Exposition Upon 1 Peter, Biblical exegesis · Chapter 1 · Verse 17
Verse 17. And if ye call on the Father, who without respect of persons judgeth according to every mans work, pass the time of your sojourning here in fear.
HEre the Apostle proceedeth in matter not unlike the former: Before he exhorted to holiness in all maner of conversation, now to pass our time in the fear of God; the same thing, but in other words, and urged with new Reasons: Or this may be the intent of the holy Ghost, to meet with a secret corruption of mans heart, placing holiness in outward observance of duties (as the Jews were much given that way) thereupon exhorting not to rest in the outward doing of them, but to do them carefully, and in the fear of God, with desire therein to glorifie God, and to do the most good: And this fear of God is a great help and fnrtherance to holiness. Herein he wills us to pass our time here in this world,Why we ought here to pass our time in fear. using three Reasons for the same; 1. From this Priviledge, that we call God Father, we must then so behave our selves as Children of such a Father, and as he may not be ashamed of us, when we so call him, saying, Callest thou me Father? away varlet, and bastard, thou art none of mine, I acknowledge thee not, neither hast thou any quality of my Childe. 2. From the nature of God, who is a Judge, and that an upright one, who will Judge every man, and that without partiality, and give him not according to the outside, but the inside of his works. 3. From the invaluable price of our Redemption, laid down in the following Verse. Speak we first of the Exhortation, then of the Reasons thereof.
Pass the time of your sojourning here in fear.] This is the Exhortation; and very requisite it is, to speak of the fear of God, that knowing the nature thereof, we may the better try whether it be in us; for though most men will challenge it to themselves that they love, fear, and put their trust in God, and serve him, yet alas, there's no such matter in them,Hereof see Dr. Taylor on Acts 10 p. 108. there belongs more to it then the world thinks, as I hope we shall see ere we part.
There be three kindes of fear;Three kindes of fear. 1. Natural, being an affection planted in man at his creation,Natural. as his other affections, whereby he shuns any evil thing that comes towards him, which is not in man onelyonly, but in all sensible creatures: This in it self is not evil, it was in Adam in his innocency,Heb. 5. 7. it was also in Christ, who was heard in that which he feared. If a man should see a beast run at him, or a man with a drawn sword, he cannot but fear; onelyonly the excess of it is a fault, when men having promises of Gods Providence and Blessing, do not believe them, but are swallowed up of fear, are at their wits end, made unfit for any duty, or reach out their hand to any unlawful shift or means. Jacob no doubt was afraid when he heard of Esau's coming against him, but yet his faith comforted him in his fear, and made him pray to God, and use wise and lawful means. David, when they of Ziklag were ready to stone him, feared, no doubt, but yet by faith comforted himself over it, that it did not swallow him up, which is a thing worthy to be spoken of, because many good servants of God, are yet fearful to be alone in the dark, fearful of death, of the day Judgement: The best may be so a little, but we must take head of too much fear, being in our way, and having Gods Promises, as our Savior to Peter, when he cryed out,Mat. 14. 31. Save, Master, I perish, so may it be said unto us thus fearing, O ye of little Faith. 2. Slavish;Slavish. when men fear God onelyonly in respect of his wrath and punishment, and abstain from sin, not for any hatred thereof; or do good, not for love, but either because Gods judgements are on them already, or hang over them, were't not for them, they would not care what they did: As a galley-Slave that rows and toils but onelyonly for fear of the whip,Simile. and were't not for that, he would do nothing, being in the mean time so far from any love, as he could eat his heart for whom he works; or as a Trewandly Boy, that learns onelyonly for fear of the rod, not out of any love to his Book or Master: This may be and is in the reprobate, as in Ahab and Pharaoh, but is not that (as neither the former) which is meant here.Filial. 3. Filial or son-like fear, whereby the Children of God considering his Power,See Mortons Threefold estate pag. 122. Justice and Truth, and especially his Goodness in it self, and shewed towards them, stand in a reverend awe of him, and are careful to please him, fearful to offend him, even chiefly for the love they bear him, yea, and would not grieve him, though they knew they should not be punished for it, as having been so gracious and merciful a Father to them; as a good and gracious Childe would not willingly grieve his father, though he knew he would not cast him off, or shut him out of doors,This last often enjoyned. even because he is a loving Father unto him: This proceeds from Faith, and is that which is here meant.
Hereunto we are often exhorted,Psa. 2. 11. as may be seen by the places quoted in the margent,Eccles. 12. 13. which (howsoever abused by the Papists,2 Cor. 7. 1. who understand them of slavish fear,Phil. 2. 12. to overthrow assurance of Salvation, and to maintain that vile Opinion, That a true Christian may fall finally) are meant of a reverend awe of offending God, which is not onelyonly not against Faith, but stands well with it, nay proceeds from it, yea, the more Faith, the more such fear.
