Exposition Upon 1 Peter, Biblical exegesis · Chapter 4 · Verse 7
Vers. 7. But the end of all things is at hand, be ye therefore sober, and watch unto prayer.
THe former part of this verse may be either a reason of the exhortation past, and that from the shortness of the time to come, or of the Exhortations ensuing unto sobriety, watchfulness in prayer, charity, hospitality, &c.
The end of all things is at hand,] There shall be an end of all things.The end of all things, not of men onelyonly, or of some creatures, not such a destruction and desolation as hath been of some particular Cities and Nations, nor a destruction of some Creatures in all places, as was in the Flood; but the end of all things, that is, All things shall come to that end that God hath appointed them to come to, many and most Creatures to an utter end, the heavens and earth to be purged by fire, men and women not to come to an utter end, but to live immortally in joy or wo, but to be at an …nd for living here; so that as the world had a beginning, it shall have an end, the same God that created it shall destroy it.
Is at hand,] 1 Cor. 7. 29. and 10. 11.That is, draweth near, therefore these are called the last times; and the Apostle saith, Time is short; and, That upon them the ends of the world were come.Iames 5. 8.
Obj. How could this be true, that it was near, when now 1600 years are past since, and yet it is not come, did the Apostle speak as he thought, or onelyonly to scare the people?
Answ. He spake as he was perswaded, and that truly, 1. Either in respect of the times before Christ, it was nearer then to those under the Law;Psal. 90. 4. or 2. In respect of God, to whom 1000 years are but as one day; or 3. In respect of eternity; a thousand years are nothing to the time to come, which is for ever, its as little as a drop of water to the whole ocean Sea.
Obj. But did the Apostle think that it was thus far off, and should last thus many years as it hath since he spake this?
A. Its likely he thought it nearer, for Christ Jesus being come, and all the Prophesies of him fulfilled, the Gentiles called, and the mystery of iniquity begun already to work, why might he not think this? and though some things were yet to be accomplished touching the calling of the Jews, yet might he think that that might quickly be dispatched:Heb. 1. 1. Howsoever, that that time was the last time they knew, and that God would never speak after any new maner to his Church, as he had done before from time to time;2 Thess. 2. 1. and the Apostle Paul, though he would often signifie the end to be approaching, yet he knew it was not to be by and by, but that some things must first fall out, though haply he conceived that the same might have been dispatched in lesser time then it hath been: But we have the advantage of them, because we have the Book of the Revelation left to the Church, by the Ministery of John, the last living Apostle, containing things to come, from that time till the worlds end, whereof many things be already accomplished, which makes the Book more lightsom, & other things are yet to come touching the ruine of Antichrist, calling of the Iews, destruction of the Turks; but in what time the Lord will finish these things, we know not: What if the day be yet some scores of years off, yea, some few hundreds, as we may well think that is the utmost, is it not then near by? It was near in the Apostles time, much nearer now; then began the last time, now is the end thereof: But that is not so much the force of the Reason, as this, That we live in the last times, nearer the worlds end then our Forefathers before Christ, therefore ought to minde earthly things less, and seek more after heavenly, and lead an holy and godly life: But say the day of Judgement were not so near as it is, yet every of our particular ends is at hand, we know not how soon, when, where, how, to day or to morrow, and that is to us as if the world were at an end for any use thereof; and for our state, it shall be with us at the last day as when we dye.
1. This may provoke us to Sanctification,Use 1. and a godly life, seeing we live in the clearest times, when the last day draweth near: They that lived long ago were to live godly, much more we, having so short a time; we must so live, that when our Master cometh, he may finde us so doing; If death or judgement take us in our sins, how miserable is our condition?
2. It may reprove such as so live here,Use 2. as if here they were to live for ever, eating and drinking, and beating their fellow-servants, &c. others also that go on carelesly, either making no profession, or contenting themselves with a shew thereof, as the five foolish Virgins; every one must prepare himself; that he may be found in peace at Gods coming.
3. It may comfort the godly in bearing the Cross patiently,Use 3. yet a little while, and we shall be in heaven from the same; yea, that day draweth near, wherein God will be glorified in the sight of all his enemies. See Phil. 4. 5. Heb. 10. 36. James 5. 8.
4. We should not set our mindes on these transitory things,Use 4. but on them that endure for ever:Mat. 6. 19, 20. The things of this world are vain,Iohn 6. 27. uncertain, perishing; the world it self shall be consumed, and our selves be most frail of all, we must therefore be sober in seeking these earthly things, laboring after grace, life everlasting, and the means thereof.
