It must needs bee that there will bee a time appointed of GOD for the redresse and reuenge of all wrongs Secondly it should the more incourage such as suffer wrong to endure it patiently seeing it is the lot of the best Thirdly wrong should not measure the goodnes of mens cases or the badnes of it by the things they suffer For many times they suffer wrongfully Doct. 4. That God takes notice of the wrongs that are done to the meanest euen the wrongs that Masters doe to their seruants and so other Scriptures shew that if the poorest bee oppressed or defrauded GOD will require it at the hands of them that oppress or defraud them be they neuer so mighty or rich in the world And so if the weakest Christian bee wronged by scandall or otherwise it were better for those that giue the scandal or doo the wrong that a milstone were hanged about their necks and they cast into the sea And for that cause the Scriptures shew that God takes great notice of the wrongs done to widowes and orphanes that haue little means to help or protect themselues and there is reason for it for the meanest Christians are God's seruants and belong to him and therefore hee must protect them And besides God's Law is so powerful that it condemneth wrongs of all sorts to all men And further there is a cry in oppression or wrong that goeth vp to heauen which will not cease till God heare it which as it may be a comfort to such as are wronged that they haue so great a Patrone as God is so it should warn all Superiours to look to their behauiour for though man doo not punish them yet God will Doct. 5. That barely to suffer grief is not a praise but to suffer it in a right manner and for the manner this likewise tels vs of two things First that wee suffer not as euill doers iustly and secondly that we endure it that is continue with patience to abide it especially when outward and lawfull redresse may not be had in the world And therefore Papists are no Martyrs though they lose their liues when it is for treason Nor are wiues to bee regarded if they complain of their husbands that they are bitter to them loue them not so entirely when they suffer this for their pride or wilfull hardinesse or lasciuiousnesse or frowardnesse or contention or wastefulnesse or the like Nor are those seruants to be moned that suffer blowes iustly for their disobedience or wilfull negligence or vnfaithfulnesse Doct. 6. That whereas wrongs cannot be redressed by a lawfull meanes on earth they must be endured without vsing vnlawfull meanes and leaue the iniuries to the iudgement of GOD. Which condemnes seruants that being hardly vsed runne away from their masters as Hagar did from Sarah or else with wicked murmuring and reuiling backbite their masters and so it condemns the wicked practice of our Gentry in righting their wrongs by their owne priuate reuenges which case is abominable First because their wrongs may be righted by the Magistrate Secondly because the desired reuenge is far aboue the iniuries for they seek satisfaction in bloud for a supposed wrong in reputation Thirdly because it is a course directly against the Lawes of God and of Kings and hath been condemned in all well-gouern'd States Fourthly because it is neuer sought but by fools for it is a wise-mans honour and reputation To passe-by an offense but euery foole will bee medling or quarrelling saith Salomon Fiftly because oftentimes it prooues damnable to one of the parties who beeing slain in the act of malice must needs bee damned for euer besides the curse of God brought vpon the murderer making his life miserable and oftentimes his end fearfull Doct. 7. That it is conscience or meer necessity that makes any man suffer men endure no wrong by nature but either by necessity because they cannot right it or else for conscience sake because God hath so required it Which should warn Superiours to take heed that they doo no wrong for the persons wronged if they want conscience may so remember the wrong as somtimes to finde a desperate way of reuenge to the mischief of the wrong-doer though the party wronged doo euill in so dooing as followeth in the next doctrine Doct. 8. Inferiours beeing wronged euen in blowes by the Superiour ought not to resist but endure it seruants may not resist the correction of their masters nor strike again that is horrible and egregiously sinnefull Which shewes the grieuous pride and naughtiness of diuers seruants that boast or threaten that they will take no blowes their resolution shewes they are void of knowledge in the feare or conscience of God's will And so it is alike sinnefull in children wiues or subiects to resist or return blowes for blowes or euill for euill neither doth this embolden masters or other superiours to do wrong because as was heard before they shall receiue of GOD according to all the wrongs they haue done Doct. 9. To suffer grief and wrong is profitable for besides that it is all fruit to them when it makes them more humble and takes away their sinne it makes them iudge themselues before God for the sinnes they are guilty of and weans them from the world and breeds a greater desire of heauen and the like fruits Besides all these this Text tels vs of one commodity more that is praise or thanks it is an honourable thing To suffer wrongfully it winnes them a great deale not onely of compassion but also of reputation among men As it makes the euill more hatefull so doth it procure loue to him that suffers wrongfully It is a vertue worthy thanks yea the coherence with the next verse seemeth to import that GOD will giue him thanks that suffers wrong if hee endure it patiently not that God is bound to doo so or that such suffering merits any such thanks of God but God is so good and compassionate and he likes this vertue so well that he is pleased to crown this patience with that high degree of liking it It is thank-worthy not because it deserues thanks but because it declares the party to be such and so worthy in God's gracious acceptation that hee will of his owne grace yeeld him that encouragement Thus of the doctrines that may bee particularly gathered out of the words of this verse Before I leaue the verse there are diuers things to be considered of about Conscience For where this verse mentions conscience towards God it giueth vs occasion to think what that conscience should be and to inform ourselues in diuers things about it There are many reasons may bee assigned why men should be carefully instructed about Conscience it is a necessary doctrine for first we see by experience that of most things that concerne vs men knowe least about Conscience many men knowing little more of it than the bare vse of the word Conscience Secondly men through this ignorance
suffring But committed himself to him that iudgeth righteously From these words diuers things may bee obserued Doct. 1. First that in case of wrongs from other men it is not alwaies needfull or conuenient to complain to the Magistrate for redresse Christ heer commits his cause to God but complaineth not nay though hee were wronged almost continually and with grieuous wrongs yet we read not that euer he complained against them that did him wrong Heer two things are to be enquired after First in what cases it is not fit to complaine to men Secondly in what cases it may bee lawfull and fitte In these cases following it is not fit to complain to the Magistrate First where redresse of the wrongs may be had by priuate and peacefull courses 1. Cor. 6. Secondly where the lawes of men doo not prouide punishment some wrongs are offenses and yet not punishable by mens lawes Thirdly where the offense is committed of meere frailty or ignorance Fourthly where the offense is grounded vpon meer surmises which in the iudgement of charity ought not to be conceiued .1 Cor. 13. Fiftly where the iniury is lesse and the party trespassing doth acknowledge the wrong in this case the rule of Christ holds If thy brother say It repenteth me thou must forgiue him Luke 17.4 Sixtly where by the suite Religion wil receiue greater dammage by the scandall then the party suffers by the wrong as in the case of the Corinthians where a brother went to law with a brother before Iudges that were Infidels Seuenthly where the Magistrates haue declared themselues to bee enemies to iustice and iust men as heer in the case of Christ it was bootlesse to complain because all the Rulers were his professed enemies Contrariwise in these and such like cases following men may lawfully seek iustice from men in authority First where the offense is grieuous and against the Lawes of God and men Secondly where the offender persists in euill-doing without repentance Thirdly where the offense is against God and Religion as well as against the party wronged Fourthly where such wrongs are vsually punishable Fiftly where the party