wear the badges of righteousnes The vncircumcised were accounted vnholy and the Iewes a holy nation because being circumcised they had the signe of righteousnes so are Christians holy by Baptism sacramentally Fiftly they are holy in regard of separation from the wicked and the World A thing was said to be holy in the Law which was separated from common vses to the vse of the Tabernacle so are the Godly holy because separated from the vnholy But chiefly the Godly excell for holinesse if we respect the holinesse First of justification they are holy by the imputation of the perfect holinesse of Christ and so are they as holy as euer was Adam in Paradise or the Angels in heauen Secondly of sanctification they haue holinesse in their natures and they practise holinesse too and thus they are holy in heart and by inchoation They haue grace in all parts though not in all degrees they are not destitute of any sauing or heauenly gift 1. Cor. 9.11 And this kind of holinesse must not bee slighted or meanly accounted of for first it is a holinesse wrought by the holy Ghost Secondly it is presented to God by the intercession of Christ whereby all imperfections are couered And thirdly it is acknowledged in the couenant of grace which admits of vprightnes and sincerity in stead of perfection which in the other couenants were required Thirdly they are holy in hope because they look for perfect holinesse in nature and action in another world There is a righteousnes which they wait for that exceeds all the righteousnes that euer was in any man in this world Christ Iesus excepted But I conceit it is the holinesse of sanctification which is heer meant Now this holiness consists either of mortification or viuification Mortification is imploied about the subduing of corruptions and viuification about qualifying the heart and life of the beleeuer with holinesse Viuification also is exercised either about new grace in the heart or new obedience in the conuersation I take it the later is heer meant and so the Apostle intends to say that no people are like the belieuing Christians for the holinesse of their conuersation Vses The vse of this point may bee first for great encouragement to the true Christian notwithstanding all his infirmities with which he is burdened and therefore hee should take heed that he be not wicked ouer-much Eccles. 7. that is hee should not think to vilely of himselfe For though hee be guilty of many sinnes yet hee is truely holy and that many waies as was shewed before God hath done great things for him that hath giuen him a holy head and a holy calling and especially that he hath already made him perfectly holy by Iustification and will make him perfectly holy in Sanctification in another world yea hee ought to take reason of comfort for his holines of Sanctification as for the reasons before so the verie holines of his conuersation is much more exact then is the conuersation of the wicked or then was his owne before his calling And withall this should much stirre vp godly men to the care of sound holines in their conuersation and the rather because first they were redeemed from a vain conuersation by the bloud of Christ 1. Pet. 1.18 Secondly they should much thereby aduance the profession of true Religion Phil. 1.27 Thirdly because a holy conuersation is a good conuersation God requires nothing of vs to doe but it is all faire work and good for vs whereas when wee haue done the Diuel the world and the flesh work that which was extremely ill for vs. Fourthly wee hold our profession before many witnesses many eies are vpon vs and the most men are crooked and peruerse 1. Tim. 6.12 Phil. 2.15 and the best way to silence foolish men is by vnrebukeablenes of conuersation 1. Pet. 2.15 Fiftly our heauenly Father is heereby glorified Math. 5. and 6. Sixtly it will bee a great comfort to vs in aduersity 2. Cor. 1.12 Lastly great is our reward in heauen For heereby will bee ministred aboundantly an entrance into the glorious Kingdome of Iesus Christ 2. Pet. 1.11 But then wee must looke to diuers rules about our conuersation that it may bee right for First it must be a good conuersation in Christ 1. Pet. 3.16 Secondly it must bee a conuersation discharged from those vsuall vices which are hatefull in such as professe the sincerity of the Gospell and yet common in the world such as are lying wrath bitternes rotten comunication or cursed speaking or the like Eph. 4.25 Col. 3.8 1. Pet. 1.14 Thirdly it must bee all manner of conuersation 1. Pet. 1.15 we must shew respect to all Gods commandements at home and abroad in religion mercy righteousnesse or honesty Fourthly wee must shew all meeknes of wisdome when wee heare outward praise or doe good or are to expresse our selues in discourse or otherwise Iam. 3.13 2. Cor. 1.12 And that wee may attaine to this holines of conuersation First wee must walk according to the rule of Gods Word and let that bee a light to our feet and a lanthorne vnto our pathes Gal. 6.16 Ioh. 3.21 Secondly wee must set before vs the pattern of such Christians as haue most excelled that way Phil. 3.17 and walke with the wife Thirdly especially as obedient children wee should learne of our heauenly Father to fashion our selues according to his nature and in all conuersation striue to be holy as hee is holy and as it followes in this verse wee should study and striue to shewe foorth the vertues that were eminent in Iesus Christ 1. Pet. 1.15 16. and 12.10 Thirdly in so much as holines is the prerogatiue of a Christian it should teach all sortes of men to try themselues whether they haue attained true holines or no so as they bee sure their holines exceed the holines of the Scribes and Pharises For else they cannot enter into the Kingdome of heauen For a Christian must haue that holines of conuersation which no wicked man can attaine vnto Now that this triall may bee done effectually I will shew wherein the holines of a true Christian exceedes the holines First of a meere ciuill honest man Secondly of the most glorious Hypocrite First for the meere ciuill honest man the true Christian exceedes his righteousnes both in the righteousnes of faith and in the internall holines of the heart and the power of holy affections but because it is holines of conuersation which is especially heere meant I will touch the differences in conuersation and so First they differ in one maine cause of orderly life For the holines of the godly Christian proceedes from a regenerate heart whereas the meere ciuil man is so naturally or onely by restraining grace Hee hath not beene in the furnace of mortification for sin Secondly the meere ciuil honest man glories in this that hee paies euery man his owne and is no adulterer or drunkard or the like notorious
Acts 2.6 or else a spirituall grace in the heart of a Christian by which his soule mournes and is abashed and ashamed with him And so there may bee three reasons or rather causes assigned wherein the godly ought to bee confounded As first in repentance for their sins of which these places intreat Ezech. 36.32 Ierem. 31.19 Ezech. 16.61 and for this cause rebellious offenders must be noted and their companie shunned that they may bee confounded in themselues for their sinnes 2. Thes. 3.14 and the Lord complains that the people were not ashamed for their sinnes Ierem. 6.15 Secondly when God or Religion or the godly are reproached and disgraced thus Psalm 44.15 16. Ierem. 51.51 Thirdly the people that profess the truth do erre through indiscretion or giue offence or liue in any grieuous euill Isaiah 29.22 23. Ezra 9.6 7. Now because the confusion here mentioned is a miserie God will turne away from the beleeuer therefore I will explaine that point and shew how many waies God keepes the beleeuer from being confounded They shall not be confounded This God will make good vnto them both in this life and in the day of Iudgement In this life they shall not bee confounded neither in respect of their outward estate nor in respect of their spirituall estate For their outward estate whether we respect their condition and credit or the meanes of their preseruation For their credit God will doe one of these two things For either God will make them exceeding glorious and make them high in praises as Esay 49.2 3. or at the least though they may passe through euill reports yet they shall not be vtterly shamed God will giue them good report amongst the godly and will greatly esteem them himselfe 2. Cor. 6.8 Heb. 11.2 Faith shall obtaine a good report And for the meanes of their preseruation Either first God will saue them from the temptations that fell on the world so as in the euill time they shall be prouided for and preserued from distresse as Psal. 37.19 or else secondly God will not disappoint their trust but come to their succour and deliuer them as Psal. 22.6 and 25.3 and Rom. 5.3 or else thirdly if God doe deferre for a time hee will in the meane time refresh their hearts and lighten their faces with the comfort of his fauor and presence as Psal. 34.6 Or else fourthly if the Lord let the affliction yet continue hee will giue them strength to beare it and patience and magnanimity so as it shall bee no great burthen to them as it is shewd of Christ Isaiah 50.6 7. so of Paul Philip. 1.20 2. Tim. 1.12 Or else fiftly though they may be many waies distressed yet they shall neuer bee forsaken or perplexed so as to haue cause to despaire They shall not bee destroied 2. Cor. 4.9 In all these sences they shall not bee confounded in respect of their outward estate And for their spirituall estate they shall not be confounded and this may bee shewed in diuers things First in respect of illumination they shall not abide in darknes Ioh. 12.46 Secondly in respect of iustification their sinnes are not imputed to them and the Lord so surely forgiues the beleeuer that the conscience shall be satisfied with that propitiation is made in the bloud of Christ for it is not ashamed of the former euill waies because it beleeueth that they enioy Gods pardon as if they had neuer been Zeph. 3.11 Thirdly in respect of Adoption because by beleeuing they are made the sonnes of God and so need not bee ashamed at any time of their condition Ioh. 1.12 Fourthly in respect of accesse vnto the presence of God For by faith he is priuiledged he may go with boldnes and confidence into the presence of the King of Kings and therefore what should confound them Eph. 3.12 Fiftly in respect of the promises of God For by faith he obtaineth many rich and precious promises each of them like a Well of ioy and a verie spring of contentment 2. Pet. 1.4 Heb. 11.13 33 34 Sixtly in respect of the hope of glory For by faith we haue accesse to this grace whence we stand and reioice in the hope of the glorie to come Rom. 4.2 And for the Day of Iudgement it is certaine they shall not bee confounded in two respects First they shall haue boldnes at that Day and hower and praise before all the world They that are not a shamed of Christ in this world hee will not then be ashamed of them And secondly they shall bee deliuered from eternall confusion and damnation They shall enioy euerlasting saluation and shall not bee confounded world without end Isaiah 45.17 Quest. So that by this which hath bin sayd we may in part know how to answer that obiection which may be made For some one may say The Scripture in diuers places seemes to graunt that Gods seruants haue bin ashamed confounded Ans. Now for answer heereunto diuers things must be distinctly considered of First the godly shall not bee ashamed or shamed with euerlasting shame or they shall not be asham'd at the day of Iudgement though it were graunted they might bee ashamed in this life Esay 45.17 in that World which is without end they shall not bee ashamed Secondly wee may answer with the Prophet Daniel that shame and confusion belongs vnto the godly if wee respect their deserts but they are freed from it by the couenant of grace in Christ Dan. 9.7 Thirdly if wee consider of the state of the Church in the publike condition of it as both good and bad are mingled together so God may powre out terrible shame and confusion vpon visible Churches for their great prouocations as Ierem. 9.19 and 17.13 Fourthly this promise shewes what God will make good to the beleeuer if the fault bee not in himselfe he shall bee set in such a condition as he shall haue no reason to bee ashamed but in all distresses two things shall bee certaine first that God will come quickly to his succor Heb. 10.35 36. Secondly that till his deliuerance hee shall haue a faire assurance and euidence for his hope in God by his promises so as if hee doe not withdraw himselfe through vnbelief in rest and quietnes hee shall be fortified Esay 30.19 Fiftly if wee restraine the sence to the coherence and particular drift of this place wee may answer three things First that he shall not be so confounded as to bee driuen to run headlong vpon the vse of any vnlawfull meanes Secondly that hee shall not fall downe from the foundation which is Christ though he should endure many a sore storme And thirdly he shall not bee ashamed in the point of Iustification hee shall neuer repent that hee relied vpon Christ and his merits and righteousnesse Sixtly It is true that in some temporall crosses they may bee foiled in the iudgement of the world and in their owne sence as the Prophet confesseth
His righteousnes is not intended for the praises of men for his praise is of God Rom. 2.26 Hee doth not his work to bee seen of men Mat. 6.1 c. He had rather be righteous than seem so Secondly in the parts of it The Pharises righteousnes is outward his is inward also The very thoughts of the righteous are right Pro. 12.5 Hee striues to get a clean heart as well as clean hands and is as well grieued for euill thoughts and lusts and desires within as for euill words or works wheras the Pharise is but like a painted sepulchre all full of rottennesse and filth within his soule desires euill when hee dares not practise it in his life Pro. 21.10 Again the Pharise makes conscience of great commandements but not of the least Hee refrains whoredome murder periurie swearing by God sacrilege c. but makes no conscience of filthy-speaking anger swearing by that which is not God or by lesser oaths deceit couetousnes or the like whereas a righteous man indeed makes conscience euen of the least commandements Mat. 5.19 20. Again a Pharise may bee good abroad but is not vsually so at home but he that is truely righteous is so at home as well as abroad hee becomes a good husband master father friend c. as well as a good man Finally the righteous man hath respect to all God's Commandements whereas the Pharise in some one or other of the Commandements liues in the breach of it wilfully and without desire of reformation some in couetousnes and extortion some in lust and filthinesse Thirdly in the degrees or measure of righteousnes The Pharise is carefull of some few works of which hee seeks glory but the righteousnes of the iust man is as the waues of the sea he is industrious to increase in all well-doing and to bee filled with the fruits of righteousnes euery day Esay 48.18 Fourthly in the continuance of righteousnesse The iust man doth righteousnes at all times Psalm 106.2 Luke 1.75 His desire is for euer to bee imployed in good works whereas the Pharises righteousnes is but by fits and as the morning deaw and if trouble come for righteousnes he fals away and forsakes his righteousnes c. And thus of the vse for triall Vse 2. Secondly the excellent liuing of such as liue righteously may greatly reproue such as cannot bee stirred with these things to a conscionable care of forsaking their sinnes and of liuing righteously Quest. What should be the cause that such men as heare so much of the excellent estate of righteous men are not perswaded to conuert and embrace that kinde of life Ans. The cause is diuerse in diuers men as First in some it is long of certain corruptions that discouer themselues about the hearing of the doctrine of righteousnes for either mens hearts are like a beaten path in the high-way that the sound of doctrine cannot enter into their vnderstanding Mat. 13. Or else they vnderstand not with application to themselues but think onely how the doctrine may fit others Luke 13.1 2. Or else they meet with some hard condition that they are not willing to obserue as the rich young Pharise did or some other harsh doctrine as they account it which doth so vex and offend them that they fall clean off from the respect of Christ and holinesse as Iohn 6.59 66. Or else they haue some vile opinions that let them in the time of hearing as to think that one is not bound to doo as the rules of Scripture doo require or that if one bee not a grosse offender God will not impute lesse faults contrary to our Sauiour's doctrine Mat. 5.18 19 20. Or else their hearts break that is they let the doctrine run out and neuer think of it when they are gotten out of the Church Heb. 2.1 Or else they haue resisted the light of the truth so long that God hath now deliuered them ouer to a spirit of slumber lest they should conuert and hee should heale them Math. 13.15 16. Esay 6.10 Secondly in some the world is the cause of it For either they are entangled with the examples of the multitude especially of the wise Ones and great Ones of the world 1. Cor. 1.26 27 28. Or else they are affrighted with the euill reports with which the good way of God is disgraced in the world Acts 28.22 Or else they are insnared with respect of their carnall friends they are loth to displease father or mother or sisters or brothers or any they haue great hopes from or dependance vpon Math. 10.35 37. 1. Pet. 4.2 Or else they haue so much busines to doe and so many cares about their worldly affaires they cannot bee at leisure so long as to think they cannot bring their liues into order Mat. 13.22 Luke 17. Or else they liue at hearts-ease and prosper in their estate and so desire not to alter their course of life so their prosperity destroies them Prou. 1.32 Thirdly in some men the cause is the lust after some particular wickednes of life in which they liue either secretly or openly which sinne is the very Idol of their hearts and hinders a good resolution Fourthly in some the cause is conceitednes they are pure in their owne eies and yet are not clensed they rest in the outward profession of religion and the feare of godlines and regard not the sound power of it in their liues Lastly in all vnregenerate men there are three causes why they are not perswaded to a religious life First the one is the forgetfulnes of their death therfore their filthines is stil in their skirts because they remember not their latter end Lament 1.9 Secondly the other is that they are dead in sinne What should hinder the conuersion of multitudes at once but that wee preach to congregations of dead men Thirdly the diuell works effectually in all the children of disobedience striuing to hide the Gospell from them and the glory of a righteous life that so they might perish 1. Cor. 4.4 And thus of the second vse Vse 3. Thirdly such as consent to obey and feele themselues raised from death to life and are now desirous to spend their daies in a religious and righteous course of life must obserue all such rules as may further them and establish them in an orderly fruitfull conuersation He that would liue in righteousnes must think on these directions following as the very gates of righteousnes First he must giue ouer al needless conuersation with vaine persons and prophane men hee must shun their company as hee would such as haue the plague running vpon them hee must not come neere them as is vrged Prou. 14.15 For what fellowship can bee betweene righteousnes and vnrighteousnes 2. Cor. 6.14 Depart from me ye euil doers saith Dauid for I will keepe the commandements of my God Psal. 119.115 Secondly Hee must redeeme time Hee must buy time from his worldly occasions and settle