Be ye therefore sober,] Now of particular duties, one helps another. The former reason strongly enforceth these duties. From the coherence, note,
1. That as before he exhorted to Sanctification in general, so he doth now in particular, for we are subject to deceive our selves: Many be good in the gross, not so in particulars; they think they love God above all, and their neighbors too, and that they live holily, but come to particulars, its nothing so.
2. That as he forbade the forementioned lusts and vices, so he now exhorts to the contrary duties; the one must not be without the other, see Acts 26. 18.
In particular, we are to be sober both in the use of riches, and in the use of pleasures, but of this last with the appurtenances thereof, Meat, Drink, Apparel, Recreations, we shall speak afterward.
For sobriety in Riches:Riches good in themselves. Riches as Gods creatures be good in themselves,See Psal. 112. 3. and promised by God to his servants as blessings, nay, given to some of them as blessings,Prov. 3. 16. as to Abraham, Isaac, Jacob, Job, &c. They are encouragements to duty and well-doing, and may be great helps and furtherances to us, in and unto many good duties, and that both towards our selves (for we may spend the more time, and have more freedom about matters of our soul) and to others, in shewing liberality and mercy; and to the children of God that use them well, they are as pledges of better and everlasting good things, as Canaan was to the godly Jews a type of heaven: But it may seem needless to speak of the goodness of riches, seeing most men count them the onelyonly good; but the truth must be taught, we speak of the things themselves; yea, some have utterly hated them as evil, as Crates; and among the Papists there be some that profess voluntary poverty, but our Savior bids us not cast them away, but make friends of them,See Eph. 4. 29. even employ them well to the glory of God, the giver thereof, and our own and others good.
Obj. But our Savior calls them thorns, which choak the good seed, snares to entangle and drown us in Perdition, and riches of iniquity, and sheweth that its an hard thing for a rich man to enter into the Kingdom of God.
Ans. He speaks not of riches as they be in their own nature, nor as they be well used by godly men, but as they be wickedly abused by wicked men, either in the ill getting of them, or wicked using of them to pride, and such bad purposes; and our Savior explaineth himself,Matth. 19. 23. That its hard for a man that trusts in riches, or sets his minde upon them (as indeed most do) to be saved: Its certain that few rich men be saved, but its not the fault of their riches, but the abusing of them.
Obj. We must do as Christs Disciples, who forsook all and followed Christ.
Ans. 1. We are not bound to do as they did, for they were called to a special and extraordinary calling to follow Christ, and go into all the world preaching him, which could not stand with worldly business. 2. They left not these things in respect of their right to them, but onelyonly in the use of them; They took off their mindes from them, and were content to part with them for Christ and the Gospels sake, and so ought we,Matth. 9. 10. but they retained the right of them: Matthew after he followed Christ, feasted Christ, and with him many Publicans in his own house:Matth. 8. 14. So Peter had a Boat and Nets, and went a fishing a little after our Savior Christ was taken from him: So that a Minister is not bound to spend that which his friends hath left him, much less are private persons.
Obj. But the yong man was willed to sell all.
Ans. It was but a particular tryal of that rich yong man that thought himself so righteous,Matth. 19. 21. whereby our Savior would let him see how far off he was of that he thought was in him, in that he had not profited so far as to prefer God and his Kingdom before his wealth, but would rather forsake God then his riches, if he must needs part with one, that so he might be humbled.
Though riches in themselves are good,How riches are good. yet 1. They are not so in an high degree, but in a very mean and low degree, in respect of God, Spiritual Graces, and the Kingdom of Heaven; In comparison of these they are but dross and dung: The leavings of the love we bear to those, is too much for the world; fervent love to these, lukewarm to the world is good enough. 2. They are not good absolutely, but as they are used; to the godly they be good, when they use them well, else not, but they are at no time good to the ungodly, because they cannot use them well: Therefore concerning riches its required, 1. That the party who would use them must be in the favor of God, a Regenerate person, restored unto Christ by a right thereto, which we lost by our sin in Adam: Else we shall taint Gods blessings by our sins, we shall be ready to use them to bad purposes, if we be bad our selves, and the things which be good in themselves, shall be turned into sin to us; for unto the unclean, all things are unclean: Extreamly foolish is their practice that labor to have all good things about them, House, Land, Corn, Cattle, Houshold-stuff, Money, &c. they themselves remaining bad, for these be never good to them, till they themselves be sanctified; and hence it is that as most men go to work, they use riches to the hurt of their souls, yea, to their own destruction, which could they have sobriety in them, they might easily avoid. 2. That he use them a right, even with sobriety.