This proceedeth from the consideration both of Gods greatness and goodness,Whence it proceedeth. The benefits hereof, Pro. 1. 7 whether joyntly or severally considered; to this purpose peruse Psal. 130. 4. Jer. 5. 22, 24. & 10. 7. Hos. 3. 5. Mat. 10. 28. Heb. 12. 28, 29.Eccles. 12. 13. This is the beginning of wisdom,Heb. 11. 7. and hereby we eschew evil,Gen. 25. as both Job, Nehemiah and Joseph: This is a spur to obedience, and the fountain thereof,Rom. 3. 18. wherewith Noah being moved, prepared the Ark,The opposites hereunto. the want of which is a floodgate to all iniquity: Hereunto there are four main opposites, 1. Prophaneness, when men dare live as they list, and their lust is their Law. 2. Security, when men live carnally and wretchedly, contenting themselves that they be none of the worst, they be not such and such kinde of persons, yet go on without regard either to God or his Word; The evil they abstain from, as it is not from the fear of God, so if good come in their way, they do it after their fashion, and evil also, as comes to hand; they dare commit sin in hope of mercy, and think they shall do well enough. 3. Hypocrisie, which hath more shew of Religion, but resteth in the outward ceremonious performance of duties, and looks not to do them in the right maner, and so are not guided by the fear of God in their lives. 4. Slavishness, when men fear indeed, but never, but under or in expectation of the rod; they then will flie to a book, have good words, golden promises, &c.The marks hereof. at other times they care not what they do, or at least be as before.
Contrarily the true fear of God is known by these notes; 1. To hate evil, and not leave it off onelyonly for some sinister respects. 2. Not onelyonly gross and open evils of the hand,Prov. 8. 13. but inward corruptions of the heart, as Pride, Arrogancy, Hypocrisie, Hardness, Frowardness, Wordliness of the heart, &c. spying them out, mourning for them, and striving against them, as being seen to God, as well as gross sins to men. 3. All evil, the evil way, every evil way. 4. Such evils as a man may go closely away withal,Gen. 39. 9. as Joseph might with uncleanness with his Mistress,Neh. 5. 15. but would not, as fearing God. 5. Such as a man may carry out by strong hand,Joh. 31. 15, 21, 23. by might and authority, and no body to control him, yet dares not do it, because there's an higher who hath forbidden it. 6. It will make a man watchful to avoid evil, as the Hare hath an eye to passengers as she sits. 7. It will make men avoid the occasions of evil. 8. It is ever joyned with the fear of his Word, and as is the one in us,Isa. 50. 10. & 66. 1, 15. so is the other.
If it be thus,Use. 1. then I may too truly and plainly conclude, That there is but a little fear of God in this Land; for how few hate evil, secret corruptions, all evil, such as they can go cleanly away with, such as they can carry away by might and colour of Law? How many live prophanely, as if there were no God, no Law, no Judgement day, no reckoning to be made, but do what their lust leads them too; and that which some would not, nor durst do for a world, they make no bones of.
Another sort live securely and carelesly, not so bad as the former, but such as look not to God, nor set him before their eyes in their deeds.
Others perform more duties to God, but so as they regard not why, nor in what maner, but rest in the work wrought, not casting with themselves how they may do them aright, and thereby taking notice as well of their own weakness, as Satans malice.
Others slavishly fear in their misery, but in their prosperity regard nothing but their own will: These being called out, a few there be remaining that truly fear God,See B. Halls 3. epistle of his 6. Decad. for which he may justly have an heavy controversie with this Land, that after so many happy means, so few should be found that truly fear him, though many think they do: How few keep Gods commandments all, alway with delight? let every man examine himself carefully by these notes.
If any be loth, and would have a wider sieve, truly I can give no wider, God hath given me no wider to let Hypocrites, Prophane Persons, &c. scape through; I try you but by the Word, and by it you must be judged at the last day.
But for those that do indeed fear God,Use 2. there's abundant comfort for them,Prov 31. 30. they have that which is better then all the world;Psal 112. 1. & 128. 1. yea, Gods mouth pronounceth them blessed. Both the quoted Psalms are a storehouses of promises made to such; there are others also in Psal. 25 12, 14. & 34. 9, 10. & 84. 11. & Mal. 3. 16, 17. which are duly to be weighed: Such as fear God, need fear neither Man, Death, Devils, Hell, Day of Judgement, &c. which are indeed the terror of the world, only let them be provok'd to fear him more and more; for even of Gods children, not a few have but a small measure hereof, whereby it comes to pass, that they hate not sin so heartily in themselves and others as they should, neither are such enemies to privy corruptions, but that they break out often, and so pull many a sorrow and gripe of Conscience upon themselves, which more fear of God would have prevented: Our often falls argue too little fear, as may appear by our small zeal to duties, and our little trembling at the Word of God; therefore labor we for more,1 King. 18. 3… ▪ that it may be said of us as of Obadiah, That we fear God greatly, Prov. 19. 23.that so we may be preserved from evil: Oh, this is the keeper of all vertues, holding all in good order, a watchman indeed to look to our heart; if it be there, and temptation comes, up starts it, and says, Nay: This will keep the heart clean, hold out ill, set us on to good.
