Princes and the Lawes of God For many times the lawes of Princes agree not with the natures and hearts of Princes whereas God's Word is alwaies agreeable to God's Will and withall this should the more quicken to obedience because by conforming our selues to God's Word we conforme our selues to God's Nature And further it may comfort vs in the hope of strength to bee enabled to doe God's Will and what he requires because he wils what we should doe For God's Will causeth an impression vpon the creature it giues assistance it will see it done he will worke our works for vs God's Word is a Word of power it workes what it wills which mens lawes cannot doe When wee know God wills such a thing in his Word to bee done we should conceiue that he doth not onely shewe vs by that place what is to be done but also what assistance we shall haue to doe it Doct. 4. The Will of God is the rule of our actions what he wills we must doe and so it is vrged here by the Apostle and therefore it should teach vs to labour to vnderstand what his will is since all is lost that is not conformed to this rule Ephes. 5.10 We must get vs to the Law and to the testimonies For whatsoeuer is not directed from thence hath no light in it Esay 8.20 Secondly we must go to God and pray him to teach vs to doe his Will since he hath enrolled it in his Word Ps. 143.10 Thirdly if this doctrine were throughly digested vnruly froward and wilfull Christians would make more conscience of their passionate and incorrigible courses Let them look to it in time they must giue account to him that so hath prescribed rules by his will that he will not admit of courses carried onely by their wils Fourthly Inferiours must look to the warrant of their actions it is not the will of man but the will of God can iustifie them to doo well 1. Pet. 4.2 Lastly if his will rule vs then wee must take heed of that fault of making the lawes of our wils the causes of his will as they doo that think God must will to doo nothing with wicked men vnlesse his will bee confined to certain rules which they conceiue in their wils Doct. 5. That the bare signification of Gods will should be argument enough to perswade a godly Christian to doo any thing though it bee to deny himself or to go a course which is crosse to his owne desires The knowledge of God's will alone doth compell a godly minde to obey It is not the Maiesty or the rewards of God but God's wil which alone sufficeth to guide him which may try the obedience of man by the motiues For onely the sound Christian wil obey simply for the commandement sake and must teach vs to stick to it the bare will of God must rule vs though there were neuer so many men contrary-minded Vse The vse is for triall of hypocrites the true Christian laies down all his owne courses as soon as euer hee heares the sound of Gods will Doctr. 6. The practice of a Christian must bee confirmed iust according to the pattern so is the will of God it must bee iust so as the will of God is so from the manner as well as from the matter which should teach vs three things First to walk circumspectly seeing wee must look so precisely to the manner as well as to the matter of Gods will Ephes. 5.15 Secondly wee must therefore increase in the knowledge of his wil Col. 1.10 for the more things are to be done or the more exactly God wills vs to doe the more care wee must haue to increase our knowledge and study his will since all must be iust so as hee wils to haue it Thirdly wee should bee stirred vp to pray for our selues and one for another seeing it is such a hard thing to liue a Christian life and to please God Mark with what force of words the Apostle praied about this point Heb. 13.20 21. Now the God of peace that brought againe from the dead our Lord Iesus that great shepheard of the sheepe through the blood of the euerlasting Couenant Make you perfect in euery good work to doe his will working in you that which is well pleasing in his sight through Iesus Christ to whom bee glory for euer and euer Amen Quest. But can a Christian bee so exact as to answer the pattern to doe iust so as God wils him Ans. 1. Hee may for the substance of the obedience though not for all the degrees or circumstances 2. He may do it in desire hee must set his patterne before him as that hee desires to follow and striues as well as hee can and is vexed because hee cannot do it and with God if wee haue alwaies done as much as well as we did desire to do hee accepts the desire for the deed but it is certaine of the most of vs in the most things that we haue neither done the things right nor brought the desiring to do them and therfore it is iust with God if wee lose what wee haue wrought Doct. 7. That in some cases God would haue vs take notice of his will in more especiall manner hee hath certaine speciall wils there are some things that hee doth as it were more stand vpon then other things and these speciall wills of God we must heedefully take notice of as for instance 1. Thes. 4. about auoiding fornication this is the will of God hee meaneth his speciall chiefe will so about thanksgiuing 1. Thes. 5.18 Where the Apostle vrgeth the wil of God as a thing that God would aboue many other things haue don Aboue all things giue thanks For this is the will of God c. So our Sauiour Christ notes in his owne occasions an especiall wil of God Iohn 6.39 41. So heer God doth in a special manner will vs to obey Magistrates and to silence wicked men by well-doing Vse The vse should bee to teach vs to marke what things God doth specially require of vs and to apply our selues to his will that the Lord may take pleasure in vs and say of each of vs as he did of Cyrus He is the man of my will which is heer explained He is the man that executeth my counsell Esay 46.11 It was Dauids singular glory that hee would doe all Gods will whatsoeuer speciall seruice God had to do Dauid was ready to execute it Acts 13. For heerein lieth the triall of a sound Christian he doth the will of his heauenly Father and rests not in talking of Religion onely and professing it Mat. 7.21 Rom. 2.11 1. Iohn 2.17 And in particular in this text wee see there bee two things that God would faine haue vs do to silence wicked men and stop their mouthes First hee would haue vs so to behaue our selues that wee keepe out of their danger in respect of the Lawes of Magistrates Secondly and then