euill Pro. 14.12 yea the Prophet Esay expounds it of euery turning after our owne waies for which we haue no warrant in the Word of God and in which men persist without repentance Esay 53.6 It is implied Psal. 119.110 For the second The misery of men liuing in their sinnes without repentance is very great I am tied to the consideration of it only so far forth as the similitude of a sheep going astray will import Euery wicked man then is like a lost sheep and that in diuers respects 1. Because hee is not within the compasse of God's speciall prouidence GOD doth not tend him nor look to him he is no part of his flock he is without God in the world and without Christ as the lost sheep is without the protection and keeping of the shepheard Wicked men haue no keeper they are left to the way of their owne harts which is a fearefull curse Esay 53.6 The wicked shall be as a sheep that no man takes vp Esay 13.14 2. Because hee hath no certain pasture The prouision for his life for soule and body is altogether vncertain Hee is like Cain a vagabond vpon the earth He is heer to day he knowes not where he shall be tomorrow God hath not giuen him any assurance of the keeping or getting of any thing he hath or desires He is like the stray sheep that hath all the world before him but knows not where to settle Mat. 9.36 3. Because in the midst of all the best possessions of this life they haue no peace Esay 57. vlt. The sound of feare is alwaies in their eares If a stray sheep get into a good pasture yet he is still in feare apt to bee frighted with euery sound ready to runne away vpon euery occasion so is it with them that are rich in the world and not rich with God 1. Tim. 6.10 4. Because hee is shut out from all comfortable society with the godly hee enioyes not the sound fruit of communion with Saints The stray sheep may sort with hogges or wilde beasts but from the sheep it is gone away Euill company is a miserable plague of a mans life to sort with such all a mans daies from whom he may haue a world of vanity and filthinesse but not any thing scarce worthy of the nature of men in an age Euery wicked man is an alien a stranger forainer from the Common-wealth of Israel Eph. 2.12 5. A sheep going astray is easily taken by a strange Lord it is driuen any whither by any body it is so silly And such is the fearfull estate of a man liuing in sinne strange Lords may easily surprize him false teachers may easily seduce him euill company may carry him to any wickednes a Prince may turn him to any religion a very Atheist or diuell incarnate may easily lead him captiue 6. A sheep is apt to be worried with dogs or deuoured with wolues or wilde beasts when there is no shepheard to tend him So is it with wicked men their soules their bodies their estates are all in danger to bee seized vpon by diuels by vniust and vnreasonable men especially as any of them are more simple so they are more liable to become a prey to the mighty Ones of the earth 7. Men that wander out of the way of vnderstanding shall remain in the congregation of the dead Psalm 49.15 Pro. 21.16 And therefore he that conuerts a man from the error of his way is said to saue a soule from death Iames 5. vlt. And this going astray of vnregenerate men is the more grieuous because they are liable to many aggrauations for First they go astray from the womb they were neuer yet in the right way Psalm 58.3 Secondly because they wander in euery work they doo as was said of Egypt Esay 19.14 All their works are abominable Psalm 14. All things are impure Thirdly because this is the curse of all vnregenerate men we are turned euery one to his owne way Esay 53.6 Fourthly because they delight to wander place their felicity in their sinnes and will not be reclaimed or aduised Fiftly because they may prouoke God so long that hee may sweare they shall neuer enter into his rest Psal. 95.10 11. The third point is the cause of their going astray and that is noted in the originall word They were deceiued Now then it is to bee considered distinctly who are the great deceiuers of the world that cause millions of soules to goe astray First the diuell is the Arch-deceiuer hee hath beene a lier and a murtherer from the beginning hee deceiued our first Parents and made them and all their posterity goe astray Iohn 8.44 1. Tim. 2.14 and by him are all wicked men drawne out of the way and led captiue at his will 2. Tim. 2.26 Secondly Antichrist is the next great deceiuer who by his sorceries made all nations in the time of the Gospel goe astray Eccles. 18.23 with his diuellish doctrine and by wicked sorceries hee deceiued the Christian world Thirdly a swarme of wicked ministers haue deceiued whole townes and countries and made the sheepe goe astray euen their whole flocks in many places some of them because they take the fleece and neuer feed the flock Ezech. 34.2 c. Iohn 10.12 Some of them by preaching lies and flattering the people with deuices of men and say Peace when there is no peace Ierem. 23.17 19 20 32. Fourthly the world is a mischieuous deceiuer and it deceiueth by euill example and euill company and euill report raysed against the godly and the good way and the inticements of profits and pleasures and vanities of all sorts and honours and the like Fiftly mans owne heart deceiueth him yea the heart of man is deceitfull aboue all things Ierem. 17.9 It will vse such carnall reasons pretend such vaine excuses intertaine such deceiuable hopes and ioyne it selfe to such swarmes of temptations and lusts as it cannot auoid wandring if there were no other deceiuers to goe withall The way of our owne hearts is alwaies to goe out of the way Sixtly ignorance of the Scripture is a chiefe cause of erring and going astray both in opinion and life Math. 22.29 Seuenthly the loue of some particular sinne doth vtterly vndoe many a man that will not bee warned of the deceitfulnes of sinne Heb. 3.12 Thus couetousnes made many a man to erre from the faith 1. Tim. 6.20 Eightthly God himselfe in a fearefull kind of Iustice many times not only consents but permits a very spirit of peruersnes and errour to seaze vp on some men that refused to bee guided or kept by God so as they are giuen ouer to eternall perdition and destruction by reason of it Fourthly the signes of a lost sheep follow and they are First he that refuseth reproofe is out of the way Men that cannot abide to bee told of their faults are not healed Prou. 10.17 as hee is in the way of life
thou admittest of euill in thy tongue 1. Cor. 15.33 And if you bite and deuoure one another take heed you bee not consumed one of another Gal. 5.15 And if thou iudge thou shalt bee iudged Hee that is giuen much to censuring seldome or neuer scapes great censures him selfe Math. 7. Sixtly Besides also these courses will encrease vnto greater condemnation God may bee prouoked to take thee in hand and thou maiest be in danger to be plagued for it for euer in Hell Iam. 3.1 Seuenthly and if this euill vice growe in thee thou art fit to be cast out of the Communion of Saints men are charged to auoid thee and not to eat with thee 1. Cor. 5.11 And though that censure be not executed by the Church alwaies yet God many times makes such persons so lothsome that euery body auoids them as much as they can Eightthly further this very effect heer mentioned should perswade much with vs. It is a sinne that greatly hindereth the profit of the word bitter-tongued persons neuer grow much in religion For it is required that we should receiue the word with meeknes and lay aside all superfluity of maliciousnes such as this euill speaking in these kindes is Iam. 1.21 Lastly as men loue cursing so it shall come vnto them and as they loue not blessing so it shall be far from them Psal. 109.17 The vse should be both for Humiliation and for Instruction First for Humiliation It may greatly abase many Christians that are extreamly guilty of this sinne How hath this wickednesse preuailed in many places The way of peace few men haue knowne there is almost no meekenes but lying and flattering and censuring and rayling and slandering and reproach vpon reproach and back-biting euery where Yea what are the families of the most but as so many kennels of Curres such snarling and biting and prouoking one another Husbands bitter to their Wiues Wiues contentions like a continuall dropping Masters threatning their Seruants and Seruants answering again and cursing their Masters How are the liues of the most destitute of contentmâ—nt and their states of prosperitie euen by reason of this sinne But let all that feare God learne from henceforth to make more conscience of their words and refraine their lips from euill Quest. But what should a man doe to keepe himself free from this vice or that this fountaine of euill speaking may be dried vp Ans. He that would restraine himselfe from being guilty of back-biting iudging reuiling or any kinde of euill speaking must obserue such rules as these First He must learne to speake well to God and of godlinesse if we did study that holy language of speaking to God by prayer we would be easily fitted for the gouernment of our tongs toward men we speak ill to men because we pray but ill to God Secondly he must lay this rule vpon himselfe and watch to the performance of it he must studie to be quiet and meddle with his owne businesse and not meddle with the strife that belongs not to him resoluing that he will neuer suffer as a busie bodie in other mens matters 1. Thes. 4. 1. Pet. 4.15 Thirdly hee must keepe a Catalogue of his owne faults continually in his minde when we are so apt to taxe others it is because wee forget our owne wickednesse Fourthly his words must be few for in a multitude of words there cannot want sinne and vsually this sinne is neuer absent Fiftly he must not allow himselfe libertie to thinke euill A suspicious person will speake euill Sixtly he must pray to God to set a watch before the doors of his lippes Seuenthly he must auoide vaine and prouoking companie It may be obserued often that when men get into idle companie which perhaps they like not the very complement of discoursing extracteth euill speaking to fill vp the time especially he must auoide the company of censurers for their ill language though at first disliked is insensibly learned Eightly he must especially striue to get meeknesse and to be soft and shew his meeknesse to all men Tit. 3.1.2 Ninthly if he haue this way offended then let him follow that counsell Let his owne words grieue him Psal. 56.5 that is let him humble himselfe seriously for it before God by harty repentance this sin is seldome mended because it is seldome repented of Quest. But what should I doo to auoid euill speaking in others Ans. First liue honestly without offense and then though men be neuer so crooked and peruerse yet either they will be silent or in the day of Gods visitation they will glorifie God Phil. 2.15 1. Pet. 2. verse 13. Secondly if men will yet reuile learn of Dauid and Christ and the godly to be patient and not reuile again but rather blesse them 1. Pet. 3.5 and 2.23 1. Cor. 4.12 Thirdly if men be still vnreasonable and absurde betake thy self to praier and then either God will turn their hearts or quiet thine Psal. 104 2.3.4 Fourthly thou must not giue thy heart to all that men say but be sometimes as a deaf man that hears not and as a dumb man in whose mouth are no words of reproof Eccles. 7.23.24 Psalm 38.13.14 Fiftly if yet thou be pursued then remember this comfort The curse that is causelesse shall not com Pro. 26.2 and though they curse yet God will blesse Psal. 109.28 God will turn their cursing into a blessing and he will curse them that curse thee Numb 24.9 and if thy reproaches bee for the cause of religion and righteousnes blessed art thou that art accounted worthy to suffer for it For Great is thy reward in heauen Mat. 5.11 Acts 5.41 Thou hast cause to rejoice in such contumelies 2 Cor. 12.10 Hitherto of the catalogue of sinnes to be auoided The manner heer follows to be considered of and that may bee noted from the word laying aside and from the manner of expressing the sins Out of all there are briefly fiue things may be noted First that by nature we are all inclined to and clogged with these sinnes for that the word laied-aside imports For it shewes that by nature they hang vpon vs Tit. 3.3 which should teach vs to watch our hearts against these sinnes seeing they are so naturall to vs and to pursue the reformation of them with so much the more constancy and diligence by how much it is the more hard to shake off what is naturall to vs. Secondly it should teach vs to forbeare intemperate words and carriage toward others in whom wee discern these sinnes so far as they are infirmities but rather wee should bee soft and shewe all meeknes to all men considering that wee our selues also were infected with the same faults Secondly that the naturall man is daily guilty of these sinnes and vseth them as if they were necessary to his well-being He cannot be without them he wears them as his garments or betakes himself to them as to his weapons hee thinks he is
Christians are but new borne babes infants in grace not only such as are newly conuerted but such as haue spent a longer time in the profession of godliness The Apostle heer takes it for granted that all they to whom hee writes were little better or stronger and so it is vsuall in all times and places Question How comes it to passe that the most Christians liue still but as weak ones and babes in Christ especially why thriue they not according to their time of their age in Christ Answer In nature a child gets out of his childhood as his yeares grow vpon him but in religion and grace it is not so It is not time brings any of necessity out of the cradle of Religion Now the cause why the most are but babes and that after a long time may bee such or some of these First some as soone as they are borne are destitute of the breast haue no nurse are taken away from the meanes and depriued of the powerfull preaching of the word which did beget them vnto God This comes to passe somtimes by the violence of others or by the afflicting hand of God vpon their bodies or somtimes by their own carlesnes that for worldly respects remoue to places where they haue not the meanes to build them vp Secondly some are infected with some bitter root of passion or enuy or malice which was left behind in their repentance not fully subdued and this holdes them so down that they cannot thriue but are stocked in godliness that after many yeeres they shew little bigger or better then they were in knowledge or grace 1. Cor. 3.1.2.3 1. Pet. 2.1 2. Eph. 4.15.16 1. Pet. 3.7 Thirdly others at their first setting out are intangled with doubtfull disputations and caried about with odde opinions or strange doctrines and so insnared with controuersies about words or things of lesse value that misplacing their zeale and mis-led in their knowledge they thriue little or nothing in the maine substance of godliness but need bee taught the very principles Ro. 14. 1. Heb. 13.7 2. Pet. 3.17 especially when they be apt to receiue Scandal and admit offence such were the beleeuing Iewes the most of them Fourthly some are meerely held back by their worldliness they relapse to such excessiue cares of life and so deuoure vp their time about earthly things that they cannot profit nor prosper in better things Fiftly many thriue not or not sensibly being hindred by the ill company which either voluntarily or necessarily they are plunged into and cheefely for want of fellowship in the Gospel with such as might be patterns to them in knowledge and the practice of faith and piety Sixtly spirituall laziness and idleness is the cause why many grow not They will take no paines but after they haue repented and beleeued in some measure Heb. 5.13 and be gotten a little whole of the woundes they were diseased withall in their conuersion they fall into a kinde of security and rest in the outward and formall vse of the meanes and neglect many precious things which from day to day they are moued and counselled to by the word and spirit of God And this disease is the worse when it is ioyned with spirituall pride and that vile conceitednes which is seen to come daily in many Seuenthly some Christians after calling are insâ—ared and deceiued by the methodes of Sathan and so liue in some secret sin against their own knowledge In fauour of which they forbeare the harty regard and vse of Gods ordinances and so dangerously expose themselues to the raigne of hypocrisie These are wonderfully stocked and grow worse and not better These are the reasons why Christians thriue not and who almost is it whose case some one of these seuen is not Let vs euery one examine our selues for a thousand to one we are kept back by some one of these It were singular wisdome to note which it is and to striue to amend that we may not be such staruelings in godliness stil. The point then is cleer that most Christians are but as new borne babes Now what vse should wee make of it First It may serue to humble many of vs that haue had time enough and abundance of meanes and helpes to haue beene like teachers and yet haue euen now neede to be taught the principles againe To vs belongs iustly that reproof in the fift to the Hebrews 13. Secondly many duties must bee vrged vpon vs if we graunt ourselues to be but as new borne babes For 1. We must therfore be teachable tractable obeying them that haue the ouersight of vs bearing their words of admonition and louing them with a singular loue 2. We must therefore be the more willing to beare the chastizements of God that father of our spirits For if we haue had the fathers of our flesh which in our young yeeres haue corrected and that often for our profit to subdue the faults in vs which that age did breed and sometimes when they corrected for their owne pleasures more than for our profit How much more shold we subiect our selues to the corrections of God that finde in vs being but babes so much peruersnes so much negligence such head-strong passions such frequent disobedience â—nd the rather because he neuer corrects vs for his pleasure onely but for our profit that he might make vs more holy and more fruitfull and more meek as the Apostle shewes Hebrews 12. 3. We must therfore stick more affectionately and constantly to the word and suffer our soules to be daily fedde with this sincere milk of the word without which it is no more possible for vs to grow in grace then a weake child can doe in nature without milk and food 4. Yea the consideration of our estate that we are but children should beget in vs a desire to expresse those praises spiritually which that infant estate in nature doth resemble For 1. Children in nature are without malice they may fal out one with another but they cary no malice they are quickly friends againe so should we much more 1 Cor. 14 20. 2. Children liue without care they are neuer troubled for what they shall eate or what they shall put on for the time to come so should we doe as our sauiour Christ shewes Math. 6. 3. Children are not lifted vp with pride for the great things they are borne vnto nor doth the childe of a Prince scorne the fellowship of the childe of a begger but can play with him and make himself equal to him so shold it be with vs we should be void of great thoughts of heart and not be lifted vp in our selues or despise others but make our selues equall to them of the lower sort especially seeing there is no difference in our birth They are borne againe by the same immortall seed that wee are which our Sauiour Christ is peremptory in Math. 18.3 Thus much of the third point 4. A fourth thing