Means to attain hereunto,Means to attain unto the fear of God. may be these, Let us often set before our eyes our own baseness, Gods greatness, power and justice, with the effects thereof on Adam, the old world, and others; especially do we consider what God hath done for us, that so our care and resolution may grow how to please God: If this religious awe be in us, O how it will keep our lives from innumerable evils, and replenish them with all goodness, that having finished them well, we may come to the Lord in peace at our latter end: O if we did consider the unspeakable mercies of God towards us, we should see cause enough, though there were no hell, yet to fear more then death it self to offend God; but because our nature is so exceeding lewd and prone to sin, its good to think often, that that God under whose power we live hates all sin, and will not let any go unpunished: What cause have we then to grow in the fear of God, that have seen his greatness and just displeasure against sin so much, every year one punishment or other? What cause have we also to fear God, that have such experiences of his goodness in 88. when he delivered us from the Spanish Armado, and after from the Gun-powder Treason, and now of late hath begun to relent towards us,A great drought, Anno 1615. and gives us some showers of rain? But alas, if we will prove our selves by the notes before mentioned, it will be evident that most have not the fear of God, which is a fearful thing: As no better testimony can be given of a man then this, that he feareth God, as Job and Obadiah; so none more fearful then this, There's no fear of God before his eyes, Mal. 3. 8.none in his heart, God hath threatned to be a swift witness against such;Deut. 28. 58. 59, 65, 66, 67. and such may justly fear all things, even the tiles of their houses,Iob 15. 2. their tools, every stile they go over, every crow that flies over their heads, all creatures, from the angels to worms; they have cause to fear the bread they eat, the hair of their own face, lest it choke them, yea, the thought of their own minde, lest it turn to their ruine: And though haply they do not fear, yet they have cause so to do, epecially lest the Devil pursue them in every corner, and lest God should give him commission to haunt them and theirs: They have cause to fear every thing, as Cain doubtless, that every thing would kill him: a fearful state; yet none so bold as blinde Bayard, none fear so little, as they who should fear most: well, they that fear Gods judgements least, shall feel them most.
Let them therefore labor to get out of this case, and seek to be reconciled to God, else they shall fear him in spite of their hearts at the dreadful day, when they shall stand quaking like Belshazzar, when the Lord shall come from heaven in flaming fire, &c. when he shall come armed against them.
Pass the time] That is,God requires our whole time for his service the whole time, for he names no part of time; he will have all, as who made all, who is worthy of all, if it were more and a great deal better,Prov. 23. 17. & 28. 14. and we owe nothing to any, but to him; we owe the World, Flesh, and Devil nothing: What fruit and joy shall we have to do that which we must again undo or unsay,Luke 1. 35. and vomit up our sweet morsels: Is there any service to the Kings service? Can we spend our time better then in Gods? There is no part of it that God allows to spend in vanity; even our youth must be employed for God, which is the best time of all, when wit is freshest, and the memory best, yea, the whole man every way fittest to serve God.
1. This condemns the common sort,Use 1. which (though they minde to serve God afterward) think their youth too good, and too soon for Gods service, yea, think themselves hardly dealt with, if any perswade them to leave their tricks of youth, and turn to God; nay, they think it unseemly (so vile is the World grown) to be Religious in youth, and that its never spent in the kinde, except it be in Swaggering, Vanity, Ruffianlike hair, and Fashions, Riot company, Drinking, &c. They think its time enough to repent afterward, when they have been married a while, and they be groan somewhat ancient: Thus vile wretches dally with God, and their souls, giving the wine to the Devil, reserving the lees and Cask for God: But is thy Youth too good for God, thinkest thou? and is not too good for the Devil and thy lusts? Who is the better Master? Who pays the better wages? which is the better work? the Devils Kennel stuff, or Gods service in righteousness and holiness? that which thou must afterward unsay, and be ashamed of, or this that is pleasing to God, and Angels? Fond Youth, that promises to thy self repentance afterward, see thy folly, knowest thou that thou shalt live? canst thou boast of to morrow? hath not God cut off many as likely to live as thy self, and prevented their Repenrance? Nay, what if thou knewest thou shouldest live, hast thou power to Repent? do not many after they are grown ancient, finde as great a let of the world, as in Youth they did of their pleasures? and have become so worldly, that they have been as far from Repen…ance as before? and this is just with God, because they will take upon them to be carvers of his gifts at their pleasure: And what if thou knewest thou shouldest both live and repent, yet were it not better for thee to turn to God now, then to follow thy lusts till then, and so to be long out of the service of righteousness? This were, as for one to feed on draff and Hogs meat, which might have Angels food: And besides, thou treasurest up a great deal of sorrow for thy self, and it may be, fasten some punishment upon thee, such as thou shalt never get out of in this life, though thy soul be saved: Therefore follow the Lords counsel, who knows whats best for thee. Begin betimes, come into the Lords work with the first, before the Devil hath trained thy wit, tongue, &c. so will it be easie to thee, and never depart from thee, and (though there be a divelish proverb, A yong Saint, an old Devil, yet) if thou be truly turned to God in thy youth, thou shalt never fall off: Contrarily, they that take liberty to be yong Devils, in hope to be old Saints, if God snatch them away while they be such, they will never prove either yong or old Saints.