outward estate be Euery poore Christian should think themselues aboundantly happie What shall one answer the messengers of the nations saith the Prophet Why thus That the Lord hath founded Sion and the poore of his people shall trust in it Esay 14.32 Especially if wee consider that of the Psalme that the Lord hath there commanded the blessing euen life for euermore Psal. 133.3 Thus it should serue for consolation Eightthly It imports and imputes also great reproof and so to two sorts of men First to the godly themselues that liue not comfortably and are dailie distressed with vnbelief shal any distresses now make Sion droop The Lord takes it wonderfully vnkindly that Sion said God hath forsaken mee and my God hath forgotten mee and pleades earnestly to proue that it was false What saies the Prophet Micah is there no King in thee why doest thou crie out Mic. 4.8 9 10 11 12 13. And the Prophet Ieremie notes it with indignation Behold saith he the voice of the crie of the daughter of my people because of them that dwell n farre countries Is not the Lord in Sion Is not her King in her Ierem. 8.19 Secondly to carelesse and carnall Christians Is the Lord about so great a work as founding of Sion and forming Christ in the harts of men Then wo to them that are at ease in Sion and can sit still and securely neglect so great saluation brought vnto them Amos 6.1 A corner stone Christ is described by these words A corner stone elect and precious He is likened to the foundation stone in the corner of the building by which similitude diuers Doctrines are imported as First that Christ is the foundation of all the building of grace and godlines in the Church and the onely corner stone Hebr. 1.3 Ioh 5.39 Other foundation can no man lay then that which is laid which is Iesus Christ 1. Cor. 3. which should both teach vs and informe vs it should teach vs where to begin when wee goe about the work of godlines and eternall life Wee must begin at Christ All the building of true grace must begin at Christ and our redemption in him till wee haue learned Christ wee haue learned nothing and it should teach vs also to stay our hearts in all estates vpon Christ wee should rest in him as the building doth vpon the foundation And further it should teach vs to ascribe all the praise of the grace or hope wee haue receiued vnto Christ and the support wee haue from him And it may informe vs concerning the dotage of the Papists who make Peter the rock and foundation of the Church and yet heere wee haue the testimonie and Doctrine of Peter himselfe to the contrarie teaching vs to acknowledge no other rock of foundation but Christ himselfe Secondly we heere are instructed concerning the Vnion of Iewes and Gentiles in one Christ The two sides of the building meet all in the corner and are both fastened vpon this one foundation of Christ crucified Thirdly it is heere imported that Gods building euen in these times of the Gospell is not finished nor will bee in this life till all the elect be called He is for the most part imploied in laying the foundation and fastning the Elect as they arise in their seuerall ages as liuely stones vpon this liuing stone But the work will not be finished till we be settled in that Building made without hands in heauen Fourthly hence we may gather a testimony of the two natures of Christ or in Christ. Hee is God because he must be beleeued on and he is man because he is part of the Building and was laid down of God as the corner-stone Elect and precious There are two Epithets by which the corner stone is commended as meet to bee the onely head of the corner The first is that it is an Elect one a choise one that one of a thousand there was not such another to be found in all the heape of the creatures to make a corner stone of This is hee that is separate from sinners and acknowledged to be better and fitter for this worke then the Angels in heauen There can bee no other name vpon which we may be founded but onely the happy name of Iesus And therefore for the vse of it let euery knee bow at the name of Iesus and let euery tongue confesse to the glory of God the Father that he hath been wonderfull in his choise Let vs adore him whom God hath chosen and giuen vnto vs as the foundation of all our happines especially let vs learn of God to make our choise of him Oh Infidelity Infidelity how iust is thy wofull destruction for thy vnbeliefe Oh man that mightest haue been for euer happy in this choise Oh let vs bee warned and saue our selues from the common ruine of the world Let all this be vile in respect of Christ. Let vs chuse him aboue all the world Hee is worthy vpon whom all our soules and all our minde and all our ioy should be set God forbid wee should reioyce in any thing but in Christ and him crucified Let vs bee crucified to the world so we be loued of Christ. Shall wee wilfully make our selues like the miserable Iews Shall we chuse rather Barabbas then Iesus and Belial rather then Christ If the daughter of a begger should bee offred in marriage whether she would chuse of a matchlesse Prince or a base and seruile pesant would we not detest such folly if she should neglect the Prince and choose the pesant And yet this is our case God requires no more of vs but to choose his Sonne before the world or Satan or the flesh and we are assured of eternall aduancement and yet behold we chuse not wee deferre the time wee court the pesant that will for euer vndoe vs and neglect the continual sollicitations of the Heir of all things Lord put to our faith and make vs for euer resolute to cleaue to the Lord Iesus and him alone Secondly he is sayd to be precious Of this before but yet somewhat note for the vse Is he precious O then first how should we admire the glorie of that building when the foundation is layed with precious stones Secondly this should begette in vs an high estimation of Christ. Quest. What should we do to attaine to this heartily to account of Christ as so excellent aboue all other things Ans. First we must think much of our misery and our need of Christ. The true reason why wee are not more ioyed in Christ is because we are not soundly Catechized in the particulars of our miserie in our selues we should seriously lay that doctrine one time after another vpon our hearts and it will make vs run to Christ with singular affection Secondly we should get Catalogues of the great things purchased by Christ and of the wonderfull precious promises made vnto godlines both for this life and that which is to