taste of the comforts of a better life Why long wee not to enioy those pleasures for euermore Psal. 17. vlt. Yea we may know how good it is to bee in Heauen by the taste wee haue sometimes on Earth If it doe vs such vnspeakeable ease and ioy to feele of the sweetnes of God for a little moment Oh how great then is that goodnes God hath laied vp for them that feare him Psal. 31.19 The smaleness of the quantity and shortnes of the continuance of our tast of the graciousness of God on earth should make vs to vse the meanes of communion with God with so much the more feruency and frequency and humility Doct. 5. A fift doctrine is that many in the Churches of Christians neuer so much as tasted of the sweetness of Gods grace and word and that may bee a cause why the Apostle speakes with an If as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word Question Now if any aske what should be the cause that many Christians haue so little sence of the sweetnesse of the word and Gods graciousness and goodness in the Word Answere I answere that it is First with many so because they want the ordinances of God in their power and life of them They want powerfull preaching some congregations haue no preaching at all and many that haue preaching haue it not in the life and power The spices of the word are not beaten to the smell as they should be 2. Cor. 2.15 16. Secondly In others because the taste of the pleasures and profits and lusts of the world are in their hearts when they come to the word and so by the cares of life all sence of sweetnes is beaten out Math. 13. Luke 14.24 Thirdly It is in the most because they consider not their misery in themselues nor remember their latter end A man neuer knowes the sweetnes of Christ crucified till he be pricked in his heart and afflicted for his sinnes and forlorne estate in himselfe by nature and till men know how to number their daies they will neuer apply their hearts to wisdome Psal. 90.12 Fourthly Some men are infected with superstition and the loue of a strange god They prepare a table for the troope and therefore are hungry when Gods seruants eat and vexed when they sing for ioy of heart They cannot feele the sweetnes of the Gospell their hearts are so poisoned with secret popery Esay 65.11 13. Fiftly Some men taste not of wisdoms banquet because they leaue not the way of the foolish All sense is extinguished by the euill company they keep Prou. 9.6 Sixtly Too many Christians are poisoned with some of the sinnes mentioned in the first verse of this Chapter that destroyes both taste and appetite in them Seuenthly Some are fearefully deliuered to a spirituall slumber the Iustice of God scourging their impenitency and disobedience that made no vse of his iudgements and the remorses they felt before And so are in the case of the Iewes Rom. 11. Eightthly Because God doth for the most part reserue these tastes as the onely portion of his owne people and therefore neuer wonder though the common multitude attain not to it Psalm 36.8.9 Lastly the best Christians are often much restrained in their taste of the sweetnes of Gods fauour and presence because they are not carefull enough to attend vpon God in his ordinances they doo not seek God and striue to finde Gods fauour and presence in the means they hear and pray loosely with too much slacknes and remisnes of zeal and attention The consideration heerof should serue much to humble and melt the hearts of such as feel this to be their case they should be afraid and tremble at the iudgements of God vpon them heerin and fear their owne case and by speedy repentance make their recourse to God in the Name of Christ to seek a remedy for their distresse And to this end 1. They should gather a Catalogue of all such sins as they knowe by themselues for which they might most fear Gods displeasure and then go in secret and humble themselues in confession of those sinnes striuing till the Lord be pleased to giue them a soft hart and sensible sorrows This course will both marre the relish of sin and besides it opens the fountain of grace and ioy in the heart of a man Hosh. 14.3.5 Mat. 5.6 2. They should there attend with all possible heed to the Word of the Lord hearing it as the Word of God and not of man with this sincere couenant of their hearts to do whatsoeuer the Lord commands and then the Lord wil not long with-hold himself Secondly the Godly that finde this sweetnes in the Word should be so much the more thankfull for the gracious entertainment GOD giues them in his House in that hee hath not nor doth deal so with thousands of Christians as he deals with them Doct. 6. The last doctrine is that it is a shame for such Christians as haue felt of the sweetnesse of the Word to lose their appetite or any way to abate of their company in resorting and constancy of desire after it or estimation of it This answers to the main scope because these words are brought-in as a reason to excite appetite The remembrance of the good we haue found in the House of God should make vs loue it stil though we doo not alwaies speed alike wee should beleeue that God will return though hee hide his face for a time Such Christians then must bear their shame that haue lost their first loue and repent lest God take away the Candle-stick from them Verse 4. To whom coming as to a liuing stone disallowed of men but chosen of God and precious HItherto of the exhortation as it concernes the Word of God The exhortation as it concerns the Sonne of God follows from verse 4. to verse 13 wherein it is the purpose of the Apostle to shew vnto them in the second place the principall means of holinesse euen the originall fountain it self and that is Christ to whom they must continually come to seek grace if euer they will prosper and growe in godlinesse In the exhortation as it concerns Christ three things may be obserued First the Proposition wherein hee tels them what they must doo verses 4 and 5. Secondly the Confirmation of it and that two waies First by testimony of Scripture shewing what Christ is which Scripture is both cited and expounded verse 6 7 8. Secondly by the consideration of their owne excellent estate in Christ which is set out positiuely verse 9. and comparatiuely verse 10 or thus it is confirmed by arguments taken from the praise first of Christ verses 6 7 8. secondly of Christians verses 9 10. Thirdly the Conclusion where hee shewes the vse they should make both in what they should auoid verse 11. and in what they should doo verse 12. That which in generall
must needs be the worst kinde of restraint Thirdly because these crosses are more hardly cured it is much easier to heal a sicknes in the body than a disease in the soule Fourthly because these iudgements for the most part are inflicted vpon the worst offenders I say for the most part for sometimes the Godly themselues may be scourged for a time and for iust reasons with some kindes of spirituall iudgements Vse The vse may be first for reproof of the madnesse of multitudes of people in the world that can bee extremely vexed and grieued for worldly crosses yet haue no sense or care of spirituall iudgements they howle vpon their beds if GOD take from them corn or wine or the fruits of the field but neuer grieue if God take the Gospell from them they are much troubled if they lose the fauour of their greatest friends but neuer mourn because GOD hath forsaken them they are very impatient if their bodies be sick and yet very quiet if their soules bee sick they would think themselues vndon if they were carried to prison who yet are not much moued at it that God should deliuer them vp to Satan And yet I would not be mistaken I do not mean to say that wicked men should not mourn for worldly or outward crosses It is true godly men should not or not with great sorrows but for wicked men they ought to be extremely grieued for euery outward affliction because it comes in wrath from God and is but the beginning of euils But then two things must bee noted First that their sorrow should be godly viz. for their sinnes that brought those iudgements not for the crosse it self secondly that they ought to bee more troubled for spiritual iudgements than for temporall Secondly this should much comfort godly men and women in all their afflictions and it should make them patient because though God afflicts them in their bodies or states yet hee spareth their soules and doth not execute those outward crosses but with much compassion Thirdly it should teach vs how to pray in the case of afflictions if they bee spirituall iudgements wee may pray directly for the remoueall of them but for temporall iudgements we must pray with condition And thus of the generall obseruations Before I enter vpon the particular breaking open of the doctrine of this verse it will not be amisse to shew that this and such doctrine as this is not vnprofitable Quest. For some one might say To what end serues this doctrine of God's dealing with vnbeleeuers Ans. I answer it is profitable both for godly men and wicked men For wicked men may hence hear and fear and doo no more wickedly seeing hence they may discern what they may come to if they preuent it not by repentance And for godly men they may hence be the more inflamed with the admiration of Gods goodnes when they shall heare of their owne priuiledges by grace Such Scriptures as this containe the arraignment and triall of the vngodly Now it is very profitable for vs to stand by and hear the triall Wee know multitudes of innocent men flock to the Assises to heare the araignement of malefactors which breeds in them first contentment in the obseruation of the solemnity and manner of administration of Iustice Secondly a feare to offend the terror of their sentence frightes the heart for many daies after Thirdly a loue of innocency it makes men loue innocency much the better for a long while after Fourthly compassion to malefactors it softens the heart and makes men fit to shew mercy to these poore condemned men The like to all this is bred by the consideration of such Doctrines as this In the words of this verse then two things are to bee noted first the kindes of punishments inflicted vpon the body of vnbeleeuers secondly the causes of it The kindes are two first God will deliuer them vp to scandall and then to despaire to scandall as Christ is a stone of stumbling to despaire as Christ is a rocke of offence These words are taken out of the Prophet Esay Chapter 8. where the Lord intends by them to denounce the reprobation of the Iewes as some think or rather foretels the spirituall Iudgements which shall bee inflicted vpon them The Apostle in this place applies the words to the vnbeleeuers of his time among whome the obstinate Iewes were chiefe to shew that as the other Scripture was comfortable to the Godly so were there places that did threaten the wicked that as the former place did proue Christ a stone of foundation for the godly so this did shew that Christ was a stone in another sense to the wicked Christ is a stone of triall to all men in the Church because the Doctrine of Christ tryes men whether they be elected or reiected good or bad so Esay 28.16 Againe Christ is a precious stone to the beleeuer and thirdly heer a stone of stumbling to the vnbeleeuers Now that we may know what offence or scandal is we may be helped by the Etimology of the originall words For Scandall in the originall is either deriued of a word that signifies to halt or els it noteth any thing that lieth in a mans way a stone or a piece of wood against which he that runneth stumbleth and so hurteth or hindreth himselfe It most properly signifieth rest or a certaine crooked piece with a baite vpon it in instruments by which mice or wolues or foxes are taken and thence the Church translated the name of scandall to note the snares by which men are catched as beastes are in grins and baites so the word it seemes is vsed So then a scandall is any thing which causeth or occasioneth offences by which a man is made to halt or is brought into a snare or made to stand still or fall in matter of Religion or saluation And so the sorcerers were a stumbling block to Pharaoh and the false prophets to Ahab and the lying signes of Antichrist to such as loue not the truth Now all scandall may be thus diuided Scandall is either actiue or Passiue that is giuen or taken Scandall giuen is when the authour of the action is likewise the cause of the hurt that comes by it Thus Elies sonnes were scandalous thus Dauid by his greeuous sinnes gaue offence 1. Sam. 2.17.2 Sam. 18.22 c. and thus Scandall is giuen either by euill doctrine first whether hereticall secondly or superstitious or else by wickednes of life or by wilfull abuse of Christian liberty Offence taken is either from our selues or from others A man may bee an offence a stumbling blocke to himselfe by dallying with some speciall beloued corruption of which our Sauiour Christ saith If thine eye offend thee pull it out or thy hand or thy foot c. Math. 5.29 Scandall taken from others is either that they call humane or that they call diabolical Scandall taken which they call humane may either bee found in Godly
iudge our selues that wee bee not condemned of the Lord. For the attendance vpon this point maketh all safe whereas the long neglect of our daily sinnes without any humiliation for them may turn in the end to the pangs of some miserable despair Vse 4. Fourthly hence the Godly may comfort themselues because Christ is to them a rock to build on Mat. 16. a rock for refuge and safety Psal. 18.2 a rock for shadow Esay 32.2 And therefore let the Inhabitants of the earth sing Esay 42.11 and withall if they consider how God sheweth them they should account their other afflictions but light in comparison of what falls vpon wicked men Ob. But we read that godly men haue been in despair as Dauid Iob and others Sol. It is true but yet there was euer great difference between the despair of the Godly and the Wicked which I will briefly note First they differed in the causes The honors of the Wicked proceeded from the curse of God whereas the sorrows of the Godly proceeded from his mercy Secondly they differed sometimes in the obâ—iect for godly men despair of themselues wicked men despair of God It is a grace vsuall in repentance to despair of all happinesse from our selues but now wicked men are out of all hope of God's mercy and help Thirdly they differ in the effects For Cain blasphemes God in his despair and saith his punishment is greater than he can bear or his sinnes greater than can bee forgiuen but the Godly giue glory to God and account him alwaies iust and good Again wicked men rage and repent not but godly men bewail their sinnes and cry mightily to God Reu. 16.9 10. Ier. 18.12 Wicked men bee in trauell but they bring forth nothing but winde they are neuer the better when they come out of their affliction no though they poured out a praier to GOD in the time of distresse Esay 26.16 17 18. Thirdly the confidence of the wicked man is swept down as the house of a spider they haue no hope at all Iob 8.13 and 11. vlt. Whereas godly men at the worst are supported with some kinde of hope or perswasion of mercy and therefore vsually they rather ask whether God's mercy be clean gone than say it is so Psalm 77. and they rather complain that God hides himself from them than that God hateth them Psalm 88.15 Fourthly they differ in the measure too For God alwaies hath respect to the strength of his children to lay no more vpon them than they are able to bear whereas he respects the sinne of wicked men and regards it not though they cry out with Cain they cannot bear it Fiftly God giues issue out of the triall and returns from his displeasure in a moment when he deals with the Godly Esay 54. whereas wicked men can haue no such hope Lastly seeing despair is such a curse and is so farre from leading men to Christ that it makes them suffer shipwrack vpon Christ Ministers all others should take heed of driuing the people vpon any pretense into this kinde of desperation let men bee taught to despair of themselues but neuer to despair of God Hitherto of the kindes of punishments The causes follow first in themselues secondly in God In themselues it is their stumbling at the word and their disobedience To them which stumble at the Word There is a diuerse reading The old reading was thus To them that offend in the Word noting either in general that Gods word or Christ doth not profit these men that were guilty of euill speaking and the grosse abuses of the toung or in particular it should note the sinnes of the stubborne Iewes who offended in word when they blasphemed Christ and denied him But I rather take it as heer it is translated and so it notes the causes why many men fall into scandall and from thence into despaire viz. because they bring ill harts to the Word of God they haue mindes that are rebellious and will not be subiect to the Gospell but intertaine it with diseased cauilling mindes Those persoÌ„s are likely not to receiue any good by Christ that quarrell at the Word of Christ. Now that this may not be mistaken or neglected I will shew first what it is not to stumble at the Word lest some weak ones should be dismaied Then secondly how many waies wicked men stumble at the Word For the first To bee grieued in heart for the reproofes of the Word is not an offence but a grace so we are troubled not with dislike of the Word but of our owne sinnes Secondly to inquire of the truth and that which is deliuered and to try the doctrine by turning to the Scriptures as the Bereans did this is not condemned heere nor is it a stumbling at the Word to put a difference betweene the teaching of Christ and the teaching of the Scribes and Pharises Secondly but men are said to bee offended at the Word when their harts rise against it or they ensnare themselues through their owne corruption by occasion of the Word To speak distinctly wicked men are offeÌ„ded at the word with a three-fold offence First with the offence of anger when they rage and fret at the Word or the teachers thereof because their sinnes are reprooued or their miseries foretold And this offence they shew either when they enuy the successe of the Word Acts. 4.2 or raile and reuile Gods Saints as Ahab did Michaiah for telling him the truth or when they mocke at the Word as the Pharises did Luke 16.14 Secondly with the offence of scandall when they take occasion from the doctrine they heare to fall off from hearing or from the true Religion or from the company of the godly Thus they stumbled at those hard sayings of Christ that departed from him for that cause or reason Ioh. 6. Thirdly with the offence diabolicall when men peruert the good Word of God to inflame themselues the more greedily to sin making it a doctrine of liberty or taking occasion to commit sin from the Law that rebukes sinne The vse may bee first for information and so two waies For first we may hence see the reason why many hearers profit not by the Word It is not because the Word wants power but because they stumble at it They nourish cauils and obiections against it they oppose reason to faith Secondly we may hence take notice of the difference of a regenerate and vnregenerate heart To the one the Word is a sauour of life to the other it is a deadly sauour and full of offence to them And withall this may humble wicked men For this is a sure truth that so long as they are offended at the Word so long they haue no part in Christ and withall it may comfort all those that loue the Word and receiue it with ioy constantly For that is a meanes and signe of their interest in Christ. Being disobedient These words containe another
