Exposition Upon 1 Peter, Biblical exegesis · Chapter 3 · Verse 10
Verse 10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Verse 11. Let him eschew evil, and do good; let him seek peace and ensue it.
ANother Reason in these and the following verse to perswade to patience and requiting ill with good,Why we ought to be patient, and requite ill with good. We shall procure to our selves a longer and a more comfortable life in this world; besides, it will be the way to eternal life in the world to come. This he proves by a testimony out of the Psalms,Psal. 34. 12. which is here by the holy Ghost very fitly applyed to this special, which is first affirmed, then proved; Affirmed. That if any man desire life, with comfortable and peaceable days, he must refrain his tongue from evil, &c. Proved, For the eyes of the Lord are over the righteous, and his ears are open to &c. their prayers. So we have 1. A Proposition,The parts herein considerable. That the patient and loving man shall live and see good days: 2. The proof thereof, from the care that God hath of such: 3. The same illustrated from the contrary disposition of God against the wicked. In the Proposition, we have the blessings to be desired and obtained, Life and good days, with the means to compass the same, A Christian and patient conversation, consisting partly in the shunning of evil, and partly in the doing of good. In the Proof we have the love and care of God towards such, set out by two actions of the Lord, His looking to them, and hearing them; the contrary being affirmed of the ungodly. We will speak first of those in general, then of the several branches thereof in particular. In general, Note, that
A patient and peaceable man shall live the longer and the quieter;A patient and peaceable man shall live the longer and the quieter. See for the proof of this, Prov. 21. 21. Isa. 29. 19. Mat. 5. 5. Such take the way to stint strife, and as wood being kept away, the fire goeth out, so by this means contention ceaseth: Thus also are the parties vanquished who would contend with us, therefore we see, that of all sorts of men, such have fewest to trouble them. Besides, God takes the care of such, hath an eye to them, preserves them, notwithstanding all their enemies can do, as may be seen in Jacob and David: On the contrary, such as are not thus, they do either shorten their lives, or at least make them full of trouble; for thus they stir up strife, and make more work for contention, and so shorten their days, as is seen by quarrellers, and such as vex themselves by Law Suits, Evil hunts the violent man, Psal. 140. 11.to overthrow him; Isa. 29. 20.The terrible one is brought to nought, &c. Gen. 16. 12.whoso hath his hand against every man, every mans hand shall be against him; yea, if men would let such alone, God will not, he will set his face against such quarrelsom and shameless persons, to destroy them.
1. This confutes the common Conceit of the world,Use 1. which is, That thus to put up wrongs, were the way indeed still to have more and more wrongs put upon us; as if they should precisely follow the Rule of the Word in their dealings, poverty and beggery could not but quickly come upon them, both which are and have been found contrary.
2. Whoso desires to live,Use 2. and that peaceably, let him take this course, hating and avoiding trouble and vexation so much as in him lieth: Let us learn to be wise, and thus provide for a quiet life, that we may be the fitter to serve God, and do good to our selves and others; if we do not believe and practice the same, we shall do him less honor then we do a Physician, whose prescripts we use for procuring health, and when trouble comes upon us, we may justly blame our selves for the same: O be guided by the Word, how else shall you live a comfortable and quiet life? David and Peter, who here urge the same, knew this by experience: What is herein required of us, hath been throughout all ages, long taught, though not much learn'd. Thus in general.
For he that will love life,] Life and long life are blessings of God, & which Gods children may desire.Life and long life are blessings of God, to be desired and delighted in of Gods children; See to this purpose Gen. 25. 8. Exod. 20. 12. Job 5. 26. 1 Chron. 29. 28. Psal. 128. 6. Prov. 3. 16. yea, the Apostle counts it a mercy of God that Epaphroditus was restored to health.Phil. 2. 27. To be taken away untimely, is as an apple pulled from the Tree before it be ripe;Reasons. by living long, we shall get to our souls an assurance of Gods love, with more and more evidences thereof, to the encrease of our joys; hereby also we have time and means to grow in grace and sanctification, and to have the image of God restored in us more clearly and fully; hereby also we shall do God much service in Church and Commonwealth, and that better at the last then at the first, as being bettered through experience; and hence it is that Gods servants have sometimes prayed against death, and desired still to live, as David and Hezekiah.
Quest. How is this to be counted a blessing, seeing many of Gods dear servants go without it, and are taken away betimes?
R. Its but a Temporal blessing,An objection answered. and so Gods people may be debarred thereof,Why the godly are at sometimes taken away by death. as of health, wealth, and such like, and that sometimes for correction of sin (howsoever God saveth their souls) as on the Corinthians for their unworthy receiving of the Sacrament; so good Josiah going to war without Gods command,1 Cor. 11. 30. was killed in the battel; so many a Minister is taken from his people, for their making no better use of him,2 King. 22. 19. as many a husband from his wife, for not regarding him,Isa. 57. 1. or trusting too much on him; the like might be instanced in other, sometimes in mercy, that they may not see the evils to come, and thus also amends is made them; they are paid weight in gold, for weight in silver; in stead of long life in this world, they have longer time in Heaven.
Q. How is long life a blessing,Iob 21. 7. seeing even many of the wicked enjoy it?
R. Though it be in it self a blessing, as whereby they enjoy many good comforts in this life,Long life unto the wicked might prove a blessing, but doth not. and are not so soon in Hell as they deserve, and besides, have space and time to repent, yet as they handle the matter, its no blessing, but contrarily proves a means of the encrease of their sin, and so of their condemnation.
Quest. How is life and the continuance thereof to be desired as a blessing,Phil. 1. 23. seeing it hath been the desire of Gods people to be dissolved, and to be with Christ?
R. We must not desire to live,In what respect it may be lawful to desire to live. because we would live, but because we would live to Gods glory, our own and the good of others; neither must we desire to dye for it self, for that is against nature, nor because of our crosses and troubles, but that we may cease to sin, and be with God in his heavenly Kingdom, perfectly both holy and happy: We must desire to be with God, but yet we must not be so importunate, as though we would prevent the Lord, and make away our selves wittingly, or negligently shorten our lives. Again, we must not so love our life, as that we should be unwilling to yield it up if God will, or to redeem the continuance thereof with an ill Conscience, and denying God, for he that so loves his life, shall lose it, and his soul too: Both then may be desired, but because we know not what is best, we must not be our own carvers, but commend our selves to God to be disposed of: Its a base thing to desire life, to be great, enjoy pleasures, be revenged of our enemies, and the like.
Q. Whence is it that most men are strongly carried after long life.
R. 1. Through the corruption of nature:Whence it is that most men are desirous to live long. To love life is natural, but to love it so exceedingly, is of corruption. 2. Through ignorance and unbelief of the things of a better life. 3. Through the love of worldly profits,1 Iohn 2. 15. pleasures and prefermentss: That such fail herein, may thus appear we should not love the world, nor the things thereof:Iob 14. 5. The whole world cannot satisfie the soul; our life is but a breath, a blast, our days are determined, beyond which we cannot pass; we are here but strangers and pilgrims: So long as we live we are lyable as well to sin, as crosses by reason thereof: Of the things here wherein we place happiness, what certainty is there? friends may forsake us, fail us, remove from us, dye, wealth also and honor are uncertain: There's no small labor both in getting and keeping them, as there cannot but be grief in parting with them; yea, for the most part they prove hurtful, and drown men in perdition: In a word, the commodities of a better life are infinitely beyond all those in this life.