prouided for that God preserues them yea and himselfe finds them out means of singular refreshing all their dayes Eightthly He crownes them with blessings Psal. 103.4 Ninthly hee giues them assurance of an immortall inheritance 1. Pet. 1.3 4. The consideration of this maruellous mercy which the godly haue obtained may teach vs diuers things First with all thankefulnesse to acknowledge the mercy of God wee should alwaies mention the louing kindnesse of God in all the experiences we haue of the truth of his mercies toward vs Esay 63 7. We should frame our selues to an easy discourse of the glory of God's Kingdome and talke of his power Psalme 145.8 9 10. Wee should be so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psalme 116.5 It is a great sinne Not to remember the multitudes of God's mercies Psal. 106.7 Oh! that men would therefore indeede prayse the Lord for his goodnesse c. Psalme 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisedome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our waies heartily to disclaim merits of works or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not vnto vs not vnto vs Lord but to thy Name giue the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our saluation depends vpon God's Grace not on works Ephes. 2. Tit. 3.5 Thirdly let vs with Dauid resolue to dwell in the house of the Lord for euer since our happinesse lieth in mercy and since we haue the tidings of mercy in God's house there the fountain of this grace is daily opened vnto vs and we may draw water still with ioy out of this well of saluation in the Gospell Psal. 5.7 23. vlt. Fourthly we should learne of God to be mercifull Let vs striue to comfort others with shewing them mercy as we haue receiued mercy from the Lord. Oh let vs bee mercifull as our heauenly Father is mercifull Luke 6. Fiftly we should hence be incouraged and resolued since we know our priuiledges to goe boldly vnto the throne of Grace vpon all occasions to seeke mercy to helpe in the time of neede We haue obtained mercy of the Lord and therefore may and ought to make vse of our priuiledge Heb. 4.16 Secondly this doctrine of God's mercy may serue for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1. Against the disquietnesse of the heart for sinne it should much refresh them to remember that they haue obtained mercy yea though innumerable euils haue compassed them about Psal. 40.11 12. and though our offences are exceeding grieuous Psal. 51.1 Exod. 34.6 7. 2. Secondly in the case of afflictions many things should hence comfort vs. 1. That howsoeuer it goe with our bodies yet God hath mercy on our soules 2. That it is mercy that our afflictions are not worse that wee are not consumed Lamentations 7.22 3. That in the worst afflictions God doth many waies shew mercy his mercies are new euery morning Lament 3.23 4. That though God cause griefe yet hee will haue compassion to regard vs according to our strength hee will deale with vs in measure Lament 3.32 Esay 27.7 5. That hee doth not afflict willingly Lament 3.33 6. That all shall worke together for the best Rom. 8.28 Deut. 8.16 7. God will giue a good end Iam. 5.11 Hee will lift vp from the gates of death Psal. 9.13 God will giue thee rest from thy sorrowes and feares and hard vsage Esay 14.1 3. Psal. 57.3 He will send from heauen to saue thee 8. Hee will afflict but for a moment Esay 54.7 But in both these cases wee must remember First to seeke mercy of God Ezech. 36.32 Secondly if wee bee not presently answered our eies must looke vp to God and wee must waite for his mercies Psal. 123.3 4. Thirdly wee must check our selues for the doubtfulnes of our hearts as Dauid doth Psal. 4.7 8. and 77.10 Fourthly because we liue too much by sence we must beseech God not onely to be mercifull but to let his mercy be shewed and come to vs Psal. 85.8 and 116.77 Fiftly wee should also beseech God not onely to let vs feele his mercies but to satisfie vs also earely with his mercies Psalme 90. verse 14. Sixtly wee must looke to it that wee walk in our integritie Psalme 26.11 and liue by rule Gal. 6.16 Lastly howsoeuer wee must trust in God and looke to it that wee rest vpon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercie Ans. That men may obtaine mercie First they must take vnto themselues words and confess their sins to God and hartily bewaile their offences Ioel 2.13 Hosh. 14.3 Secondly they must turne from and forsake their euill waies and their vnrighteousnes inward and outward Esay 55.7 Thirdly they must bee carefull to seeke the Lord while hee may bee found Esay 55.6 Fourthly they must bee mercifull and loue mercie For then they shall obtaine mercie Math. 5.6 Fiftly they must learne the way of Gods people and learne them diligently Ierem. 12.15 16. They must haue pure hands and a cleane heart and not lift vp their soules to vanity Psal. 4.5 Sixtly they must hate the euill and loue the good Amos 5.5 Seuenthly they must cry vnto God daily Psal. 86.3 Eightthly there must nought of the cursed thing cleane vnto their hands Deuteronomie 13. verse 17. Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will wee seek Psal. 27.7 8. Verses 11.12 Dearly beloued I beseech you as strangers and pilgrims abstain from fleshly lusts which fight against the soule And haue your conuersation honest among the Gentiles that they which speak euill of you as of euill doers may by your good works which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concerns Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that hee hath hitherto intreated of by way of vse The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should auoid in the other what they should doo They should auoid fleshly lusts and that they should doo is to liue honestly In generall we may note that it is the proper effect of all sorts of doctrine in scripture to make an impression of care in our hearts about the reformation of our liues that it is in vaine heard which doth not