2. This condemns those that can afford no part of their time to the fear of God,Use 2. but still its too soon: They have spent their time lewdly and vainly, as the Prodigal, as their middle age in extreme hunting for the world, and yet in old age its too soon till their death-bed: How many wicked, prophane, covetous old men are there, of fifty or sixty years, and yet as far from God as ever? They smell of the Spade, but savor not of God, nor any goodness; these be unreasonable persons, and see what truth is in the Devil: He makes men believe he will hold them but a while, yet when the time is more then come, he will hold them still, not let them go; what a fearful answer have such men to make, that should spend all the time of their life in Gods service, and spend none? when God shall call them to an account for their time, how they have spent their youth, how their middle and old age, and finde that none was for himself, all for the Devil, then shall they certainly have their wages, with whom they have wrought.
3. This condemns also those that having come in late into the vineyard,Use 3. yet work lazily, do not throughly imploy themselves in this great work.
4. This may stir up Gods servants to afford God their whole time,Use 4. for that he requires: Alas, none of us have done so, but spent a great deal in vanity and lewdness, grievous to be spoken of, some more, some less; every one of us have come short of that we should have done: what then? This cannot be called back, it must be redeemed; and seeing we came not so early to the Lords work as we should, we must now work the harder; The longer it was ere we came, the more painful we must be, and employ us the faster, and now be as earnest in goodness, as we have heretofore in vanity; we must now speak as much for God, as heretofore for Baal, and for goodness against the enemies thereof, as herefore in defence of Sin.Simile. As travellers that have loytered in their way, when they see Night approach, ride hard; so let us be as earnest, and go as far to draw men to God, as we were wont to call them to vanity; let old men that came in so late, call upon yong men, and give them counsel by their own miserable experience; and if any call us, let us go as readily and gladly, as ever we did to any pastime, and the worse we have been before, be now (as the Apostle Paul) so much the more zealous: What shall we say to those that came not in till the tenth or eleventh hour, had they not need to work night and day? as also set forward the work in others all that ever they can, calling on others, and on their Families to this end, and spending all thier affections about this? They cannot but vex to think how they have spent their youth and middle age, thereupon wishing with all thier soul, that they had spent the same in Gods service.
5. But for those that have long continued in this Christian course,Use 5. they must not now leave off, but continue therein to the end. There's no time wherein we must cast off our care, or lay away our Armor, or be off our watch: What! must ancient Christians walk in awe and fear of offending still? Alas, yea: Have they not still an evil and false heart? Will the Devil ever be at peace? Nay, he laboreth with old Christians most, that he may foil them in the end, to make them call their estate, and all they have done into question, and to shame their profession, and open their enemies mouthes: The righteous are but scarcely saved;1 Pet. 4. 18. all our diligence, watchfulness, care, is little enough to carry us through this evil world, wherein so many enemies lye in wait for our souls. Besides we see such famous Examples as Moses and Aaron, those famous servants of God, who yet in their old age at the waters of Meribah doubted, and did not glorifie God,Num. 20. 10, 11, 12. but said, Hear ye rebels, &c. So Noah, that had seen the old world drowned, himself miraculously preserved, and been a Preacher of Righteousnes so long, in his old age was caught with Wine, and uncovered in his Tent: So Solomon to whom God appeared twice, and was the mirror of Wisdom, yet how fell he in his latter time? so Asa and Joash. The Devil will say of an ancient Christian, This man hath done me much hurt, hath been constant many years, and many have followed him, now if I can foil him in his old age it will be worth the while; so shall I make him call all the time past into question,Prov. 23. 17. and 28. 14. shake weak ones, make my company cry out, Look on this old professor, they are all Hypocrites: Be we therefore in the fear of the Lord all the day long, for happy is the man that feareth alway: O let ancient Christians look to themselves now a while, and anon they shall be at their journeys end! so look to thy self, that as thou hast begun and proceeded well, so you mayest shut up all well, as Abraham, Heb. 11. 39. and 13. 14Isaac and Jacob, who dyed in the faith, and had good report in the Church of God.
