is o∣dious to speak euill.
• * 1.8

  Helps a∣gainst re∣proaches, to bear them.
• * 1.9

  Wherein works are good.
• * 1.10

  Rules to bee obserued in doing good works.
• * 1.11

  Ier. 31.19, 20.
• * 1.12

  Heb. 9.14. and 12.14.
• * 1.13

  Kinds of good works.
• * 1.14

  Esay 1••.8.
• * 1.15

  How a godly man may comfort him∣self in his works.
• * 1.16

  What works are good for.
• * 1.17

  How a man may lose his workes.
• * 1.18

  What works may be shewed▪
• * 1.19

  What works ought not to shewed.
• * 1.20

  How God is glorified by himselfe.
• * 1.21

  1. Cor. 11.17.
• * 1.22

  How God is glorified of vs in gene∣rall.
• * 1.23

  How God is glorified of vs in parti∣cular.
• * 1.24

  Motiues to the care of glorifying God.
• * 1.25

  Helps to glo∣rifie God.
• * 1.26

  By what meanes God may bee brought into our mindes.
• * 1.27

  Helpes to conceiue a∣right of God.
• * 1.28

  Deut. 4.
• * 1.29

  How God is to be magni∣fied in our hearts, and by what means.
• * 1.30

  The thoghts of Gods glo∣ry is 2 waies established.
• * 1.31

  Note.
• * 1.32

  A double ca∣ueat in glori∣fying God.
• 4 1.33

  Things must be done by vs, to make others glorifie God.
• * 1.34

  Men are said to visit diuersly.
• 2 1.35

  God doth also visit ma∣ny waies.
• 1 1.36

  The crea∣tures.
• * 1.37

  But especial∣ly men, and so
• * 1.38

  either as he visits all men in generall:
• * 1.39

  or some men in speciall.
• * 1.40

  God visits men two waies especi∣ally.
• 1 1.41

  In iustice.
• * 1.42

  What kind of men in par¦ticular are in danger of this kind of visitation.
• 2 1.43

  God visits in mercie & so either in temporall things, a•• in the case of bles¦sings: or in case of affli∣ctions.
• * 1.44

  God visits in spirituall things di∣uersly.
• * 1.45

  Doct. 1.
• * 1.46

  Vse.
• * 1.47

  Vse.
• * 1.48

  Signes of such as are truly visited in mercy with true grace.
• 1 1.49

  Hee hath a new Lord.
• 2 1.50

  New ac∣quaintance.
• 3 1.51

  A new language.
• 4 1.52

  A newe heart.
• * 1.53

  Speciall signes of a newe heart.
• 1 1.54

  It hath no guile.
• 2 1.55

  It is void of malice.
• 3 1.56

  It is void of couetous∣nes.
• 4 1.57

  A newe mind.
• * 1.58

  New affecti∣ons.
• * 1.59

  A new be∣hauiour dis∣couered di∣uers waies.
• * 1.60

  Many sorts of daies no∣ted in Scrip∣ture.
• * 1.61

  Note.
• * 1.62

  How the day and season of grace may be knowne.
• * 1.63

  Note.
• * 1.64

  Against such as presume on late re∣pentance.
• * 1.65

  First obiec∣tion answerd
• * 1.66

  Note.
• * 1.67

  Second obiec∣tion answerd
• * 1.68

  Third obiec∣tion confuted
• * 1.69

  Note.
• * 1.70

  Note.
• * 1.71

  What glori∣ous things the day of visitation brings forth.
• * 1.72

  Vse.
• * 1.73

  Note.
• * 1.74

  Vse 1.
• * 1.75

  Vse 2.
• * 1.76

  Note.
• * 1.77

  Note.