and soundly grounded in our particular assurance of Gods fauour in Iesus Christ and our owne eternall saluation Heb. 6.11 Col. 2.6.7 And for the exercise of faith wee should striue to learn euery day to liue by faith in all the occasions of our life spending the remainder of our liues in the faith of the Sonne of God holding fast our confidence and not withdrawing our selues Heb. 10. Gal. 2.20 Yea wee should striue to bee examples one to another in our faith in GOD 1. Tim. 4.12 Thirdly wee should abound in loue one to another and towards all men This the Apostle praies earnestly for and this we should shew by all diligence in preseruing peace and vnitie amongst ourselues so as there should be but one heart minde amongst vs. To this end bearing and forbearing supporting one another we should grow also in the tendernes and hartines of our affections one after another longing one for another and delighting one in another yea our loue sholud grow euen in seeking to enlarge our acquaintance with such as feare God but especially in the labour of our loue to doe good to such as feare God should we grow c. Fourthly we should grow in mercy and that both in the bowels of pity and in the abundance of the fruits of mercy Col. 3.12 2. Cor. 8.2 7. and 9.11 Iames 3.18 Fiftly we should grow in patience and meeknes and lowlines of minde Patience should haue his perfect work and it wonderfully would become vs if we could increase in the image of Iesus Christ for meeknes and lowlines To be free from passions and pride oh how it would adorne vs It is that one grace Christ so much vrgeth vpon vs and was most eminent in himselfe Math. 11.29 Iames 1.4 Sixtly We should grow in praier and the gifts that concerne our communion with God wee should labour to be mighty and powerfull in prayer able to wrastle with God himselfe and ouercome him as Iacob did and to this end wee should pray alwaies and learne to pray all manner of praiers in all things making our requests knowne to God with supplication especially we should striue to abound in thanksgiuing to God in all things giuing thanks This is the greatest honor we can doe to God 1. Thes. 5.18 19. Philip. 4.7 Psal. 50.23 Col. 1.11 Ephes. 6.18 2 Cor. 4.15 Seuenthly We should grow in the contempt of the world and the lesser estimation of the things of this life we should striue more more to expresse a mortified conuersation vsing the world as if we vsed it not setting our affections on the things that are aboue and hauing our conuersation in heauen confessing our selues to bee strangers and pilgrims and with all eagernesse embracing the praises of a better life Hebrewes 11.13 Philip. 3.20 in nothing being carefull Philip. 4.6 hastning to the comming of Iesus Christ 2. Pet. 3.11 Eightthly We should exceedingly striue to grow in the holy reuerēt vse of gods ordinances striuing to come with more feare and sence of the glorious presence of God This is a wonderfull hard lesson and little heeded of the most Oh that we could get it to serue the Lord with feare and to reioyce but yet with trembling Oh blessed is the man that can feare alwaies and work out his saluation with feare and trembling Ninthly There is another gift we should grow in and it is maruelously necessary and comely and yet extremely neglected and that is vtterance of which the Apostle makes mention in his short Catalogue 2. Cor. 8.7 vtterance I say to be able to speake one to another with profit and power in the things of the kingdom of God This is an admirable grace and such as attaine it and grow in it how precious are they amongst the Saints Tenthly In that 2. Cor. 8.7 you may see two other things we should increase in The one is in all diligence we should more and more euery day cast about how we might take more paines to doe good and be more profitable to others and for our owne soules we should increase our paines Eleuenthly The other grace we should grow in there mentioned is the loue to our teachers as God abounds towards vs in the profit of their paines so we should grow in affection to them till we get that singular loue of them which the Apostle speaketh of 1. Thes. 5. Twelfthly Now ther is one thing more which being added would make vs wonderful compleat Christians glorious shining lights in the world that hold forth the life and power of the word in the midst of crooked peruerse multitudes of men and that is contentation Oh the gaine of godlines if we were settled and contented with that we haue and could learne of the Apostle in all estates to be content To haue the skill to want and to abound and yet by Christ to doe all things This would finish the glory of the whole frame of godlines and be like a crown to all other gifts and graces 1. Tim. 6.6 7. Philip. 4.11 12 18. Now for the third point namely the rules to be obserued That we may grow They may be referred to these heads First We must be diligent and conuersant in searching the writings of the Prophets and Apostles in the name of Iesus Christ as the chief cornerstone and then the promise is that our harts shall be so sweetned and seasoned with these diuine knowledges that God himselfe shall be with vs and dwell in our hearts as a holy temple and we grow more and more in acquaintance with God Eph. 2.20 21. Secondly We must bring so much sincerity to the grace of Christ and the vse of the meanes as to resolue to seek growth in all things as well as one setting our hearts wholy vpon the kingdom of God we must not goe about godlines with a diuided heart we must grow vp in all things or else in none we shall not prosper if we be false-harted in any part of Gods seruice Eph. 2.15 Thirdly We must in all things depend vpon God and seeke to him by daily prayers for a blessing vpon our desires and the meanes and our endeuours For else Paul may plant and Apollo may water but it is God that must giue the increase 1 Cor. 3.6 Fourthly We must be carefull to imploy the gifts we haue and to practise as fast as we heare For to him that hath for vse shall be giuen but from him that hath gifts wil not vse them shall be taken away that which he hath Math. 13.11 Fiftly We must get an humble heart and preserue in vs the sence of our owne vilenesse and a lowly minde and conceit of our selues accusing our euery-daies euill waies before the Lord. For Gods promise is to giue more grace to the humble Iames. 4.7 Sixtly It is a great occasion of increase when a man doth Gods work with as much cheerefulnes as he can God loueth a cheerfull giuer and