Of your sojourning] We are here but for a little while,Doctr. not Dwellers, but sojourners,Christians here in this world are but Sojourners. and must away to our Countrey and Home in Heaven: Therefore we must pass this little time so as we may honor God, and so provide for our end, as that dying we may live for ever; our life is so frail, as that it cannot (as I may so speak) be set out by things frail enough:2 Cor. 5. 1. Its compared to a Tent, set up in the Morning, pulled down at Night; some booths stand two or three days, some a weak, but easily overthrown, quickly removed; so to a Vapour, a Bubble,Iam. 4. 14. a Ship under Sail, having Wind and Tide with it, an Eagle in the Aira,Iob 9. 25. Post,Psal. 10. 9. a Weavers Shuttle, a Tale that is told, a Thought, yea to nothing;Psal. 39. 5. whether we be eating, drinking, sleeping, waking, playing, &c. it continually runs on, and never stands at a stay: The swiftest things have staid, even the Sun it self at Joshua's prayer, but not Joshua's life, nor any mans: Many dye the same day they are born, some the same year, some in their youth, and even they that live longest, yet dye: We are as a Traveller that lodgeth in an Inn for a Night, as a Player comes on the Stage to play his part, longer or shorter, and comes away when its done; or as one that goes to the Market, to buy one thing, and to sell another, and then home again. Therefore we have great reason to spend the time of our sojourning here in fear, we should spend that little time in well-doing to glorifie God, do good in our places, and work out our own Savation; not havocking away our precious time, or spending it about needless things,Gal. 6. 10. as God hath given us this time, so to do the work that he hath sent us hither for: This the Apostle requireth of the Galarians, As we have therefore opportunity, let us do good unto all men, where's implyed, that having but a little while to tarry, we are to bestir our selves: Whatsoever thy hand findeth to do, do it with thy might (saith the Preacher) even whatsoever our duty doth any way require of us:Eccles. 9. 10. I must work the works of him that hath sent me (saith our Savior) while it is a day, Iohn. 9. 4.so must we:Psal. 90. 12. This is the effect of that prayer, Teach us so to number our days (as being few, flitting and hasting away) that we may apply our hearts to wisdom, even do a wise mans part, to know the work we came hither for; see we do it, and not spend our few days in other business and lewdness, that we must after be ashamed of, such work as we shall never have thanks for: Seeing we are but on this Stage, to play a part and down again, it were meet we should play an honest Mans part, the Christians part, the good Magistrates, the good Ministers part, the good Husbands, the good Parents part; not a Thieves part, nor a Cousener, nor the part of an idle Person.
1. This condemns them that make the clean contrary use,Use 1. let us eat and drink, Isa. 22. 13.for to morrow we shall dye, as if they had said, the Prophets say, we shall be cut off and dye, let's be merry while we may: Such Epicures, that think there is neither pleasure nor pain, when they be gone hence, shall finde (though no pleasure because they have had it already, yet) that pain, and that eternal, will lay hold on them: Sowre sawce to their sweet meat.
2. This condemns the common sort,Use 2. which will not consider of the shortness of their life, though both the Scriptures and Experience preach it continually, and therefore thinking the time long, care not how they squander it away, and thereupon follow their pleasure, as drinking, riotous living, &c. even selling themselves hereto; and so (to use their own Phrase) drive away the time: Alas, they need not drive it, it runs fast enough, unless they spent it better: Others are all for the world, toiling and moiling night and day, scraping together by hook and crook, and minde nothing else: Is this the work for which God sent you into this world? Is Lying, Swearing, Sabbath-breaking, Whoring, &c. any of Gods work? pointed he out any time for this? And did he set you here onelyonly to rake for the World, to Oppress, Deceive, gripe the Poor, &c? No, but to set forth his glory, and work out your own Salvation; but this lies all undone, you never went about it, as neither to do good in your places, in the Church, Common-wealth, Town, Family, &c. where you live: Now if you have done hurt to the glory of God, your own Souls,Simile. and to others by your ill example, have you not (think you) spent your time well? A man hath two Servants, and sends them to Market to sell his Corn, do Errands, buy Provision, &c. The one, when Market begins, gets him to an Ale-house with his Companions, and there calls for beer by the yard, or by the dozen, and sits quaffing, and prating, and gaming, and thereafter hath his Harlot, thus holding on till Night, and then is the Market done: The other being a worldly fellow, pitcheth down his Masters sack, and spying good Commodities, he falls to look after them for his own gain, and buyeth what's cheapest, and most profit to be had by, and so he spends the day, wholly omitting his Masters business: Well, Market is done, and all the people gone: Being come home, their Master falls a reasoning, What, was it a good Market to day? how sold the Corn? and have ye sold it all? have you brought Provision? did you the Errand to such a Man? They answer, they have not done any of those; No, saith he, what then? What have you done, Sirrah? And what you? How spent you your time? One makes answer, I went into an Ale-house to drink two or three pots, and good fellows came in so fast, and held me till Night, that I could not do your business: The other saith, he saw there some good Bargains and Penyworths to be had, and while he followed these for himself, Market was done ere he was aware: would not the Master hereupon pull the coats of these varlets over their ears? would he not discard them in his displeasure, yea and get them punished? yet thus for all the world do most men with God; Some hunting after their pleasures, as others after the things of this world: Well, let them that have hitherto mis-spent and lost their time, let them, I say, yet ere Night come, bethink themselves and fall to their work, and dispatch it ere Market be done, and thank God that they be yet alive: Its better to be a living Dog then a dead Lyon;Eccles. 