For sobriety in riches;Wherein sobriety in riches consists. Its either in the desire and seeking them, or using and employing them, we must seek them soberly, we must also use them soberly when we have them.
Sobriety in seeking or getting them is in many things: 1. We must seek them according to their worth, first, Heavenly and Spiritual things, then these; we must not in our judgement value them equal, much less above Grace, the favor of God, and Heaven; we must not in our affection so love them, nor in our practice seek after them so earnestly as for grace; every thing is comely in his place and time: A Servant whiles he keeps his place is a comely necessary help, but if he begin to control his Master, to usurp his Masters Chair, to woo his Mistris,Simile. &c. its intollerable: So while riches be content with the place of Servants, to be at their masters appointment to good uses, its well; but when they shall perk up above Spiritual graces, and heavenly things, and get away the heart from God, and our heavenly Husband Christ Jesus, then they are to be turn'd out of doors, and stampt under foot, for in comparison of these, they are as the basest pibble stone to the most precious Stone or Diamond. 2. We must not set down with our selves that we will be rich (for then if lawful means should fail, we would use any other, transgress even for a piece of bread;1 Tim. 6. 9. they that will be rich, fall into divers temptations and snares) but herein shew a moderate minde.Prov. 28. 20. 3. We must not make haste to be rich, but must be content to stay our time, and wait the Lords leisure, till he bless our labors with fruitful encrease: A man must not run out assoon as he seeth a booty,See Prov. 20, 21. and 28. 20, 22. lest there be Enemies by in ambush, which may make us a booty, but must consider well ere we go about it; haply it was onelyonly held out as a tryal from God, or a trap by the Devil to catch us: They be thorns, if we rush upon them hastily, unless we be well fenced and prepared we shall hereby harm our selves. 4. We must seek them with a quiet and contented minde, and not with an unsatiable appetite, such as can never be satisfied, but thirsteth continually after more. 5. We must seek them onelyonly by lawful means, and not otherwise; not with the neglect of good duties to God, our Souls, or Families, &c. or hudling them up, much less by committing evils, as by Lying, Swearing, Sabbath breaking, Deceit, Oppression,See Mat. 16. 26. &c. nor by Gaming, &c. This were to seek them with the dishonor of God, and loss of our souls for trash. 6. We must not affect, seek, or desire after abundance and superfluity, but for things necessary, not for necessity of nature, but for necessity of a mans estate, condition and calling: Thus a Prince, Nobleman or Magistrate, requireth a greater Portion to maintain their Estate, and those that depend on them; So a Minister, to maintain himself and his, and that he may follow his Study, and buy Books; and herein we may desire so much as may be competently sufficient, as well for our selves, as for all that belong to us, & that not onelyonly to maintain them while we live, but to leave them somewhat according to our state when we dye; yea, and that whilest we live we may be enabled to do some good in our places towards the relief of the poor,Acts 20. 35. it being a more blessed thing to give then to receive: To ask or desire more to spend superfluously, we have no warrant, yea, so to ask or desire, were a sign of distrust: Not but that the things themselves are good, how great a portion soever we have of them, if we could use them to good uses; but our corrupt nature is subject, both to dote upon them, trust in them, be lifted up by them, and the Devil to fasten many dangerous temptations on us, by the means of them, and therefore we should not desire such abundance of them:See Prov. 30. 8. If God should cast such abundance on us, by honest labor in following our calling, or otherwise, we ought humbly to beg a great deal of grace and fear, our stewardship and account being now far greater:Gen. 28. 20. Jacob asked food and raiment; and we are willed therewith to be content, they be not good absolutely, and to every man; and many have taken hurt by them, few at any time made better; where poverty hath slain a thousand, riches hath slain ten thousand: They be never almost mentioned in Scripture, but with one check or other (as thorns, snares, uncertain, deceitful, meat that perisheth, unrighteous Mammon, &c.) that we may not be in love with them.
1. This condemneth the common practice of most men in the world,Use 1. that be stark drunk with these things, and seek them without all bounds, which is also the fault even of some of Gods Servants: O how many seek them before grace and heavenly things, do altogether labor for the meat that perisheth! O how many will work all the six days long, but in the mean time do nothing for their soul, yea, on the Sabbath do no more then an outward performance of duty to satisfie Law, and for fashions sake, their tongues and hearts running after the world! God and grace are not in their thoughts: A little of this is enough, yea and then onelyonly, when they can follow the world no longer; and thus with most the greedy desires after the world eats up all thought of any goodness: Hence it is that they are wise for the world, but stark fools in matters of Religion; of that they can talk all the day long, but cannot speak three words savorly of any good thing; They abound in wealth, but have not so much as a dram of grace, nor look after none; rich in the world, but to Godward, miserable, poor, blinde, naked souls.