may be obserued is that Christ is the main Fountain of all grace and holinesse It is he that fils all in all things Eph. 1. vlt. All the treasures of wisdome and grace be in him in whom the God-head dwels bodily Col. 2.3 9. It is he that is made vnto vs of God wisdome righteousnes sanctification and redemption 1. Cor. 10.30 He was long since acknowledged to be the Lord our righteousnes Ier. 23.6 The knowledge heerof may both inform instruct and comfort vs. First it may inform vs concerning the grieuousnes of our disease The nature of man is so farre past cure that vnlesse the Sonne of GOD sanctifie himself with vnspeakable holinesse we can neuer be sanctified Iohn 17.19 yea the Word it self is not auaileable without the grace of Christ as it appears in that seuenteenth of Iohn where both the Word and Christ are intreated of Secondly it may teach vs first to ascribe glory to Christ who in this respect is most worthy to be acknowledged the Head of all Principalities but especially the Head of the Church from whom commeth influence of all grace and goodnes Eph. 21 22.23 Secondly it should teach vs aboue all gettings to labor to get Christ crucified into our hearts It is Christ in vs that must be our riches and our hope of glory Col. 1. 27. yea this will bee vnsearchable riches to vs we should determine to knowe nothing saue Iesus Christ and him crucified 1. Cor. 2.2 Thirdly let him that glorieth glory in the Lord Iesus 1. Cor. 1.4 7. And therefore God forbid I should reioice in anything but the Crosse of Christ whereby I am crucified to the world and the world is crucified to me Gal. 6.14 Thirdly it should bee a great comfort to the Godly both in respect of their vnion with him in regard their Head is so infinite in holinesse as also in respect of that supply and help that they may continually haue from him against all their infirmities and defects and lastly in respect of the hope of the full confirmation of their holinesse in the day of Christ. And thus of the generall Doctrine The first thing in the exhortation to bee considered is the Proposition in which two things are to be marked First what Christ is secondly what the Christian must bee in respect of Christ. There are fiue things in the description of Christ. First he is a gracious Lord that is imported in the first word To whom that is which gracious Lord mentioned in the end of the former verse Whereby the Apostle applies that to Christ which was before spoken of God generally as hee that is God with the Father and as that person in whom the Lord shewes his graciousnes to men Secondly hee is a liuing stone Thirdly hee is in respect of the world and the base respect and vsage of him once disallowed of men Fourthly he is elect of God Fiftly he is precious Now that which Christians must be and doo that they may receiue holinesse from Christ is that first they must come vnto him Secondly they must bee liuely stones Thirdly they must be built vp in him Fourthly they must become a spirituall house Fiftly they must bee a holy priesthood to offer vp spirituall sacrifices vnto God such as may be acceptable in Iesus Christ. For it is to be noted that the word Are built vp may be rendred Be ye built vp howsoeuer it bee read The intent is to perswade them thereto Ye are built vp that is if you bee right that is a thing must not be wāting so the sense is the same First then of the description of Christ. And therein the first point of doctrine that offereth it self to our consideration is that Christ is a gracious Lord. He is a Lord and Master to all true Christians and such a Lord and Master as neuer men serued for wonderfull graciousnes That he is a Lord to the faithfull is euident by other Scriptures also 1. Cor. 1.2 He is said to bee a Lord to all that call vpon him in euery place Thus Dauid cals him My Lord Psalme 110.1 And great Apostles confesse themselues to bee his seruants Rom. 1.1 Iude 1. 2. Pet. 1.1 And that hee is most gracious the Apostle shewes when hee tels that all Ages haue cause to wonder at the maruellous kindnes that God hath shewed to men in Christ. The vse may be both for information instruction and consolation First we may hence be informed that Christ is God with the Father For the which the Prophet Dauid Psalme 34 whence the words of the former verse are borrowed Giue to God the Apostle applies heer vnto Christ and the reason of the application may in the second place inform vs that God is gracious to men onely by Iesus Christ. It is impossible euer to feel or taste of Gods graciousnes but in his Son And thirdly we are heer told as it were that Christ is God visible God is made visible and sensible to men by Iesus Christ This is that mystery of godlines God is manifested in the flesh Secondly Is Christ our Lord and Master then these things will follow 1. That we must liue and die vnto Christ Rom 14.7 8 9. we are not our owne men wee must liue to him that died for vs 2. Cor. 5. vlt. The loue of Christ must constrayne vs and all old things must be passed and all things must become new vnto vs. If Christ be our Lord where is his seruice he must rule vs and rule ouer vs. If we walke in the vanitie of our mindes according to the deceiueable lusts of our old conuersation we haue not yet learned Christ nor the truth that is in Iesus Eph. 4. And therefore let vs euery one looke to his waies as he that must one day giue account of himselfe vnto Christ which will bee Iudge both of quick and dead Rom. 14. 