1. Seeing long life is a blessing,Use 1. we ought to be heartily thankful to God, that we have lived thus long, and do yet live.
2. When we crave of God the continuance thereof,2. we must so use it, as that it may be a blessing to us, wherein we may get the assurance of our Salvation, grow in grace, and do good: They that do thus, may account their life a blessing, for those that do otherwise, it had been good they had dyed long ago.
3. We must take heed that we do not shorten our lives,3. and so deprive out selves of this blessing, through Whoring, Drinking, Gaming; too too many thus do, as if they should not be ni Hell time enough.
4. We ought to use all good means for the continuance of their lives that be dear to us,4. be careful especially not to provoke God to deprive us of them; so should Subjects of their Prince and godly Magistrates, People of their faithful Pastors, Husbands and Wives each of other, &c.
And see good days,] What we are to understand by good days.That is, enjoy here in this world prosperity and welfare, inward and outward, in body and soul.
Quest. In Heaven indeed there shall be days, without night, good without the least mixture of evil, but can good days be enjoyed in this world?
R. In comparison we may, but not absolutely good without evil; for as the best man is not without sin,In what respects days may be said to be good here. so he cannot but have inward sorrow of heart, and likewise be subject to afflictions, every day bringing grief enough with it; yet in comparison of worse days of horror of conscience, of troubles outward in the Land, of miseries and vexations that may befal us, we may see good days, that is to say, Inward peace of Conscience in the assurance of Gods love, and our care to walk faithfully before God; also we may enjoy Peace in the Land, Plenty, the Gospel, Health, Wealth, Friends, Wife, Children, &c. and when these are, there are good days, days freed from calamities and sorrows, and wherein we may plentifully enjoy comforts and blessings. The day also of a Christians conversion is a special good day, so the days wherein we do enjoy the purity of Gods Worship in the Word and Sacraments, so the days wherein we see Gods Church flourish, so when the Sabbath is duly sanctified, its a good day, so when a Christian after sin comes to repentance, so the days wherein a Christian walks with God, and hath recourse unto him.
And as thus days may be termed good,In what and to whom evil. so may they in other respects evil; evil to the ungodly without exception, to whom even in their greatest prosperity their days be evil; evil also to the godly, when they cannot enjoy the means of salvation in the life and power of it, when God seems to hide his face from them, when they have conflicts with spiritual wickednesses, when the wicked prevail over them; such, I say, (and are there not such now?) are evil days: yet withal, there's great difference between the ill days of the wicked and the godly, for the godly are even in the worst times blessed, even then blessed when they are chastened;Psal 94. 12. God also will deliver them in due time,Hos. 6. 3. yea, will make them glad according to the days they have been afflicted. Here note,
1. That mens days be usually evil,Mens days be usually evil. and that both in regard of sin, and the effects thereof.
2. That our life is short,Mans life short set out here, not by years, but by days, which is elswhere compared to a post, grass, a vapor, a Weavers shuttle, &c. Thus is it to the godly in mercy, God will not have them to be long here in this wicked world; Thus is it to the wicked in justice, as spending the time here allotted them to Gods dishonor.Good days are a blessing of God.
That good days are a blessing of God to be delighted in, and desired of Gods Servants,Deut 29. 9. God hath promised it, as an encouragement to obedience,Psal. 119. 165. they have also prayed for it, Psalm 118. 25. and 122. 7. and its made a sign of Gods favor and presence with his servants.Gen. 39. 2, 23. 2 Sam. 5. 10.
Obj. But the wicked often enjoy the same.
1. Sol. The wicked may live long, yet have not good days.Outward prosperity they have, not the inward assurance of Gods favor. 2. Though they abound in the outward blessing, yet wanting the right hold, and the right use of it, nay, abusing it to contrary ends, it will prove in the end through their own sin a curse to them; Their table will be a snare to them, and their prosperity their ruine; the more outward blessings they enjoy, the more have they to answer for.
Obj. Why is it often denyed even to Gods children, who go through many sorrows?
Sol. Prosperity why denyed for the most part to Gods Children.Though prosperity be in it self a blessing, yet through the corruption of our nature, it often turns to our hurt; for whereas hereby we should be made more mindeful of God, to love, praise, and serve him,See Deut. 32. 15. and walk more obediently and carefully, through our poysonful nature we are usually made forgetful of God, proud, secure, worldly,2 Chron. 12. 1. and 26. 16. contentious, and not onelyonly untoward to goodness, but apt to any ill:Isa. 1. and 5. The fattest ground is most slippery, fed Horses fling their riders, full bodies are subject to the Plurifie:Prov. 1. 32. Adversity hath slain some, but prosperity many thousands more: In great Houses, there's swaggering, swearing, drinking, gaming, &c. whereas in mean places, there's Reading, Praying, &c. nay, in adversity you shal have the same persons humble, which in prosperity forgot themselves, as David and Hezekiah: So that adversity is of singular profit, to drive us to a sight of our sins with Josephs Brethren, to keep us from sin, as an hedge of thorns keeps Cattel out from spoiling the Garden, to abate our pride, and mortifie our corruptions, to wean us from the world, to shew us that we are not to look for our portion here, but set our affections on Heaven,Isa. 5. 17. where our inheritance is indeed reserved for us. Hereupon the Scripture pronounceth them happy that be afflicted; yet doth not this prove, that adversity in it self is better then prosperity: To us indeed it may be better through occasion of our corruption, as blood-letting, or the taking of loathsom Physick may be to diseased bodies.
1. Be we greatly thankful to God that hath given us to see so many good days in the enjoyment of peace,Use 1. plenty,See Deut. 8. 10. the Gospel,Iob 62. 9. particular favors, &c. Our sins have deserved all ill days, and assuredly such we shall see, if we be not thankful for good days.
2. Crave we of God to continue his goodness towards us,Use 2. as also grace to use it well, else it will be no blessing, will not abide with us; we are at all times to walk warily, but more heed is to be taken in time of prosperity, then adversity, then are we to suspect our selves, lest abusing the same, we prove unthankful.
Q Whether may we pray for riches,Whether we may pray for prosperity. and great prosperity, or not?
A. We have no such Warrant in Gods Word, neither commandment, promise,Gen. 28. 20. nor example; of moderation we have, as in Jacob and Agur: Prov. 30. 8.And for great wealth without admirable grace, its exceeding dangerous:Mark 10. 23. Its hard for a rich man to enter into Heaven, not many such are called; to be thus is no mark of a childe of God: If God send it, we are not to refuse it, but to be thankful, and crave great grace to govern it, and our hearts therewithal, but we have more cause to fear it, then desire it; but for competent prosperity we may pray, yet conditionally, because being an outward thing, we know not but it may prove hurtful, we are to leave it to God that knoweth whats best for us; therewith we must also crave the right use thereof, and to be bettered thereby.