cause why Christ was no better rellished by them and why they found such an ill taste in the word of Christ it â—as the wickednes that was in them Sinne had marred their tastes sweet meates haue but an ill rellish with those who haue corrupt and diseased stomacks and the cause is apparant the ill humors in their stomacks and nothing in the meates they eate But of their disobedience before and therefore this shall suffice in this place and thus of the cause in themselues The cause in God followes Whereunto they were appointed There is much difference of the reading of the originall words in the translations Some read thus They stumble at the Word beleeue not in him in whome they are placed or set and expound it thus In whom they liue moue and haue their being some read in stead of disobedient They beleeued not But for these words read them as heer But then their meaning is that the Iewes beleeued not though they were thereunto appointed that is though they had the promise of saluation and were a people separate thereunto and so it is an aggrauation of their vnbeliefe This sence and reading is not to bee despised But I take it as I finde it in the translation and so the sence is that these men whether Iewes or Gentiles that are heere spoken of were appointed to this misery by the decree of God and so they are words that expresse the substance of that part of Gods decree which Diuines call Reprobation And so it is to bee obserued from hence that wicked men are appointed from euerlasting to the enduring of the miserie which are inflicted vpoÌ„ them in this life or in Hell This is a doctrine which is extremely distasted by flesh and blood and proues many times more offensiue to the common people and is alwaies to bee reckned as strong meat and therefore that I may fairely get off this point I offer two things to your considerations First the proofes that plainely auouch so much as is heere obserued Secondly I will set downe certaine infallible obseruations which tend to quiet mens mindes and perswade them against the seeming difficulty or absurdity of this truth For the first the Apostle Iude saith that the wicked men he treateth of were of old ordained to this condemnation Iude 4. and the Apostle Peter saith that the vngodly were reserued vnto the day of Iudgement to be punished 2. Pet. 2.9 and verse 12. he saith that they are naturall brute beasts made to bee taken and destroied and it is manifestly implied 1. Thes. 5.8 that God hath ordained wicked men to wrath so Rom. 9.22 For the second though this doctrine seeme wonderfull hard yet to assure vs there is no hard dealing at all in God there bee many things may confirme vs and ease our mindes though for the present wee cannot vnderstand how this should be and perhaps are much troubled about this point and therefore seriously consider First for thy selfe that if thou haue truely repented and doe beleeue in Iesus Christ and hast in thee the signes of a child of God for thy part thou art free from this danger and out of all question art in safe estate and therefore oughtest not to greeue but reioyce with singular praise to God Secondly seeing God hath comforted vs with many doctrines and trusted vs with many cleere points of knowledge can wee not bee contented that God should speak darkly to vs in one point Especially when wee are told before-hand that there is an Abyssus a depth yea many depths in this doctrine Shall we bee wayward because one truth will not sinke yet into our heads Wee are told that this is a point vnsearcheable Rom. 11.32 33. and the rather because weake Christians are not tied to eate strong meat they may safely let this doctrine alone Thirdly that no man can know his owne reprobation nor ought to beleeue so of himselfe but is called vpon to vse the meanes by which he may bee saued Fourthly wee haue this oath of God for it That he desires not the death of the sinner but would haue all men to repent and bee saued Fiftly that whereas Diuines make two parts of the decree of reprobation Praeterition and Praedamnation All Diuines are agreed for the latter that God did neuer determine to damne any man for his owne pleasure but the cause of his perdition was his owne sinne And heere is reason for it For God may to shew his soueraignty annihilate his creature but to appoint a reasonable creature to an estate of endles paine without respect of his desert cannot agree to the vnspotted Iustice of God And for the other part of passing ouer and forsaking a great part of men for the glory of his Iustice the exactest Diuines doe not attribute that to the meer will of God but hold that God did first look vpon those men as sinners at least in the generall corruption brought in by the Fall For all men haue sinned in Adam and are guilty of high treason against God Sixtly that sinne is no effect of reprobation but onely a consequent Gods decree doth not force any man to sinne c. Seuenthly that what soeuer God hath decreed yet all grant that God is no way any Author of sin he doth not cause sin in any but onely permits it and endureth it and whereas the most that can bee obiected is that God hardneth whom hee will Rom. 9. it is agreed vpon in the answer of all sound Diuines that God doth not infuse any wickednes from without in mens hearts but whereas their hearts are in themselues by custome in sinne hardned as a iust Iudge hee giues them ouer to Satan and his power who is as it were the Iayler but doth neuer restraine them from good and the meanes of it Eightthly now may men say that â—â—nne came vpon men by reason of the rigour of Gods Law For it was impossible to bee kept For this there is a cleere answer When God gaue his Law at first man was able to keep it and it came by his owne default that hee was not able to keepe it afterwards A man that sends his seruant to the market and giues him charge to doe such and such busines for him if that seruant make himselfe drunken and so bee vnfit to doe his masters busines hee is worthy to bee punished because hee was fit to doe it when hee was first sent about it Ninthly it is plain in this verse that those men of whom he heer speaks are indited of grieuous sin against Christ and the Gospell Tenthly that things may be iust though the reasons of them doo not appear vnto vs if it bee true of some cases of iustice among men much more in this case of God's iustice Lastly it should much satisfie vs that in the day of Iesus Christ those mysteries of Religion shall be broken open and all then shall bee made cleer vnto vs as cleer as
3. There is not couetousnes or the loue of world there 1. Ioh. 2.14 Iam. 4.3 he vseth the world but hee admires it not His taste in earthly things is lost Hee sauours them not as hee was wont to do Romanes 8.5 And as in these things hee is new so in the furniture of his heart hee is in many things new for First hee hath a new minde hee is renewed in the spirit of his minde which appeares first by his capablenes in spirituall things Hee that lately could not perceiue the things of God 1. Cor. 2.14 now heares as the learned hee sees in a mirour hee lookes and wonders The vaile is taken away that before couered him 2. Cor. 3. Secondly by the transcendencie of the things hee knowes he can now looke vpon the verie Sun hee knowes God and Iesus Christ and the glory to come and the excellent things giuen of God which the heart of the natural man neuer perceiued Iohn 17.3 1. Cor. 2.9 10. Thirdly by the instrument by which hee vnderstands hee sees by faith and not by Reason in many things he is fully assured in diuers Mysteries where sense and reason can giue-in no euidence Secondly hee hath newe affections I will instance but in two of them sorrow and loue He is another man in his sorrowes which appeares both in the causes and in the remedies of his sorrowes For the causes hee was wont neuer to be sorry for any thing but his crosses now hee is seldome sorry for any thing but his sinne And for the remedies he was wont to driue away his sorrowes with time sleepe and merry company but now nothing but good words from God will ease him his loue may be tryed by the obiects and so whom hee can loue truely or whome hee doth loue vehemently Hee can loue his very enemies which hee could neuer doe before And hee doth loue Iesus Christ though he neuer sawe him 1. Pet. 1.9 and so feruently as hee accounts all things in the world which hee was wont so much to dote vpon but as losse and dung in comparison of Iesus Christ Phil. 3.8 9. Fiftly hee hath a new behauiour with him hee is wonderfully altered in his carriages which appeares in diuers things First in respect of the rule of his life hee walks by rule Gal. 6.16 Hee commeth daily to the light to see whether his works be wrought in God Ioh. 3.21 This is a signe giuen by our Sauiour Christ in that place Hee is carefull to order his behauiour by the warrant of the word Phil. 2.15 16. Secondly in respect of the meanes hee vseth for the ordering of his conuersation And so hee taketh presently hold on Gods Sabbath hee is carefull to keepe the Sabbath honouring that day aboue all others and esteeming and desiring it for the imployment thereof Thus the Lord of the Sabbath saith that it is a signe by which hee knowes the people whether they bee truly sanctified or not Exod. 31.13 Esay 56.2.6 Thirdly in respect of the things hee imploies himselfe in hee chooseth the things that please God Esay 56.4 his desire is now in all his waies to do such things as might bee acceptable to God Whereas before hee was most carefull to please men or to satisfie his owne lusts Fourthly in respect of the manner of his conuersation In which foure things especially shine first humility hee shewes that the great opinion of himselfe is taken downe in him hee is lowely and meek which hee hath learned of Christ Math. 11.29 Secondly affectionatenes Hee loues the name of the Lord and to bee the Lords seruant Esay 56.6 Hee doth good duties with good affections Thirdly contempt of the world hee can deny his profit pleasure ease credit or the like Hee is no more worldly or eaten vp with the cares of life He doth not esteeme of earthly things as hee was wont to doo and shewes it in his carriage Fourthly sincerity for now hee hath respect to all the Commandements of God hee desires to bee sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides hee is carefull of his waies in all places and companies hee will obey absent as well as present Phil. 2.12 and there is no occasion of offense in him 1. Iohn 2.8 He is wonderfull wary and carefull to prouide that he may not bee an offense to any body and withall hee is not found to striue more for credit than for goodnes or more ready to iudge others than to condemn himself Iames 3.17 If this description be throughly waighed it will bee found to contain the most liuely and essentiall things that distinguish true Conuerts from all othermen Nor may the force of any of these bee weakned because many that seem true Christians doo shew the contrary to some of these for many that seem iust to men are an abomination to God and besides these things may be in the weak Christian in some weak measure though not so exactly Thus of the third doctrine Doct. 4. We may hence note that there is a peculiar time for the keeping of this visitation of grace All the times of mens liues are not times of visitation there is a speciall day of visitation called in Scripture The day of saluation the accepted time the due time the season of God's grace 2. Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It vsually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelue houres from the morning to the euening so Iohn 11.9 Sometimes it notes time generally as in such Scriptures as say In those daies the meaning is In those times Sometimes it notes some peculiar season for the dooing or suffering of some notable thing as the speciall time when God plagues wicked men is call'd their day Psalm 37.13 Iob 18.20 So the time when Christ declared himself openly to bee the Messias is called his day Iohn 8.46 So it is heer taken for that speciall part of our time of life wherein God is pleased to offer and bestowe his grace vpon vs to saluation Now this cannot be the whole space of a man's life for it is euident that many men for a long time of their life haue not at all been visited of God in this visitation of grace they haue sate in darknes and in the shadow of death and this time is called night Rom. 13.13 Again others are threatned with the vtter losse of God's fauour if they obserue not a season as Heb. 3.6 c. Luke 19.41 42. Yea some men haue liued beyond this season and for not obseruing it were cast away Pro. 1.24 28. The very tearm heer vsed shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proues a limitation of the time for all the yeer
not alwaies enlarged in the like manner towards the people as is imported 2. Cor. 6.11 Thus of the fourth doctrine Doct. 5. We may further hence note concerning the time of this visitation that not onely there is a season but withall that it is but a short time in comparison therefore heer called The day of visitation Now a day is one of the least measures of time and this ariseth not onely from the breuity of mans life and the infinite mutations that befall the outward conditions of men and the extreme malice the diuell and the world beare to the Gospell but also from the will of God who will offer his grace in so special a manner but for a short season neither is the Lord bound to giue account to vs of his so doing since we haue more reason to admire his mercy that will offer vs his grace at all than to murmure because it is not offred alwayes yet this shortnes of the season doth the more magnifie God's power that can so quickly conquer and set vp the Kingdome of Christ and gather his Elect. And some cause may bee taken from the rebellion of wicked men who when they despise holy things and vse them vile the Lord to shew the accounts hee makes of those treasures remooues them from them Thus the Iewes lost their glory Acts 13. When a people growe obstinate and will not bee wrought vpon that God that commands vs not to giue holy things to dogs doth himselfe also many times remoue his Word for the vnprofitablenesse and vnworthinesse of the people Vse The vse should be so much the more strongly to inforce the care of speedy profiting by the means while it is yet called To day as the Apostle vrgeth it at large in the third and fourth chapters to the Hebrews And withall it should teach vs to bewail the stupidity and carelesnes of the multitude that in these times of peace and spirituall plenty haue no care to make any prouision for their soules ouer whom we may lament as Christ did ouer Ierusalem Luke 19.42 c. And the shortnes of the time should teach Ministers to labour more diligently they that are the stewards of the manifold graces of God should be instant in season and out of season and with all authority beseech rebuke and correct knowing that their time is short and vncertain Doct. 6. We may here note that the day when God visits a man with his grace is a glorious day The Apostle speaks of it as of the most happie time of the life of man and so was it euer accounted by the godly Esay 24.22.23 And it must needs appear to be a day of singular happines if we consider what that day brings forth instantly vnto the man or woman visited of God for First in that day God reueales in some measure his loue to the visited which is the more admirable a benefit because Gods loue is a free loue and it is euerlasting and is also immense Secondly in that day hee giues that particular person vnto Christ and giues Christ vnto him with all his merits Iob. 10. and 17. Thirdly in that hee iustifies him both forgiuing him all his sinnes and clothing him with the righteousnes of Christ. Fourthly in that day hee adopts him to bee his owne child that was before the child of wrath Romans 8.16 Fiftly in that day hee giues him a new nature and creates and fashions in him the Image of Iesus Christ and so reueals Christ in him Colossians 3.10 Galatians 2.20 Sixtly in that day he giues him the holy Ghost neuer to depart out of his heart Gal. 4.7 Seuenthly in that day hee makes him free so as hee is inrolled amongst the liuing and acknowledged particularly of God amongst the Saints He is written in the writing of the house of Israel and is free from all the miserie bondage he was in before or was in danger of and hee is henceforwards free of the house and presence of God Hee may feede at his Table and eate the food of life Hee hath accesse with boldnes at all times into the presence of God with any suites He is also free to the Communion of Saints and is restored to the free and lawfull vse of the creatures in generall Psal. 87.5 Esay 4.4 Rom. 8.1 Gal. 1.6 Esay 25.8 Mark 11.24 Eph. 2.20 21. Mat. 5.5 Eightly he sets a guard of Angels about him to attend him all the daies of his life Hebrewes 1.14 Psal. 34. Ninthly in that day he is receiued into Gods protection in respect of afflictions which protection containes in it foure things First the with-holding of many crosses which doe fall vpon others God spares him as a man would spare his onely sonne Mala. 3.17 Secondly the bounding of the cross so as God appoints the measure which is euer with the respect of the strength of the partie Esay 27.7 8. Thirdly the sanctification of the crosse so as all shall work for the best Rom. 8.28 Fourthly deliuerance out of trouble in due time Psal. 34.17 Tenthly hee assures and estates vpon him the euidence of an inheritance that is immortall vndefiled that withers not reserued for him in heauen 1. Pet. 1.3 The vse should be chiefly to moue godly men to the exact study of those things and to all possible thankfulnes for Gods visitation and they should with much ioy remember the verie time if it may bee when God did so visit them and if the men of this world keep commemoration yearely of the daies of their birth or marriage how much more cause hath a Christian to preserue in himselfe and to speake of it to the praise of God the verie day and season when God did first reueal his grace vnto him Let none mistake me I meane it not of all Christians for manie Christians did neuer obserue or knowe distinctly the verie first daie of their conuersion being not called either by ordinarie meanes or not in such a sensible manner as some others were or stood for a time in temporary grace yet vnto all the counsell is profitable that taking a day in the sense as it is heer they should often think of with gladnes the season of their conuersion or at least magnifie God for the thing it self that they are conuerted And besides all such as enioy the means of grace and yet haue not felt this visitation of God should be much allured to the care of attending vpon the means and be made desirous to receiue the grace of God and that effectually it should much moue them that God hath now sent them the meanes and keeps his publique visitation and that GOD stands not vpon desert nor doth he make exception of them but offers his grace vnto all and desireth not the death of any sinner yea beseecheth them to be reconciled and to that end hath committed the Word of reconciliation to his seruants with expresse commandement that they should be instant and with