2. That euery knee must bow at the name of Christ and euery tongue must confesse his soueraignty to the glory of God Philip. 2.1 Rom. 14. We must all take notice of his supreme authority and forme in our hearts all possible reuerence toward him 3. We must not iudge one another For what haue we to doe to iudge another mans seruant He stands or falls to his owne Master Rom. 14.4 9. Thirdly it ought to be the singular ioy of our harts that wee serue so glorious a Master Neuer seruāts serued such a Lord as may appear by the enumeration of diuers particular differences As First other masters are not wont to die for their vassals Christ shed his blood for vs one drop of whose blood was more precious then all the bloods of all the men in the World and this he did onely to ransome and redeeme vs that wee might bee a peculiar people vnto him Titus 2.13 Secondly neuer Master had such power to prefer his seruants Christ hath all power in heauen and in earth Mat. 28. and all that to
enrich vs. Thirdly wee serue the best Master because wee serue him that is King of Kings and Lord of all other Lords Reuel 19. Fourthly In the seruice of other masters there is wonderfull difference of places and many of the seruants serue in the lowest and basest offices without hope of any gaine or respect But in Christ Iesus there is no difference bond and free male and female Iewe and Grecian c. in Christ are all one Col. 3.11 Fiftly other Lords may aduance their seruants to great places but they cannot giue them gifts to discharge them but Christ doth enrich his seruants with euery needfull gift for the discharge of their callings 1. Cor. 1.30 Eph. 1. vlt. Sixtly other seruants know that their Lords may and doe die and so they leaue their seruants vsually vnpreferd But Christ liues for euer as the Authors of eternall saluation to them that obey him Seuenthly other Lords may take offence and doe often put away their seruants But whom Christ loues hee loues to the end so as whether they liue or die they are still Christs Rom. 14.8 Eightthly no Lord can giue such sure protection to his seruants as Christ giues to his No man shall plucke them out of his hands Esay 4.5 6. Ioh. 10. and whatsoeuer wrong is done vnto them hee takes it as done to himselfe and therefore the afflictions of his seruants are called the afflictions of Christ 2. Cor. 1.4 Ninthly and lastly neuer Lord was so boundles in his fauour Christ makes his seruants his fellowes 1. Cor. 1.9 They sit with him there in heauenly places Eph. 2.5 6. Hee is not ashamed to owne them as his brethren Heb. 2. His seruants he makes sonnes and heires too yea heires with himselfe vnto God Rom. 8. Neuer man was so fond of his wife as Christ is of his seruants Rom. 7.4 all the book of Canticles shews it Finally they shal all raign with him and be partners with him in his glory after they haue laboured and suffered a little when he appeares in glory they shall be for euer glorified with him Secondly The second thing affirm'd of Christ is that he is said to be a liuing stone A liuing stone A stone and a liuing stone The holy Ghost is vsed in Scripture to liken God and Christ vnto a stone so Gen. 49.24 God is said to be the shepherd and stone of Israel and Reuel 4.3 God is likened to a Iasper stone and Psal. 118.22 Christ is said to be the stone which the builders refused and so in many other places Christ is said to bee a stone three waies First For he is either a rock or stone for refuge because in Christ men may safely rest against all the surges and waues of affliction in the sea of this world Psal. 18. Secondly Or else hee is a stone of stumbling as the Prophet Esaiah called him long since Chap. 8.14 and the Apostle Paul acknowledgeth the same Rom. 9.33 and this Apostle in verse 6. following Because wicked men take occasion from this doctrine of Christ to fall into sinne mischief because if Christ may not be the meanes of their saluatiton he will be an occasion of their falling but in neither of these sences is it taken heer Thirdly But Christ is heere likened to a foundation stone to signify that it is he vpon whom all the Church must be built This is that stone which was cut out of the mountain without hāds Dan. 2.45 that hard stone of which the Prophet Zachery speaks Chap. 4.7 10. He is said to be a liuing stone and some think to liken him thereby to a flint stone which being smitten the sparkles as if it had fire in it giue fire and light to other things It is true that Christ hath life in himselfe and doth giue the sparkles vpon the flames of life and light to other men But I thinke the stone heer doth not import so much by any likenes in it because it is a corner stone in the building which vsually neither is nor can be of flint But he is said to be a liuing stone to distinguish him from materiall stones and by that word liuing to shew what the metaphor stone cannot resemble For though a stone might shadow out the continuance and eternity of Christ by the lastingnes of it yet life is giuen heer to Christ not onely because hee liues himselfe and can doe no more Rom. 6.9 but because he is by effects life that is he makes life in the godly whereby they become liuing stones also The maine doctrine heer intended is that Christ is the onely foundation of the Church Ob. Dauid is said to be a stone and a hard stone of the corner Psal. 118. Sol. Dauid was so onely by way of type his life beeing somewhat like the state of Christ in respect of the oppositions of men and preferment from God and that that place doth specially belong to Christ appeares by the application of Christ himselfe Math. 21.32 Ob. But the Apostles are said to be the foundation of the Church Eph. 2.20 Sol. The place is to be vnderstood of the doctrine of the Apostles which treats in one maine point of Christ. Ob. But the Church is founded vpon Peter Sol. The Church is not builded vpon Peter but vpon the rock which was the confession of Peter and so the doctrine of Christ for the text doth not say super hunc Petrū but super hanc Petrā Vse The vse may be first for confuration of the Papists about their blasphemous doctrine in ascribing this glory of being the foundation of the Church vnto Peter and so to the pope which they doe most absurdly for that place Math. 16. 