9. 4. thank God thou hast yet an hour, and use it well. There be thousands in Hell, that if they had the whole world, would give it for one hour here upon earth, and if it were so much worth to them, its as much worth to thee, that hast lost all the hours of thy life hitherto; O therefore whilest thou hast yet an hour, bestir thee, for the night approacheth: Thou hast plaid a bad mans part hitherto, now ere thou goest off the stage, unsay that part, and tell the world it was not that part thou shouldest have plaid; now begin the honest mans part, defer not all thy work to the last, as most men do, that think when they be sick, and fear they shall dye, Oh, then they will send for a Minister, and as though we could work miracles, we must teach them in a rice the whole way to Heaven; and, O I pray you give me some good counsel, I sent for you to speak a few comfortable words to me, and then either the Minister daubeth with untempered morter (which is a just judgement) or if he be faithful, and begin to wade into his misery, this he thinks to be strange; Oh, I sent for you to tell me some-words of comfort, not to speak so much and such things to me. And let all good Christians be wise, let us think of our brittle state, lets ply us, and be doing all the good we can to our selves or others; and do not we put off from time to time, I will next year take up prayers more constantly, when such a business shall be over; I will be liberal hereafter, or at my death, I hope I shall do my duty in due time; O fie upon it, that a Christian should say. Hereafter, and be bold to put off time, and in the mean time we dye; Oh, do all the good we should now, lest on our deathbed with grief we be forced to say, Oh, I thought to have left this sin, done that duty, &c. if I had lived a year longer, I would have put off some of my dealings that have clogg'd me, given up some of my Farms; I purposed to have got out of the Usurers books, and never take that course more; I purposed to have done more service to the Town where I live, more good then ever, and now death prevents me.
And if ye call on the Father] Now we come to the Reasons of the Exhortation,The first Reason of the foregoing Exhortation. whereof the first is, Because they call'd God Father, it was therefore meet they should walk as children in awe and reverence, and that not when and wherein they list, but in all things, for he cannot be their Father unless they be his Children. An impregnable reason, That they which call such an holy God Father,Doctr. should walk in fear and obedience as sons:Such as call God Father, must walk in fear and obedience as sons. No Father without sons, and the very name of Father calleth for reverence and obedience; Therefore when God would include all Superiors (to whom reverence and obedience is due) Magistrates, Ministers, Masters, Governors, &c. he calls them in one word,Exod. 20. 12. Fathers; even as he that calleth one Master, thereby professeth service and obedience, and the King his Soveraign, professeth subjection, so calling God Father, we do thereby make known our filial awe and reverence.See Mal. 1. 6.
By the name of Father (which we ascribe to our Fathers) as we acknowledge one to be the Author of our Being,2 Cor. 6. 18. and that we owe him obedience,What the name Father implyeth. so we challenge much of him, as that he should have a care of us, to preserve us, defend us, and provide for us all things needful, for thus do Fathers to their children, especially their dutiful ones; in like maner when we call God Father, we both ascribe so much to him, and profess to look for so much from him, as that it requireth of us to pass our time in a reverent awe of him in all things.
1. This condemns them that live wickedly,Use 1. and in their sins, and yet call God Father; they might as well say any thing: If one should fight against the King on his Enemies part, and say he were a good Subject; or say he is a mans servant, and yet doth nothing that he is bidden, but is drunken, quarrels with his fellow-servants, beats his Master children, breaks down his windows, rails upon him, should this be counted a good servant, or the other a good subject? so the Lord defies that such should call him Father, and counts it a disgrace to him to be call'd Father of such miscreants,See Psal. 50. 16 that live like bastards, that have no care to please God,Ier. 3. 3, 4. no fear of offending him,Luk. 6. 46. nor delight to be in his presence: We should take it as a disgrace to have some base and filthy person come in a market to us, and call us father, yet this may and doth befal men, yea, good too, who have lewd children, and such be like them neither in favor nor condition: yea, there's scarce one childe like the Father, or one like another; but its nor so with God, he hath never a childe but is like him, and hath his image in him,Psal. 15. 2. ver. 15. of this 1 Iohn 3. 9. like hearted and like handed to him, innocent hands, and a pure heart, holy as he is holy, hating sin as he he doth, loving his Word, People, Righteousness, &c. as he doth, He that is born of God, sinneth not: Those are true properties of a childe of God; yet even others have a father too, Christ hath pointed him out, Ye are of your Father the Devil, Ioh. 4. 48.and the lusts of your Father you will do: Such as care for no goodness, nor for Gods children, but are Lyars, Deceivers, Oppressors, and the like, they are like the Devil; God is not their Father, but their Enemy, with such all the Angels and Creatures are at defiance, and wait for their destruction; all the judgements of God hang over their heads, their death will be a passage to their endless wo and misery.