complaining is bound to complain by his office either by charge or oath prouided that the party complaining first loue his enemies and secondly prosecute with continuall respect to God's glory and thirdly vse the benefit of the Law with charity and mercy without cruelty or extremity Thus of the first doctrine Doct. 2. The malice of wicked men against the godly is so great that when they begin to oppose them though it be but in their name they will neuer cease opposition if they haue power till they haue their liues too Thus I gather from hence that our Sauiour beeing reuiled doth not onely commit his cause to God but commits himself to God as expecting the increase of their oppositions till they haue put him to death This is the reason why God indites euery man that hates his brother of murder 1. Iohn 3.15 And Dauid so often complaines of his enemies that slandred him that they also sought his life yea his soule as if they were desirous not onely to kill his body but damne his soule also Doct. 3. Wee may heer also note that God is to be conceiued of according to the occasion seeing we cannot comprehend God wholly as he is wee ought to raise vp such conceptions in our hearts of the glory of God as may with honour answer the occasion that presently concernes vs as heer in the case of wrongs God is conceiued as a righteous Iudge In the case of death hee is called The God of the spirits of all flesh In the case of prayer he is called a God that delighteth to hear prayer in the case of infirmities a God that takes away iniquity and passeth by transgression and in cases of great difficulty he is conceiued of as Almighty and so forth Doct. 4. It is euident from hence that God is a Iudge and this point is both terrible to the wicked and comfortable to the godly It is terrible to the wicked many waies First because he is Iudge of all the world all must be iudged by him Gen. 18.25 Heb. 12.23 1. Sam. 2.10 Hee is not a Iudge of some one circuit as Iudges amongst men are Secondly because he is a Iudge that needs no euidence bee brought-in for hee knowes all causes and is witnes himself Ier. 29.23 and so Iudges among men are not Thirdly because hee iudgeth for all offenses he tries the hearts and the reines as well as the words and works of men Psalm 7.9 11. Earthly Iudges try malefactors but in one or some few cases Fourthly because hee hath Armies of Executioners he can call to the heauens or speak to the earth and haue hostes of seruants to doo his will and execute his iudgements Daniel 7.9 10. Psalm 50.4 22. so as none can deliuer out of his hands Fiftly because hee is Iudge himself Psa. 50.6 and 75.8 He doth not do iustice by Deputies but will hear all cases himself Sixtly because his iudgement is the last and highest iudgement and therefore there lieth no appeale from it Seuenthly because he can bring men to iudgement without any warning hee standeth before the doore and often seizeth vpon the offender without seruing any Writ or giuing him any summons Iames 5.9 And therefore wicked men do very foolishly that ruffle heer in the world and lift vp their horns so high and speak with such a stiffe neck and walk on in their sinnes and iniuries so securely Psalm 75.5 6 7 8. Again if God bee Iudge it is comfortable to penitent sinners First because repentance will alter the iudgement if it be after the fact and before the Sentence euen in such offenses as deserue euerlasting death as appeareth in the case of Dauid and the Niniuites and is notified to the world Acts 17.31 Whereas earthly Iudges must proceed in their iudgement whether the parties bee penitent or no. Again it is the more comfortable that God is Iudge because all parties wronged or grieued may haue accesse to God and put vp their supplications at any time he is ready to be found and willing to heare which is seldome true of earthly Iudges Thirdly because godly men know their sentence already God hath acquitted them by his Word and by his Son and by his Spirit and therefore they need not feare his last iudgement Doct. 5. God will iudge righteously God's iudgement is a most righteous iudgement Psal. 9.8 Rom. 2.5 2. Tim. 4.8 He is the righteous Iudge by an excellency because there is no Iudge but misseth it some way onely God's iudgment is alwaies righteous and it must needes bee so for many reasons First because hee iudgeth the high as well as the low Iob 21.22 Secondly because his iudgement extendeth to euery offender in the world Iude 15. Earthly Iudges may punish some malefactors but they leaue thousands of men that
3.9 Especially wee should rest vpon this stone when we haue any great suite to God and haue occasion to continue to hold vp our hands in praier and so wee shall prosper as it was with Moses Ex. 17.12 Lastly it should be the singular ioy of our harts when wee see the corner stone cast downe and God begin to build in any place the work of godlines and religion Wee haue more cause to reioice for that spirituall worke then the Iewes had to shout when the corner stone of the Temple was brought out to bee laid for a foundation of the building Zachar. 4.7 10. Thirdly the third thing said of Christ is that hee was disallowed of men Disallowed of men This is added of purpose to preuent scandall which might arise from the consideration of the meane intertainment the Christian Religion found in the world The point is plaine that Christ was disallowed of men and this is euident in the stone The greatest part of the world regarded him not The Gentiles knew him not and the Iewes receiued him not Though three things in Christ were admirable his doctrine his life his miracles yet the Iewes beleeued not in him He came vnto his owne and his owne receiued him not Nay they reuiled him called him Samaritane and said he had a Diuel They preferred a murtherer before him and their wise men euen the Princes of this world crucified the Lord of life glory This as it was storied by the Euangelists so it was foretold by the Prophets Isaiah 53. and 49.8 and so we see hee is still of almost the whole world The Pagans yet know him not The Iewes yet renounce him The Turk receiueth him but as a Prophet The Papists receiue him but in part and wicked men denie him by their liues Vses The first impression this should make in our hearts is admiration and astonishment This should be maruelous in our eies that men refuse the Son of God miserable men their Sauiour captiues their Redeemer and poore men such vnspeakeable riches as is offred in Christ and that almost all mankind should bee guilty of this sin so as in comparison he should be Elect onely of God Secondly since this was foreseene foretold wee should bee confirmed against scandall and like neuer a whit the worse of Christ or religion for the scornes and neglects of the world Thirdly since the world disallowes Christ we may hence gather what account we shold make of the world and the men of the world we haue reason to separate from them that are separated from Christ and not to loue them that loue not the Lord Iesus 1. Cor. 16.22 Fourthly we may hence see how little reason wee haue to take the counsels and iudgements of carnall men though our friends and neuer so wise in naturall or ciuill wisdome Their counsels were against Christ they disallow Christ and all Christian courses Fiftly why are we troubled for the reproches of men and why doe wee feare their reuilings Shall we heare that Christ was disallowed and shall wee be so vexed because wee are despised Nay rather let vs resolue to despise the shame of the world and to follow the author of our faith euen in this crosse also Sixtly we may be hence informed that indiscretion or sinne is not alwaies the cause of contempt For Christ is disallowed and yet was without all spot of indiscretion or guile Seuenthly and chiefly we should look euery one to our selues that wee be not of the number of those that disallow Christ. For Christ is still disallowed of men and if any ask Question Who are they that in these daies be guilty of disallowing of Christ Answer I answer Both wicked men and godly men too Wicked men disallow him and so doe diuers sorts of them as First Hereticks that deny his diuinity or humanity or his sufficiency or authority or his comming as did those mockers mentioned 2. Pet. 3. Secondly Schismaticks that diuide him and rend his body mysticall 1. Cor. 1.10 Thirdly Pharises and merit-mongers that by going about to establish their owne righteousnes deny the righteousnes of Iesus Christ Rom. 10.4 Fourthly Apostataes that falling from the fellowship they had with Christ would crucify him againe Heb. 6.2 Pet. 2. Fiftly Epicures and prophane persons that will sell Christ for a messe of pottage with Esau and loue their pleasure more then Christ Heb. 12.16 2. Tim. 3. Sixtly Papists who therefore hold not the head because they bring in the worship of Saints and Angels Col 2.19 Seuenthly Whoremongers and fornicators who giue the members of Christ vnto a harlot 1. Cor. 6.15 16. Eightthly Reuilers that speak euill of the good way of Christ and reproach godly Christians especially such as despise the Ministers of Christ. For hee that despiseth them despiseth Christ himselfe Math. 10. Ninthly Hypocrites that professe Christ in their words but deny him in their workes Tenthly the fearfull that in time of trouble dare not confesse him before men Mat. 10. Eleuenthly All wicked men Because they neglect their reconciliation with God in Christ and will not beleeue in him nor repent of their sinnes All that will not bee reconciled when God sendes the word of reconciliation vnto them Esay 52.11 Secondly godly men sinne against Christ and are guilty of disallowing him 1. When they neglect the establishing of their hearts in the assurance of faith 2. When they faint and wax weary of praier and trusting in God in the time of distresse Luke 18.1 8. 