Prouer. 13.19 And whereas there is no peace to the wicked the righteous is at peace with God with Angels with the creatures and with all godly men Fourthly because it is the most durable life for the fear of the Lord prolongeth the daies but the yeers of the wicked shall be shortned Pro. 10.27 30. The way of righteousnes is life and in the path-way thereof is no death Prouerbs 12.28 As a whirl-winde so is the wicked seen no more but the righteous is an euerlasting foundation Prouer. 10.25 Fiftly because it is a life that ends the best of all mens liues for the wicked is driuen away in his wickednes but the righteous hath hope in his death and great hope too hauing the promises of a better life and so much glory as the eye of mortall man neuer saw nor ear of man heard nor came into the hart of a naturall man Pro. 14.32 1. Tim. 6. 1. Cor. 2.9 Sixtly because righteousnes is more proper to the soule What is riches or honour or any outward thing to the soule of a man or what shall it profit a man to prouide for the whole world to be his estate if hee prouide not grace for his soule Riches profit but the outward estates of a man whereas righteousnes profits the man himselfe And therefore Adam's losse was greater in losing his innocency than in losing of Paradise What can it profit a man to haue all other things good about him if he be not good himself Vse The vse should bee first for triall Men should throughly search themselues whether they be indeed righteous men and the more carefully should they search because the most righteous on earth haue their many ignorances and frailties There is no man but sinneth daily and in many things and besides a man may attaine to some kinde of righteousnes and yet not enter into the Kingdome of heauen as there is a generation that are pure in their owne eies and yet are not clensed from their sinnes And the Pharises had a righteousnes that had many praises they gaue alms and fasted and praied long praiers and did that which was warrantable in respect of the Law outwardly and yet if our righteousnes exceed not the righteousnes of the Scribes and Pharises we cannot enter into the Kingdome of heauen Quest. But how may a man knowe all his infirmities notwithstanding hee bee truely righteous and haue such a righteousnes as doth exceed the righteousnes of the Scribes and Pharises Ans. For answer heerunto I will cast the signes of a righteous man into two ranks First such as describe him in himself secondly such as describe him in the difference from Pharisaicall righteousnesse The signes that describe him in himself either appeare vpon him in his infancy or in his ripe age In the very infancy of the iust man euen when God first changeth his heart and clenseth him and raiseth him vp to liue righteously there bee diuers things by which hee may discern the truth of his sanctification as First by the dissoluing of the stoninesse of his heart When God comes effectually to clense a man hee takes away the stony heart out of the body and giues him a heart of flesh he may feele his heart melt within him especially when hee stands before the Lord when the Lord is fashioning of him for himself by his Ordinances Ezech. 36.25 26. Hee hath a new heart that hath not a stony heart Secondly by the rising of the day starre in his heart The Father of lights when he reneweth the heart of a man causeth a sudden heauenly light as it were a starre to shine in the vnderstanding by vertue of which men see more into the mysteries of Religion in that first moment than they did all the daies of their life before This is that new spirit the Prophet speaks of Hee that sate in darknes before now sees a great light he sees and wonders at diuine things in Religion whereas before hee was a sot and vnderstood nothing with any power or life and by the comforts of this light he can heare as the Learned vnderstands doctrine in a moment which before was altogether harsh and dark vnto him 2. Peter 1.19 Ezechiel 36.28 Psalm 119.130 Mathew 4.16 Esay 50.4 Thirdly by his vehement desire to righteousnes or after righteousnes Mathew 5.5 Which hee shewes many waies as by the loathing of himself for his want of righteousnes and for all his wayes that were not good Ezech. 36.35 and by his estimation of righteousnes aboue riches all worldly things Psalm 3.8 9. and by his affectionate enquiry after directions for righteousnes Men and brethren what shall we doo to be saued Acts 2.37 and by his longing after the Word of truth by which he may learn righteousnes Fourthly by his estimation of righteousnes in others he honours them that fear the Lord as the onely Noble Ones all his delight is in them and he loues them and longs after them for righteousnes sake Fiftly by the couenant he makes in his heart about righteousnes he not onely consents to obey Esay 1.19 but hires himself as a seruant to righteousnes resoluing to liue to righteousnes and spend not an houre in a day but a life in the seruice of righteousnes Rom. 6.13 18. And as the righteous man growes more strong and better acquainted with God and his Ordinances and the works of righteousnes other signes break-out vpon him which doo infallibly prooue the happinesse of his condition such as are First vexation in his soule at the wickednes and vnrighteousnes of others 2. Pet. 2.8 Secondly reioycing with ioy vnspeakable and glorious when he feels the comforts of GOD's presence and begins to see some euidence of Gods loue to him in Christ 1. Pet. 1.9 Thirdly the personall and passionate loue of the Lord Iesus Christ the Fountain of righteousnes though hee neuer saw him in the flesh esteeming him aboue all persons and things 1. Peter 1.9 Phil. 3.8 9. longing after his comming with great striuings of affections 2. Cor. 5. 