Therefore never call God Father till thou change thy maners, nor look for any priviledge of a childe from him, as either protection or maintenance, no nor so much as good look: But shall I thus leave these? God forbid; for though we finde them children of the Devil, yet we would be glad to bring them to be Gods: Therefore humble your selves, confess your sins, as the Publican and the Prodigal, entreat and sue for Pardon, change thy behaviour, and when thou canst feel thy heart effected like a Childe, or truly desirous so to be, then call him Father: In the mean time, if thou wouldest mourn for thy sins, and labor for a contrite heart,See 2 Cor. 6. 17. and abstain from every unclean thing, thou shouldest be received, thy sins pardoned, and God would be a Father unto thee; But if thou goest on in this graceless course, as thou workest, so shall thy wages be.
2. But dost thou unfeignedly desire to fear God,Use 2. 1. In thy general calling as a Christian, to walk holily, righteously, and soberly? Fearest thou to offend God thy self, or to see him dishonored by others? carest thou to please him? lovest thou to be in his presence? dost thou conscionably hear his Word, and patiently bare his Corrections? 2. In thy special calling, art thou careful to glorifie God, as a Parent, Childe, Master, Servant, &c. not onelyonly in ceasing to do evil, but in doing good, yea, and laboring to do it well? Thou mayest comfortably, and with good leave call God Father, and make account of him so to be,1 Iohn 1. 12. which is the greatest priviledge in the world; Christ is thy Brother, thou art Heir with him of all good things in this world, and Salvation in the Kingdom of Glory hereafter: Angels guard thee, nay, are thy Servants; Afflictions, Corrections, Death no Death, but a passage to Life: O let us be perswaded to increase more and more in this care, and every time we call God Father, we may be put in minde, and provoked to labor for the affections of dutiful Children! We can readily look that God should be a Father to us, that we want nothing, but we for our parts, can be content to be wanting in our duties many ways, we neglect this and that duty; yea, in those we perform, how cold are we, little differing from Hypocrites? how often do we break out into gross evils? how little grieved, when we offend or see others offend? for these the Lord is often driven to afflict us. As its between natural Parents and Children, we see that love descends, but seldom ascends; They look for all maintenance from their Parents, but care little how small reverence or obedience they give them; So we deal with God, our head must not ake a little, but he must presently give ease, but we can be slack enough in the performance of our parts.
Who without respect of persons, judgeth according to every man works,] Here's the second Reason,The second Reason of the foregoing Exhortation. He whom we call Father, is also a Judge, and that a very sharp-fighted one, that will not be carried away with shows, and false glosses of good works, but will look into the inside, and judge accordingly; If they proceed from an honest heart, he will surely reward them, if not, they shall not onelyonly miss the reward they look for, but have, for all their gay shows, their reward with Hypocrites: Therefore it stands us in hand not onelyonly to renounce evil, and to do good, but to do the same with a right affection.
Here I might speak how God judgeth,How God doth and will judge of mens actions. and will judge mens actions: as 1. In this life he approveth the ways of his Servants by his Word, and by his blessings upon them outward and inward; and disalloweth the wicked actions of the World,1. In this life. and their courses, by his Word,2. At death. and by his judgements sometimes. 2. In the end of this life, by receiving the soul of the one into glory, and by casting down the other to confusion.3. On the day of Iudgement. 3. And especially at the last day, by receiving the one into everlasting glory, and throwing the other into endless misery. Which may
1. Make us all look to our ways,Use 1. to walk in reverence and fear all our days: To this purpose peruse Ecles. 12. 13, 14. Act. 24. 16. 2 Cor. 5. 9. 2 Pet. 3. 11.
2. Be a strong bit to hold back the wicked from running on;Use 2. nay, to bring them on their faces for that which is past, that it may be here pardoned, that they meet not with all their abominations at that day: For we must all appear before the Judgement seat of Christ, 2. Cor. 5. 10.that every one may receive the things done in his body, See Rev. 1. 7. and 20. 12.according to that he hath done, whether it be good or bad: Even they that have been judges of others, they that have ben quit, yea, they that have had their sentence here too, shall appear before a wise Judge that cannot be deceived, a Just one that will not be bribed, from whom they cannot flee, as being Infinite.
But because this is not the main drift of the Apostle, I pass it over the more briefly, the chief force lying in this, That God judgeth according to mans works, without respect of persons.
The person of man is taken,The person of man how taken. 1. For those outward qualities that be common to good and bad, that yet set out a man, as Birth, Wit, Learning, Strength, Beauty, Wealth, &c. Now God is no respecter of these things, though amongst men they are much lookt after, by reason of which not a few scape their deserved punishment,Deut. 16. 19. and yet the same is prohibited of God; He forbids it in others, therefore will not himself have respect of persons.