3. When our harts wax cold within vs and are no inflamed with feruent affections after Christ We neglect him when we do not highly esteem him aboue all earthly treasures Phil. 3.9 The fourth thing affirmed of CHRIST is that hee is chosen of GOD. Chosen of God This is one thing wee must carefully knowe and effectually beleeue concerning Christ namely that he is chosen of God This was conscionably beleeued concerning him as appears Esay 42.1 and 43.10 and 49.2 Mat. 12.18 Now Christ may be said to be chosen of God in diuers respects First as hee was from all eternity appointed and ordained of God to bee the Mediator and Redeemer of all mankinde 1. Pet. 1.20 Secondly as he was called peculiarly of GOD from the womb by a speciall sanctification vnto his office Esay 49.1 Thirdly as hee was by solemn rites inaugurated vnto the immediate execution of his office as by baptism and the voice from heauen c. Mat. 3. Fourthly as hee was approued of God and declared mightily to bee the Sonne of God and the Sauiour of the world by the glory done to him of God notwithstanding the scorns and oppositions of the world Esay 49.7 The vse may be both for Information and Instruction For hence we may bee informed concerning diuers things First that Gods work shall prosper notwithstanding all the scorns or oppositions of men God's choice is not hindred but Christ is separated and sanctified and appointed to
their horrible fall Which should teach vs to learn of God to doo likewise towards all our enemies and withall it may much comfort vs. If God will do thus with his enemies what will he do with his owne children and seruants how will hee honour and reward them and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them how much lesse shall the meer frailties of the Godly that will doo nothing against the truth though they cannot doo for the truth what they would hinder the glorious recompense of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may bee disallowed opposed by great learned men by such as are of great mark in the Church euen by such as were Gouerners of the Church in name and title Quest. 1. Two questions do easily rise in mens mindes vpon the hearing of this doctrine The first is Whence it should bee that learned men who haue more means to vnderstand the truth than other men and by their calling more especially tied to the study of all truth yet should be drawne to oppose or reiect Christ and the truth Ans. I answer that this may come to passe diuersly First sometimes it is because of their ignorance neither may this seem strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men bee very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some haue a spirit of slumber they haue eies and yet cannot see as in the case of some of those Pharises they could not apply the very things themselues spoke For being asked about the King of the Iewes Matth. 2. they could answer directly out of the Scriptures and giue such signes of the Messias as did euidently agree to Iesus Christ and yet these men were so infatuated that when God shewes them the man to whom their owne signes agree they cannot allow of him Fourthly in some it is enuy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very enuy they striue to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet vsurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moued the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is couetousnes and desire of gain These are they that account gain to be godliness as the Apostle speaks and such were some of the Pharises Luke 16.14 Seuenthly in others it is a wilfull and malitious hatred of the truth and such was it in those Pharises that were guilty of the sin against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and bee settled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reiect who haue more learning and wit than hee Ans. I answer A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world if hee mark but their liues for vsually by their fruits they may bee knowne Mat. 7. For commonly such as oppose Christ and the Gospell or the sincerity of the Gospell are men that may be apparantly detected of profanenesse as our Sauiour Christ shewes by diuerse instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transforme themselues into Angels of light therefore I answer secondly that all the Godly haue the sure Word of the Prophets and Apostles which may bee the touch-stone to try the opinions of men by which in the points absolutely necessary to saluation is euident and plain and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may bee sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble minde and with desire of reformation of his life in that hee knowes God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides euery childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Iudge of all controuersies Hee that beleeueth hath a witnes in himself the Spirit working much assurance in his heart and anointing him with ey-salue and leading him into all truth And by this help the entrance into the Scriptures giues light to the simple Vse The vse of the point then is First to informe vs concerning that great Iustice of God in hiding his truth from the wise and reuealing it to babes and children or infants which our Sauiour and Saint Paul take notice of Secondly to confirme vs against the sinister iudgement of worldly-wise and learned men and in matter of religion not to be swaied by that inducement since it is thus plainly told foretold Thirdly to confute the Papists that plead vnto the ignorant that their religiō is the right because it is hath bin maintained by such a number of Popes Cardinals which haue excelled in learning greatnes of place for heer we see the builders reiect the head stone of the corner Fourthly to shew vs that whatsoeuer wicked wise great men pretend yet their quarrell is against Christ and his Kingdome Fiftly to reach vs therefore to pray for our teachers and gouernors that God would guide them by his good Spirit and assist them in their callings c. Sixtly to bee more thankefull to God when the Lord giues vs builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as vnfit for the support of the building They cast him away as rubbish they reiected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of saluation by
bee The vse of this may be diuers But I will onely stand vpon two vses First the consideration hereof should inforce vpon vs a care to make our Election sure 2. Pet. 1.9 Question Now if any ask by what signes I may know that I am elected of God Answer I answer There be diuers infallible signes of Election as for example First Separation from the world when God singles vs out from the world it doth manifest that he hath chosen vs from al eternity Now that this separation may bee prooued sure and infallible we must know 1. That it is wrought in vs by the Gospell 2. Thes. 2.14 2. That it containes in it a contempt of earthly things so as our hearts do vnfainedly dislaime all happines in the things of this world as out of true iudgement resoluing that all is vanity and vexation of spirit The loue of God and the loue of the world cannot stand together 1 Iohn 2.14 3. That it with-drawes vs from needeles society or delight in the men of this world who follow the lusts of life and minde onely earthly things Psal. 26. 4. An estimation of spirituall things aboue all the world Secondly a relying vpon Iesus Christ and the couenants of grace in him so as wee trust wholy vpon him for righteousnes and happines Hence it is that faith is called the faith of Gods Elect Titus 1.1 Thirdly the Sanctification of the spirit 3. Thes. 2.13 which hath in it both the reformations of those euils which were wont to preuaile ouer vs and were most beloued of vs as also the qualifying the heart with such graces as are supernaturall such as those mentioned in the Catalogue 2. Pet. 1.5 6 7 8 9. and such are those graces heertofore mentioned in the sight of saluation Fourthly the testimony of the spirit of Adoption For euery godly man hath a witnes in himselfe 1. Ioh. 5.10 Rom. 8.15 Gods Spirit doth assure Gods Elect that they are elect and that it doth principally by sealing vp vnto them the promises of Gods Word Ephes. 