2. Tim. 4.8 c. Fourthly flourishing like a Palm-tree when he is planted in the House of the Lord and enioyes powerfull means in the House of his God growing like the Willowes by the water-courses Psalm 92.12 13. and 1.3 Fiftly resolution to suffer any thing for righteousnes sake Mat. 5.12 so as hee will forsake father or mother house or lands yea life it self rather than forsake the truth and the good way of God Mat. 16.23 Mark 10.29 Sixtly he liues by faith The iust liues by faith In all estates of life he casteth his cares and himself vpon God trusting on the merits of Iesus Christ and is in nothing carefull but patiently waits vpon God Gal. 2.2 Heb. 10.38 Gal. 3.11 And thus he is described in himself Now his righteousnes is distinguished from the righteousnes of the Scribes and Pharises by diuers signes and marks as First in the ends of it
the thiefe vpon the Crosse Consider that God hath offered thee thy pardon in the Sacrament Feare the Lord therefore and his goodnes and returne with all thine heart and iniquity shall not be thy ruine Hitherto of their sinne their punishment followes and so first vpon their rulers and leaders in these words The Stone which the builders refused is become the Head of the corner Which words are taken out of Psal. 118.22 where they are vsed by the Prophet Dauid and here quoted by the Apostle Peter The words haue a double sense for they did concern both Dauid and Christ. As they concern'd Dauid this was the meaning that Though the Nobles and Courtiers did despise and reiect and oppose Dauid yet such was God's prouidence that the man whom they reiected GOD made King of Israel and the chief stay support of that State Now for this sense of the words diuers things may be noted First that God â—ath raised vp great men in the Common-wealth for this end that they might seek the publick good and imploy their labours for the building vp and prosperity of the State Which should both teach great men to think of their duties and the accounts they must make to God as also it should teach the people to pray the more heartily for them and to obey them in all lawfull things Secondly we may hence gather the imperfection of all humane things For in that earthly Kingdomes need building vp still it shewes that they attain to no perfection but at the best are stil in progresse Thirdly that many times great men wilfully oppose the right and set themselues against the righteous and resist the will of GOD. Which should teach vs not to place our confidence in the great men of this world nor to be alwaies led by their example in opinions Fourthly that God will finde out the wickednes of great men and bring them to confusion God accepts not persons hee hateth sin in great men as well as in mean men and will crosse and confound their godlesse and vngodly counâ—els Fiftly that God takes to himself the power to dispose of earthly Kingdomes and to giue Kings and Rulers at his owne pleasure It was the Lord's dooing and it was maruellous that Dauid should become the Head of the corner Psal. 118.23 The Lord pleads it as a part of his soueraignty and prerogatiue To set vp Kings By me Kings raign Pro. 8. Which should teach Princes and Iudges and Nobles to doo homage to God and acknowledge him for their Soueraign and therefore serue him with fear Psalm 2. And it should teach the people to giue honour and tribute and custome and obedience for conscience sake to their Rulers seeing the power that is is of God Rom. 13. Now as these words were vnderstood in the case of Dauid so was Dauid heerin a type of Christ and so the words are to be vnderstood in the case of Christ also as our Sauiour himselfe applies them Mat. 22. and as it is euident to bee the meaning of the Apostle heer And it is the drift of the Apostle to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For it might trouble them and amaze them to consider how Christ was opposed by the Scribes and Pharises who were the great learned men of the time and such as were eminent in the Church and in the account of the most men were the chief persons that took care for Religion and the state of the Church and did excell all other sorts c. Now that this scandall might be remoued he shewes in these words First that nothing did therein fall out but what was the lot of Dauid in his time Secondly that all this was foretold in the old Testament and therfore might not seem strange Thirdly that all those oppositions should bee in vain for GOD would reiect and confound those opposites and would prosper and aduance the right of Iesus Christ without the help of those men In the particular consideration of these words three things must bee noted First the persons threatned viz. the Builders that is the Scribes and Pharises and those that vnder pretence of religion did oppose Christ. Secondly the cause of their punishment viz. the refusing of Christ the foundation stone Thirdly the iudgement inflicted vpon them which is twofold the one implied the other expressed There is a iudgement implied viz. that Though they were by calling and in the account of the multitude Builders yet God would reiect them and go on with his work in conuerting both Iewes and Gentiles without them The iudgement expressed is that Christ whom they so much hated and opposed should be in spight of their hearts and to their extreme vexation made King of the Church and exalted to supreme power ouer all things and the only stay of the whole Church both of Iews and Gentiles And