Therefore let no man think he shall escape better by his Wealth,Use. Birth, Learning, Authority, &c. and because of them embolden himself to do that which a poor ignorant mean man may not; Gods laws be not Spiders-webs: Nay, for these a man shall scape the worse, for the greater the wages are which God gives, he requires the more work; the higher place he sets men in, he looks for the better carriage: where there's more knowledge, there must be more obedience, else there must be more stripes. 2. For the outward appearance of a work, the shew of Holiness, Costliness, Painfulness, Multitude, &c. and so its here; God respecteth not the out-side of a work, and the shew that it hath to the eye of the world, but looketh to the inside,See Psal. 51. 6. & Rom. 2. 2. and respecteth with what heart its done, and from what affection it comes:Isa. 1. 15. and 58. 4. The Jews did abound in their outward works and service, yet their hands being full of blood and abomination, his own Ordinances were irksome to him,See Mic. 6. and accordingly he did reject their Humiliation, though it was extraordinary: So he respected not the sacrifice of Cain, Gen. 4. 5.though he were the first-born, nor made choyce of Eliab, 1. Sam. 16. 7.for all his outward appearance.Iohn 4. 24. God is a Spirit,Prov. 23. 26. and will be served with a spiritual service; My son (saith he) give me thy heart; 1 Chro. 28. 9.God seeth into the heatrs and reins, whom therefore we are to serve with a perfect heart and willing minde.
To the being of a good work,Four things required to the being of a good work. these things are required; 1. That the person be justified in Christ, and so pleasing to God. 2. That it be done in Faith, or a particular perswasion of the lawfulness of the thing done.Gen. 4. 4. 3. It must proceed from a sanctified heart,Rom. 14. 23. else the fountain being impure, makes the sacrifice or work abominable to God.1 Cor. 10. 31. 4. It must be done to a good and right end, our own discharge, and the good of our brethren, as inferior ends, but the main end, the glory of God.
1. Here are rejected all the works of natural and unregenerated men,Use 1. all the civil vertues in the Heathen Philosophers, their Justice, Temperance,Splendida percata. Liberality, Fortitude, contempt of the World, Patience, and the like, which great works of theirs were but shining sins: So the actions of such as are meerly civil, though never so fair conditioned to the world-ward, these are in no account with God, nay their hearing, praying, Alms-giving, are abominable, till their persons please God, and be sanctified; and all such, though haply of great age, did never in thoughtword, or deed please God, trust nor then to these things: Oh, many will brag with the Pharisee of their just dealing, but resting thereon, they shall have the Pharisees reward. Many a poor man will say, I thank God I have lived honestly, followed my work, earned my living truly, no man can say, Thus and thus hast thou done amiss; but even this not done to a right end and in a right maner, is sin.
O but Christ loved the rich yong man,Object. though not yet converted.
He loved that seed or good that was in his own work,Sol. but not the person.
2. Here are rejected all works of Hereticks,Use 2. though never so costly, devour, painful; as their early rising to Mass, their painful travel on Pilgrimage, their costly gifts to Religious houses: So of other nations, that coming into the Temples of their gods, throw themselves down on the ground, smite themselves on the breasts, &c. of all these being done without Faith, God will say, Who required these things at your hands? The faster one runs in a wrong way, the further he is out, and the longer ere he come in.
3. Here are rejected the works of hypocrites and carnal Gospellers,Use 3. which make a profession, hear, receive the Lords Supper, joyn in outward performance of duty, but look not to themselves, their hearts remaining tainted with their lusts: Such as yet live in some sins, may go to Hell with Water of Baptism on their faces, and the Bread of the Lord in their mouthes. They care not how works be performed, but slubber them over, so they be out of their hands, they care not how; these will be paid according to their work: They make sale ware for the Lord, slight and of no substance, but this the Lord cannot abide, he will have it substantial: If it come not inwardly from a good heart, let the outside be what it will, its but like a painted Tomb or gilded Idol, hollow within, that cannot speak. We are here met to day to hear Gods Word, a good work, an excellent work, if all came with an upright heart, God requiring it, and that we should know his will, and in all things be ruled thereby, but few be such; but when they have heard all they can, yet do as they list, at least in part: Its true, Ahabs hypocritical repentance was rewarded with a temporal benefit, but not for love of the work, but for example to others, how well God would reward things done in truth.
4. Let this teach all Gods servants,Use 4. not onelyonly to have a care to do duties (so can hypocrites) but to do them in a right maner: Herein lies the difficulty to bring our vile hearts to do them aright, else the doing of the duty is an easie thing, and no straight way, if that were all; but we have a wretched heart, full of inwindings and privy corruptions, that cannot be seen to others when we do our duties, for even sundry of them are unknown to our selves, pride, hypocrisie, dulness, earthliness, unbelief, and the like; look therefore when we Hear, Pray, give Alms, follow our Callings, or whatsoever, that we do it well and substantially, using all skill and diligence, for we have a God with whom we deal, that looks to the inside, and hates all slightings; and he will pay well, cares not what he gives so the work be done well. Commonly men that be good husbands, will look to have their work well done; so doth the Lord, and he pays presently in hand, Peace of Conscience, Joy in the Holy Ghost, with divers outward Blessings, besides the inheritance reserved for us hereafter.