3. When God shall be pleased to lay his hand upon us any maner of way,Use 3. let us bear the same with patience, God sees the same to be needful for us, as lanching for a sore, blood-letting or purging to a full body; If God take away our prosperity, be content, its but one of Gods common blessings, and that which the wicked have as well as the good, yea, rarely doth any man enjoy very great prosperity in this world, and happiness in the world to come; yea, be we thankful to God, that (seeing need doth so require) he will rather chasten us, then suffer us to perish in our sins; we are thankful to our bodily Physitian, how much more should we express our thankfulness unto the Physitian of our souls? Neither must we grudge at the prosperity of the wicked, though we be in trouble; for its better to be here held in awe, thereby that we may rest with God for ever, then prosper a while here to our mindes, and perish hereafter. A thief on the ladder with the halter about his neck hath elbow room, and sits aloft at his ease, whereas the people below stand crowded and sweating, but which of the two is in the best condition, who knoweth not? Thus is it in this particular.
Q. May we then pray for afflictions?
A. No:Whether we may pray for afflictions. we have no commandment nor example for it; we may and ought to pray when a cross is on us that it may be sanctified, but to desire that a cross may befal us, we must not, as being in it self evil: God turns our sins to our good oftentimes, yet may not we pray to sin; If God send adversity, we may know that its needful, which yet through care we might have prevented, as through profiting by one, we may prevent another trouble. Besides, adversity hath no power in it self to do us good, neither are we very fit to bear the same.
Let him refrain his tongue from evil, &c.] Now of the duties to be performed, for the compassing of the forementioned blessings, they are eschewing evil, and doing the contrary good, both in tongue and hand: By evil we may understand, blasphemy, mocking, lying, cursing, swearing, &c. and thus even Gods children out of humane frailty, and through the remainder of sin in them, are subject at some times to sin: Moses spake unadvisedly, Job cursed the day of his birth, Peter swore and cursed, &c. but its not their practice, its not their minde so to do, they are heartily ashamed thereof; Therefore must not their example be urged for the justification of the wicked, whose continual practice is to use their tongue to evil. The point from hence observable is this, That
Whosoever would have a good conscience,Whosoever would be happy here and hereafter, must refrain from evil speaking. enjoy Gods blessing, and partake of good days here, and eternal life hereafter, he must refrain his tongue from evil, we must labor to have a good tongue; The Law of God bindes the tongue, as well as the hands, neither can a bad man or ungovern'd tongue enter into Heaven; If any man seem Religious, Iames 1. 26.and bridleth not his tongue, Rev. 21. 8.his Religion is vain. Again, no unsanctified person can enter into Heaven (the inheritance there is for the sanctified ones) but whoso is not sanctified in tongue, is not sanctified in heart.
1. This condemneth the most horrible abuse of the tongue,Use 1. by the most of the world that make no conscience what they say:Psal. 12. 4. Their tongues are their own, who should control them? Multitudes abuse their tongues to Blasphemy, quarrelling with Scripture, jesting out of the Scriptures, Swearing, Forswearing, Cursing and Banning, idle, vain and wicked talking on the Lords day; so in railing, reviling, brawling, miscalling, in ribaldry, filthy talk, singing bawdy songs; so in backbiting,Matth. 12. 34. slandering,See Prov. 10. 20. and 23. 33. talebearing, guibing, mocking, &c. Such declare unto all, that they have rotten and unsavory hearts (for out of the abundance of the heart, the mouth speaketh) their Religion also is vain, they want a good conscience;Iam. 3. 6. Their tongue is set on fire of hell: By their words they shall be condemned,Mat. 12. 36, 37 for even of every idle word that they speak they must give an account,See Iude 14, 15 and therefore much more of their blasphemous oathes, &c. yea, even in this world they may look for some fearful judgement,See of these examples in the Book of Martyrs. as befel Denis Benefield for blaspheming, the Gentleman of Cornwal for swearing, the Sheriffs man for slandering James Abbs, one Leaver for railing on Mr. Latimer, &c. They that have any spark of grace, let them lay to heart all their rotten vile communication which God hath registred, say not, Words are but wind; true, in some sence they are wind to blow up the fire of Gods judgements against us; otherwise, think not they vanish, but know they are all upon record, and repent, that they be not laid to your charge, else as the tongue is set on fire of Hell, so will the whole body go thither, as sure as God is in Heaven. If any have been such evil tongued persons, as, Swearers, Mockers, Blasphemers, &c. but now from their hearts truly repent thereof, and do wholly abstain from such speaking, its a good sign that all that is past is forgiven: O repent of all thy vile words, and for the time to come, use thy tongue as a Trumpet to sound out Gods praise.
2. As we desire to enjoy Gods blessing and good days,Use 2. with a good conscience,Means whereby to bridle the tongue. let us have great care of our tongues and words: To this end 1. We must get a good heart, for what the tongue speaks, the heart indites.Psal. 141. 3. 2. We must pray unto God with David, To set a watch before our mouthes, Psal 39. 1.and to keep the door of our lips. 3. We must take heed thereunto,Reasons inducing thereto and watch over the same, for speech is a goodly blessing: The want of it in any declares it, no creature hath it but man, therefore ought it not to be abused, to the dishonor of God, the hurt of our neighbors, or damning of our selves; God made our tongues good at first, and fit to praise his name, therefore must we labor that they may be brought to their first plight: By our words also we shall be justified or condemned; yea, if we look well to our tongues, its a sign we have good hearts, and that our Religion is not vain, but powerful. Again, our tongue, though a little member, yet can do a great deal of good if well lookt to, as, To praise God, Instruct men, Pray, Counsel, Advise, Admonish, &c. therefore it should be well employed, as the Rudder for the Ship, and the bit for the Horse; contrarily, if not well lookt to,Iames 3. 3, 4. it can do a great deal of hurt, as fire or poyson: Oh, it can dishonor God, hurt, poyson, vex men, damn our own souls, and was our speech given us to such ends?
O let none make a small matter of words, for God doth not so account of them, neither let any say, There's no need of such perswasion to look to the tongue, its but a little member, therefore easily ruled:Iames 3. 7. No, its an unruly evil; Lyons and Bears have been tamed, but never man ruled the tongue, God onelyonly can rule it by his Spirit: It will do prodigious and monstrous things, bless and curse God and men; it daily affords such contraries: He is a wise and happy man that can hold it in any compass, look to it narrowly, carry we a straight reign over it, as over an unruly Horse: If at any time hasty, vain and unsavory speeches have passed from us, lets make conscience, and repent hereof; neither rest we herein to keep our tongues from evil, but let our tongues be ready instruments to praise God upon all occasions, as also to instruct our families, to give good counsel, to speak plainly, lovingly, and faithfully, to utter gracious words, tending to Gods glory, and the edifying of our selves and others: So shall we make it appear,Mat. 12. 35. that our hearts are good, For a good man, out of the good treasure of his heart, See Psal. 37. 30, 31.bringeth forth good things; So shall we not onelyonly escape many evils from God and men, that an ill tongue would procure, but we shall see good days, have peace to our selves, glorifie God here, and be glorified with him for ever in his heavenly Kingdom: This God enables us to do, that thus doing we may enjoy the blessing.