heerin it is to be noted both the manner how this shall be done in the word is become or is made and also the time in that hee sayth It is made Builders Quest. A question may be moued heere for the sense viz. how the Scribes and Pharises and such like men can be sayd to be builders Ans. For answere whereunto we must vnderstand that the Scribes and Pharises and so wicked men that possesse eminent places in the Church may be said to be builders First in the account of the multitude whatsoeuer they were indeed yet they were commonly so accounted as builders and prime men in managing the affaires of the Church Secondly the Scribes and Pharises may be acknowledged in some respects as builders indeed they did God some worke For howsoeuer they did not soundly teach Christ yet they drew the people by their doctrine to auoid on the right hand the Stoicall strictnesse of the Essenes and on the left hand the prophane irreligiousnesse of the Sadduces Thirdly they were builders by calling they haue the name not so much from what they were as from what men in their places had been or ought to haue been And these are the persons that oppose CHRIST and are thus seuerely iudged of God Diuers things may be hence noted First that men may be great in their owne opinion and in the account of the world who yet are nothing set by of God such were these Pharises Luke 16.14 15. And therefore wee should labour for a spirit without guile and not be wise in our selues or rest in outward shewes but seek the praise of God we are safe if God allow of vs though all the world disallow vs. Secondly that God will acknowledge freely any good hee findes in his very enemies as heer the Pharises are not denied the title of Builders for that generall work they did in encountring the Sadduces and Essenes And as they are called Builders so are the diuels called Principalities and Powers to import what is any way of praise in them notwithstanding
the shining of the Sun at noon-day Thus of the punishment of vnbeleeuers and so also of the first argument taken from testimony of Scripture Verses 9 and 10. But yee are a chosen generation a royall Priest hood an holy Nation a peculiar people that ye should shew forth the vertues of hâ—â— that hath called you out of darknes into his maruellous light Which in times past were not a people yet are now the people of God which had not obtained mercy but now haue obtained mercy THese words contain the second argument to perswade Christians to make their constant recourse vnto Christ and from him to procure vertue to enable them for holinesse of conuersation and it is taken from the consideration of the excellency of that estate vnto which they were brought by Christ. For the description whereof the Apostle singles out two places of Scripture with which hee makes vp a compleat narration of their great prerogatiues aboue all other people and aboue that they themselues were in former times The places of Scripture he makes vse of are Exod. 9. and Hosh. 1. And before I open the words two things may be heer noted First the Apostle's care to prooue what he saith from the scripture whether it be against wicked men or for godly men which shews that we should much more take heed to GOD's Word being lesse than Apostles especially such an Apostle Secondly we may hence note that the promises or praises giuen to the Godly in the old Testament are not enuied to Christians in the new Testament God is no respecter of persons but wee haue free liberty to search the books of God and to chuse out of all the examples of the sutes of godly men or the preferments what we wil and if we make a sute of it to god he wil not deny it but shew vs their mercy Now for the particular opening of these words we must obserue that it is the purpose of the Apostle to shew briefly the priuiledges of the godly aboue all others or what themselues were before their conuersion And the priuiledge of their estate may be considered either positiuely in it self or comparatiuely It is described positiuely verse 9. and comparatiuely verse 10. In the ninth verse there he reckons vp a number of prerogatiues belonging to the Godly and withall shews the vse they should make of them or the end why they were conferred vpon them The Godly excel in diuers respects if we consider First their election they are chosen of God Secondly their alliance or kinred they are a chosen kinred Thirdly their dignity aboue other men they are royall Kings Fourthly their function or priuate imploiment before God Priests Fiftly their behauiour or outward conuersation they are holy Sixtly their number they are a Nation Seuenthly their acceptation with God they are a peculiar people First for Election The Apostle looking vpon the words in Exodus 19.5 6. and seeing that they described the happinesse of Christians in this life doth in the Fore-front put-to this priuiledge of their election as the foundation of all the rest and would haue Christians much affected with the consideration of this prerogatiue It is one of the chief and prime comforts of a Christian to consider that he is elect of GOD Psalm 106.4 5. 