18. is not vnderstood of Peters person but of his confession And besides if it had beene true of Peter by what word of Scripture shall it be proued that it is true of the Pope who is not once named in Scripture except hee bee described as Antichrist Besides if the Church be built vpon Peter or the Pope then it will follow wee must belieue in Peter and the Pope else we cannot be founded on them which is extremely blasphemous but that it may be put out of all doubt let vs hear the testimonie of Peter himselfe who best knew his owne right and you see in this text Peter saies Christ is the liuing stone and not he This likewise imports the misery of all such as runne after other gods their sorrowes shall bee multiplied Psalm 16.4 They build in the sand quite besides the foundation and so doe the Papists that put their trust in Saints and Angels But especially this should teach vs as wee are heere exhorted to build all our faith and hope in Christ and to cleaue to him in all vprightnes of hart and life and the rather because this stone hath seauen eies and most perfectly viewes all and euerie part of this building that euery stone bee set right c. Zachar.
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
a righteous nation may enter in Esay 26.1 2. Men may deceiue themselues but God will not be deceiued For he hath his fire in Sion and furnace in Ierusalem Hee will try euery man and make his count onely by righteousnes Esay 31.9 Rom. 9. and therefore the sinners in Sion haue reason to be afraid Esay 35.14 And if yet wee would haue signes more particular wee may trie our selues by these that follow First Sion is a Virgin and all the Godly are the Daughters of Sion and so the chiefe Daughter of a chiefe mother Now this is a true vertue of a true member of the Church that his loue is vndefiled towards Christ Hee is not enamored with other things Hee will haue no other God but one Hee accounts all things but drosse and dung in comparison of Christ Hee harbours no beloued sinne but denieth the inticements of it with detestation and griefe that hee should euer be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourn in Sion that are farre from making a mock of sinne The Lord himselfe is their witnes that their hearts are heauie by reason of their sinnes and they knowe no griefe like to the grief for their sinnes Esay 61.2 Thirdly thou maist knowe thy estate by thy subiection to Christ and his ordinances For God hath set his King in Sion Now if thy Soueraigne bee in Heauen and thou canst bee willing to be ruled by his ordinances this will bee a comfortable testimonie to thee as contrariwise if thou dislike his gouernment and wouldst faine cast his yoake from thee so as this man may not rule ouer thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second vse Thirdly wee should bee carefull to celebrate the praises of God yea and therefore carefull for all the goodnes he shewes vnto vs in Sion Praise should waite for him The Lord is great and greatly to bee praised in Sion the Cittie of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serue the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnes Psal. 134. the whole Psalme Come say the godly Ierem. 31.10 let vs declare the worke of the Lord in Sion c. Fourthly since Sion is the place where the Lord keepes house and giues entertainment to all his followers wee should call one vpon another to goe vp to the Lord in Sion wee should run thither to the bountifulnes of the Lord and in all our wants shew our selues instructed in this point by making our recourse vnto Sion as the place where God is pleased most readily to declare his shining mercies Ierem. 31.6 12. Fiftly we should be stirred vp to much praier for the accomplishment of the building of God in Sion Our hearts should long to see this work prosper Oh that the saluation of Israel were come out of Sion Psal. 14.1 For Sions sake wee should not hould our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build vp the walls of Ierusalem Psal. 51.20 Sixtly we should especially be greeued if we see that Sion prospers not Of all iudgements we should most lament the desolation of Sion The whole booke of Lamentations is spent vpon this subiect Wee should hang our harpes vpon the willowes if we remember that Sion lieth waste and there be none to build her vp Psal. 137. Seuenthly the especiall vse should be for consolation If the Lord doe vs good in Sion wee should account it a maruelous felicitie if the lord admit vs to be members of the true Church in places where Gods work prospers The Lord giues this promise in Esay to comfort them against all the miseries were outwardly to fall vpon them This work should make amends for all other troubles If God build vs vp in spirituall things hee giues vs double for all outward crosses we should striue with our owne hearts to be exceedingly affected with the happines of our owne condition on earth when we know our interest in Sion wee should liue without feare yea euerlasting ioy should bee vpon our heads and sorrow mourning should flee away Esay 31.10 and the rather if wee consider the prerogatiues of Sion aboue all the world besides for First the Lord dwells there It is the Palace of his residence on earth as hath beene shewed before Secondly the fauor of God shines there Hee delightes in his people and ioyes in all the members of Sion He reioiceth ouer them with ioy Zeph. 3.15 16 17. Psal. 86.2 Thirdly in Sion we are loosed from our fetters and bonds It is a place where the Captiues goe free The Lord turnes back the captiuitie of his people Psal. 14.7 Fourthly in her Palaces God is knowne for a refuge in all distresses Psal. 48.3 There is wonderfull safetie there The Lord doth mightily preserue and defend his people wee are safe if wee be members of the true Church and haue true grace the greatest aduersaries labour in vaine and seeking see and maruell and haste away Psal. 48.11 12. They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Vpon euery place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controuersies of Sion and his day of Vengance Esay 34.8 Fiftly the Lawe comes out of Sion and the word of the Lord from Ierusalem There we haue directions for our life and for eternall life Esay 2.3 It is Gods foddering place there hee giues vs shepheards to feed vs Ierem. 