2. How do numbers set down with themselves to be rich,Use 2. & thus much to give to such a childe, &c? how also many are even mad in making haste to be rich, up early, down late, by right, wrong, &c. yea, make such haste, as they break their shins, nay, make waste of their souls? What, will they flie before they be fledged? must they needs get up all at once? cannot they tarry, and rise as God will have them, but by getting other mens goods into their hands, or running into the Usurers books, undo both themselves and others? what purchasing is there before men be fit, when haply they have not half the money to lay down, but for the rest must be beholding to the Usurer, and so fall into the Kites paws? Thus some have lost their own livings which have been competent, by reaching at more before they were fit; others, though they have not thus undone themselves, yet much straiten themselves, shame and disgrace themselves, are still in debt, live barely and miserably, who might else live at elbow room and comfortably: How many are so unsatiable and greedy, that like Hell and the Grave, they still cry, Give, give; they have the dropsie, and their thirst can never be quenched: They are like a great Hound standing at the tables end, give him one piece of meat, he swallows it down without chewing, looking on your face presently for another: There's no end of Lying, Swearing, Sabbath-breaking, Deceitful and false Weights and Wares, Oppression, Wrongful dealing, &c. and all to be rich in the world; nay, when men have both competency and sufficiency, yet do they still eagerly follow it, with as hot a pursuit as if they had nothing: O how odious this is in Gods sight! this Covetousness is Idolatry; yet, as if one should have told Nabal, after he had so blockishly sent away Davids servants, that he was Covetous, he would have said, Nay, but a good husband; so who can perswade these hereof? This is a kinde of drunkenness, as the moderate seeking of riches, soberness; neither can two things be more like, then are drunkards and covetous persons.
1. Both be insensible,A comparison between drunkenness and immoderate seeking of riches. ye cannot beat any good thing in either of their heads: Though the one reel as he goes, and cannot so much as speak a wise word, yet you cannot perswade him that he is drunk; and though the other doth both pinch himself and others, yet he will not believe that he is covetous.
2. Both be insatiable; The drunkard must have pot after pot, is never satisfied, but still dry; So the covetous man must joyn Farm unto Farm, House unto House, Land unto Land; The one calls in dousens of beer, yards of beer, pails of beer, beer by the Hogsheads; So if a covetous man had a whole Town, he would desire another, and then a third, &c.
3. Both be inserviceable; who will put a drunkard in any office? what employment is he fit for? So a covetous man, he will so look to his private gain,Exod. 18. 21. as he will neglect the publique; he will have something clear to himself,1 Tim. 3. 3. of that's committed to him, or will take bribes, or extraordinary fees; Therefore it is, that both Magistrates and Ministers are willed to avoid this.
4. Both be incorrigible; Theres no hope of an old drunkard, few of them repent; so of a covetous man, its a rare thing to see a Zacheus: That story begins with a word of Note, Behold: The vilest drunkard is not more odious to God,Eph. 5. 3. then is a wicked covetous man: God would not have covetousness to be once named amongst us;1 Cor. 5. 11. and 6. 10. yea, he forbids to keep company with one that is covetous, & pronounceth that such shal not inherit his kingdom. Covetousness is the root of all evil, the breach of all the ten Commandments; it takes away our Love, Fear, and Trust in God, and gives it to Wealth, yea, it hinders from the very knowledge of God: Through it many have society with Idolaters; because of it, how many thousand oathes are sworn daily? how many daily forsworn? what regard bear such to the Word? either because of their Farms and Oxen they will not come thereto,Luke 16. 14. of if they do, they are so toiled by the world,Ezek. 33. 31. that they sleep thereat; or if they do hearken, they do but mock, at least go not away much the better, their mindes being all the while ranging, and they hearing onelyonly as one in a dream. Hereby also they neglect prayer, and are either kept from the Sacrament, or come prophanely; hereby also do they infinitely break the Sabbath, as in buying, selling, riding, talking of worldly matters, &c. Thus also many Parents through niggardliness, spoil their children for want of education, Migistrates take bribes to prevent Justice, Ministers ingross livings, people pull away their Ministers maintenance, servants deceive their Masters, Princes pole their Subjects,See Prov. 1. 