2. Pet. 1.9 elect I say both before time and in time Before time in God's decree and in time when the Godly are singled and called out of the world and picked out one of a city and two of a tribe in all the ages of the world and distinguished from other men by beleeuing in Iesus Christ. As the Israelites were chosen out of all the nations of the world so now the Elect out of all the Ages of the world Quest. But what is there in the election of a Christian that should so much affect him as to account himself so wonderfull happy in that respect Ans. There are many things in our election which should much rauish vs as to consider First when wee were chosen viz. before the foundation of the world from all eternity Oh what a fauour is it to think that God had such thought of vs before euer we had any beeing Ephes 1.4 Secondly by whom we were chosen viz. by God Men are wont to be affected if any of any degree almost doo point out them aboue others vnto any condition of praise or preferment To be beloued and in request with any is a contentment but especially if Kings or great persons should chuse vs out to set their loue vpon vs how would we be moued with that Oh! what comparison can there be between the greatest men on earth and the great God in heauen Thirdly to what wee were chosen viz. to a Kingdom and great glory For meaner persons to be chosen to any preferment it would proue a great contentment but especially to be aduanced to the highest honors why God hath chosen and called vs to no lesse an happinesse than a Kingdome and glory yea his Kingdome and glory in heauen Mat. 25.34 2. Thes. 2.13 14. Fourthly for how long this choise must last viz. for euer To be chosen to a great office though it were but for a yeere is a great honour in the account of some men but especially to enioy a kingdome if it may be for diuers yeers as 20 30 40 or the like how would men reioyce that could attain to such an election But behold our happines is greater For wee haue by our Election an entrance into the euerlasting Kingdom of Iesus Christ. Fiftly vpon what reasons we were chosen viz. vpon God's free and meer grace and goodnes he chooseth whom he will It was his good pleasure to chuse vs to such a Kingdome wee had it not by descent or desert Rom. 9.18 21. Ephes. 1.11 Sixtly in what manner he chose vs viz. vnchangeably to bee chosen to so great an estate though it had beene but during pleasure and that pleasure to such as might change had beene a great aduancement But Gods purpose remaines according to his choise and whom he elected he calles and whom hee calles hee iustifies and whom he iustifies hee glorifies Rom. 8.30 The foundation of God remaineth sure 2 Tim. 2.19 Lastly to consider whom he chose which hath a double incitation in it For first the Scripture tels vs Many are called but few are chosen Now this increaseth our honour that but a few onely can be admitted to the participation of it If many had enioyed it the commonnesse of it might haue had in it some occasion of lessening the valew of it Deut. 7.6 7. Math. 20.16 Secondly God chose vs that were most vile creatures polluted in bloud couered with filthines falne from him by vile Apostasie and our rebellion in our first parents and beeing guilty of many treasons in our owne actions And this shold much moue vs that God should set his heart vpon such vile wretches as wee euery day are prooued to
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
wear the badges of righteousnes The vncircumcised were accounted vnholy and the Iewes a holy nation because being circumcised they had the signe of righteousnes so are Christians holy by Baptism sacramentally Fiftly they are holy in regard of separation from the wicked and the World A thing was said to be holy in the Law which was separated from common vses to the vse of the Tabernacle so are the Godly holy because separated from the vnholy But chiefly the Godly excell for holinesse if we respect the holinesse First of justification they are holy by the imputation of the perfect holinesse of Christ and so are they as holy as euer was Adam in Paradise or the Angels in heauen Secondly of sanctification they haue holinesse in their natures and they practise holinesse too and thus they are holy in heart and by inchoation They haue grace in all parts though not in all degrees they are not destitute of any sauing or heauenly gift 1. Cor. 9.11 And this kind of holinesse must not bee slighted or meanly accounted of for first it is a holinesse wrought by the holy Ghost Secondly it is presented to God by the intercession of Christ whereby all imperfections are couered And thirdly it is acknowledged in the couenant of grace which admits of vprightnes and sincerity in stead of perfection which in the other couenants were required Thirdly they are holy in hope because they look for perfect holinesse in nature and action in another world There is a righteousnes which they wait for that exceeds all the righteousnes that euer was in any man in this world Christ Iesus excepted But I conceit it is the holinesse of sanctification which is heer meant Now this holiness consists either of mortification or viuification Mortification is imploied about the subduing of corruptions and viuification about qualifying the heart and life of the beleeuer with holinesse Viuification also is exercised either about new grace in the heart or new obedience in the conuersation I take it the later is heer meant and so the Apostle intends to say that no people are like the belieuing Christians for the holinesse of their conuersation Vses The vse of this point may bee first for great encouragement to the true Christian notwithstanding all his infirmities with which he is burdened and therefore hee should take heed that he be not wicked ouer-much Eccles. 