1.13 14. Fiftly by the conformity of Christians vnto Christ in affliction for the Elect are predestinate to bee made like vnto Christ in sufferings Now because this signe must bee warily explicated wee must vnderstand that barely to bee afflicted is not a signe of Election For so may and are wicked men as well as godly men but to become like Christ in the suffering is the signe which that it may be more infallible and cleer wee must obserue in these sufferings 1. The kindes as for example to be hated scorned of the world and reuiled persecuted is a token that wee are not of the world because the world would loue his owne 2. The causes as if wee bee hated for goodnes and doe not suffer as euill doers Ioh. 1â— 8.21 Psal. 38.20 when our afflictions are the afflictions of the Gospel 2. Tim. 1.8 9. Mat. 5.12 3. The effects that wee loue obedience by our sufferings Heb. 5.8 and bee made more holy and fruitfull and quiet and meek and humble by them Heb. 15.11 So as we can say It was good for mee that I was afflicted Psal. 119. 4. By the manner that wee be like Christ in silence Esay 13.7 patience and despising the shame of the crosse Heb. 12.1 2. 1. Pet. 2.21 22 23. praiers to God and submission to Gods will with strong cries and feruency Heb. 5.7 5. By the issue when God giueth a like end to the triall of his seruants as hee did vnto the Passion of Christ making all worke together for the best Rom. 8.28 6. The intertainement which God giues vnto his seruants in the meanes of communion with God For when we meet with God familiarly and continue in his ordinances that is an infallible signe and note of Election as when a man findes constantly the pleasures of Gods house Psal. 65.4 power and much assurance in hearing the Word 1. Thes. 1.4 5. an inward sealing vp of the comforts of the couenant in receiuing of the Sacraments testified by the secret and sweet refreshing of the heart in the time of receiuing the conscience being comforted in the forgiuenes of sinnes past Math. 26.28 an answer and assurance that God hath heard our prayers and beene with vs in his seruice Iob. 15.15 16. and the like Vse 2. The second vse should bee to work in vs a care to liue so as may become the knowledge remembrance and assurance of our Election and so we shall doe First If wee stir vp our hearts to a continuall praising of God for his rich and freegrace heerein Ephes. 1.3 6. Secondly if wee striue to ioy and glory in it continually Psal. 106.5 6. Thirdly if wee loue one another Ioh. 15.17 and choose as God chuseth Eph. 1.4 not despising the poorest Christian Iam. 2.5 Fourthly if we set vp the Lord to be our God to loue him with all our heart and to serue him and in all things to shew our selues desirous to please him and to be resolued to please him and his truth and to his glory c. Deut. 26. Esay 44.1.5 Fiftly if we confirme our selues in a resolution to haue no fellowship with the vnfruitfull workes of darknes nor to suffer our selues to be vnequally yoaked but since God hath chosen vs out of the world to keepe our seluesse from needlesse society with wicked men Sixtly if we continue in the Word and bee patient in afflictions and shew contentations in all estates as knowing that it is our Fathers pleasure to giue vs a Kingdome Luke 12.32 and that all shall worke together for the best Rom. 8.28 and that the very haires of our heads are numbred Math. 10. that nothing can be laid to our charge to condemne vs Rom. 8.33 and that God will neuer cast away his people whom before he knew Rom. 11.2 because his foundation remaineth sure and hee knoweth who are his 2. Tim. 2.19 Seuenthly if we striue to liue without blame and offence that God may no way suffer dishonour for our sakes Eph. 1.4 Thus of the election The next thing by which they are commended is their kinred and generation This word generation signifies sometimes an age or succession of men or so many men as liue in the world in the age of one man so one generation passeth and another cometh c. Eccles. 1. Sometimes it signifies a progeny or off-spring that is so many as doo descend out of the loins of such a one as the generation from Abraham to Dauid Mat. 1. Sometimes it signifies a kinred or stock and so not onely carnall but spirituall and thus wicked men are said to be an adulterous and vntoward generation Mat. 12.39 faithlesse and peruerse Mat. 17.17 and so it is no priuiledge to be one of that generation but wee are called vpon to saue our selues from this vntoward generation Matth. 12.40 so that it is a priuiledge to be one of this sort
whole world is their kingdome in which they raigne they are heirs of the world Rom. 4. and so our Sauiour saith They inherit the earth Matthew 5. Fourthly their owne hearts are as a large Kingdom in which they sit and raign gouerning and ruling ouer the innumerable thoughts of their mindes and affections and passions of their harts among which they doo iustice by daily subduing their vnruly passions and wicked thoughts which like so many Rebels exalt themselues against the obedience should be yielded to Christ the supreme Lord and Emperor as also by promoting the weal of all those sauing graces which are placed in their hearts nourishing and lifting vp all good thoughts and cherishing all holy desires and good affections conscience beeing by commission the chief Iudge for their affairs of this whole Kingdome Fiftly it is something royal and which proues them to be Kings they haue a regall supremacy A King is he that iudgeth all and is iudged of none such a one also is euery spirituall man said to be 1. Cor. 2. vlt. Sixtly they prooue themselues Kings by the many conquests they make ouer the world and Satan sometimes in lesser skirmishes somtimes in some main and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely belowe the magnificence and honour of an earthly kingdome c. Sol. GOD hath done more for the naturall man or for the nature of men for prouiding means for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appear by diuers differences For First none but great men and of great means can attain to the Kingdome of this world but heer the poor may haue a Kingdome as well as the rich Blessed are the poor in spirit for theirs is the Kingdome of heauen Secondly while the father liues the little childe cannot raign whereas in this Kingdom little-ones attain to the Kingdome and safely hold it Mat. 18. Thirdly this kingdome is of heauen whereas the others are onely of the earth Fourthly these Kings are all iust there is none vnrighteous can possesse these thrones They are all washed iustified and sanctified There is not a drunkard a railer a buggerer an adulterer a murtherer or any the like amongst them which is no priuiledge belonging to the kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obscure in the world but they raign in righteousnes in peace none like them Heb. 7. Fiftly the godly haue receiued a kingdome that cannot be shaken Their kingdom is an euerlasting kingdome Heb. 12.28 But all the kingdomes of the world may be and haue beene shaken and will be ruined and end whereas the godly that set out in soueraignty ouer lesser dominions and with lesse pompe yet increase so fast till at length they attain the most glorious Kingdom in the new heauens and new earth The vse of all this may be diuers First for singular comfort to the godly what account soeuer the world makes of them yet heere they see what God hath ordained them vnto It matters not for the worlds neglect of them for Gods Kingdom comes not by obseruation and in particular it should comfort them in two causes First in matter of seruice when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they haue receiued power authority as Kings and therefore no rebellious conuersation can so exalt it selfe but it may be subdued The oyle of God is vpon them and what can the greatest Rebels doe against the power of the King But secondly withall heere is terror to wicked men For this is the priuiledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so both sorts of wicked men For not onely openly profane men are to be smitten with this terror but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are vpon a stage they speake of the words or the words of Kings but are not indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people euen so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdom of God is tried not by words but by the power of it 1. Cor. 4.20 And withall vnruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they raigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed raigne Why bearest thou the name of a King and canst not rule thy passions Thirdly diuers vses for instructions may bee hence gathered for First we should hence learne to honour poore Christians They are spirituall Kings as well as the Kings of the earth and wee knowe what a stirre wee would make to entertaine the Kings of this world Iam. 2.5 Secondly wee should hence bee stirred vp in desire after this Kingdome to pray for it that it may come and that God would count vs worthy of such a Kingdom Math. 6. 