And his lips that they speak no guile,] Here that evil of the tongue is prohibited, which is more close and covert, when the words agree not with the heart nor deeds.
Its not enough to keep the tongue from notorious and open evils,We must abstain from such evils of the tongue as be close and covert. but even from guileful, from false deceitful speech: Such as are addicted hereunto, can have no good conscience, but a guilty heart, and they cannot prosper, for God setteth himself against such, neither can such (so continuing) come into Heaven.
Of this guile there be many kindes, all naught, yet some worse then others:
1. In Religion towards God:Guile to be avoided in religion toward God. When men pretend great zeal and forwardness, talk well in good company, and to be well thought of speak against ill, professing that its the onelyonly thing to be in the favor of God, and that we ought in all things to be ruled by Gods Word, whose hearts notwithstanding are false, and who dare do many things contrary, when they can carry them away close: This is an argument of a false heart, which God hateth, for he loves a true Nathanael, and his eyes are upon the truth,Psal. 51 6. and 32. 2. and he loveth truth in the inward parts; a certain argument that their sins are not forgiven them: All their fair words will not serve their turns, they do meerly blinde their eyes, their saying Lord, Mat. 7. 21.Lord, will not save them; their fair goodly words will be but a Rod for themselves:Deut 5 28, 29. O evil servant, out of thine own mouth I will condemn thee: They say well, but O that there were an heart in them so to do!Psal. 78. 36, 37 They do indeed but flatter with their mouth, and lye with their tongues, for their heart is not right.
2. In their carriage towards men;In carriage towards men. as 1. When through fear, favor or advantage they sooth up and flatter their Neighbors and Superiors, making their faults small or none at all, nay haply terming them Vertues,Acts 12. 22. and extolling them beyond measure; thus did the people to Herod: Prov. 27. 14.But he that blesseth his friend with a loud voyce, rising early in the morning, it shall be counted a curse to him. These speaking against their knowledge, as they wrong themselves, so do they much hurt to the parties flattered, keeping them from reproof, and puffing them up, by shewing them a false glass wherein to view themselves; therefore one being asked which were the worst Beasts, answered, Of wilde Beasts, the Tyrant, of tame, the Flatterer; and that such were worse then Crows (which feed not on the living Beast, but dead Carrion) preying on them which were alive: If such may be gainers, they will set their tongues to sale, the Devil may use them to what speech he will. To speak truly and plainly (men are so proud and impatient) often breeds hatred;Veritas odium parit. if we dare not thus speak, yet rather then flatter, lets be silent and say nothing. 2. When men speak others exceeding fair, and make great promises of kindeness, but its onelyonly for some advantage, or meerly in shew; for being put to it, they forget their fair proffers: thus do many wicked Usurers smooth men. 3. When men speak very fair, and courteously salute others, and yet mean not well, nay ill in heart; salute them kindely, and as soon as their back is turn'd, flout at them, rail on them, slander them, yea do them any mischief, of which the Psalmist complains,Psal. 28. 3. The poyson of Asps in under their lips. 4. When men speak fair, but intend mischief, as the Devil when he spake to Eve, Mat. 22. 16.Joab when he spake to Abner, the Pharisees when they spake to Christ;Psal. 55. 21. of such both David and Jeremiah complained. 5. When men speak falshood,Ier. 9. 8. and lyes in stead of truth, and thereby deceive their Neighbors.See Down…. on Psal. 15. But hereof I have spoken elswhere at large.
Obj. I have a great charge, therefore I must do thus and thus.
Sol. Two objections answered.A mans house cannot be established by iniquity.
Obj. Plain dealing is good, but it brings beggary.
Sol. Psal. 34. 13.A speech of a prophane and unbelieving heart.
As therefore we love life,Use. and would see good days, let us refrain our tongues from evil, and our lips that they speak no guile.
Let him eschew evil, &c.] The things to be performed of them that would enjoy the forementioned benefits:
Evil is of sin or punishment,Amos 3. 6. of this last God is the Author; called Evil, Isa. 45. 7.partly because it came in with sin, as a punishment thereof, and partly because (being tedious, howsoever God turneth it to the good of his) it seemeth so to us: This we are ready enough to eschew, without bidding (though we be not wise enough to avoid the cause thereof) yea eschew it by unlawful means,What sort of evil is here meant. being rather willing that sin should rest on us, then a cross: But the former is here meant, whereof not God,Iam. 1. 17. but the Devil and Man is the Author; for he is that Fountain from whence cometh all good,1 Iohn 3. 4. and out of one Fountain cannot come good and evil.
What is this evil of sin?What the evil of sin is, and that we must avoid it. Its the transgression of the Law of God, For his Law is a perfect Rule of Righteousness: Whatsoever he requireth, is good, whatsoever he forbids, as contrary to his Law, is thereupon wicked and evil; so that whatsoever is contrary to Gods Commandment, either by way of Omission or Commission, is evil and sin: This we must eschew, as the Bullet shot out of a gun, or to be stricken with a sharp Sword, we must abhor it, as a Toad or Poyson; we must hate it as the Devil, and Hell fire, we must hate and abhor it with a deadly, an utter hatred, and accordingly avoid it most carefully.
Reasons.Reasons. 1. God is thereby dishonored; Rebellion is as the sin of Witchcraft: When his Commandments are obeyed, then is he glorified;1 Sam. 15. 23. and who should not glorifie him, our Maker, Redeemer, Preserver, Psal. 106. 29.Landlord, Lives-lord, Lord and King? 2. Gods wrath is provoked,Ier. 7. 19. and that must needs be dangerous: Who would stir up a fierce Lyon? Who can stand before the Lord when he is angry? 3. God hates it,Psal. 5. 4. and such as commit the same. 4. It brought misery into the world,Deut. 28. 15. with shame and confusion upon us all,Lev. 26. 14. and hath always been the cause of all evils: For this the Angels were cast out of Heaven, Adam out of Paradice, the old world drowned, and Sodom burnt, &c. yea, it wounds the Conscience, which God hath set in us as a Monitor, Notary, Accuser, Judge and Tormentor. 5. It bringeth eternal destruction both of body and soul:Rom. 6. 23. O who would not hate that Mother which brings forth no better children? Besides, we shun lesser things, therefore should shun this much more; we shun crosses exceedingly, which yet are so far from hindring our Salvation, as that they further the same, but sin is the destruction of our souls.
That sins is worse then all crosses,The evil of sin worse then the evil of punishment. appears by the Devils practice, who is that subtile one; he had rather draw Job to commit sin against God by impatiency, then have power to take away all his goods: he did this, to bring him to that; and its true, if a man should break an Arm or Leg, or lose all he hath, it were not so bad, or so much to be shunned, as is sin.Psal. 97. 10. To eschew this, is the note of a man that loves God, of a man that fears him;Iob 1. 1. for eschewing this are Gods Servants commended in Scripture, as on the contrary, the wicked branded for committing the same.