I were a better wife or seruant I should finde my husband or seruant better to mee Thus in the generall The first thing then the Apostle giues in charge concerns seruants from verse 18. to the end of this chapter where obserue First the proposition enioyning seruants to be subiect to their masters verse 18. Secondly the exposition shewing both how they should be subiect viz. with all feare and to what masters viz. not onely to the good but to the froward verse 18. Thirdly the confirmation of it by three reasons viz. from the consideration 1. Of the acceptation of such subiection with God verses 19.20 2. Of their calling verse 21. 3. Of the example of Christ which is vrged 1. For the vse of seruants verses 22.23 2. For the vse of all Christians by digression verses 24.25 First then of the proposition where we are to consider first the persons charged Seruants secondly the duty imposed be subiect thirdly the persons to whom they owe it to your Masters Seruants Two things are to bee inquired into about seruants First the originall of their estate and secondly the bond that ties them to this subiection There are seruants of God seruants of sinne seruants of men It is the seruants of men that are heere meant seruants of men are not all of one sort neither For first such as apply themselues to satisfy the vnreasonable humors of men are said to bee seruants of men and condemned 1. Cor. 7.23 Secondly such as make themselues beholding to other men through their pride are forst many times to become their seruants Thus the borrower is a seruant to the lender Prou. 22.7 Thirdly such as imploy their estates or bodies for the honour or preseruation of their superiors are said to be seruants thus subiects serue Princes 1. Sam. 8.17 Fourthly such as imploy their labours and spend themselues for the common good are said to bee seruants thus Ministers are the peoples seruants 2. Cor. 4.5 1. Cor. 9.19 But none of these are heere meant Those seruants are domesticall seruants such as are vnder the yoke of particular Masters in a family Those seruants in the Apostles time were of two sorts some were bond seruants such as were bought and sould in the markets ouer whom the Masters had absolute and perpetuall power some were hired seruants that did seruice by couenant and contract as seruants doe now for the most part with vs. Concerning these it may bee inquired how it comes to passe that men that by creation haue the same nature with other men should in their condition bee abased to so low and meane an estate as to serue them that are in nature alike to them This seemes to bee a grieuous inequality and therefore first to be searched into for the originall and causes of it It is out of doubt that before the Fall if man had staied in his Innocency there had beene no seruitude because all men had beene made after the Image of God both for holines and glory and so had beene on earth as the Saints shall bee in heauen The first cause then of subiection and seruitude was the confusion and sinne of our first parents brought vpon the world the earth being cursed for mans sake A necessity of toylesome labour lay vpon men and so from the aduantages or disaduantages of particular mens estates did arise the freer or harder condition of some men besides this sinne had so confounded the very dispositions of men that through the inequality of naturall temper or care of education some men are made more fit to gouern and others to be gouerned Secondly as a monument of Gods Iustice it is obserued that som whole nations of men haue bin in their very naturall inclination onely disposed to bondage being destitute of all gifts to rule or gouerne as it is noted by the Muscouites and some other nations who for the most part at this day are seruants yea slaues by nature Thirdly in other nations many men become seruants not by nature but by necessity as being taken in mercy and thus among the Latines came vp the name of seruants being serui because they were seruati preserued from slaughter in war and mancipia because they were manu capta things taken by force of armes Fourthly the horrible sinnes sometimes of the Ancestors brings beggery and so seruitude vpon their posterity as the sin of Cam made Canaan a seruant of seruants Gen. 9.25 So doth treason whoredome riotousnes and prodigality of many parents vndoe their whole posterity and leaue them in a necessity of seruing Fiftly wicked children for their disobedience to their parents are many times brought not onely to bee seruants but as was noted before of Cam to bee seruant of seruants Prou. 17.2 Sixtly many men are brought to a morsell of bread by their owne disorder and wickednes of life sometimes open sins sometimes secret sinnes bringing this curse of God vpon them For men became seruants onely to gayne by their seruice the knowledge or state of som science art or trade as many apprentices doe Seuenthly sometimes God by his hand doth abase some men onely as a triall if they fall into pouerty and so to the necessity of working for others by no sinfull courses of their owne but by the ineuitable hand of God as by pyracy shipwrack fire theeues or the like and these are so humbled either to warne others and shew the power of God or to bring them to repentance or else for triall of God's grace in them Eightthly some men are brought to this misery by the cruelty and vniust dealing of other men and so that power the Masters tooke ouer their bondmen to dispose of their very liues was not of God or nature but meerely an oppression For why shold they haue power to take away life that could not giue it And so many a man is brought to pouerty and seruitude by oppression and cruell Landlords or by the fraudulent dealings of other men that falsify their trust or coozen them in bargaining Now the seruants brought to this condition by any of these meanes must bee subiect to their Masters and this is of diuine institution For God him selfe hath bound them to it by the first commandement and so the subiection of seruants is a morall and perpetuall ordinance Vses The vse of all this may bee diuers For First it should teach all sorts of men the more to hate and flee from sinne which hath brought these miseries vpon such multitudes of men Secondly it should teach Masters to vse their seruants respectiuely For tho they be seruants yet they are men made after the Image of God and they are the best part of their possession For other things they possesse are without life and seruants are the liuing instruments of their commodities Thus wise and godly men in Scripture were wont to account it the best part of their possessions that they had men seruants or maid seruants Thirdly it should
at large from verse 21. to the end of the chapter Which doctrine of Christ's suffering is fitted partly to the case of seruants and partly to the vse of all Christians Concerning the Passion fiue things are in all these verses noted First who suffred Christ suffred verse 21. Secondly the end of his suffering viz. to leaue vs an example c. verse 21. Thirdly the manner how he suffred set out 1. Negatiuely and so he suffred first without sin verse 22. secondly without reuiling verse 23. 2. Affirmatiuely and so he commits himself to him that iudgeth righteously Fourthly the matter what he suffred viz. our sins in his owne body on the tree verse 24. Fiftly the effect of his sufferings 1. In respect of vs and so his suffrings serue To kill our sinnes Verse 24. To make vs aliue to righteousnes Verse 24. To heal our natures Verse 24. 2. In respect of himself and so they procured his exaltation to be Shepheard and Bishop of our soules verse 25. Thus of the order Euen Christ suffred The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named heer with speciall Emphasis Euen Christ or Christ also Christ is the sir-name of our Sauiour as Iesus was his proper name Iesus is a name onely giuen him in the new Testament but Christ was his name in both Testaments and signifies Anointed being a Greek word as Messiah doth in the Hebrew And so it is a name importing his office of Mediator as being thereby proclaimed to bee the substance of the ceremoniall types euen the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anointed in the old Testament and were types of Christ's anointing It is true that we doo not reade that our Sauiour was himself anointed with oile because his anointing consisted in the substance of that shadow For the shadow signifieth two things First ordination to the office secondly the pouring out of gifts by the holy Ghost for the exornation of the office Now whereas Christ is Mediator in both natures his anointing must bee distinguished according to his natures The whole person was anointed but yet differently in respect of his natures for gifts could not be poured out vpon his diuine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediator and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost vpon that nature in measure as the Psalmist saith aboue his fellows Psalm 45. The first doctrine about the Passion is heere briefly contained in these three words of the Apostle Euen Christ suffred which is a doctrine full of excellent vses for thence First wee may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffred whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffred The ground of their error was that there was but one Person in the Deity which in heauen was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirm the same things of the Father they did of the Sonne that he was visible mortall and immortall passible and impassible passible on earth and impassible in heauen But we haue learned from the Prophets and Apostles to beleeue three Persons and so to acknowledge that the second Person suffered onely and that in his humane nature Secondly we may hence learne that Christ was subiect to the Law after a peculiar manner so as no other man was subiect For hee did not onely fulfill the Law by a most perfect obedience but hee suffered the malediction and curse of the Law also Some men are subiect to the malediction of the Law onely and so are all the wicked reprobates that obey it not Some men are subiect to the Commandements of the Law and not to the malediction and so our first parents were while they continued in their innocency because God did not require them to suffer so long as they obeyed the Law and so all godly men in Christ are vnder the Law in respect of obedience but not in respect of malediction onely Christ is subiect to the malediction and obedience of the Law as our surety Thirdly hence wee learne a plaine demonstration of the truth of the humane nature of Christ Hee had not a fantasticall body but a true body because he did verily suffer in the flesh as followes afterward Fourthly Hence wee may bee informed of the excessiuely vile disposition of the world in that it is so set on wickednes that the very Sauiour of the world if hee come into the world shall suffer from the world Fiftly wee may hence learne that Christ suffered willingly and of his owne accord For in that hee that is God suffered it shewes hee had power to preserue himselfe so as all the world could not haue forced him to suffer and therefore wee haue cause so much the more to admire his loue to vs that suffered for our sakes as the next point will shew Sixtly wee may hence learne to know how abominable sinne is that makes the Sonne of God suffer miserable things if hee become a surety for sinne Seuenthly wee may hence learne to know the ineuitable destruction and fearefull perdition of impenitent sinners For if God spared not his own Sonne that was but a surety for sinne and did none himselfe will hee euer spare them that are principals and monstrous offenders Eightly did euen Christ suffer then we should euermore arme our selues with the same minde and prouide to suffer in the flesh 1. Pet. 4.1 It is a shame for vs to expect or desire a life of ease and prosperity seeing the Prince of our saluation was consecrated through afflictions Heb. 2.10 and 12.3 And the more should wee bee confirmed to suffer in willingnes in this life because God hath predestinated vs to bee conformed to the image of his Sonne in sufferings Rom. 8.29 Lastly in that it was Christ that suffered wee may hence gather comfort to our selues in his passion all the daies of our life because his sufferings must needes bee of infinite merit being the sufferings of him that is God as well as man Thus of the Person suffering The persons for whom hee suffered follow For vs. The sufferings of Christ were not casuall such as befell him for no vse nor were they deserued by himselfe For hee neuer offended God nor did hee seeke his owne peculiar good in them but hee suffered all hee did for our sakes Esay 53 5. Hee was wounded for our transgressions the chasticement of our peace was laid vpon him and verse 8. Hee was plagued for the transgression of God's people and as the Apostle saith hee was deliuered to death for
beeing the Sonne of God was abased to take vpon him the form of a seruant and in worlds of occasions to deny himself and his owne greatnes reputation Mat. 11.29 Phil. 2.6 7. Fourthly we may learn from his suffering condition the contempt of the world Why should we seek great things for our selues when our Lord and Sauiour was in some cases worse prouided for than the birds of the aire and foxes of the field as not hauing a place where to lay his head And therfore he suffred without the City to teach vs that we also haue heer no abiding City but should cast all our cares vpon prouiding for our eternall habitation in heauen Heb. 13.11 12. Fiftly we should learn obedience from him towards our heauenly Father Christ obeyes his Father euen in hard commandements against his credit ease liberty yea life it self and therefore we should learn to desire to go and doo likewise Sixtly hee left vs an example of louing one another and gaue a speciall charge we should prooue our selues to bee his and to be like him indeed as his true Disciples by louing one another Iohn 13. Eph. 5.2 Seuenthly wee should learn patience of him when we doo suffer though strange things should befall vs. What though we should be betraied or forsaken of our friends in our iust cause or suffer iniuries or bee falsely accused euen of hainous crimes or most basely vsed euen to bee buffetted derided spetted on or to see vile wretches and grosse offenders preferred before vs or lose all we haue to our very garments c. yet none of these things should bee grieuous to vs because all these things befell our Lord and Master in a worse measure and manner than they can befall vs yea wee should be patient though it were to lose our liues as he did Eightthly he left vs also an example of hope in suffering for when he suffred shame and misery in this life hee looked vpon the ioy and crown in another world thereby teaching vs with whole arguments to fense our selues against all the scorns and miseries of this world Heb. 12.3 Ninthly hee left vs a patterne of mercy who made himself poor to make vs rich and therefore how much more should we out of our abundance yeeld some supply to others wants 2. Cor. 8 c. Lastly the mortification and crucifying of the ould man is to bee learned from the Passion of Christ Rom. 6. For look how Christ was vsed so should we vse our sinnes he was crucified and so should we crucifie our sinnes piercing the heart of them by confession and godly sorrow and so hanging them vp vpon the Crosse till they be dead Thus we see that Christ hath set vs a large copy and that many things are to bee learned from his example Quest. But doth Christ's example binde vs to imitation in all things Answ. In many things it doth binde but in all things it doth not binde There are diuers things that Christ did which to leaue vndone by vs is no sinne as the works of his Power and Omnipotency are not imitable and so also the works of his Office as Mediator are peculiar to himselfe and cannot be done by vs. Besides a world of indifferent actions of his diuers of which are recorded yet all men grant they doo not binde vs to exact imitation though they be things wee haue power to doo He sate and preached he receiued the Sacrament in a priuate chamber at night and gaue it onely to Clergy-men and vsed vnleauened bread c. Quest. But what rules are then left to ground our practice vpon and how far are our consciences bound by examples and so by the example of Christ Ans. Examples and so the example of Christ binde vs in the things he did which were required by the morall Law or the Word of God For an example is but the illustration of a precept it is but like the seal to a blank if there be no precept Secondly in other things which Christ did not required by the Law wee are so farre forth tied to follow his practice as he hath for those specialties giuen himself a precept as heer wee are bound to suffer from others and for others if need require by the force of Christ's example but so as it is specified that his example bindes in this and other things But where the Scripture doth not make vse of his example there wee are not bound in things indifferent in their owne nature to follow any example out of necessity Verses 22 23. Who did no sinne neither was there guile found in his mouth Who when hee was reuiled reuiled not again when hee suffred hee threatned not but committed it to him that iudgeth righteously HItherto of the end of Christ's suffering the manner followes set down both negatiuely and affirmatiuely Negatiuely Hee suffred without sinne in this verse and without reuiling in the next verse Affirmatiuely Hee committed himself and his cause to him that iudgeth righteously He did no sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this verse do commend the innocency of this our Sauiour which doth much increase the price and value of his sufferings He suffred for the sinnes of others that neuer committed any sinne himself in thought word or deed and as hee was innocent in all the course of his life so did he beare his suffrings without fault and carried himself so as no man could finde any iust occasion against him The first thing affirmed of Christ to shewe his innocency is that he did no sinne In the Originall it is expressed by a word of great force which signifies to make or frame or fashion with art or to make sinne and it may be rendred as I conceiue more fitly Hee made no sinne To make sinne being a phrase somewhat vnusuall the sense is to bee inquired into Now a man may be said to make sin many waies First when a man inuents and commits a sinne neuer heard of before Thus Onan made that sinne of filthinesse Thus the Sodomites and Gentilish men and women made sinnes of lust Thus drunkards make strange kindes of drinkings Thus the phantasticall monsters of our times make the sinnes of strange apparell And thus the Papists make that horrible sinne of murthering of Princes and damnable equiuocations And thus swearers now make their monstrous oaths Secondly when a man sins hauing not so much as temptation to sinne in himself or pronenesse of nature to sinne and so hee sinnes that sinnes wilfully and not by infirmities or weaknes of nature Thus Adam made the first sinne for hee had no corruption of nature to intice him or incline him nor could any temptation from without compell him but hee sinned wilfully Thus those men of bloud make sinne that kill their brethren in colde bloud And so many whoremongers and drunkards make sinne when they are not inticed but intice themselues and striue by all meanes to fire and force themselues