7. that is hee should not think to vilely of himselfe For though hee be guilty of many sinnes yet hee is truely holy and that many waies as was shewed before God hath done great things for him that hath giuen him a holy head and a holy calling and especially that he hath already made him perfectly holy by Iustification and will make him perfectly holy in Sanctification in another world yea hee ought to take reason of comfort for his holines of Sanctification as for the reasons before so the verie holines of his conuersation is much more exact then is the conuersation of the wicked or then was his owne before his calling And withall this should much stirre vp godly men to the care of sound holines in their conuersation and the rather because first they were redeemed from a vain conuersation by the bloud of Christ 1. Pet. 1.18 Secondly they should much thereby aduance the profession of true Religion Phil. 1.27 Thirdly because a holy conuersation is a good conuersation God requires nothing of vs to doe but it is all faire work and good for vs whereas when wee haue done the Diuel the world and the flesh work that which was extremely ill for vs. Fourthly wee hold our profession before many witnesses many eies are vpon vs and the most men are crooked and peruerse 1. Tim. 6.12 Phil. 2.15 and the best way to silence foolish men is by vnrebukeablenes of conuersation 1. Pet. 2.15 Fiftly our heauenly Father is heereby glorified Math. 5. and 6. Sixtly it will bee a great comfort to vs in aduersity 2. Cor. 1.12 Lastly great is our reward in heauen For heereby will bee ministred aboundantly an entrance into the glorious Kingdome of Iesus Christ 2. Pet. 1.11 But then wee must looke to diuers rules about our conuersation that it may bee right for First it must be a good conuersation in Christ 1. Pet. 3.16 Secondly it must bee a conuersation discharged from those vsuall vices which are hatefull in such as professe the sincerity of the Gospell and yet common in the world such as are lying wrath bitternes rotten comunication or cursed speaking or the like Eph. 4.25 Col. 3.8 1. Pet. 1.14 Thirdly it must bee all manner of conuersation 1. Pet. 1.15 we must shew respect to all Gods commandements at home and abroad in religion mercy righteousnesse or honesty Fourthly wee must shew all meeknes of wisdome when wee heare outward praise or doe good or are to expresse our selues in discourse or otherwise Iam. 3.13 2. Cor. 1.12 And that wee may attaine to this holines of conuersation First wee must walk according to the rule of Gods Word and let that bee a light to our feet and a lanthorne vnto our pathes Gal. 6.16 Ioh. 3.21 Secondly wee must set before vs the pattern of such Christians as haue most excelled that way Phil. 3.17 and walke with the wife Thirdly especially as obedient children wee should learne of our heauenly Father to fashion our selues according to his nature and in all conuersation striue to be holy as hee is holy and as it followes in this verse wee should study and striue to shewe foorth the vertues that were eminent in Iesus Christ 1. Pet. 1.15 16. and 12.10 Thirdly in so much as holines is the prerogatiue of a Christian it should teach all sortes of men to try themselues whether they haue attained true holines or no so as they bee sure their holines exceed the holines of the Scribes and Pharises For else they cannot enter into the Kingdome of heauen For a Christian must haue that holines of conuersation which no wicked man can attaine vnto Now that this triall may bee done effectually I will shew wherein the holines of a true Christian exceedes the holines First of a meere ciuill honest man Secondly of the most glorious Hypocrite First for the meere ciuill honest man the true Christian exceedes his righteousnes both in the righteousnes of faith and in the internall holines of the heart and the power of holy affections but because it is holines of conuersation which is especially heere meant I will touch the differences in conuersation and so First they differ in one maine cause of orderly life For the holines of the godly Christian proceedes from a regenerate heart whereas the meere ciuil man is so naturally or onely by restraining grace Hee hath not beene in the furnace of mortification for sin Secondly the meere ciuil honest man glories in this that hee paies euery man his owne and is no adulterer or drunkard or the like notorious
much weaknes and wearinesse 4. For impatience either vnder the crosses of life cast on vs by GOD whereas strangers arm themselues to bear all weathers or vnder the scorns and contempt of the world whereas wee should look for it that the world should gaze at vs and deride vs as vsually men doo at strangers Nor should Christians be at leasure to stay their iourney by seeking reuenge for their wrongs or be troubled if they cannot get preferment in the world Secondly for instruction It should wholly impose vpon vs the care of carrying our selues like strangers and pilgrims 1. By hauing our conuersation without couetousnes 2. By our language speaking alwaies as may become the people of God and heirs of heauen that the men of this world may perceiue by our speech that we are not of this world 3. By our circumspection and desire to liue without offense as a stranger is very heedfull of his waies in all places where he comes 4. By our daily enquiring after the particular way to heauen 5. By our thankfulnesse for the fauours wee find while we are in the world seeing it is a place we are not to look for much in 6. By our apparell If strangers be knowne by their garments then is it a great fault for christians to be found in the fashions of this world 7. By our delight in good company wee should bee glad of any that would go with vs to heauen 8. By our affection homeward our mindes should still be in heauen Nor should godly men bee ouermuch troubled that they are strangers heer in this world and