19. and Subjects withdraw their taxes and dues from them: Through this many lose their lives, as Naboth: There's much contention both within doors and without for trifles; so many women prostitute themselves, and their husbands wink thereat because of advantage; and many to avoid charge, which as they think would come by marriage, live in uncleanness: From hence also what cousenages and deceivings do arise in buying, selling, letting, hiring, borrowing, lending, partnership, &c.? what simony, sacriledge, bribery, usury, &c? how also are lyes multiplyed hereby? and how many Tale-carriers are there meerly for this respect? yea, there's no villany in this world so odious to God and man, which through covetousness men will not commit, and therefore it was no wonder that David prayed that his heart might not be enclined hereto.Psal. 119 36. O what a folly and madness is it, for men to seek so greedily after these things, which yet oftentimes are the further from them; but admit thou obtainest them, are they able to purchase for thee a pardon of thy sins? Can they pacifie Gods wrath? Can they prolong thy days one hour? Doth thy Salvation stand in these? mayest thou not soon be deprived thereof? Shalt thou tarry long with them? Is there not vexation in them? If thou shouldest long enjoy them, yet having no grace in thy heart, no assurance of Gods favor, no hope of a better life, wo unto thee, and yet this is the state of thousands: They only minde earthly things, having no regard of Heavenly or Spiritual Grace, and so living here basely for a while, without enjoying the benefit of that they have, they are at the length snatched away, and then the world strives for their goods, and the Devil for their souls. As an Ass that caries Plate all day, at night is turn'd into a foul stable, or bare Pasture to nob on Thistles, and that with a galled back; so are they turn'd out with a galled and guilty conscience,Simile. and a soul laden with innumerable sins, and so sink down to Hell, there to be for ever and ever.
Art thou guilty hereof? Repent, endeavor to see thy folly, confess, cry to God, make restitution of that which thou hast taken unjustly, seek for pardon, for grace, for sanctification: O that it might be said to thee,Luke 19. 9. as to Zacheus, This day is salvation come to thy house▪ Art thou free of this poyson, beware thou beest not tainted herewith, of all evils its the most dangerous and damnable, and most hardly rooted out: Esteem of these things as they ought, but chiefly labor for your part in those true riches, which shall never be taken away.
Its the fault of Christians, that they seek the world too eagerly, and neglect many good duties for it, run into unwarrantable courses, are unquiet, contentious, &c. whereby they make themselves and their Profession to be ill spoken of: O how ill doth this beseem Christians which have God to be their Father, and Heaven for their inheritance and portion! Fye upon it; Is this to behave our selves Pilgrimlike? we should carry our selves so moderately in these things, that we may make the world see and say,Iohn 4. 32. we have riches that they know not of, as our Savior said, He had meat his Disciples knew not of; we must labor to grow in grace, and covet the best things.
For the second part of sobriety, which is in the use of riches when we have them, it hath relation either to our minde, when we esteem of them; or our practice, when we employ them as God requires.
1. We must esteem of them but as they are,We must not set our mindes too much on riches. and not set our mindes overdeeply on them, as if the having of them were our happiness, the want of them our utter misery: Neither must we think the more highly of our selves,Psal. 62. 10. because of them; for goodness is that onelyonly which makes us of account with God and good men: when we go down to the grave we be all fellows, nor ought we to trust in them, as though they could be a Castle and Tower against whatsoever may come upon us, Plague, War, Famine, &c. This is the common sin of the world, yea, even Gods Servants may partly perceive that their hearts rise as their wealth encreaseth: O its hard for a man to keep down his heart that it swell not! Nor must we be excessively loath to part with them when God sees it good, nor cast down when we have any loss, as if we had lost happiness: O how many are thus grieved, which were never grieved for their sins, nor wept for fear of Gods wrath and condemnation! we should grieve indeed for our sins, or if we do not feel Gods favor, or observe any decay in our love to God and goodness, but not as worldly losses, especially enjoying Gods favor, and having through Christ an assured hope of a better life.
2. We must employ them as God requires,We must employ them as God requires. and that both on our selves and others; our selves and ours, For he that provides not for himself and his family, 1 Tim. 5. 8.is worse then an infidel: and Solomon saith, Its a good and comely thing for a man to take part of that God hath given him: Eccles. 5. 18.Jacob after he had served Laban many years,Gen. 30. 30. began at the length to think of his own house:Gen. 30. 30. But what base misers are they that cannot afford themselves or theirs necessaries in food and raiment? They are diseased with an evil sickness; They are Thieves to their backs, bellies, families: neither are those prodigal rioters in a better case, which waste and consume all in sports, company keeping, and belly-cheer; they rob their wives, their children, their friends, the poor, and usually dye in the Goal, leaving their children to misery.