We are to Eschew all evil, All sins are to be eschewed,even the least; we must not give way unto any one,Mat. 12. 36. no not the least idle thought or word, even one is able to destroy us, yea, and he that breaks one is guilty of all: Yea, and
All persons are to eschew the same,Of all persons. not the greatest excepted; Gods Law bindes them, be they Princes, Magistrates, Ministers, Householders, &c. They should eschew it most, for by their example they do most hurt; and as no mans greatness will bear him out, so will not any mans meanness excuse him in doing of evil. And as all persons are to eschew it, so must they shun it.
At all times:At all times. Amonst all the times which the Preacher setteth down,Eccles. 3. 2, &c. there's none for sin; we must serve God in holiness and righteousness all the days of our life: Luke 1. 75.Some things be in season at one time, some at another, but sin is never in season. Many make the Lords days the times of disorder; and they that will be orderly all the year, yet at Christide they take liberty to ryot, gaming, drinking, &c. as if those times were not to be as well, if not better employed then others. We must also eschew it.
In all places:In all places. God is the God of all places, neither can any place change the nature of sin; thou must eschew sin as well abroad as at home, in thy House, Chamber, Shop, as well as at Church.
All kindes of sin are also to be avoided,With all the kindes thereof. Error in judgement, and wickedness in Conversation, evil against God, our Neighbors, or our selves.
We must also shun and avoid evil,VnderUnder what colour soever it comes. under what colour or pretence soever it comes (as Usury is pretended to be lawful on the behalf of Orphans, to kill ones self to preserve Chastity, to separate from the Church,Dan. 3. 16. and 6. 10. lest they partake with the wicked, &c.) whosoever doth command it (as appears by the examples of the three Children, Daniel, Acts 4. 19. and 5. 29.Peter and John) whose example soever we have for it (for we are not to follow even a multitude (though of great learned men) in evil) though it be never so gainful (What got Achan, Exod. 23. 2.Gehazi, Judas by their booties? Our Savior would not listen to the Devils proffer, that of fered him All the Kingdoms of the world; Mat. 4. 8.and we should be losers,Mat. 16. 26. if we did gain the whole world with the loss of our souls) never so pleasannt (for though it be sweet in the mouth, it will be gall afterward, bite like a Serpent, and sting like a Cockatrice; for a vain short pleasure to sell our souls to everlasting pain, were folly indeed:) yea, though we could bring to pass some good thereby, (we must not do evil that good may come thereof; better that good be left undone, then that it should be purchased with Gods dishonor, as to steal, or take usury, that we may do good to the poor, &c.) nay, we must so hate and eschew evil,With the appearance thereof, and Occasions leading thereunto. as we may eschew the very appearance thereof (as to go to a place that is of ill report, though having no ill purpose, &c.) and must avoid the occasions leading thereunto (as going in the twylight by the Harlots house, anger, multitude of businesses, the company of angry persons, multiplying of words, &c.) yea, if even things good and lawful in themselves be an occasion of evil, and cause us to offend, we must forbear them (as some in using their recreations, break out into impatience, and anger, and others cannot leave the same in any time, better for such to pluck out this their eye, cut off this their right hand) and to eschew this, we must eschew the persons and places, where in likelyhood we are to be drawn thereunto (as the company of bad persons, and private familiarity with wicked doers) and that not for any sinister respect, but because its evil (though haply we may be hated for our labor) eschewing especially those sins that be most incident to our nature, complexion, and calling, and whereunto we have been most accustomed.
1. This condemns them that be so far from hating and eschewing evil (though it be as poyson,Use 1. as the Plague) that they love it with their hearts, live in the continual practice thereof, drink it down like water, running thereunto, as the horse rusheth into the Battel: This is the state of most, they are workers of iniquity, the whole world lieth in wickedness, they love not the means nor persons whereby they may be pulled out of their sins, but eschew them and goodness, as much as they can; What Rebels be these against God their Maker, Preserver,Deut. 32. 6. and Soveraign? Being made to honor him, will they do nothing but dishonor him, and so requite all his blessings? will nothing serve those to play with, but swords, and fire-brands, and mortal things? nothing please them, but to cross God? and nothing like them but their own poyson? Have they sped so well formerly that have done thus? Do they provoke the Lord, and not themselves to the confusion of their faces? If they have vowed, they will have their pleasures and lusts, whatsoever comes of it, then it must be so, what remedy? These have no love of God, neither is there any fear of God in them: They are prophane and godless persons, which may look for wages answerable to their work, shame and the wrath of God in this world, and eternal destruction in the world to come; For life is in the way of righteousness, but death is in the way of sin, and the paths thereof tend to Hell: O that these persons would hear the counsel of Daniel to Nebuchadnezzar, Dan. 4. 27.even that they would break off their sins by repentance! O turn ye! why will ye dye? acknowledge I beseech you all your rebellions and treacheries against God, and that you have deserved hereby to be cut off, entreating yet for pardon and mercy through Jesus Christ: Turn to God with your whole hearts, and learn to know that sin is odious, bringing dishonor to God, and destruction upon your selves: O shun all evil, little and great, shun it at all times, in all places, how gainful or pleasing so ever, and whosoever commands it, or whomsoever you see practice it, together with all the appurtenances and occasions of the same.
Means to evil may be these,Means whereby to eschew evil. 1. Labor to understand the ten Commandments, and so what is good and what is evil. 2. Labor for faith, which purifieth the heart from evil, even the assurance of Gods love to us, which may work in us love to his Majesty, and so an hatred of all evil. 3. A sanctified heart, the inseperable companion of true faith. 4. Attend on Gods ordinances publikely, the Word and Sacraments, and in private use meditation, conference, prayer, &c. 5. Watch and pray, Iob 31. 1.that we enter not, neither be led, into temptation. 6. Make we a Covenant against evil,Psal. 39. 1. as Job and David. 7. Call to minde the fearful wrath of God, and the wages of sin, and the examples thereof on many, both in Scripture and our own experience, as also the hour of death (when it will trouble us and lie heavy on our conscience) and the day of Judgement, when and where we would be loath to meet with it.
2. This also rebukes them that eschew some evil,Use 2. but not all, nor at all times, or in all places: Being commanded, what will they not do? What not, for profit, pleasure, preferment? The sins of their complexion and trade they will in no wise leave; they run upon things, because lawful, though they cannot use them lawfully; If they can sin secretly, they make no conscience thereof.
3. This may serve for instruction,Use 3. with rebuke to most Christians, and to us that be most ancient professors, that though we have a general purpose against evil, yet we neither hate it so deeply, nor shun it so carefully as we ought, nor are so much humbled when we have been overtaken, and have fallen thereinto, as we ought; we complain of our crosses,Simil. but grieve not so much that we have fallen into sin. If one should threaten to run at us with a naked sword, or shoot at us, whensoever he could finde an opportunity, we would be wary and watchful upon our going abroad, having an eye in every corner, &c. O do we thus against sin, which watcheth but an opportunity to do us mischief: If we would thus do, we should not be so often overtaken as we are, we should see better days, scape numbers of crosses, have more peace to our consciences, more joy in our death, and a freer passage to Heaven. But alas, we judge even that which is a great evil, to be but a little one; it pleaseth us, if we have any colour for the same, as that we have but once committed it, that others do so and so, &c. Thus do we prophane the Lords-day, despise his Ministers, and run upon all sorts of evils.