2. Thes. 1.5 and to this end wee should looke to two things First that we seeke this kingdome first aboue all other things Mat. 6. Secondly that we should refuse no paines nor handship for the entertainment of true godlines This Kingdom of heauen should suffer violence and the violent only will take it by force It is an easy thing for Iohn to be a partner in the patience of the bretheren when he is a partner with them in the Kingdom of Iesus Christ Reuel 1.9 It is no great thing men can suffer if wee consider it is for a Kingdome and the want of outward things should the lesse trouble vs if God make vs so rich in spirituall things Thirdly wee should hence especially learne to liue in this world like Kings and this Christians should shew First by declaring their conquest ouer the passions and desires of their owne hearts It is a royall quality in a Christian to bee able to shew all meeknes of minde and temper and sobriety in being able to deny vnto himselfe what may not bee had without sinne or offence Hee that winnes the conquest ouer his owne heart is greater then hee that winnes a City Secondly putting on the Lord Iesus The righteousnes of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnes is both the imputed righteousnes of Christ as also the inherent vertues of Christ. Thirdly by seruing the publick Kings are the common treasure of the subiects
offender But for the most part hee is altogether defectiue in the religious duties of the first table especially in the duties of the Sabbath and the religious duties hee should performe in his family Thirdly the meere ciuill honest man makes conscience of great offences but cares not to be stained with lesser sinnes whereas the true Christian liues circumspectly and makes conscience of the least commandement Secondly nowe for the Hypocrite though the difference be hidden yet it may bee assigned in diuers things as First the holines of the godly Christian slowes from a pure conscience and faith vnfained whereas there is no such repentance or faith in the Hypocrite Secondly the true Christian hath his praise of God but the Hypocrite of men Rom. 2.26 Thirdly the true Christian obeyes in all things The Hypocrite but in some as heere for the most part they may be found tainted with some euill vice Fourthly the true Christian is carefull of his conuersation in all places and companies The Hypocrite onely or chiefly when he is where hee thinkes hee shall bee obserued and marked Fiftly the true Christian will not cease bearing fruit what weather soeuer come Ierem. 17.7 8. But the Hypocrite giues ouer when hard times come Hee is not like the good ground that brings forth fruite with patience The Hypocrite will not hold our till the end though the times bee peaceable till his death For the most part hee then beares the burthen of his Hypocrisy hee cannot die in peace Lastly this is a terrible doctrine for open and notorious offenders For heereby it is apparant they are strangers from the Common-wealth of Israel and are not of this nation their language and their works betray them Drunkards Adulterers Swearers Liers Vsurers and such like cannot inherit or haue any lot in this heauenly Canaan For all this nation is holy and such are not they their owne consciences being Iudges Nor is it a pleasing Doctrine to scandalous professors For such as giue scandall are either Hypocrites or godly If they bee Hypocrites their scandals betray them and testifie to their faces they haue no lot amongst the Saintes and if they bee godly Christians that haue falne through weaknes yet they haue cause to bee much humbled For by them the name of God is blasphemed and besides many other inconueniences that will pursue their fall this is not the least that heereby they haue weakned their euidence and wonderfully darkned the marks of their happines For if the Godly be a holy nation how discomfortably haue they prouided for themselues and their owne soules that haue so stained their profession of holinesse An holy nation The sixt prerogatiue of Christians is imported in this word Nation which shewes the number For though all the wicked are more in number then the godly yet such is the glory and greatnes of the number of all the godly of all ages that if we could behold them on earth as wee shall see them in heauen and at the last Iudgement wee would wonderfully admire the beautie and multitude of the Christian Armie All the godly together make a goodly nation though in largenes of number they doe not go beyond the wicked yet in the priuiledges of their number they goe far beyond them They are all one and a whole nation of them which imports diuers priuiledges First they are all originally of one bloud born of the bloud of Iesus Christ. Secondly they are all gouerned by one Ruler their Noble Ruler is of themselues there is one heart in them to serue the Lord. Thirdly they are all gouerned by one book of Lawes Fourthly they all enioy the same priuiledges in the communion of Saints euen those before conteined in this verse Fiftly they all enioy the loue of God they are his portion As Israel was his out of all the world so the godly are his and make all but one nation In that all the godly are one nation diuers things may from thence bee obserued by way of vse First it should be very comfortable to all that are truly godly and so it should comfort them diuers waies First against the fewnesse of them that liue in one place and so against the reproach of the world for that reason For heere they may know that if all the godly were together there would be no cause to despise them for their number Neuer such a nation of men as they Secondly in the case of aduersaries the gates of hell shall not preuaile against them They are a whole nation of them they may be oppressed but they can neuer vtterly be rooted out Thirdly in respect of their consanguinity with all the godly though they differ much in estate or condition yet wheresoeuer or howsoeuer they liue they are all countrie-men they are all of one nation the partition wall is broken downe All godly Christians whether Iewes or Gentiles are but one nation Fourthly in respect of the gouernment and protection of Christ ouer them Why criest thou then O Christian Is there no King in Sion Secondly hence some vse for instruction may bee made For first we may heere learne to know no man after the flesh All other relations are swallowed vp in this relation when thou art once conuerted thou needst not reckon of what country thou art or how descended for thou art now onely of the Christian nation All godly men should acknowledge no respects more then those are wrought in them by Christ. Secondly since Christians are all countrie-men and seeing they are like the Iewes dispersed vp and down the world they should therefore be glad one of another and make much one of another and defend one another and relieue one another by all means of help and comfort Thirdly they should therefore obserue the fashions of the Godly and be more strict to follow the manners of their nation wheresoeuer they come A peculiar people The Latines render the words of the originall Populus acquisitionis In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word rendred peculiar signifies sometimes conseruation or sauing as Heb. 10.39 to the sauing or conseruation of the soule sometimes purchase as the Church was purchased by his bloud Acts 20.28 sâ—metimes possession or obtaining as He ordained vs to the obtaining of saluation 1. Thes. 5.9 and the glory of Christ 2. Thes. 2.14 Neither doo Interpreters agree about the attributing of what felicity the word imports For one would haue the sense thus Populus acquisitionis that is the people hee could gaine by intending thereby that the Apostle should say that the Godly were the onely people that God could get any thing by Others would haue it thus A people for obtaining that is of heauen and so the sense is 1. Thes. 5.9 that they are a people God hath set apart to obtain heauen or to gain more than any people Others thus A people of purchase that is such as were purchased viz. by the