pilgrims in the condition of trauellers for First they are not strangers in the Common-wealth of Israel and in the Kingdome of Christ at the same time they are strangers in respect of their condition in this world Secondly they are well prouided-for at their Innes God prouides their resting-places and no good thing will he with-hold from them That God which commands men to regard strangers and shew them mercy will himself much more be carefull for his strangers Thirdly their pilgrimage will not be long Fourthly they haue good company all the godly trauell their way Fiftly God hath appointed them guides yea Christ himself will be their way Sixtly by praiers they may send home continually Seuenthly it should much comfort them to think what a glorious condition they shall bee in when they come home in the new Ierusalem Thus of the first reason Secondly the lusts must bee auoided because they are fleshly Fleshly These lusts are fleshly in diuers respects First because they please after the flesh which is the corrupt nature of man they hould no delight or shew of profit but to the flesh they are exceeding noisome and grieuous and foolish to the Spirit Secondly because they raign onely in fleshly persons they bee the lusts of Gentiles and such as are strangers from the life of God Godly men complain of them as an extreme misery Rom. 7. 1. Pet. 4.3 Thirdly because they arise most from the body which is but a seruant to the soule and it is an extreme vnmanlinesse for the soule to bee at the command of her seruant the body which concludes against the lusts of vncleannesse riotousnes drunkennesse vanity of apparell c. Fourthly because they proceed from the ould man or corruption of nature or the flesh considered as the enemy to God and man's saluation and so it is an argument taken from the hatefulnes of the flesh and her working in vs. The lusts and desires of the flesh ought to be hatefull and wee should suspect and abstain from the proiects of the flesh if we consider 1. That the flesh sauoureth not the things of God Rom. 8. 2. That she opposeth all good waies partly by obiecting against them and partly by making euill present when we should perform them Ro. 3. That her wisdome is against God her fairest reasons are pleaded for things that are hatefull to God such also are her excuses and extenuations and promises 4. That if she be followed she will lead vs by degrees into all abominations as whoredoms murders debates heresies c. these are her fruits Gal. 5. 5. She will betray vs to Satan that he may by himself set vp strong fortifications in our foules and her treason is the more dangerous because shee is a domesticall enemy and by his working in secret our hearts may become a very cage or stie of vnclean spirits 6. Shee hath already spoiled the Image of God in vs and made vs look most deformedly 7. If she once get power she is most tyrannicall no respect of credit profit no nor saluation it self can stir she will be serued whatsoeuer come of it 8. We should abhorre her for the very mischief she doth to our posterity wee cannot look vpon our children but wee may see what wofull hurt she hath done by the infection they receiu'd in their propagation Vses The vse may be First for reproof of such as lay the blame of their faults vpon their euil luck or euill counsell or the diuell whereas they ought to lay the fault vpon their owne flesh euen their owne ill nature The diuell nor the world could neuer hurt vs if the flesh did not betray vs by defect or consent or euill action Secondly for information We may see what we should mortifie and abstain from Religion doth not binde men to mortifie the substance of the flesh but the lusts of the flesh wee are not to destroy any faculty of the soule or in the soule or part of the body but the inordinate appetite and desires of either we are not to abstain from the necessary means of life as house lands diet apparell company c. but the euill concupiscence about these Thirdly for instruction It should teach vs therefore to restrain the flesh as much as we can and therefore we shall with the same labour restrain the lusts of the flesh and to this end 1. Wee must with all feare and iealousie watch our owne natures as mistrusting 2. We must silence the flesh and not suffer it to plead for sin 3. Wee must by a daily course of mortification iudge the flesh that so we may be as it were condemned in the flesh 4. We must keep from it what may pamper it as idlenesse excesse of diet apparell recreation c. Which war against the soule These words may be considered either in their coherence or in themselues in their coherence and so they are the third reason taken from the euill effect of those lusts In themselues there are two things to bee opened both what the soule is and what this warre in the soule is The point is cleer that fleshly lusts doo much hurt the soules of men and so both the soules of wicked men and of godly men First of wicked men These lusts hurt the soules 1. Because they prouoke the wrath of God vpon them The Israelites were not