to wickednes And thus swearers and vsurers and such like make sin Thirdly when a man commits such a sinne as other men condemn by the very light of nature though he do it by corrupt inclination or though it bee sinne which others commit so to make sin is to bee a malefactor or one that is guilty of any grosse sinne Fourthly when a man studies mischiefe and sinnes not suddenly but imagins and deuiseth and forecasts and plots how to compasse his sinne and thus all wicked men make sinne because they sinne not suddenly or by meere frailty but doe study iniquity euery wicked man is a great student Psal. 36.4 Fiftly when a man causeth others to sinne by euill counsell or example or compulsion Thus Tyrants made sinne that forced men to deny the faith and thus they make sinne that make their neighbours drunke and thus Stage-plaiers and Minstrels make sinne that call and prouoke others to licentiousnes and wantonnesse and thus superiours make sinne when by their euill example or negligence in not punishing offences they tempt others to sinne Sixtly when a man makes a trade of sinning and thus men are said in Scripture to bee workers of iniquity which is a Periphrasis of wicked men Now hee that is said to make a trade of sinne or to bee a worker of iniquity first is one that makes it his dayly custome to follow his sinfull course of life or that followes sinne as the trades-man doth his trade Secondly that cannot liue without his sinne that accounts his sinne the life of his life that had as liefe be dead as restrayned of his sinne as the trades-man accounts himselfe vndone if his trade bee destroyed Seuenthly when a man calles good euill and euill good when a man makes that to bee a sinne which is no sinne Thus they make sinne that call those things sinne which GOD by his Law neuer called sinne And thus men make sinne both out of superstition on the left hand and out of rash zeale on the right hand Thus also prophane persons make godlines and a holy conuersation to bee Schismes and truth to bee Heresy Thus the Iewes called Pauls religious course Heresy when hee by that way which they called Heresy worshipped the God of his fathers and the Professors of Christian Religion they called a sect Acts 28. Esay 5.20 Thus Lawyers many times make sinnes when they make a good cause bad and a bad cause good Eightly when a man by slander casts foule aspersions vpon other men that are innocent speaking euill with any manner of euill report of such as liue religiously And this art of making sinne the slanderer learned of the deuill that accuser of the brethren Thus many godly persons are many times by wicked reports made grosse offenders in the common acceptation of the world and in the rumours spred abroad of them in many places Thus they made Christ and the Apostles grieuous sinners and a spectacle to men and Angels Ninthly when a man in aduersity deuiseth vnlawfull shifts and courses to get out of trouble or deliuer himselfe from the crosse is layd vpon him And this sence may in some sort be applied to the case of our Sauiour who neuer vsed ill meanes to deliuer himself though he suffred extreme things Lastly in a generall sense Euery man that is guilty of sinne may bee said to make sinne And so it is commonly by way of remouall said of Christ that hee made no sinne that is that hee was neuer guilty of any offence against God or man Thus of the sense of the words Diuers doctrines may bee gathered out of these words but because one is principall I will but touch the rest Doct. 1. Mens sinnes are of mens making man made sinne God made none Doct. 2. It is a hatefull thing to bee a maker of sinne Ast was most glorious for God to make a world of creatures so it is most ignominious for man to make a world of sinnes Doct. 3. Christ made no sinne This is the chief doctrine and plaine in the text Hee was not onely free from the first and worst kinds of making of sinne mentioned before but hee was free from all sinne in all estates of his life he knew no sinne he did none iniquity He was that iust One by an excellencie Quest. But how came it to passe that the man Iesus had no sinne seeing all other men bring sin with them into the world and daily sinne Ans. Hee was sanctified from the wombe being conceiued by the holy Ghost which no other are so as both originall sinne was stopped from flowing in vpon him in his cōception and besides hee was qualified with perfect holines from the wombe and therefore is called that holy thing borne of the Virgin Luke 1.35 And it was necessary his humane nature should bee so holy and that hee should doe no sinne because his humane nature was to bee a tabernacle for the Deity to dwell in Colos. 2.9 and besides from his very humane nature as well as from his Deity must flow vnto vs life and all good things and therefore hee must needes be vndefiled The man-hood of Christ is as the conduit and the God-head as the spring of grace vnto vs. Besides his sufferings could not bee auayleable if he were not innocent himselfe The vses follow and so Vses First wee see the difference betweene the two Adams the first made sinne and infected all the world with it The other made no sinne but redeemed all the world from it The first Adam as he had power not to sin so he had power to sinne but the second Adam had not onely a power not to sinne but also no power to sinne not onely as they say in Schooles posse non peccare but also non posse peccare Secondly wee may hence see in what a wofull damnity against goodnes the world stands when this most innocent Man that neuer did any sinne that neuer offended God or man in all his life when he I say comes into the world how is hee despised and reiected of men Who looked after him vnlesse it were for his miracles Few honored him for his holines How is the world set on wickednes that it should account him without forme or hand-somnes that shone before God and Angels in such a spotlesse innocency Oh what wit had the rulers of this world that condemned him as a malefactor that had no spot in him from the crowne of the head to the soale of the foot that neuer did man wrong or sinned against God Esay 49.7 and 53.2 3 4. Thirdly wee may hence see cause to wonder at the loue of Christ to vs. Oh how is it that hee bare the imputation of such a world of sinnes that yet himselfe neuer knew sinne What hart of man can sufficiently admire his loue vnto vs that can abase himselfe to bee made sinne for vs that neuer did sinne himselfe Fourthly is it not hence also most manifest that
that loue not the Lord Iesus 1. Pet. 1.9 2. Cor. 16.22 Fiftly we should therefore eare the Passeouer with sowre hearbs we should remember his grieuous suffrings with harty affection and melting of soule before the Lord when wee come before him to celebrate the memory of his Passion in the Sacrament Sixtly we should no more stagger or wauer in faith but with all peace and ioy in beleeuing rest vpon the propitiation made by Christ for our sins we should therefore confidently beleeue the pardon of all our sinnes because hee hath borne our iniquities If any man sinne wee haue an Aduocate with the father Iesus Christ the righteous and he is the propitiation for our sins Seuenthly wee should neuer more bee afraid of death and hell for our debt being paied by the surety the hand-writing that was against vs is now cancelled Col. 2.15 and there is no condemnation to them that are in Christ Iesus Romanes 8.1 Heb. 2.14 Eightthly wee should not be so much troubled to bee vniustly traduced seeing Christ beyond all example suffered most vnspeakeable ignominie bearing the imputation of the sinnes of all the Elect. Ninthly seeing hee hath beene made in the similitude of sinfull flesh and suffered for sinne in the flesh wee should striue to bee made the righteousnes of God in him and as hee hath borne our sinnes so should wee striue to beare his vertues Who his owne selfe It is emphaticall that the Apostle saith Hee bare our sinnes his owne selfe For there bee two things which are heere imported First that hee had no partners there were none with him Hee bare all himselfe Esay 59.16 Hee trod the wine-presse alone Esay 63.3 5. And therefore it is a vile dishonour to Christ to ascribe any part of satisfaction to our selues or to any Saint or Angel Secondly it imports that therefore his suffering is of infinit valew in that he bare all his owne selfe in person who was God and man Then it will follow that he hath made a sufficient propitiation for all the world 2. Ioh. 2.1 2. In his body Quest. Why did he not suffer in his soule Ans. Yes for so saith the Scripture Hee made his soule a sacrifice for sinne Esay 53.10 and the Sonne of man came to giue his soule a ransome for many Math. 20.28 Marke 10.45 This was shadowed out by the Holocaust or whole burnt-offering for it noted that the whole man should suffer So in the Sacrament the breaking of the bread is not referred so properly to his body for there was not a bone broken of him saith the holy text but fitly to his soule which was broken with sorrowes and heauines for our sakes So that by the body he meanes synechdochically whole Christ but yet the body is named because That was the outward sacrifice that was offered for our sinnes on the tree Christ then bare our sinnes in his body What may wee learne from thence First wee see a manifest difference betwixt Christs Priesthood and theirs in the Law For they offered the bodies of beasts or fowles but Christ offered his owne body Secondly wee may take comfort in the assurance that hee is the Sauiour of our bodies as well as our soules Thirdly Seeing such grieuous things befell the body of Christ why seeke wee so much ease for our bodies why pamper wee our flesh so and why are we so impatient in the paines of our bodies and remember not what Christ suffered in his body Fourthly we should therefore esteem his body to bee a precious body aboue all bodies â—â—eing it was laid downe as a price for our sinnes yea wee should long to see that glorious body of his that wee might admire it and adore it and embrace it and in the meane time loue and delight in the Lords Supper that exhibiteth the body of Christ spiritually vnto vs reioycing in such meetings aboue the ioy of all carnall people before any other things Fiftly wee should therefore take heed of sinning against our bodies but make conscience to serue God both in body and Spirit and say with Dauid Christ Lord a body thou hast giuen me for I come to doe thy will Sixtly what cursed monsters are swearers that teare the body of our Lord with their cursed oathes and rake their nailes in his wounds with their blasphemies On the tree The originall word signifies somtimes a staffe Mat. 26.47 sometimes a pair of stocks Acts 16.24 sometimes a tree growing Reuel 2.11 vsually wood 1. Corinthians 3.12 Heere a Gallowes made of wood Christ bare our sinnes on the tree because hee did in a speciall manner suffer bitter extremities on the tree which hee suffered as our Suretie and for our sinnes for First to die on a tree was by a speciall Law of God made a curse and so is euery one that hangs on a tree Gal. 3.13 Secondly he was debarred of the benefit of ordinary naturall comforts For he liued in paine 3 hours in the darke and had not the light of the sun Thirdly in that darknes he was put to the most fearefull conflict with the diuels which at that time did with their vtmost fury assault him and fight against him Colos. 3.25 Fourthly he endured most grieuous paines and toâ—ments of body and the effusion of his most precious blood Fiftly hee was reckoned amongst the wicked in his death and therefore hanged betweene two malefactors Esay 53.9 Sixtly hee was reuiled by the base multitude and mocked and derided by the chiefe Priests and Scribes Math. 27.39 to 45. Seuenthly God his father powred out vpon him the fearefull viols of his wrath in withdrawing for a time the sense of his fauour Math. 27.46 Eightthly his whole body was offered vp on the tree as a Sacrifice for the sinnes of the world and the substance of all the sacrifices in the Law Vses We haue therefore cause to reioyce in the crosse of Christ aboue all things For on the tre hee freed vs from the curses of the Law and purchased for vs the blessings promised to Abraham as the father of the faithfull Gal. 3.13 14. and besides by suffering so shamefull a death he hath sanctified all sorts of waies of inflicting death vpon the godly so as now they may with comfort in a good cause or after repentance for their faults euen suffer that death on a tree with ioy And wee should the more praise God for his fauour if he suffer any of vs to die of any other more easie or more honourable death And then wee may againe see the hatefulnesse of sinne in that God punishing our sinnes in the person of his owne Sonne doth not omit the very circumstances of abasement his iustice exacting not onely death but that painefull and ignominious death on the tree Lastly hence we may see how little cause there is for Christians to plead merit if they think how fearfully sinne hath angred God and withall how senselesse the best of vs are when wee
7.1 Doct. 4. The fourth doctrine is that wee are cured by Christs stripes His sufferings heale our sorrowes His wounds make vs whole His sicknes offers vs health and his stripes heale vs partly by satisfying for our sinnes and so remouing the cause of our diseases both spirituall and corporall and partly by an vnspeakeable vertue of his Passion which being applied to our soules makes our sins dye And this point may serue for vse many waies Vses First for information and so it may shew vs the wonder of Gods working that can doe great things by meanes in respect of vs altogether vnlikely Wee hold it a thing almost beyond beliefe that the applying of medicines to the sword that wounded a man shall make the wounds heale in a man But this heere is a mystery that onely the Christian Religion can tell of of which there neuer was president in nature that The wounding of one Man should heal another or that the stripes of the Captaine should cure all his diseased souldiers and yet thus it is euen thus is the Lord pleased to glorify the power of his working Secondly we may hence bee informed of the precious vse of euery part of Christs sufferings not his dying onely doth vs good but euery thing hee did endure His stripes cure our wounds his shame wrought our honour His temptations draue the diuels from vs not any thing was done to him by his aduersaries but GOD made it work for our good Shall wee then dare to take offence at the crosse of Christ Haue we not reason to glory in it aboue all things Thirdly doe we not heere see how hatefull sinne is in Gods sight and how foule our diseases are when nothing can cure vs but Christs blood and that must bee fetched out of him with the best stripes which the hands of the wicked inflicted vpon him Oh the hardnes of our hearts that can see Christ thus vsed for our sinnes and yet are not perswaded that sinne is hatefull to God! Oh how should wee bee sorry for our Sauiour and mourne to think of it as wee would for our onely sonnes Would it not grieue vs at the heart if we should see the young Prince the Kings sonne basely whipped by our aduersaries only for our affaires Oh what hearts haue we that as bad as they are would be melted to see this done to a Kings sonne and yet are not troubled to knowe it was done to Gods Sonne Fourthly we may see what wicked mallice will doe if it bee not restrayned to disgrace our Sauiour to get a sentence against him to binde him hand and foot yea to kill him will not serue their turnes vnlesse they may most basely scourge him before hee dies That malicious men now doe not alwaies so is not because their malice doth not tend to it but because either God or man restraines them It is a most diuelish humour and therefore to bee auoyded and detested of all those that loue the Lord Iesus Vse 2. Secondly how many waies should this instruct vs what care the Lord Iesus requires of vs what should not this make vs willing to doe Oh how should wee loue him with all our hearts aboue all the world that could endure to bee thus abased euen vnto stripes for our sakes when hee could haue preuented it if hee had pleased what a shame should it bee to vs to bee impatient or to think much of our crosses who though wee had suffered many things yet not so grieuous as those things befell our Sauiour Yea further it should encourage vs to suffer any thing for Christ and the rather because wee haue not resisted to stripes or blood nor cannot now suffer the thousandth part for him of that he hath suffered for vs. Thus of the healing of our soules These words also may bee expounded of the healing of our bodies as we shewed before and so the like doctrines may bee obserued as Doct. 1. That the bodies of all men by nature neede healing For sinne hath brought vpon man the sentence of deformities and infirmities and diseases and wee see God doth inflict diseases vpon many and that of diuers sorts and many men that for the present are free from the paines of diseases yet haue their enemies in their bodies in diuers parts of them laid as it were in garison which may and will break out vpon them at a time they know not or if they were not there the Lord from without can send diseases vpon them The world is euery where full of occasions of sicknes or if there were not outward meanes to worke them yet God can strike men from heauen Vse The vse should bee to warne such as are in health to walke humbly For they know not how soone sicknes may seaze vpon them Secondly such as haue their friends taken away by sicknes or are yet afflicted should submit to Gods will For this is the case of all men euen the greatest yea and Gods elect are liable to such a condition by nature Doct. 2. The diseases of the body are grieuous therfore Christ takes notice of that kind of distress to prouide for the healing of our bodies We see by experience that of many sorts of crosses it is most grieuous to beare the paines that arise from the wounds or sicknes of the body and it is the more grieuous partly because no men are priuiledged from diseases but either haue them or are in danger of them as was said before and partly because God hath armed such a multitude of sorts of diseases to which the body of man is liable Vse Therefore the vse should bee to take warning from these pains of the body to preuent eternall paines in hell by reconciling our selues to that God that can so fearefully afflict both body and soule and as wee feele the outward man to decay the more to labour for the health of the inward man especially by those harbingers of death to prouide for the time when our change shall come Doct. 3 Christ is a Physician for the body of man as well as for the soule In Christ our bodies may be healed Christ prouided healing for mans body as well as for his soule and mens bodies he heales either in this life or in the generall Resurrection First in this life some hee hath healed by miracle as hee did multitudes in the daies of his flesh while hee was heere in this world which he did in execution of his office as hauing charge of mens bodies and some hee healed by meanes giuing his blessing vnto the medicines prouided in nature and applied by the skilfull to the diseased yea hee vndertakes the healing of all Gods Elect in their bodies as this place imports which hee doth promise and will performe if it bee good for them Many times to heale the body would hurt the soule or keepe the leper from heauen and then Christ will not heal them else he vndertakes and is bound