4. This affords consolation to all such as do indeed eschew evil,Use 4. and that out of an unfained hatred thereof, rejoycing in nothing more then when they prevail against it, grieving at nothing more then when they are overcome thereby; such do indeed love God, such fear him in truth, and so are beloved of God, and shall be everlastingly blessed; these shall live happily here, in joy and bliss hereafter: O go on in this Christian course, though the world hate you, because ye do not as they do, though they call you precise fools, because ye dare not swallow such goblets as they do, yea, though hereupon ye pull danger upon your selves, yet must ye eschew evil, and so let us; Its no matter though we have the worlds frown, as long as we have Gods favor; and what if we shall miss many a sweet morsel of profit, pleasure, and promotion, if we be free from the gripes and vexations of conscience, and the wrath of Almighty God? they that now have their sweet meat, would one day vomit up their morsels, if they could, as Judas did; who though he rid himself of the money, yet could not be rid of his wound of Conscience, nor of the Judgement of God upon him; were they ever the worse, or had they any cause to grieve, that they had not a share with him in the thirty pieces?
And do good,] Whoso avoids not evil, cannot do good.This necessarily followeth on the other: No man can have his heart truly nor aright set to do good, whose heart is not first purged of the love of all evil, for they cannot stand in one heart and at once; and that man that lives and bears himself in the practice one sin, never did good aright in his life, neither ever pleased he God; Who can serve God in one thing, that serves the Devil in another?
This may serve to rouse up some,Use. that fain would do well, and many good things they do, but some one old accustomed sin, which they know is a sin, they cannot leave: Well, there's no hating sin, it will not do well; the end will not be good, its but to be almost Christians:Acts 26. 28. Some will say, Such a Preacher hath prevailed much with me, and done me much good, but as long as one known sin is lived in, all is nothing worth to Salvation. Its true, a childe of God through strong temptations, may be overcome of the same evil which he hates, but he both covenants against it, is careful that he may not fall into it, having fallen, he is much grieved: He that is not grieved, but doth again upon the next occasion fall to it, is indeed in a grievous condition. Thus from the order.
To do good is sometimes taken in a strict sence, for the performance of the works of mercy,Acts 10. 38. whether for body or soul,Heb. 13. 16. or both: Here more largely for that good we are to do to our neighbor,Isa. 1. 17. enemies that do us hurt,Rom. 2. 10. or yet more largely, for whatsoever God hath commanded in his Word, Whose will is a perfect rule of Righteousness, and makes that good which he requireth.
Whosoever would see good days here and hereafter,Doctr. must set himself in body and soul to the obedience of Gods will in doing good:Christians must be doers of good. No other shall be saved; good is the way leading to this end: To come to this end,Iohn 5. 29. we must walk in this way.
Reasons: Reasons.1. Its good and amiable of it self, as the Lord is. 2. God commands it who is our Soveraign Lord and King: Thou shalt do thus and thus (saith he often throughout the Scriptures) for I am the Lord thy God. 3. All promises in Scripture of good things, here or hereafter, are made to well-doing; as in Levit. 26. and Deut. 28. may appear. 4. This brings us peace of conscience in this world: How did David rejoyce when they offered willingly to the Temple?Isa. 38. 3. Hezekiah, when such care was used in keeping the Passover? and the Eunuch, when he was baptized?Mat. 7. 21. 5. This brings us to eternal happiness in the world to come.Iohn 5. 29. 6. Its the glory of a man when he is dead: The godly Kings are yet commended,Rom. 2. 10. That they did that which was good in the sight of the Lord; this was their Crown, and that which is to be desired of a man, is his goodness.
For the extent of this, we must do all good that we can, and our places require,Psal. 119. 6. having respect unto all Gods Commandments: Thus did Josiah, Luke 1. 6.He did according to all the Law of Moses; 2 King. 23. 25.He that commanded one,We must do all the good we can. commanded another: Whoso doth willingly pass by any one duty, declares himself an hypocrite, And who so lives in any one sin, is guilty of the breach of the whole Law.
We must do good at all times:At all times. Aguish fits of goodness, as before the Communion, or in afflictions, &c. God cares not for; he will have us to be ever doing some good, and ever fitting our selves to do more.
We must do good in all places;In all places. not in the Church onelyonly, but at home in our Houses and Shops, yea, when we are furthest from home.
So in all companies we must do good,In all companies. or take good; if we cannot do what we would, we must do what we can; its some good to keep away evil.
We must do good to all persons,To all persons all duties towards God, publikely, privately, on his Sabbaths, on other days, so towards our Families, Neighbors, Friends, Superiors, Inferiors, Equals: We must do good as occasion offers it self,1 Thess. 5. 15. yea, towards our enemies that do us hurt, as to our selves also,In our general calling. and that in respect of body, soul, goods, good name: We must do good in our general callings as Christians,In our particular calling. Though it be hard and difficult. by our holy conversation agreeable to our profession, and by our Counsels, Exhortati…ns, Admonitions, Reproofs, Prayers: We must do good also in our particular callings, as, Magistrates, Ministers, Husbands, Wives, Parents, Masters, &c. This is so necessary, as that he which doth not good in his special calling, is no good man: We must do good also, though it be hard and difficult so to do; naturally we are prone unto evil, and it comes off hand easily, but to do good is harsh; Gods Commandments are as a yoke to the flesh, though easie to the Spirit, a burthen to the flesh, but light and comfortable to the Spirit: To pray, read, instruct our families, is painful; so to study, preach, hunt out disorder, set up goodness, see the poor set on work, and the like; but as we would partake of the reward, which is indeed great here and hereafter, we must not shrink at this labor: If one way will not serve the turn, whereby to bring to pass our Religious purposes, we must set upon another,Luke 5. 18. as they that carryed the man of the Palsie, not being able for the preass to enter in at the door, uncovered the roof of the house, and through it let him down: We must do good, though we have no thank for our labor (as Moses and Aaron on the peoples behalf whom they conducted out of Egypt, though they were unthankfully dealt with) yea, though we have ill will and hard measure, as they that seek to punish sin shall have of evil doers;Dan. 6. 10. nay, though the greatest be against it, as Daniel prayed to God, though the King forbade it, and danger was to follow upon it: Thus the Prophets spake the truth, though with danger of their lives, Elijah, Micaiah, John the Baptist, &c. Thus the Martyrs confessed the faith boldly, though with loss of their lives:Iosh. 24. 15. We must do good also, though we have few encouragements, and small company (such was Joshua's resolution) nay, though we be as it were alone, as Noah in that generation, Lot in Sodom, Elias, &c. we must preach still, though we see but little fruit of our labor: We must do good,Eccles. 9. 10. while we may,Gal. 6. 10. while life and means last, yea, and constantly;Rom. 2. 7. and to that end (many take up Prayers in their Family, but quickly leave them off) neither must we onelyonly do good,And in a good maner. but we must do it well (for even the best things in the world may be marred in the doing,Isa. 1. 11. and 58. 2. as Alms and Prayer by hypocrisie and opinion of merit) and therefore we must be regenerate persons, and by Faith be reconciled to God in Christ: We must also do the same in a particular Faith,Iosh. 24. 14. and in uprightness of heart,1 Chron. 28. 9 declaring the same by the reformation of our lives; and this must be in obedience to God, ayming at his glory,1 Pet. 5. 2. and not seeking our selves,2 Cor. 8. 12. either in our profit, pleasure or credit, &c. all which must be done willingly.