to answer or obey reiect the counsell of God harden their hearts and are therefore extremely miserable for First they iudge themselues vnworthy of euerlasting life Acts 13.46 Secondly they are in danger to bee left and forsaken of God and haue the meanes taken from them Iohn 12.39 Thirdly God will prouoke them many times to ielousie by calling a people to himselfe whom they account foolish Rom. 10.19 especially when they haue rebelled against the means Ezech. 3.6 7. Fourthly God will laugh at the calamity of such men Prou. 1.26 Fiftly and they may bee taken away with sudden destruction Prou. 1.17 Sixtly if they call to God it may be hee will not answer heereafter Prou. 1.28 29 30. Seuenthly if they liue in prosperity that shall destroy them Prou. 1.31 Eightly the dust of the feet of Gods seruants shall witnesse against them in the day of Christ and then they shall bee fearefully punished Now there are another sort of wicked men that are called externally and in some respect internally too and yet are not right such as haue temporary grace doe obey their calling after a sort and for a time for they assent vnto a part of the Word of God which they receiue with ioy and this is called a taste of the good word of God they may also bee perswaded to leaue diuers sinnes as Herod was and may bee indued with diuers graces of the spirit which they had not before Heb. 6.4 5. Now this calling yet is not that effectuall inward calling which is in Gods Elect. For they receiue not the promise of grace in Christ to them in particular to rely vpon it nor are they perswaded to for sake all sinne nor haue they any one sauing grace which is in the godly Now these men are miserable because they are not truly called and the more first because they were neere the Kingdome of God and yet want it secondly because they will bee the hardlier drawne to see their miseries Harlots and Publicanes may enter into the Kingdome of heauen before them Hitherto of our calling and so of the positiue descriptiō of the happines of a Christian the cōparatiue followes in the last words of this verse the whole 10. v. where the Apostle intends to shew thē their happines now in Christ in cōparison of that miserable estate they liued in before so that hee compares the estate of a Christian in grace with the estate of a Christian in nature and this he doth first in metaphoricall termes in the end of this verse and then in plaine words verse 10. In this verse hee compares their misery to darknes and their happines to maruellous light Out of darknes From the generall consideration of all the words two things may bee obserued First that it is profitable euen for godly men to bee put in minde of the misery they were in by nature For the consideration heereof may 1. Keepe them humble to remember how vile they haue beene 2. Quicken them to the reformation of the sinne that yet hangs vpon them Col. 3.5 6 7 8. 3. Work compassion in them towards others that lye yet in their sins and teach them to deale meekely with them Tit. 3.2 3. 4. Make them more watchfull to look on a nature which hath beene so vile 5. Quicken them to redeem the time they haue spent in the seruice of sinne 1. Pet. 4.3 6. It should set the greater price vpon our happines in Christ and so is the consideration vsed heere Secondly that a mind that is truly cured of sinne can easily beare the remembrance of it as it is past A man that hath beene wounded in his arme will endure you to gripe him when hee is well healed A signe he is not well healed when hee cannot bee touched so is it with sinners Thus in Generall The first thing then to be considered of is the misery of men by nature expressed in the word darknes Darknesse The darknes that is in the world is not all of a sort For there is first darknes vpon the earth which is nothing but the absence of the light of the Sunne Secondly there is darknes vpon the outward estates of men in the world and that is the darknes of affliction Now afflictions are called darknes in diuers respects As first in respect of the cause when they fall vpon men by the anger of God The want of the light of Gods countenance is miserable darknes the absence of the Sunne cannot make a worse darknes Secondly in respect of the effects because afflictions darken the outward glory of mans estate and withall breed sorrow and anguish and the clouds and storms of discomfort and grief and for the time depriue the heart of lightsomnesse and ioy Of both these respects may the words of the Prophet Esay be vnderstood Esay 5.30 and 8.22 And so God creates darknes as a punishment vpon all occasions for sinne Esay 45.7 Afflictions may bee compared to darknes in respect of another effect and that is the amazement bred in the heart by which the afflicted is vnable to see a way out of distresse and vnresolued either how to take it or what means to vse for deliuerance Thus it is a curse vpon wicked men that their waies are made dark Psal. 35.6 Thirdly afflictions are called darknes when they are secret and hidden and fal vpon men at vnawares when they are not dreamed of Iob 20.26 And thus of darknes vpon mens estates Thirdly there is a darknes falls vpon the bodies and so it is either blindnes wanting the light of the Sun or else it is death and the graue Death and the graue is called darknes Iob 17.13 and 10.21 22. Psal. 88.13 Fourthly there is a darknes vpon the soules of men and that is spirituall blindnes when the soule liues without the knowledge of God and Iesus Christ especially As it respecteth the will of God in generall it is the darknes of ignorance and errour and as it respecteth the promise of grace in Iesus Christ it is the darknes of vnbelief Eph. 4. Lastly there is a darknes shall light vpon both soules and bodies of wicked men in hell and that is called vtter darknes Mat. 8.12 and 22.15 So that darknes as it comprehends in it the misery of wicked men is either temporall darknes vpon the estates or bodies of men or spiritual darknes vpon the soules of men or else eternall darknes in hell This darknes also may be considered in the degrees of it For besides the ordinary darknesse there is first obscure darknes called also the power of darknes and such was the darknesse of Gentilisme and such is that darknes threatned to such as curse father and mother Pro. 21.20 so was the darknes Ier. 2.1 2. and that our Sauiour Christ speaketh of Luke 22.53 Such also was that night brought vpon the Diuiners Mic. 3.6 7. Secondly there is vtter darknes or eternall darknes in hell which is the highest
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
fearefull thing which Salomon saith Those which are of a froward heart are an abomination to the Lord but such as are vpright in the way are his delight Pro. 11.20 Fourthly if wee consider the condition of the parties that are ouer-growne with this disease of peeuishnes and frowardnes It is a terrible censure that God himselfe giues of such for the most part that they are wicked persons Prou. 6.12 He that walketh with a froward mouth is called a naughty person and a wicked man and though in charity wee may hope of men that they are not altogether destitute of true grace yet as the Apostle said of enuie and strife so may wee say of frowardnes that such as are guilty of it vsually are but as carnall at the best but babes in Christ 1. Cor. 3.1 2 3. To coÌ„clude Better is the poore that walketh in his vprightnes then hee that is peruerse in his lips though hee bee rich Pro. 28.6 Vse The vse should bee for admonition and instruction to such Masters husbands wiues or others that finde themselues guilty of this hatefull vice to labour by all meanes to get themselues cured of it remembring the counsell of the holy Ghost Put away from thee a froward mouth and peruerse lips put farr from thee Pro. 4.14 and to this end they must obserue these rules First they must become fooles that they may bee wise they must begin the cure at the deniall of themselues and their vaine conceits For if they trust to their owne discretion and naturall gifts they will neuer mend For naturall gifts can neuer make that which is crooked streight Eccles. 