to heale the body as well as the soule But the especial healing is at the resurrection when all the bodies of the Saints shall be healed perfectly of all diseases and freed from the very disposition yea the very possibility to haue any diseases Vse 1. The vse should bee for great comfort to the godly when they are distressed they may and ought to looke vp to Christ and say If it bee good for mee my Sauiour wil heale me and the rather because Christ is such a compassionate Physician and hath had the feeling of our infirmities and paines that way and besides hee is such a Physician as can doe two things that neuer Physician could doe For first hee can take away the first causes of diseases which is sinne which no Physick can doe Math. 9. Secondly hee can cure our bodies when they are starke dead which neuer any Physician could doe they may helpe some liuing bodies but they could neuer helpe one dead body Yea such as finde not cure for the paines of the body should bee of good comfort because they should haue had cure of it if it had beene good for them and they must consider it is the Lord that doth it Psalme 39. and that all shall worke together for the best Romanes 8. and that nothing can separate them from the loue of Christ and that they are deliuered from eternall paine and that Gods deare children haue suffered as great torments or weakenesses Vse 2. Secondly all men should bee taught to seeke to Christ for cure since it is his office to heale and to this end men are bound to looke to diuers rules if they would haue CHRIST to heale them First they must seeke to him for cure they must pray him to heale them wee doe not read that euer Christ healed any sick person vnlesse he were brought to him or hee intreated to heale him wee must pray for our bodies as well as our soules Thus did Dauid Psalme 6. and 31. and Hezekiah c. Secondly wee must vse the lawfull meanes wee can get for our healing our Sauiour shewes that when he said The whole needed not the physiciā but the sick the sick then doe need and must with conscience and care vse all lawfull and outward helps that they can attaine to that are fit for them Mathew 9. Thirdly they must take heed of trusting vpon the Physician or Physick giuen them that was Asa his great sinne For if wee bee cured it is not Physick but Christ that healed vs. Fourthly wee must bring faith to bee healed for our bodies also This our Sauiour often asketh after when hee is about to cure mens bodies as the Euangelists shew Fiftly wee must bee carefull to seek the remouing of the cause of our diseases which is sinne especially if wee finde that God hath a quarrell with vs for any speciall fault wee are falne into Thus Dauid got the punishment of his sinne remitted by iudging himselfe for his sinne Psal. 32.4 5. Sixtly we must submit our selues to Gods will and in the case of our bodies must resigne our selues into his hands to let him doe with vs what it shall please him since hee knowes what is best for vs and if Christ will not heale vs now yet to comfort our selues as Iob did in the hope of that time when our Redeemer will bee seene of vs in the body when it shall bee vtterly and for euer freed from all paines and infirmities whatsoeuer Iob 19. Doct. 4. It is further to bee noted that wee are not onely healed by Christ but it is by his stripes The wounds made in his body doe heale our bodies which should make vs so much the more to loue the Lord Iesus and the more patiently to beare it if we be not presently healed because he did beare more grieuous paines euen in the body and because if it were good for vs he would heale vs in that hee paied so deare for our healing Verse 25. For you were as sheepe going astray but are now returned vnto the Shepheard and Bishop of your soules HItherto of the effects of Christs sufferings in respect of vs In respect of himselfe the effect was his exaltation to become the Shepherd and Bishop of our soules euen of the soules of all the Elect which is so implied in the words of this verse as withall in a passage is expressed both our misery without Christ and our happines vnder his gouernment The words of this verse in themselues containe three things First our misery by nature in our selues wee are as sheep deceiued or going astray Secondly the meanes of our recouery out of that estate and that is the causing of vs to returne Thirdly our happinesse vnder the gouernment of Iesus Christ to whose charge wee are committed when we returne The first words expressing our misery are words borrowed out of the Prophet Esay chapter 53.6 7. and in the words vnregenerate men euen God's Elect among them are likened to sheep A sheep is a certain image to resemble a man by And so we finde in Scripture that a sheep is the image or resemblance first of Christ-man He is likened to a sheep dumb before his shearer for his silence and patience at his arraignment Esay 53.7 Secondly of men that are true beleeuers for the harmlessenes tractablenesse and profitablenesse Mat. 25.33 Thirdly of men that erre and wander out of the way of godlinesse and so wicked men before their calling are likened to wandring sheep yea godly men after their calling in respect of their falls or failings are likened to sheep going astray as Dauid saith of himself Psalm 119. vlt. But heere it is vnderstood of the Elect of GOD before their calling The word heer rendred Going astray properly signifies deceiued and is so vsed in diuers places of the new Testament but the metaphor to the which it is ioyned requires it should be expressed Going astray or wandring or erring but so as it doth import two things First the euill condition of the vnregenerate they are like wandring sheep Secondly the curse of it and that is they are deceiued they are as sheep deceiued Now that this point may bee distinctly vnderstood I propound fiue things to be considered of First what faults in men are meant by the tearm of going astray Secondly what the misery of their condition is that doo go astray Thirdly what the cause is of their going astray Fourthly by what signes a lost sheep may be knowne especially such as are within the Church which seemes to be the Fold And lastly the doctrines that may be briefly noted out of all the words of that part of the verse For the first Vnder the tearm of erring or going astray are construed in Scripture errors in opinion Iames 1.16 Mat. 22.29 called erring from the faith 1. Tim. 6.10 whoredome Numbers 5.12 idolatry Deut. 13.5 drunkennesse Esay 28.1 7. bribery and all waies of vnrighteousnes 2. Peter 2.15 all deuising of
that keepeth instruction Secondly hee that liueth in any knowne sinne without repentance is a lost sheep Thirdly hee that fouleth with his feete that which the good sheepe should eate or drink and hee that thrusts with the side and pusheth the diseased with his hornes is no good sheepe Ezech. 34.17 19 21. They are so farre from feeding vpon the good Word and Ordinances of God that by wicked reproaches they soule it as much as they can and they that if they finde a poore Christian that is diseased with some infirmities will push at him to dis-harteÌ„ him vtterly froÌ„ a religious course these are wicked beasts they are no good sheepe Fourthly he that liues without God and Christ that can spend whole daies and nights without any communion with God yea that when hee is present before God finds his hart continually carried with wandring distractions that constantly draw him away from all inward attendance vpon God Ephes. 2.12 Esay 29.13 hee erres in his heart Psalme 95.10 Fiftly he that hath no other companions of his life but swine and wilde beasts that is wicked men of all sorts especially when it is ioyned with willing neglect and shâ—â—â—ing of the society of the godly Psalme 5. 2. Cor. 6. Sixtly he that tastes nothing but earthly things and findes no sauour in spirituall things it is a signe that hee is out of the pasture and feedes in the wildernes Rom. 8.1 Iohn 2.18 Seuenthly hee that when hee is told hee is out of the way blesseth himselfe in his heart when it is plainely found that hee openly wandereth Psal. 36.1 2. Deut. 29.19 Eightthly he that liues in any of the grosse sins expresly mentioned in the Catalogue in Scripture without repentance as swearing Cor. 3. adultery couetousnes drunkennes rayling extortion 1. Cor. 6.9 or the knowne sinnes of deceit Micah 6.10 Ninthly he that doth his works of purpose to be seene of men resting onely in the praises of men not seeking the praise of God Math. 6. Rom. 2.26 Tenthly he that knowes not Gods waies especially if he desire not knowledge or intertain wilfull Obiections against the meanes of knowledge Psalme 95.10 Eleuenthly they that spend their zeal in meeting with other mens infirmities neglecting sound reformation in themselues It is the wisedome of the prudent to vnderstand his own waies but to be a busibody in other mens matters is erring and the folly onely of fooles Pro. 14.8 Euery busibody is out of the way The doctrines follow and so diuers things may bee obserued out of these words Doct. 1. Euen godly men before their calling were out of the way as lost sheepe as well as others Ephes. 2.2 Tit. 3.3 Which should serue First to set out the riches of Gods free grace as the only first cause of the happines and saluation of the Elect Secondly it should teach the godly diuers duties both toward God other men and themselues As for God they should liue to his praise and spend their daies in magnifying his great compassions in their deliuerance that deserued so ill at his hands And withall it should teach them to put all their trust in God seeing they carry about them a nature that hath been apt to wandring and therefore haue cause to mistrust themselues And for other men that are out of the way they should pity them and carry themselues with all meeknes and charity remembring what themselues haue been Tit. 3.1 2 3. And for themselues they should bee the more humble and abased hating all pride and conceitednes and contempt of others Doct. 2. A man may bee a sheep and yet lost Not onely Dogs Goats Swine Lions c. may bee out of the way but euen sheep may wander and bee clean lost men of harmlesse natures and such as are profitable members of humane societies and such as are of a gentle disposition and free from grosse offenses yet may bee vtterly lost and clean out of the way of happinesse and if they return not by repentance may perish for euer And this is a point which should maruellously affect ciuil-honest men and moue them at length to see the weak vanity of their confidence in their praises for ciuility of nature or life This is a doctrine very hardly entertained by this sort of men and the rather because they think they want nothing vnto the praise of a good life neuer considering that they are not religious tho they bee ciuill and that they haue a world of inward impurities though they are free from outward grosse vncleannesse of life and that they neuer felt the ioies of the holy Ghost to approoue of them though they haue been tickled with the praises of men and that they haue not sought or desired the assurance of God's fauour or a better life but spent their time in a still dream without prouiding for what is most necessary and that they neuer serue God nor haue had any sociable fellowship with him in any of his Ordinances in respect of the inward power of them Doct. 3. To break out from the means of Religion and from the society of godly Christians is the very way to vndo many a soule A sheep is lost when it is gotten from sheep and is out of the pasture and hath no discreet shepheard to take the care of it Thus of the first part that is mans misery by nature The means of recouery out of that misery followeth and that is noted in the word Returne Where first may bee obserued that wicked men may return It is not impossible for men that haue spent a great part of their liues in sinne and vanity at the length to be saued And it is the first part of a mans work that would return to inform himself seriously of the arguments that may prooue that he may be helped out of his misery The first thing a diseased man inquires after is whether his disease be curable or no. Now there are diuers things that giue hope of curing and saluation euen to men that are as yet clean out of the way as First the disposition of God towards sinners which appears first because he swears he desires not the death of a sinner but rather that he should return and liue Ezech. 18.21 Secondly he is patient and hath been with thee all this while and he is therefore patient that men might repent and be saued Rom. 2.4 2. Pet. 3.9 Thirdly he hath declared himself to bee willing to forgiue all sinnes but onely the sinne against the holy Ghost One sin onely is vnpardonable all other sinnes may be forgiuen Secondly the sufficiency of the sacrifice of Christ He is the Lamb of God that taketh away the sinnes of the world Iohn 1. Rom. 3.25 Thirdly the work of God's grace already shewed vnto them For first God hath placed them in the visible Church where repentance and saluation may be had Secondly he hath bestowed vpon them many temporall blessings to allure them to seek to him for
mercy Thirdly hee causeth the Gospell to be preached to all sorts of men without exception And so grace is offred to them and there is no other let but their refusall of grace offred Fourthly the example of all sorts of sinners that haue returned As great sinners as they haue been receiued to mercy and they are set out as examples to encourage other men to seek mercy as Manasses Mary Magdalene Dauid Peter Paul and others Many among the Corinthians haue been notorious offenders but were iustified and sanctified The explication of the doctrine of returning followes where these things are to be considered of c. First the motiues to perswade men to return Secondly the persons that need returning Thirdly the time when men must return Fourthly the false waies men must auoid in returning Fiftly what a number of lost sheep doo vsually return Sixtly the aggrauations against certain persons for not returning Seuenthly the means of returning Eightthly the manner how we must return or the rules to be obserued in returning Ninthly the signes of a lost sheep returned Lastly the lets of returning For the first I mean not to insist vpon all sorts of motiues but to follow the word Return as it is vsed in Scripture and take a few of the fittest motiues as it is vsed in this place And so diuers things should make a man to return as First the consideration of God's maruellous goodnes and amiablenesse of nature to all such as turn vnto him he is wonderfull gracious to them and mercifull and will repent him of the euill Ioel 2.12 13. Ier. 31.19 20. The parable of the lost sheep shewes this fully Secondly the great danger that men are in if they return not GOD is angry with the wicked euery day Psalm 7.12 And his fury may break forth suddenly vpon them like fire Ier. 4.4 For the words of his seruants will certainely take hold vpon them Zach. 1.4 6. and iniquity will be their ruine Ezech. 18. verse 30. Except they repent they must perish Luke 13.5 And therefore if wee warne men of their sinnes and they will not returne wee are deliuered and their blood will bee vpon themselues Ezech. 3.19 Thirdly if a man consider but the happines of such as doe returne GOD will forgiue them all their sinnes he will aboundantly prouide for them Esay 55.7 If they returne they shall liue and not die Ezech. 18.23 and 33.11 and euerlasting ioy shall bee vpon their heads and sorrow and mourning shall flee away Esay 51.11 and in this verse the Apostle shewes their happines For they shall alwaies liue vnder Iesus Christ as the Shepheard and Bishop of their soules For these and many other reasons it is the onely wise course to returne Luke 1.16 And there is not one wise man amongst all them that returne not Iob 17. And thus of the motiues The second point is the persons that need returning It is certain that those that liue out of the visible Church or in false churches neede returning As Pagans Turks Iewes Papists Schismaticks and all Hereticks Yea Iuda and Hierusalem neede repentance Ierem. 4.4 and 26.2 3. Men that liue in the visible Church and are baptized need to returne or else they wil perish Luke 13.5 Iohn 3.3 The third point is the time of returning and in short the best time to returne is the present time while it is yet called to day while wee haue the meanes of returning when God cals vpon vs by the ministry of his seruants especially when hee knocks at the dore of our hearts and laies the axe to the roote of the tree it is wonderfull dangerous to defer repentance for euen the longer thou liuest in sinne the more hard will thy heart bee Heb. 3.13 and the meanes of grace euen the Kingdome of God may be taken away or God may cut thee downe euen by sudden death or may cast thee into a reprobate sence and giue thee vp to a heart that cannot repent Rom. 2.4 5. The fourth point is the false waies to bee auoidid in returning and these are First to returne with despaire or to goe back without the guide faith in Gods mercy or to goe the way that despair leads In this way Cain and Iudas perished Secondly to returne fainedly and not with a mans whole heart to make a shew of returning when men doe not returne indeed Ierem. 3.10 Thirdly to returne but part of the way and to repent by halues as Ahab and Herod did Fourthly to returne when it is too late euen when the dore is shut to repent when it is too late Iob 27.9 The fift point is the aggrauations that lye against diuers persons about their not returning For if it be euill in it selfe for any not to returne then how fearefull is their case First that are proud of their skill in going out of the way that are wise to doe euill Ierem. 4.22 Secondly that are deepely reuolted that is that are such as liue in horrible and fearefull sinnes Esay 31.6 Thirdly that will not returne though their transgressions bee vpon them and they pine away in them Ezech. 33.10 They will not giue ouer though they haue no peace and are daily buffeted for their euill doing and their consciences beare the shame and trouble of their offending Fourthly that will not returne though the seruants of God openly testify against them Neh. 9.29 2. King 17.13 14. Fiftly that will not returne though the hand of God bee vpon them euen to consume them Ierem. 5.3 Sixtly that are turned back by a perpetuall backsliding Ierem. 8.4 that hold fast their sinnes and refuse to returne Ierem. 8.5 The sixt point may bee this viz. what number of lost sheepe doe vsually returne not all that goe astray Our Sauiour tels vs of a parable of one lost sheepe returning and the Prophet Ieremie tels vs of one of a Tribe and two of a Tribe Ierem. 3.14 Multitudes of men perish and neuer returne The seuenth point is the meanes or cause of our returning and these are either Principall or Instrumentall The principall causes are GOD and Christ that good Shepheard It is God that turneth back the captiuity of his people Psal. 14. vlt. and three times in one Psalme the people pray God to turne them againe Psalme 80.3 7 19. This is Ephraims sute Turne thou mee O Lord and I shall bee turned Ierem 31.18 So the Church saith Lamen 5.21 And Christ is that good Shepheard that seekes that which is lost yea laieth downe his life for his sheep Iohn 10. The instrumentall causes of returning are either externall or internall The externall meanes of returning is the Word preached and so both the reproofes of Gods seruants testifying against the wicked to make them turne from their sinnes Nehem. 9.26 29. as also the promises of the Gospel by which the sinner in the name of Christ is as it were wooed and intreated to returne with assurance of