1. This sheweth the wretchedness of our corrupt nature,Use 1. that good being in it self so lovely, and there being so many great Reasons to perswade us thereto, yet our nature is most averse therefrom.
2. This condemneth those which are so far from this,Use 2. that they be enemies to goodness: The more Spiritual and holy any duty is, the less they can away therewith; as Prayer, Meditation, Conference with the godly, &c. nay, they hate goodness in others, whether Magistrates, Ministers, or private Christians; yea, are so wholly opposite to good, as they are wholly given over to evil.
3. This condemneth those,Use 3. who though they be restrained, and break not out into evil, yet have no heart nor love to that which is good: They be no swearers, nor disordered persons in their Families, yet they do not pray, instruct, and do good in their Families; they neither prophane the Sabbath, nor yet keep it holy; they keep not bad company, yet love not the company of the Saints; they spend not on wicked purposes, and yet do no good with that they have; they be no enemies to Religion, but they be not zealous friends; they be no maintainers of disorders in Towns, yet do not zealously set themselves against such.
This is not sufficient to make a good man, nor to see good days; for, Every tree that bears not good fruit, Mat. 7. 17.shall be hewn down; and,Mark 11. 21. the barren Figtree was cursed;Luke 19. 22. and, the Servant that did no good with his Talent (in the mean time he had done no hurt therewith) was cast out; It will not go for payment, nor bear out any, that they have done no hurt, but what good have they done? even we our selves will scarce keep a Cat or Dog, meerly for this, that they do no hurt, except they do some good; neither will we think well of those Servants, who being negligent in our absence, shall say, We have done you no hurt, have not robbed you of your goods, railed at you, wronged your children, &c. for that which they should also have been diligent in their work; It will be demanded of us, whether Magistrates, Ministers, Housholders, or others, what good we have done.
4. This condemneth all those that fail in the doing of good,Use 4. or in the maner thereof, and so lose their labor, and have no comfort of themselves; as they that will do some good duties, not others; as Read, not Pray; come to the Word, not to the Sacraments; come to both, but omit Family duties: They that do not good duties at all times, but take liberty to shake them off and banish them (so did not David) nor in any places (haply devout at Church,Psal. 119. 20. careless elswhere) nor in all companies (doing good onelyonly as Saul among the Prophets) nor to all persons (some will seem to give God his due, in the mean time dealing unjustly with men, as some (with civil persons) are careful in this, careless in that: Others also will do well to strangers, but not to their Families; as others to their friends, but cannot away with their enemies; and others though submiss to their Superiors, yet are harsh to their Inferiors;) so they that will then onelyonly do good, when they finde it easie to be done, who yet in the mean time take great pains to do wickedly; so they that will not do any good, except when they may be commended for it, and have good will for their pains; so they that still say they will, and they will do good, but defer the same so long, that death takes hold on them; so they that think to do good in their end, who should do it in their life, the present time is indeed the time wherein to do good; so they that do good for a while, but after break off;See Isa. 1. 11. so they that do good things, but in a corrupt maner, without Faith, and seeking themselves therein, or meerly in hypocrisie: All these (mark me well) that make their practice of doing good in this fashion, its as good never awhit, as never the better. I deny not, but a good man may herein at some times fail through weakness, or by reason of some temptation; but whosoever usually thus doth, doth bewray himself to be but an hypocrite, and as he thus worketh, so accordingly shall he have his reward with hypocrites.
5. This serves for consolation to all those whose hearts are unfainedly affected to good,Use 5. and which are ready to every good God requires of them in their general or special callings, at all times, in all places, towards all, even in things most difficult and dangerous, desiring unfainedly to do them in a right maner;3 Iohn. ver. 11. they do whats good in the sight of the Lord, hereupon they shall have comfort for the present, and hereafter life everlasting: Such are indeed of God.
6. This is also for instruction to us all,Use 6. that we give our selves with greater diligence to that that is good, and to do much good in our general and special callings, taking pains thus to do both publikely and privately; such as joyn not with us herein, shall want their part in our comfort: This shall be our Crown, and will accompany us to life eternal; the more good we do, the more joy shall we have in our lives, the more comfort in death, and the greater glory in the world to come.
Let him seek peace and ensue it.] Another duty to be done of all those that would live long, and see good days, They must seek peace and ensue it. Christians must seek after peace.Men that seek not peace, shall not finde it; and without peace, what comfort can any have of their life? Neither can any enjoy eternal life, that seek not after peace; for God is that God of peace, and all that are his must love peace, and therefore hath God given us his Gospel of peace, as to reconcile us to himself in Jesus Christ, so also to teach us to live in peace one with another: We must therefore not onelyonly keep it when we have it,See Acts 4. 32. and accept it, being offered, but wanting it,1 Cor. 1. 10. seek after the same,2 Cor 13. 11. seek after it, as covetous men do after Money,Gal. 5. 22. the hungry after meat, Hunters after their prey; if it run or fly from us,Eph. 4. 3. we must run and fly after it:1 Thess. 5. 13. This is again and again both commanded and commended,Iames 3. 17. is a fruit of the Spirit, and of the wisdom that comes from above.
Now we must seek after peace,How we must seek peace. 1. By living innocently and harmlesly with our Neighbors (such as harm them either in word or deed, are enemies to peace.) 2. By living helpfully, and doing good in our places, as Magistrates, Ministers, &c. 3. By passing by such small wrongs as are done unto us, not so much as taking notice thereof, and for others of more moment, to compound them of our selves, or refer them to indifferent neighbors, which notwithstanding (if they must needs be determined by Law) must not break off peace, or occasion the omission of any neighborly duty. 4. By parting with some of our right to have peace: Herein we must not stand upon terms, though haply it were fit our adversary should come to us, as being Yonger, Inferior in place, or who first gave the cause of offence, yet rather then contention should continue, we must pass by all those, and go to him;Gen. 13. 8. even Abraham yielded to Lot: And this we must do, nor with some persons onelyonly, but even with all; not with the rich onelyonly, but the poor also, as being our fellow servants, members of Christ, as we are, and such of whom we may stand in need both in prosperity and adversity; neither with the meaner sort onelyonly, and not with the rich and wealthy (as if it were of a brave minde to stand out with them, and not to regard them) but with the one as well as the other; yea, nor with the good onelyonly (though with them chiefly) but with the bad also (even Abraham maintained peace with Abimelech) yet so,Gen. 21. 32. as that we may keep our peace with God, not consenting with them in their evil, nor doing evil, or neglecting our duty for their good will. A just War is better then an unjust Peace:2 Chron. 18. 1. and 19. 1. A Nation may have with Infidels a League of Peace, though not of Amity; so we must have peace,See Rom. 12. but not with ill conditions, to yield to unlawful things: Wo be to that peace that makes partition with God,Heb. 12. 14. and breaks the peace of our own Conscience;Mat. 10. 34. our Savior Christ came not to bring such peace, but the Sword. It will be better by being faithful, to have favor with God, and peace in our selves, though we reap the ill will of our Neighbors, then that God should curse us for our unfaithfulness, and the wicked▪ also in Hell for following their ways. Thus must Husbands and Wives, Ministers and People, &c. keep peace one with another, otherwise we must be contented rather to be counted troublesom,Ier. 15. 10. and breakers of peace.