Others,Prov. 3. 9. as upon the worship and service of God, and maintainance of the Gospel and Ministers thereof, for the good of our own souls.
So upon the King and Commonwealth, under whom we enjoy Peace and the Gospel, as also upon the Poor, especially the Saints, See Deut. 15. 10. Psal. 37. 25, 26. Psal. 112. Prov. 11. 23. Matth. 5. Luke 14. Heb. 13. And this we must do,Act. 4. 34, 37. not onelyonly of our superfluity, but in some cases even of our necessity, of our very Lands; we are not Lords of our goods, but Stewards for which we must be countable to our master.
This rebuketh those that are all for themselves, as for any other, either they will not bestow any thing at all, or no more then needs must, and most Christians are too nigardly: For the worship of God, some think that any thing bestowed this way is too much, that this is the worst and idlest money bestowed this may be; they could be content with a blinde Sir, that would live of crusts; and if they can pull away the Tithes, and make a bargain with a Minister half for nought, they think it well gotten; and many that might procure the Preaching of the Word to them, onelyonly the want is, their hearts are so glued to the world, they had rather have their Hogs, then Christs company among them: The blinde devotion in times of Popery to build Churches and Religious Houses, will condemn the wretchedness of our times; If a Church be but decayed in our days, there must be a Collection all over the Countrey, if not many Shires, for the reparation hereof: And how do men hide and conceal their Estates, that they may be freed from the paying of Subsidies and Taxes, and so deceive the King of his due? And what wincing is there for the payment of the poor, the true poor? If it were not out of the fear of Law and Justice, they would pay nothing, or as good as nothing: Hath not God made many promises? what unbelievers are these that will not take Gods word? Their goods thus spared prosper not long, for God will be true; hence come so many changes of owners, even because men get and keep their goods unlawfully.
Thus many instead of wealth, leave their children an heap of chaff that blows away: God will rifle in such goods; and besides at the last day, what account and bills will these be able to bring in? that they spent all on themselves, or wasted all in riot, or spared all from those good uses they should: Their bills will not be taken, they shall hear this sentence, O evil and unfaithful servant, thou hast been untrusty in a little, who shall trust thee with more, take him hence, binde him hand and foot, &c. but to those that have employed them well, it shall be said, Come ye blessed of my Father, &. Well done good and faithful servant, thou hast been faithful in a little, enter into thy Masters joy.
O then let us learn this sobriety: We have an enemy to resist, who if we be drunk with the love of the world, will assuredly have his will of us; and is not the end of all things at hand? If we be drunk when our Lord and Master cometh, what shall be our portion? we must dye; we dye daily in our neighbors.
And watch unto prayer,] This is not to be understood of the bodily waking of the eye from sleep, though the Papists so transfer it, and therefore keep certain Vigils and Watches for Saints, certain nights of the year (though upon occasion,Psal. 119. 148. we ought with David to keep our eyes waking in the night, that we may praise God, and pray unto him) but its meant of a spiritual watchfulness, whereby we have an eye to our hearts and ways, that we do nothing against the will of God, but may ever be doing that which is good and acceptable in his fight, which is a notable help to further a man in a godly life to the kingdom of heaven; and this is performed by those onelyonly, who having obtained mercy of God, and assurance of pardon, see cause why they should turn to him, serve him, and give themselves wholly to him.
This watchfulness is well put after sobriety,Watchfulness why set after sobriety. as sobriety is set before it to make way for the same; for as a man drunk with wine, cannot keep awake, but sleeps like a Hog, so he that is drunk with the cares of this life, cannot watch spiritually.