1.15 Secondly they must striue to breed in their hearts the sound feare of God and his displeasure for their frowardnes For the feare of God will take downe their pride and cause them to abhor all peeuish and froward waies Prou. 8.13 Thirdly they must constantly iudge themselues for their offences heerein and that both by daily confessing their frowardnes to God in secret and also by acknowledging their faults heerein vnto such as are guided by them Fourthly they must especially fly to Iesus Christ whose office is to make crooked things streight Esay 40.5 and 42.16 Luke 3.5 The last thing to bee noted out of this verse is that no faults in the Superiours can free the inferiours from their subiection for matter or manner as heere seruants must bee subiect yea with all feare to froward Masters so afterwards wiues must bee subiect to their husbands and with all feare too though they bee vnbeleeuers or carnall men Thus of the exposition the confirmation followes Verses 19. and 20. For this is thank-worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when ye be buffeted for your faults you shall take it patiently but if when yee doe well and suffer for it you take it patiently this is acceptable with God THe Apostle applies the reasons to that part of the exposition which might be most doubted and â—o giues three reasons why seruants should be subiect euen to euill Masters The first is taken from the acceptation of such subiection with God verses 19. and 20. The second is taken from their calling verse 21. The third from the example of Christ afterwards The argument from acceptation is laid downe verse 19. and auouched and made good verse 20. In the ninteenth verse then it is the drift of the Apostle to shew that though Masters should bee so froward as to beate their seruants causelesly yet they should bee subiect and indure it for conscience sake vnto God because this is a Christian mans case and a great praise when out of conscience to God hee doth his duty and suffers wrongfully The reason is so intended for the particular case of seruants so abused as it holdes in all cases of iniury for conscience sake In this verse then the Apostle intreates of suffering and wee may note foure things about suffering First what is to bee suffered griefe Secondly how it is to be suffered viz. wrongfully and with enduring Thirdly the cause of suffering it conscience toward God Fourthly the effect which is praise acceptation Doct. 1. In this world all sorts of men are liable to suffer griefe For though the Apostle in the scope intends to speak of seruants suffering griefe yet the Argument with the vses concerne all sorts of men In this world then wee must looke for griefe and how can it bee otherwise since first there are such mines in our own nature made by sinne and so many abominations round about vs to God's dishonour Secondly the creatures which we are to vse in this world are empty and vaine and so occasion much vexation in the vsers that are disappointed by them All is vanity and vexation of spirit saith the wise man Thirdly wee are liable to so many crosses and losses euery day hath his griefe and his crosse which must bee taken vp Mat. 6. vlt. Luke 9.14 Fourthly how can wee be long without griefe that liue in a world so full of sin and diuels and diuelish men Fiftly our own bodies often grieue vs being liable to so many paines and diseases What should I say Our own houses are full of causes of griefe if the disorders of masters husbands wiues seruants children be considered of and therefore wee should bee weary of the world and long for heauen wee shall neuer bee long together without griefe till wee come thither Doct. 2 Wee must not onely endure griefe but many times suffer it wrongfully Besides all the griefe befals men otherwise the world is full of wrong and iniury and the waies of doing wrong are so many as cannot easily be reckond Who can recount what wrongs are done daily by deceit violence oppression lying false witnes slanderings and other base indignities Which should teach vs not to think it strange if wrongs befall vs and withal it imports that woe shall be to all them that doe wrong That God that discouers them that doe wrong will repay them according to all the wrong they haue done Doct. 3. It may be heere noted too That vsually they suffer most wrong that are most careful to do their duties which ariseth partly from that fearefull Aâ—axie in mens natures that are falne into such distemperature of disposition and partly from that naturall malice vngodly men beare to them that are good partly such as are indeed godly will not vse such meanes of reuenge as others will doe and partly because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities and especially it proceeds from the pride and vnthankfulnes and discontentments which raigne in the harts of froward corrupt minded persons And from hence we may gather the necessity of God's generall Iudgement because in this world it is ill many times with good men and there is no remedy seeing their wrongs are not righted heere
Iustice without vs. For in mens Courts they proceed secundum allegata probata according to allegation and proofs but God hath appointed another Iudgement in the heart of man there God iudgeth not according to allegation and proofes but according to Conscience and hath associated to euery man a notary of his owne and a witnesse of his owne which hee produceth out of his very bosome so as man shall be made to confesse what hee hath done though all the world excuse him and shall haue comfortable testimony in himselfe though all the world beside accuse him The glory of the power of Conscience appears by the third point and that is the prerogatiues properties of Conscience in a man for 1. It keeps Court in the heart of a man without limitation of time it will call a man to answer and hear Iudgement at any time it is not limited to any terms nor can the Sentence be delaied it hath power to examine testifie and giue Sentence at any time of the yeer at pleasure nor will it admit any appeal to any creature 2. It is subiect properly onely to God no earthly Prince can command the Conscience of a man as will more appeare afterwards 3. It keeps continuall residence in the heart of man it is alwaies with him at home abroad it obserueth and watcheth him in all places in the Church at his table in his bed day and night it neuer leaues him 4. God hath subiected man to the obedience of Conscience if it command erroneously if it be in things indifferent as in the case of meats and daies in the Apostles time if the Conscience doubted or forbade the vse of them which yet in themselues might be vsed the man was bound to follow his Conscience though the Conscience erred and so sinned in doubting or forbidding Rom. 14.14 23. 5. Yea so much honour doth God giue vnto the Conscience that he suffers his owne most holy Spirit to bring-in euidence in the Court of conscience for so we reade that the Spirit of Adoption doth beare witnes before our spirits that is before the Conscience that wee are the sonnes of God Rom. 8.15 6. It is a great prerogatiue that GOD hath granted Immortality vnto Conscience Conscience neuer dies no not when we die Euery mans Conscience shall bee found a lier at the day of Iudgement and in so great request with Christ as that dreadful Iudgement shall be guided according to the euidence and verdict of Conscience Rom. 2.15 16. For the fourth point Conscience is not all of a sort in all men some haue good Consciences and some haue ill Consciences and both these kindes of Consciences must be considered of Conscience considered as good comes to be so either by creation or by renouation By creation Adam had his Conscience good but by the first sinne Conscience became euill in him and all his posterity so as all men naturally haue euill Consciences and no men haue their consciences good but as they are renued The difference between a good Conscience by creation and renouation is this that by creation Conscience was perfectly good from the first moment it was infused till the Fall and did discouer it self by excusing and comforting alwaies for Adam's Conscience till his Fall could accuse him of nothing But by renouation Conscience is good for the time of this life but imperfectly and increaseth in good men by degrees and so because man is renued but in part it is a part of the goodnes of the Conscience to accuse for sinne especially if it be presumptuous after Calling as well as to excuse from faults while the man keeps his vprightnes That a good Conscience should onely excuse is true in this world onely of Conscience as it was good by creation Now concerning the goodnes or badnesse of Conscience these seuen things are to bee considered of First that all mens Consciences by nature are euill Secondly the difference of euill in mens Consciences Thirdly the signes of an euill Conscience Fourthly the hurt of an euill Conscience Fiftly the meanes how euill Consciences may bee made good Sixtly the signes of a good Conscience Seuenthly the great happines of the man that hath a good Conscience For the first that all mens Consciences are by nature euill is manifest because all haue sinned in Adam and lost their originall righteousnes in all the faculties of the soule and so euery man in his naturall condition is in euery point vncleane and to the impure all things are impure euen their Consciences are polluted saith the Apostle Titus 1.15 For the second euill is not in the same degree in all mens Consciences but after a different manner in diuers