the duty of Superiours for in that new and tender world great care was to bee had that vnder pretense of Religion ciuill obedience either in the family or Common-wealth were not neglected And it is a truth to be known at all times that God would not haue inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may bee one reason why the duty of Masters is not heer handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them and so growe carelesse and wilfully stubborne vnder pretence of the faults of their superiours But some one might say that by this meanes if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconuenience was long before preuented because the duety of Magistrates is fully taught in the old Testament which vnto a godly minde is of as great authority as the new Thus of the coherence and generall consideration of all the words The duty of Subiects followes to bee particularly considered of Submit Concerning Subiects here are fiue things to be considered of First the proposition of Doctrine in these words Submit your selues to euery ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the Persons to whom they were to bee subiect to all sorts of Gouernors to Kings or any other Gouernours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Obiection Vers. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1. The dutie to bee done Submit 2. The persons must doe it your selues 3. The things to which they must be subiect Ordinances where is a double extent viz to euery ordinance and though they be ordinances of men 4. The manner or motiue For the Lords sake Submit The duty is to submit vnto Magistrates Rom. 13.1 2. For Explication two things are to bee considered Why wee must submit and How we must submit For the first wee must submit 1. Because God is the Author of magistracy Gen. 9.6 Deut. 16.18 Prou. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Obiect The Diuell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. Hee is the Prince of this world by malicious vsurpation not by any right 2. Hee is so in relation to wicked men hee is their king but not of others 3. Hee speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Obiect But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should bee Kings Sol. Hee was not angry with them for desiring Gouernours for they had Gouernours before sent of God and the very king they had afterward God gaue them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceiued more hope in a King then in God that had beene such a King to them so many yeares 2. Men must be subiect because God hath taken mens consciences bound to subiection Rom. 13. 3. Because kings are heads of the people and therfore as members it is agreeable that they should submit and bee ruled and guided 4. In respect of the benefit men receiue by Magistrates both in outward things and in matters of religion For outward things men enioy publike peace and quietnesse and protection by the helpe of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they bee godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heauen so doe Princes on earth yea they are called Gods and so in two respects first as they are Gods Deputies and Viceroies God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soueraignety Now we must performe this honour by reuerence and by feare of them and by iudging the best of them and their actions without conceiuing suspicious of them nor receiuing euill reports against them nor daring to speake euill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receiue by them acknowledging to the full all their praises The third is Loyaltie by which we resolue and endeauour to the vttermost of our powers to maintaine and preserue the persons rights prerogatiues crowns and dignities of Princes If wee must lay downe our liues one for another then much more for our King and Countrey The fourth is Piety wee must pray for them with all manner of prayer wee must make supplications for Gods blessing vpon them and deprecations for the remouing euils from them and if they should sinne and God bee wroth with them wee should stand vp in the gap and make intercession for them and wee should giue thankes for all the mercies the Lord shewes vnto them 2. Tim. 2.1 The fift is Maintenance tribute must bee paide Rom. 13.7 Christ himselfe submitted herein The last is Subiection to their punishments Rom. 13.4 yea to their iniuries as Dauid Christ and the Apostles did submit themselues to the iniurious dealing of Saul Pilate and the Tyrants when perhaps they could haue made resistance Vse 1. The vse may be first for terrour to the seditious great hath beene the vengeance of God vpon Traytors the earth swallowed vp Corah Dathan and Abiram for their rebellion Absolon was hanged vp by the haire betweene heauen and earth as vnworthy both of heauen and earth The words of our Sauiour Christ are in an high degree true in this case He that taketh vp the sword shall perish by the sword And S. Paul saith They shall bee damned that resist the power Secondly it should much humble the better sort of men for diuers faults that are too common such as are the receiuing of euill reports and speaking euill with two frequent intemperancy grudging at the paiment of tribute and taxations euill surmises of the actions of Princes and the aptness to fauour thēselues in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should bee perswaded to make conscience of this