This watching is a looking to our hearts and all our ways,What watchfulness is. that we may be always kept from evil, and ever in a good course. Therefore as Watchmen use to examine all Passengers, and accordingly deal with them, so ought we to watch against all enemies, which are, evil thoughts, evil words, and evil deeds, which do either directly proceed from our own ill heart, or by the temptation of Satan and the world. To prevent evil thoughts, we must keep the heart with all diligence:Prov. 4. 23. This is the fountain that sends forth such streams; the furnace from whence comes such sparks. If our thoughts be wicked, impatient, unclean, proud, &c. we must suppress them, and beat them down; but if good, holy and pure, let them pass for true men; so we must take heed to our ways, Psal. 39. 1.that we sin not with our tongues. Our tongue is a slippery member,Iames 3. 2. an unruly evil, able (as little as it is) to do much hurt, and he is a perfect man, and able to rule all his body, that can rule his tongue; we must therefore set a watch before the door of our lips, and examine all our words. And for evil actions, we must also beware of them, we must take heed to our ways, watch all parts and members of our bodies, that no ill action break forth, and accordingly as Job Covenanted with his eyes,Iob 31. 1. we must with every member. We must examine every action at our going about it; if any evil one pass from us, and break, as it were through the watch, we must be grieved and repent, and thereafter be more watchful: As the eye-sight and eye-lid are necessary in the body, so is watchfulness in the soul; we are continually in danger of falling, the Devil, the world and our own lusts be our enemies; if we suffer them to break in upon us, we dishonor God, and spoil our selves of our peace and comfort: And as we must watch against all evil, so must we especially against those we be most subject to, as wise and careful Watchmen will have most care of the weakest parts of their City: And as we must watch to keep out evil, so must we to do good, and that both privately and publikely, towards God, our selves, and our brethren: And not this onelyonly, but watch that we do good as we ought to do, in a right maner; we must look to our hearts in our callings, and in our best duties, for even then they will beguile us, and the right maner of performance is all in all: Thus in prayer we must watch against private pride, hypocrisie, wandering thoughts, &c. so in the Word, against Infidelity, prejudicate Opinions, &c. this must be all the day through, and in our particular actions; for its not enough to have a general purpose of well-doing,Heb. 3. 12. or of a godly life,Prov. 23. 17. and 28. 14. but we must look to every particular action through the day; we must not be good by wholesale,Col. 1. 10. but by retale; not in the sum and gross, but even in particulars; there must not at any time be an evil heart in us, we must be in the fear of the Lord continually. As in journeying (suppose to York) we ask not onelyonly whether it be East, West, North or South, but through what Shires we must go, nay, by what great Towns, nay, by what Villages, nay, we ask what turnings there are from such a place, to such a place, nay, what marks we shall meet withal, as Windmils, Crosses, &c. And as a great mans servant, sets not down onelyonly received 100 or 500 l. and laid out so much in the gross, but particularly, what he received of such a one, and what of another, and what he laid out for this, what for that,Luke 1. 75. &c. so should we observe every particular, and that throughout the whole course of our lives:1 Pet. 1. 17. and 4. 2. There's no time for security or sin, we must not at any time give way either unto evil,Why we ought to be watchful. or that evil one.
That we ought to be thus watchful, may appear; 1. For that we have within us corrupt and wretched hearts, which continually lust after evil, and are untoward to any good, being also subtile and deceitful above all things. 2. The Devil a most malicious and watchful adversary,Zech. 3. 1. is at our elbows always, yea, in our best actions, as he was at Joshua's right hand to resist him: The world also affords many provocations. 3. The love of God towards us in Christ, pardoning our sins, and calling us to the hope of eternal happiness, being so wonderful and unspeakable; must we not therefore so watch in all things, as that we may do nothing to grieve so good and merciful a Father, but be careful in all things to be acceptable in his sight. 4. Our Lords coming is uncertain, we must therefore be like the diligent servant, with our loyns girded, and lights burning; we must be like the five wise virgins, with oyl in our lamps, attending the coming of our Bridegroom: This is no more then Gods requires of us, no more then Noah, Henoch and Abraham performed; they walked with God, set themselves continually as in Gods presence, in an heedful care to all their ways: This is no more then needs, if either we consider the price of sin, the inclination of our own hearts, and what enemies the Devil and world are to us. Neither doth this watchfulness hinder us from any thing but sin; from no liberty, but that that is nought and hurtful, and that we may as well spare, as water out of our shoes; it hinders not from our calling, onelyonly requires us to pray first, now a whet is no let, we shall speed the better all the day after; it onelyonly teacheth us how to be in our calling, not as drudges to the world, but the servants of God; it hinders us not from buying and selling, but from Craft, Covetousness, Corruption in the same; not from company, but from vanity and unprofitableness in company; not from mirth, but from vain wicked mirth; so that its so far from being a bondage, that its blessed liberty: Some think that thus we shall pinion and binde our hands behinde us, and that this is too strait: Its true, to our nature that hath been used to so much liberty,Simile. it will seem strait at first, till we be accustomed to it, and then it will be found easie and pleasant; even as a new sute of apparrel, though never so fit, yet will seem strait at the first putting on, which afterwards it will not: Such pretences are but as a Lyon in the way of a Sluggard.