men for First in most men we see that Conscience is so feeble and works so little that it seemes to be but a small spark or like a bubble which riseth now and then and presently vanisheth Now the reason why Conscience stirs so little in the most men is not to bee taken from the nature of Conscience for that can work all works mentioned before but from diuers things in man For first Adams sin as it depriued all mens Consciences of originall righteousnes which was the life of the Conscience so it brought such a deprauation and euill disease vpon the Conscience that it was neuer healed nor cured in the naturall man to this day but the weaknes arising from the infection holds him downe still Secondly the generall ignorance and darknes which is in the world is one great cause why Conscience lieth so miserably weak and neglected For it cannot work for want of light For in the minde it findes onely a few naturall principles or some generall truthes of religiō which are altogether insufficient to direct in the particular occasions of mens liues Thirdly besides the Law of nature is corrupted in man and so those principles are very muddy and vncertaine and the generals of Religion are poysoned with secret Obiections gathered from the controuersies of so many false religions Fourthly further it is manifest that the cares and pleasures of life oppress conscience in many in them Conscience stirs not not because it cannot stir but because there is no leasure to heare what it saith men are so violently carried to the pleasures and busines of this world As a man that runs in a race many times runs with such violence that hee cannot heare what is said vnto him by some that he passeth by though it were counsell that might direct him in the right way of the race So is it with men that haste to be rich Conscience often calls to them to take heed of going out of the way by deceit or lying or oppression or the like But they pursue riches so violently that they cannot heare the voice of Conscience And so is it with the voluptuous person and with the most men that liue in any habituall gainfull sinne Fiftly yea this weaknes comes vpon
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
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
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
teachers Sixtly forgetfulnes of their latter end Therefore is their iniquity in their skirts still because they remember not their last end for both the terror of that day and the shortnes of their life and the iudgements they would meet with of those things if they were to dye would fright them out of those courses But they will not apply their hearts to wisdome because they cannot remember their daies Lament 1.9 Psal. 90.12 Seuenthly euill teachers are a great hindrance For they strengthen the hands of the wicked and by preaching peace perswade them they are in no danger Ierem. 23.14 Ezech. 13.22 Eightthly in some there is a very spirit of fornication in the midst of them they are so excessiuely delighted with an influence after the courses they take that no arguments can enter into their hearts though they haue neuer so good meanes vsed Hosh. 5.4 Ninthly there is in some men a senslesse spirit a fat heart a reprobate minde so as the things they doe see yet they cannot lay them to their hearts nor bee stirred by them and so for the most part they see little or nothing at all but are vtterly vnteacheable There are of these sorts of men almost in all assemblies and conditions of Christians where they haue had the meanes with much power Esay 6.10 Acts 28.27 Tenthly there is in some a peruerse spirit wilfully to reiect the Word of GOD and all good counsell though they know they are not right and so follow vanity and become vaine 2. King 17.14 15. and by following foolish vanities forsake their owne mercies Eleuenthly the custome of the world hath ouercome many and that makes their hearts dead and senslesse and carelesse of returning the examples of the most and of the wise men and great ones of the world hath confirmed them in their wandrings Ephes. 2.1 2. Twelfthly despaire is the cause in some they say there is no hope Ierem. 18.12 Vse The vse of all should bee especially to awaken the carelesse and to perswade men all shifts and excuses laid apart to set their hearts vpon this work of repentance and returning men should not be like horses or mules but receiue instruction and turne vnto the Lord else iniquity will be their ruine If they repent not they must perish and they doe nothing by their delaies but heape vp wrath against the day of wrath They liue foolishly for while they reiect God's Word what wisdom can be in them and they must die miserably Are they not as the clay in the hands of the potter and will they still prouoke God to his face Yea if they frustrate the power of all the meanes they enioy so as it may not bee of effect to turne them it shall bee easier for Sodom and Gomorrah in the day of iudgement then for them yea the very dust of their feete whose ministery they haue despised will rise vp in iudgement against them Vnto the Shepheard The happines of the penitent consisteth in this that they liue euer after vnder a Shepheard and Bishop for their soules First then they haue a shepheard to tend them Heer diuers things are to be inquired First who this Shepheard is seeing the Text mentions him not expresly The Prophet Ezechiel saith It is God's seruant Dauid Ezech. 34.23 and in Heb. 13.20 the Lord Iesus raised from the dead is said to bee the great Shepheard of the sheep who is therefore called Dauid because hee came out of the loins of Dauid Secondly who the sheep are and they are not cattell but men Ezech. 34. vlt. yet not all men but God's Elect euen those his Father gaue him Iohn 10.29 and those chiefly when they are returned as the coherence shewes Thirdly the attributes giuen to this Shepheard in other Scriptures Heer he is named barely The Shepheard but it is profitable for vs to knowe what kind of Shepheard he is and so foure things are said of him 1. That he is one Shepheard that is that it is he only to whom immediately the charge of these men is giuen Ezech. 34.23 2. That he is the true Shepheard and that in diuers respects First in respect of his calling he came not in by the window as the thief and robber doth but was called of God to this work euen from the womb Esay 49.1 Iohn 10.2 Secondly he is a true Shepheard because he hath all the imploiments that belong to a shepheard hee goeth out to his flocks with a rod and a staffe and his shepheards crook hee hath a rod to driue-on his sheep both a rod of instruction and correction and hee hath a crook to catch them and pull them back and he hath a staffe to driue away euil beasts Psalm 23. Thirdly he is the true Shepheard because neuer shepheard did his work or discharged the trust and care laid vpon him so faithfully The best Pastors and their actions done by those that be men and after their owne hearts yet haue many frailties and fail many waies both in the skill attendance and power 3. That he is the good Shepheard by an excellency Iohn 10.11 and so he is in diuers respects First because other shepheards haue their flocks deliuered to their hands but hee seeks his sheep and hath none but such as he was fain to finde out in the woods and deserts and solitary places of the world yea he left as it were his owne glory to come downe from heauen to look these lost sheep Ezech. 34 11 12. Secondly because he laid down his owne life to redeem his sheep and to get power to bring them back Iohn 10.15 yea put his neck vnder the sword of his Fellow his Father he was contented that his owne Father should kill him Zach. 13.7 Thirdly because hee keeps such sheep as haue no fleeces on them but what hee giues them all his were naked sheep that no other shepheard would haue taken vp hee cloathes them all with the fleeces of his owne righteousnesse and so becomes the Lord their righteousnes Ier. 23.4 6. Fourthly because he is compassionately mooued with the wants and distresses of his sheep not for himself but for their sake and this hee shewes not onely by pitying them when they haue no subordinate shepherds to tend them but by loathing those euill shepheards that leade them to euill pastures or any way hurt them Zachary 11.8 4. That he is the great Shepherd Heb. 13.20 and so hee is in diuers respects First because his sheep are his owne Other shepherds for the most part tend the sheep of other men but all his sheep are his owne Iohn 10.12 Secondly because hee marks all his sheep hee did not onely seek them when they were lost but made them when they were not Psalm 100.3 They are not onely the people of his pasture but the sheep of his hands Thirdly because hee hath more flocks than any shepheard euer had for he hath flocks in all parts of the world