teach seruants especially two things the one is humility they should run a race fitted to their condition they should conquer pride and aspiring remembring that God hath abased them The other is they should keep themselues in their places and callings and not shake off the yoake by running away c. seeing God hath taken them bound to serue But the former is most proper to this place seeing they are but seruants they should be content with such diet apparell labour vsage as is conuenient to their condition Fourthly it may serue for great humiliation to such seruants as are wicked men These are of three sorts some of them are brought to this condition by their owne wickednes of life some of them are wicked seruants too as well as wicked men some are tolerable and sometimes profitable seruants though euill men all are in ill case For this is but the beginning of euill to them if they repent not For if they liue in their sinnes as they serue men now they shall serue diuels hereafter and so their bondage shall be inuested vpon them without end Quest. But seeing many godly men and women may bee seruants how may a godly Christian comfort himselfe in this estate of abasement Ans. Though it bee an outward misery to be a seruant yet there are many consolations to sweeten the bitternes of this abasement First because extremities of bondage are remoued from seruants with vs for the most part so as their seruice is but for a time and voluntary too to hire themselues to whom they will and Masters haue not power of their liues Secondly because their calling is acknowledged for a lawfull calling by God Thirdly because God hath bound Masters by his Word to vse them wel the Lawes of Princes prouide punishments for vnreasonable Masters Fourthly because Christ hath redeemed them from the spirituall bondage of seruing the Law and the diuell and Gods Iustice so as he is Christs free-man Fiftly because though his body bee subiect yet his soule is free and not subiect to any mortall creature Sixtly because their Masters are their brethren in Religion Seuenthly because God hath prouided by his vnchangeable Law that one day in seuen they shall rest from their labour Eightthly because before God there is neither bond nor free but all are one in Christ Gal. 3.28 Col. 31.11 Ninthly because all the benefits by Religion whether inward or outward belong to seruants as well as Masters 1. Cor. 12.13 Tenthly because the very work that seruants doe in their particular calling is accepted of God as obedience to him as well as the performing of the duties of Religion God accepts their daily labor as well as he doth praying hearing the Word receiuing the Sacraments reading the Scriptures fasting or the like Eph. 6.6 Eleuenthly because they are freed in that condition from many cares seeing they haue now nothing to doe in effect but to obey in what is appointed them which is a great ease to a minde that desires to see what he hath to doe to please God seeing now onely one thing is necessary which is to obey in what he is commanded and directed Twelfthly because he shall not onely haue wages from men but from God also Ephes. 6.8 Lastly because there shall be no seruants in heauen but in Gods Kingdom they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of seruants Secondly we may hence note that seruants are bound by God himselfe in his Word vnto their subiection The Word of God doth belong to the calling of Seruants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they haue right to the Scriptures as well as others and partly to shewe that the power of binding seruants is from God and God hath taken it vpon him by his Word to teach Seruants as well as other men and that for two reasons The one is because Seruants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because vsually Masters are negligent in teaching them and therefore God prouides that by his Word they shall be taught Men haue some care in teaching their children but little of their seruants and therefore God to shew that he is no respecter of persons giues order to his Ministers to see them instructed The Vse may be diuers Vses First Masters must learne from hence their duty For when they see that God takes care to teach their seruants they should not bee so proud or carelesse as to neglect their instruction Yea it shewes also that if they would haue them taught or reproued or incouraged they must doe it with God's Word and with their owne yea it also shewes the folly and wickednesse of diuers Masters that cannot abide their seruants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restrayning their seruants from the meanes of their Saluation or comfort but doe foolishly also hinder them of that meanes which should especially make them good seruants Secondly Seruants may hereby bee instructed or informed and taught Informed that though neyther Master nor Minister will teach them yet they are not excused because they are bound to learne from Gods Word their duties And taught from hence they must bee to doe their duties to their Masters not for feare or reward but for Conscience sake because God hath bound them to his subiection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to Catechize in speciall and to teach seruants in generall as well as other their hearers If it be a part of the Commission of great Apostles to instruct seruants as well as other Christians then what accounts can they giue to God if it be found that they haue had no care of instructing the seruants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Seruants shewes that all sorts of seruants are equally bound to subiection hired seruants are as strictly bound as bond seruants The seruants of Princes are not free from the duty of seruants more then other seruants and so likewise poore mens seruants must be subiect and obedient to their Masters with as much reuerence and fear as seruants to great men Old seruants are tied to as much duty as such as come new to serue Religious seruants are bound to as much subiection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better seruants and so there is no difference of sexes men seruants are bound as well as women seruants neither doth birth office gifts or meanes priuiledge any seruant from the strictnesse of the bond of subiection Be subiect The duty then required