The benefits ensuing hereby are divers:Benefits of watchfulness. 1. It keeps from many sins, whereunto else we must needs fall ere we be aware, and so consequently from many sorrows, both outward and inward; from many crosses and troubles,Psal. 119. 17. from many heart-smarts and wounds of conscience: Whatsoever is a mean to keep a man from sin, is a blessed friend of his. 2. It keeps us from lying still in any sin, and is a mean to raise us up by true repentance; for if it cannot prevent it, yet it will no suffer us to sleep in it, nor be quiet, nor go to bed till we have vomited it up, and so is a mean to keep our hearts from hardness: Lying in sin hardens the heart, and provokes God against us, so that when we would, we cannot rise, nor tell how to go about it, and when we do, yet we do not so easily obtain pardon and peace: Often reckonings make long friends. 3. It keeps us from falling into foul sins, for lightly men fall not far at once, but by little and little; neither is this a small benefit, for though every sin be hurtful to the soul, yet great sins do it more hurt. A little jerk with a wand makes us skip, and puts life into us, as it were, but a blow with a Cudgel or Leaver dazles us; so little sins make us stir up our selves, and put more care in us through Gods mercy, whereas great sins benumb and dazle the conscience. 4. It makes us see the corruption and naughtiness of our own hearts, and so to be the humbler; as also to see Gods mercy in keeping us from so many evils, whereof we are in continual danger, that so we may be the more exceedingly thankful. 5. It upholds our communion with the blessed Majesty of God, and the peace of our conscience, which is a continual feast. 6. Its a special argument that we are the children of God: All the while we do thus, we go on in the strait way, we do as few do, as none but Gods servants, none but zealous Christians do. 7. It makes our lives the more fruitful to our selves and our brethren by many degrees. 8. It makes us fit both to live and dye, to live and perform the good duties that God requireth, for a heart well ordered is fitter to pray, to hear, to come to the Sacraments, &c. our accounts be the sooner made, and so it being done daily, its done more easily, then if it be put off to a great deal together. To dye, as being always fit and ready for our Lords coming.
1. This being a thing so necessary and profitable,Use 1. we have cause to lament that we have known it no better, nor had acquaintance therewithal: for alas, not to speak of the common sort, which look after no such matter, but will do as they list, though they smart for it eternally, even among the people of God, how little is it known that God requireth such a particular care and watch? that its a thing possible, but rather impossible, or at least most irksom, and therefore content themselves with a general purpose to do well; and if they be careful on the Sabbath day to look to their heart, tongue and ways, and keep within compass, yet that they ought and must thus do on other days, few think. Hence it is that we fall into so many evils to Gods dishonor, our own discomfort, the ill example of others, and reproach of our profession: What though we have no purpose in the morning to do ill (as some wicked have not) yet may we not through want of watchfulness fal ere we be aware, as David & Judah.
2. Seeing this is a part of Gods Counsel,Use 2. and he that bids we should not steal, should keep the Sabbath, &c. bids us watch; let us know, its not safe for us to neglect it, when God hath made known the same to us: Is it not pity that such a blessed mean to further us so sweetly to heaven through this world, should be so little known, and so few have help by it? O if we would once enter upon it, it would save us from many dangers, it would make our life fruitful: it would bring us so much unwonted peace, as we would be so far from being weary of it, that we would be grieved that we have been strangers from it so long, and came to the acquaintance and use of it no sooner. O let us grieve and crave pardon for neglecting such a necessary and profitable duty so long, and for the time to come be careful to redeem the season.
Unto prayer.] Prayer must be added unto watchfulness.We must adde prayer to watchfulness, else what if we spy temptations coming, and setting upon us? of our selves we have no power to resist the least of them: We must therefore upon every occasion have recourse unto God by prayer;Simil. as Watchmen, if there come enemies in the time of War that be too strong for them, they raise the City for help; and in our ordinary watches, if naughty wretches come and set upon the watch, and be like to beat them down, they cry out for help, and so subdue them, so must we: Temptations at some times come so strong, as that we cannot deal with them, and therefore must cry to God for help.
O that we could be much exercised in this duty of prayer!Use. It keeps us in sobriety, helps our watchfulness, turns away evils, furthers us in good, is the onelyonly mean to supply our wants, whether for soul or body. O what a priviledge is this! O the force and fruit of prayer! They that be much in Prayer, obtain much grace and peace here, and shall finde a large entrance into the Kingdom of Heaven hereafter.