against malice From the causes From the effects 1. In vs. 2 In God Vses Aggrauations of malice Note Remedies for malice 1 In our selues Note 2 In others Of Guile The acceptation of the word Ob. Sol. Why Guile is to be auoided Vse 1. The miserie of deceitfull persons The aggrauations of the sin of deceit 1 The manner of deceiuing 2 The persons vpon whom it is practised 3 The time Ob. 1. Sol. Of the misery of such as thriue by deceit Note Ob. 2. Sol. Seruants must not vse lying deceit to please their masters Ob. 3. Sol. Of secret cosenage Ob. 4. Sol. Vse 2. The iniquity of the time Vse 3. Against equiuocation Vse 4. The signes of a man without guile Incouragements to such men Note that he saies all malice and all Guile How many wais men commit Hypocrisie Motiues against Hypocrisie The effects of Hypocrisie both priuatiue and positiue What may befall him What will befall them The obiection of hypocrites remoued Vses For information Note For instruction The sorts of Hypocrisie we are most in danger of Preseruatiues against hypocrisie Note Ob. Sol. About censuring other men for Hypocrisie Quest. Ans. How an open Hypocrite may be discerned Ob. Sol. What makes an Hypocrite Vse 3. Quest. Ans. How a man may knowe that he is not an hypocrite The hatefulnesse of the sin of enuy Signes of a man free â—rom enuie The aggrauation of Euill speaking Reasons to diswade from Euilâ— speaking Note Rules against euill speaking What we should do to auoid euill speaking in others 5 Generall doctrines Note For triall How we may discerne our desire and affection after the word Note Other signes of true desire Impediments to true desires externall Inward lets in wickedmen Le ts of affection in the godly Means to get true desires to the word Rules for the preseruing of good desires Rules for such as be afflicted with melancholy The Motiues The causes why the most are but babes in religion Note Speciall duties of such as be but new born babes Speciall praises in children by nature to be expressed by vs. Priuiledges of weake Christians How far wicked men may desire after the word Note Note Diuers kindes of growth In what graces Christians ought especially to growe Philip. 1.10 1 Thes. 3.12 Philip. 2.1 3. Ephes. 4.3.4 Rules to helpe our growth Impediments of growth Signes of growth Vnprofitableness of life aggrauated in many respects Apostasie is two fould Encouragement for weake Christians Wherein Gods graciousnes is seene What wee must do to taste the goodnes of God Doct. 2. Note A true taste is seen by the cause and effects of it Wherin the taste of wicked men and the godly differ How far the taste of wicked men may goe Vse Diuers things noted for clearing the sin against the holy Ghost 4. Doct. The causes why so many haue little or no taste of the word Christ is diuersly described by the Apostle Eph. 1.7 Christ doeth many waies excell earthly Lords towards his seruants Christ is three wayes called a stone 1 Cor. 7.8 Math. 16.18 What kind of men disalolw Christ. Christ chosen of God diuersly Christ is precious many waies Causes why Christ is no more precious with men Pro. 8.11 16 Fiue points in generall Wee come to Christ many waies Esay 9.6 In what manner wee must come to Christ. Psal. 40.7 Many are the reasons why we should come to Christ. Matth. 22. In what respcts the Godly are likened to stones Reasons why we ought to be liuely stones How we shewe our liuelinesse What wee must doe to quicken our harts Meanes to build vp a Christian. Pro. 24.27 Luke 14.28 Causes why many are so little edified Ioâ— 13.21 Christ hath a fiue-fold Tabernacle Esay 40. â—2 A godly man like the Tabernacle in diuers respects Godly men are priests in many respects Exodus 29.21 Vses Diuers sorts of sacrifices for Christians Marke 8.34.35 1 Ioh. 2.2 Rom. 3.25 Prou. 23.26 Speciall lawes to be obserued in offering vp our sacrifices What we must do to get our works acceptable to God What is meant by Scripture and why it is so called Wherein the Scriptures exceedes all other writings Malach. 3.1 Esay 55.4 Esay 62.11 Mat. 4.11 Vse That Christ is laid as a foundation-stone imparts many things The Church is like Mount Sion in diuers respects Marks of such as are true members of Sion 1 Kings 19.1 21. Reuel 14.5 Psal. 65.1 Speciall prerogatiues of Sion and the true members of it Esay 4.5 Esay 33.20 Vse 8. Esay 49.15 Note How we may get an esteeme of Christ aboue all things How we manifest our account of Christ as precious Note Note Psal. 127.5 Meanes by which God keepes the beleeuer from being confounded In what things the beleeuer shal not be confounded Rom. 3.25 How far the godly may be confounded Conditions of such as will not be confounded What sorts of men shall suffer shame and confusion Rules for the applying of the Word aright Rules for meditation What it is to beleeue and in how many things it is seen Marks of a true sauing â—aith Signes of a weak but yet a true faith in weak Christians Vse Vnbeleeuers are guilty of disobedience in diuers respects Disobedience aggrauated How far wicked men may be cald Builders How it comes to passe that many great and learned men oppose the truth of the Gospell By what means an ignorant and simple man may stay his heart notwithstanding the oppositions of learned wise men Mat. 11.15 1. Cor. 1.28 Christ is many waies refused How Church-men viz. builders may refuse Christ. Note Vses Iudgements inflicted on some particular offenders belong to all for diuerse reasons Spirituall plagues are worse than temporall crosses for diuers reasons Note Scandall defined and distinguished Math. 18. Ans. Wicked men were offended at Christ in many things Esay 53.2 Ioh. 18.36 Math. 9 10. Ob. Sol. Note Wherein we are not to regard the offence of wicked men In what things we may be guilty of giuing offence to wicked men Rules for the preuenting of scandall 1 Pet. 3.16 Deut. 28.96.67 How many waies wicked men may despaire Reu. 1.7 6.16 Preseruatiues against despair Speciall differences between the despair of the Godly and the Wicked How wherein men take offence at the Word Vses Proofes of Reprobation Certaine obseruations for the quieting of our mindes in the doctrine of reprobation The specialties of Election Rom. 9. Vses Signes of Election Markes of such as truely suffer with Christ. Ioh. 15.18 19. Rules to liue so as becoms the assurance of Election Godly Christians come of the best kinred which appears by many reasons Godly men are Royall many waeies Differences between spirituall and earthly Kings Vses Mat. 11.12 Christians are holy many waies Speciall rules for the right ordering of vs in an holy conuersation Meanes for obtayning an holy conuersation Differences betweene the holines of conuersation in ciuill honest men and Gods elect Differences betweene the Hypocrite
〈◊〉 The excellencies of Kings aboue others 1. Tim. 1.12 Bernard Epist. 170. Who are branded for euill doers Wherâ—in it is vnlawfull to seeke the prayse of men 2 Cor. 12.11 Ioâ— 5.36 37 Helps to get praise from men Ier. 8.18 21 Vide Eph. 4 17 18 Signes of spirituall Iolly Prou. 17.16 Signes of spirituall madnes Wherein godly mâ—n sometimes shew folly Why t is so hard to cure Ignorance and silence ignorant men Speciall gifts of Christ bestowed on the godly Quanquam humantur non tamen damnantur From what a Christian is made free Electì sunt liberi à damnaetione legis et à dominatione regis peccati To what a godly man is made free In what respects we are but as free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men may vse their liberties aâ— a cloke of maliciousnes fiue waies 2. Pet. 2.19 â—0 How Christian liberty is made a cloke of malice in things indifferent How we must serue God Rom. 12.45 Heb. 9.14 Who are reiected from the number of Gods seruants Deut. 2.847 Prerogatiues of Gods seruants By what waies wâ—e may express our honouring of men How wee shew our loue to the brotherhood In what respects godly men are brethren The Apostle doth especially vrge the inward worship of God The feare of God what it is It is twofold Fiue things in God wee are to stand in awe of Motiues to get the feare of God What kindes of men do not feare God Signes of Gods feare Pro. 31.30 Note What ae family is Three things required to make a society happy We are bound of God to the care of domesticall duties for diuers reasons Why Inferiors in a family are first and especially charged with their duties Seruants of men are of diuers sorts For what causes seruitude came in Gen. 12.16 and 32.5 Eccles. 2.7 How a godly seruant may comfor himselfe in that estate Seruants must be subiect 3 waies Helps for seruants to yeeld subiection The originall of masters The name father giuen to diuers sorts How many waies seruants shew the feare of God in their callings Signes of good masters Reasons against frowardnes Pro. 10.32 Pro. 16.28 Helpes against frowardnesse Reasons why men ought to be instructed about conscience What Conscience is Rom. 2.15 and 9.1 The proper work of Conscience These principles in the mind shâ—w a keeper they call Synteresis How Conscience is imployed in vs. Chirographia Dei Prerogatiues or properties of Conscience Kindes of Conscience Difference of euill in mens consciences Note The signes of an euil Conscience that is still Signes of an ill stirring Conscience Hurt of an euil conscieÌ„ce Foure ill effects of an ill Conscience Aggrauations of the misery of an ill Conscience What must be done to make an ill Conscience good Two things for the guiding of Conscience Signes of a good Conscience Acts 23.1 Benefits of a good Conscience How farre Conscience may be bound Vse Wherein vaine glory is seene 1. Thes. 2.6 Wherin true glory consists God calls men to suffer diuers waies Christ suffered for vs in diuers respects Ten things for vs to follow in the example of Christs sufferings In what things Christs example bindes not How far examples binde conscience A man is said to make sin many waies How Christ had no sinne Guile in words many wayes Guile in Hypocrisie many wayes What reuiling is Who are guilty of reuiling Esay 5.20 Motiues â—o patience In what cases it is not fit to complayne vnto the Magistrate In what cases men may lawfully seeke redresse from the Magistrate That God is a Iudge is terrible to wicked men and that in many respects But comfortable to godly men How God iudgeth righteously Vse Rules in committing our cause to God In what respects Christ bare our sins Christs sufferings fitted to the circumstances of sinne 1. Iohn 2.1 Rom. 3.26 Reasons why Christ suffered on a tree Men die diuers waies Natural men are said to be aliue to sin in diuers respects Great is the misery of such as liue in sin 2. Cor. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers things in Christs death that ought to be in our repentance Signes of true mortification The happines of such as liue spiritually Rom. 6.5 8 11. Vses A religious life is the best life for 6. reasons Signes that describe a righteous man in himself Six other signes of righteousnes as it groweth How the righteousnes of a godly man differs from that of the Scribes Pharises Why so many do not imbrace a righteous life Helps vnto a righteous life Phil. 3.3 1. Cor. 7.23 Defects of a righteous life of two sorts First in the parts of it And so either in respect of the first table Psal. 37.3 5 Pro. 26.3 Psal. 55.22 Psal. 16.8 Or else in respect of the second table 2 Defects in the manner of doing righteously and so 1 In generall 5. waies Many defects in Gods worship How the soul comes to be diseased The diseases of the soule are grieuous many waies Why many feel not the diseases of their soules Gal. 6.14 Rules for such as desire Christ to heale or help their bodily grieâ—es What is meant by going astray The misery of such as go astray appears in diuers respects Aggrauations of their misery Causes of mens going astray Esay 16.14 Iob 12.28 Signes of a lost sheepe Diuers things that giue hope of curing to such as bre out of the way Motiues to return Persons that need returning The time of returning False wayes to be auoyded in returning Aggrauations against diuers that returne not What number of lost sheepe doe vsually returne The meanes of returning The manner of returning Signes to knowe who are truly returned Hos. 6.3 Quest. Le ts of returning What attributes are giuen to Christ as a shepherd Christ is one Shepheard He is the true shepherd He is the good shepherd 1 Tim. 1.13 16 1 Cor. 9.10 11 And he is the great Shepherd and that in diuers respects The happiness of such as liue vnder this Shepheard appears in ten particular priuiledges Cant. 1.7 Zach. 11.9 10. Explanation of the tearm Bishop Christ excels all other Bishops in 10. respects Mat. 28. vlt. Such are happy that liue vnder the Charge of this Bishop Vse 2. Vse 3. Duties of such as bee vnder the charge of this Bishop
Christ. 320 Inferiours why first charged 715 Inoffensiuenesse 329 Inuentions of men how to bee obeyed how not See Magistrates 587 Iudgements how far extended 249 Iudgements spiritual the worst 251 K Kindred spirituall the best 290 Kings earthly and spirituall difference betwixt them 295 Kings meant by Saint Peter 604 Originall of Kings 606 Excellency of Kings 609 Supremacy of Kings 612 L Lawes of land not to be transgressed 561 Lawes of land to be studied 562 Learned men oft oppose the Word 238 Liberty of Christians 670 Liberty abused 680 Liuelinesse spirituall 143 Liuing spiritually how happy 852 Light acceptation thereof 354 Light of godly maruelous 358 Lost sheepe who be 893 How they that as sheepe may bee lost 896 Loue to the Godly 329 Saints onely loued of God 402 How that Loue prescribed 404 Lusts to bee auoided 406 Diffrence of lusts in the godly 408 Helps to auoid lust 409 Lusts how fleshly 413 How lusts hurt the soule 416 How victory ouer lusts 469 When ouercome of lusts 470 M Madnesse spirituall 654 Magistrates our dutie to them to be learned 561 Submit to Magistrates why 566 All to be subiect to magistrates 571 How Magistrates an ordinance of men 575 Magistrates distinguished 578 Magistrates in what to be obeied 581 In what not to be obeied ibid. Magistrates power in matters ecclesiasticall 582 Obedience to Magistrates for the Lords sake 600 Magistrates of God 615 Magistrates to encourage godly men 629 When not fit to complaine to Magistrates 824 When redresse may be sought of Magistrates 825 Masters their originall 732 Signes of good Masters 736 Malice signes of it 6 Remedies against it 10 Maliciousnes 680 Meditation rules for it 219 Meekenesse 323 Melancholy rules about it 64 Mercy in man 327 Men not vnder mercy 380 Why many obtain not mercy 388 4. Properties of Gods mercy 390 6. Effects of Gods mercy 394 Helpes to obtaine mercy 399 Ministers must apply the word 220 Mortification signes of it 849 N The godly nation 311 O Obedience see Magistrates Obstinacy of sinners 478 Offence see scandal 255 Offence by outward shewes 332 P Patience 327 Motiues to patience 822 The peculiar people of God 314 Wicked no people 366 Who are not Gods people 369 Gods people 3. waies 371 Gods people excell all other 372 Gods people onely beloued ones 402 The phantasy 452 The work of it in sleepe 454 Priests how the godly are Priests 155 What vses to bee made therof ibid. Priesthood of Christians 300 Praise of men how to bee sought 623 The best need praise 624 For what praise due 626 Helps to get praise from men 628 R The faculty of reason 457 Refusing Christ. 242 Remembrance of misery past profitable 345 RepentaÌ„ce put off dangerous 548 RepentaÌ„ce conformable to Christs death in many things 849 Reprobation 851 Reports when not to bee receiued 494 Reproaches see euill speaking 37 Helps to beare reproaches 493 Reproaches to bee auoided 646 Reuiling 818 Roiall estate of godly 293 Righteous life the best life 854 Righteous mens signes 857 Righteousnes distinguished 860 Righteousnes reiected why 862 Helps vnto Righteousnes 864 Defects of Righteousnes 868 S Sacrifices for Christians 161 Lawes for offering those sacrifices 165 Scandal defined and distinguished 255 How wicked take scandall at Christ. 257 Wherein not to regard scandall of wicked 261 How guilty of giuing scandal 262 Rules to preuent scandall 263 How scandal taken at word 273 Rules about giuing or taking scandall at ceremonies 595 Seruing God 686 Who serue not God 689 Prerogatiues of Gods seruaÌ„ts 690 Seruants of men 718 Seruitude how it came in 719 Seruants comfort 723 Seruants subiection 727 Helps to seruants to obey 728 How seruants shew a feare to God 734 Scripture why Word so called 176 Wherein it exceeds other writings 176 Sense by the soule 449 Of the fiue senses 449 Sight and hearing the best senses 450 The inward sense 452 Sheep in allusion to men 888 Signes of lost sheepe 893 How they that are as sheep may be lost 896 Shame spirituall 209 Sicknes of soule see diseases 873 Sin against holy Ghost 106 Sin done many waies 809 Who aliue to sin 140 Sincere Word see Word 74 Sion spirituall 187 Society how made happy 713 Societies diuers kinds of theÌ„ 606 Soule diuers acceptation of it 418 Description of the Soule ibid. What it is not 420 The soule is a substance 421 The soule is immortall 423 The originall of the soule 429 It comes by generation 431 The soule created of God 434 Soule and body how vnited 441 The soules faculties 446 The soules working motion 455 Why the soule was made 460 War against the soule 463 Speaking euill 37 Motiues against it 39 How to keepe men from speaking euill of vs. 45 Saints euer euill spoken of 486 The causes why it is so 487 Reasons against euill speaking 489 Euill speaking when odious 491 Stone how Christ a stone 120 How the godly are stones 141 Why liuely stones 143 Godly strangers and pilgrims 410 Submission see Magistrates 566 Suffering for Christ marks of it 284 Sufferings of Christ. 796 787 T Tabernacle how Christ one 149 How godly a tabernacle 150 Taste of Word see Word 100 V Vaine glory 783 Vegetation by the soule 447 Vertue of God what it is 317 Nine vertues of Christ to bee shewed forth 321 Vertues in vs vertues in Christ. 334 Vnbeleeuers are disobedient 231 Visitation attributed to God 534 How God visits 535 Time of Gods visitation 540 Signes of being visited in mercy 541 Glorious effects thereof 552 W War lawfull 570. Will of God 631 â—â—ds will a strong motiue 630 Well doing see Doing well 5 Things to profit by the Word 3 Hinderances of the Word 5 Desire of the Word 50 How desire of the Word discerned 53 Impediments to the desire of the Word 56 Meanes to get true desire of the Word 61 How to preserue a true desire of the Word 62 How wicked men may desire the Word 72 The Word resembled to milk 73 How the Word is sincere 74 The Word sweetned with Gods goodnes 96 How the sweetenes of the Word is tasted 101 Difference betwixt godly and wicked in tasting the Word 102 Why many haue no taste of the Word 109 Word of God our Warrant 559 How Gods word is Gods wil. 634 World contempt thereof 326 Worthy walking 340.378 Works note of Religion 496 Works iustifie before men 497 Works wherein good 498 Rules for good works 501 Kinds of good works 505 How works coÌ„fort the Saints 508 For what ends good works 509 How works may bee lost 511 What works may bee shewed 513 What may not be shewed 514 FINIS The coherence The Analysis of thâ— first part of this chapter 5. Things to be auoided if we would profit by the word Generall obseruations The benefit of brief catalogues of sins or duties or graces How many waies the sinnes heer-mentioned do hinder the word Of Malice Acceptation of the word Signes of malice Reasons