This we must seek after,Reasons. 1. Because its so pleasing to God, he is the God of Peace, and by the Spirit often so called in the Scriptures; he gave his Son to make our peace with him, and loves that we should live in peace one with another, and therefore gives us the Gospel of peace, and Spirit of peace; yea, he so likes it, that he pronounceth them blessed that helps it forward:Mat. 5. 9. On the contrary, the Devil delights in contentions, and he onelyonly gains thereby. 2. This shall be a sign that we are taught of God, and whereby our Prayers will become the more acceptable,1 Tim 2. 8. Our hands must be lifted up without wrath, whosoever is addicted hereunto, can neither pray aright, nor duly partake of the Sacrament, neither rightly perform any other duty. 3. This is most comely,Psal. 133. 3. like the oyntment which was poured on Aarons head (which was made of most fragrant sweet things) and to the dew upon new mowed grass: O how sweet is it to them that do enjoy it! how sweet to the lookers on? what a comely thing is it, to see a Land agree in it self, so a Town, a Family? Its as an instrument, whereof all the strings be in tune:Prov. 17. 1. Better is a dry morsel with this, then an house full of Sacrifices with strife: and 15. 17.Better is a dinner of herbs, where love is, then a stalled Ox and hatred therewith: Prov. 21. 9.Better to be in the corner of the house top, then with a contentious woman in a wide house. 4. Great is the profit hereof, as the rain makes the mown grass shoot out and grow,See Ier. Lam. so is peace exceeding fruitful: O how doth a Land encrease by peace, and how do Wars,Concordia parvae res crescunt, discordia magna dilabuntur. whether civil or forraign, waste and consume the same! little things by concord wax great, great things through discord come to nothing; when there's peace in a Town between the Pastor and People, what good may be done? what evil avoided? where there is not, neither can evil be suppressed, nor good established. A Town knit together in peace, is like a faggot fast bound, that cannot be bent, but divided, like the several sticks of the faggot, which may easily be broken; the like may be said of Husbands and Wives, Masters and Servants,Mat. 12. 25. Parents and Children, A Kingdom, City, or house divided against it self cannot stand. 5. If we live in peace we are fit to do good one to another, else we can do no good, but all evil.
1. This condemns all contentious and quarrellous Spirits,Use 1. that regard not peace, but their own wil, are never wel, but when they are contending, are so far from seeking peace, as they cannot keep it when they have it,Psal. 120. 7. nor accept it when its offered; and so far from following it, as they flye from it, as those of whom the Psalmist complained: Others regard it not as they ought, will fall out and break the peace even for trifles, offer the occasion of strife, and harm their Neighbors both by words and deeds, in goods and good name; yea, if the least wrong be done them, they will hear of no reconciliation, but break off all love,1 Cor. 3. 3. quarrel, go to Law, &c. Every place abounds with such: These bewray themselves not to be led by Gods Spirit,Iam. 3. 15. nor endued with the wisdom from above; nay that they are carnal, and filled with devilish and fleshy wisdom; these either never pray, or lose their labors, for as good not pray at all, as pray in wrath: These in stead of good days here, shall have vexation, neither shall they hereafter inherit the Kingdom of Heaven,Rom. 2. 8. but shall meet with indignation and wrath.
2. This rebuketh those that live at peace,Use 2. but its after this maner; they will have peace with some, but not with others; whereas we ought to be at peace with all, not with the poor onelyonly, but with the rich also, nor with the good onelyonly, but with the bad also; some there are that fail every of those ways, as a number that will be at peace with the bad,See Prov. 1. 10, &c. not with the good, and have peace with the wicked in their wickedness (which is indeed fearful) yea, buy peace with hard and ill conditions, as consenting to evil, or neglecting good: Some that they may be counted peaceable men, will not stir against any disorder; woful peace! let men give of their own right for peace, but not of the Lords.
3. This serves to comfort them that love peace,Use 3. and desire it with all their hearts, and can be content to seek it in any honest and lawful way, and that for conscience, and that they may serve God the better, and for that God requires the same, in the mean time being careful to avoid wrangling, and jarring, &c. assuredly such are at peace with God, and howsoever the world deals with them, enjoy the peace of a good conscience.
4. Let this encourage us all to set more by peace then pearls,Use 4. to seek it diligently, and to be content rather to lose any reasonable thing, then this: This is pleasing to God, is also comely; so shall our Prayers be accepted, so shall we be strong to all good, and against all evil, so shall we see good days here, and eternal peace with God hereafter. To this end we must avoid all the enemies of peace,The enemies of peace to be avoided. and labor for the contraries, as, 1. Pride, which breaks peace many ways, as when men have not more honor then is indeed their due,Pride. as Haman, or when any is honored besides themselves, as Saul, when David was commended in the dance; Pride also makes men think so highly of themselves, and meanly of others, as they will be ready to offer injury, and yet think it small, and if the least wrong be done them, think it so heinous, as no recompence can be made for it: They must forsooth by no means be blamed in any thing, else they swell, break peace, and part company; this we must avoid, and labor for humility,Covetousness. which is contrary hereunto. 2. Covetousness, the covertous man is angry if he have not every good bargain, or if the least trespass be done him: If but a Goose of their neighbors grase in their ground, O its such a loss, such a wrong, that they must not put it up:Frowardness. They will part with no piece of right for all peace. 3. Frowardness,Prov 16. 28. For a froward man soweth strife, we must labor for a meek and patient spirit.Talebearers; 4. Talebearers; A whisperer separateth chief friends: They be the Devils Pedlers, let them not open their packs, nor unlade their wares in our ears, thereby to infect our mindes; He that listens to them, shall never have peace: The world is full of such, yea, such as on both sides are Tale carriers, which with some few truths intermingle numbers of lyes, they are the Devils seedsmen to sow strife: If God pronounce the Peace-makers blessed,Mat. 5. 9. then wo to those Make-bates; of this number we are not to repute those which inform Parents and Masters, of some abuses in their children and servants, unknown unto them, provided it be done in love, and that for the redress of the same.
5. If we must labor to have peace with men,Use 1. then much more with God, who is at enmity with us because of our sins, and that through Christ alone, who is our Advocate with him: This will afford more true joy,1 Iohn 2. 1. then the world either knoweth, or can: Till we procure this, we can have no true peace with our neighbors, no true peace of conscience.