3.14 Sixtly the inhabitants of Sion haue all remission of sinnes and the healing of their infirmities as the Prophet shews in these words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall bee forgiuen their iniquitie Esay 33.24 Seuenthly all the good newes is there to bee had we are naturally Athenians we loue to tell and heare newes if we were spiritually so Oh! how would we reioice in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41 27. and 52.7 c. Eightthly If the Lord bee displeased with Sion yet it is but for a moment hee will returne in euerlasting compassion It is a sure thing The Lord will yet haue mercy vpon Sion Psal. 102.14 Hee will againe comfort Sion and make his wildernes like Eden and his Desart like the garden of the Lord Esay 51.3 Lastly and specially we should reioice in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Esay 59.20 Yea saluation only comes out of Sion Psal. 14.7 In Sion onely hath God placed saluation for Israel his glory Esay 46. vlt. And therefore we should labour to walk worthie of so great mercies of God and liue with all contentment whatsoeuer our
come This would put all other proiects frō the world or the Diuell or the flesh because there can bee nothing in any degree comparable vnto the vnsearchable riches is to be had by Christ. Oh the preferment of a true Christian if he had studied the premises soundly If we could effectually think vpon the fauour of God the pardon of all sinnes the inhabitation of the H. Ghost the gifts of the Spirit and all other sorts of spiritual blessings if there were nothing else to bee had by Christ what can be equal in value to that immortall inheritance reserued for vs in heauen Thirdly we should much thinke of the dignity of the person of Christ of whom it is true that when God brought out his first begotten Sonne hee said Let all the Angels of heauen worship him As also of his transcendent preferment to be carried vp to heauen and there sit at the right hand of the Maiesty on high a King of all Kings euen such a King as all the Kings of the earth must cast downe their Crownes at his feet It is vnspeakeable stupidity that keepes vs from being fired with these things Fourthly we should often contemplate of our interest in Christ and the assurance that he is of God giuen to vs All things are ours because Christ is ours as the Apostle Paul speakes Question But how should we shew that wee do account Christ as deare and precious Answere I answere by diuers things First By longing for his comming againe to vs mourning for our owne absence from him Then wee did indeed soundly shew our loue to Christ when we did feel our hearts affectionately moued with a vehement desire after him It is a dull loue of Christ that can bee content with his absence Secondly while we are heer in this world we may shew the high account wee make of Christ by ioying in him that is by taking comfort in the means of his presence or in the thoughts of his loue to vs when wee can preferre our entertainment in the House of Christ aboue our greatest ioyes on earth Thirdly when in our conuersation we can be contented to shun all the baits of the world and Satan and in respect of Christ contemn all those sensuall pleasures profits or honours that intice vs to make shipwrack of faith and a good conscience Then wee loue Christ indeed when our credits friends riches yea life it self is not dear vnto vs for Christs sake and the Gospell Fourthly when wee can renounce our owne righteousnes and praises and seek onely to bee found clothed with his righteousnes Fiftly we signifie our respect of Christ by the very respect we shew to the members of Christ. He loues Christ with all his heart that loues and entertains Christians as the only excellent people of the world Hitherto of that part of the testimony which concerns Christ the other part that concernes Christians follows He that beleeueth on him shall not be confounded In which words the happinesse of the Christian which beleeueth in Christ is expressed There are many points of doctrine may bee obserued out of these words as First in generall it is faith that makes the difference among men before God men are iudged of before GOD by their faith or vnbelief GOD to finde out a worthy man doth not ask what money or land or birth or offices he hath but what faith he hath Gal. 5.6 Hee is rich and happy that beleeueth and he is miserable that beleeueth not whatsoeuer his outward estate be Which should cause vs more soundly to inform our selues and not to bee lifted vp in our selues for any outward things nor to be deiected if our faith prosper and it should be a great comfort to poor Christians in all their wants if the LORD haue made them rich in faith He is a great rich man that hath a strong faith And therefore also wee should learn to iudge of men not according to the flesh or these outward things but euer acknowledge more honour to a faithfull Christian than to any rich wicked man And it is a great signe of our owne vprightnes of heart when we can iudge of Christians as GOD iudgeth and without dissimulation account them the onely excellent Ones Secondly in particular we may heer obserue the necessity of faith in respect both of the fauour of God and the merits of Christ we cannot please God though we bee in Sion without beleeuing Heb. 11.6 and without faith wee see heer we are not built vpon the foundation and so haue no part as yet in Christ. And therefore we should euery one be throughly awakened to examine our selues whether we haue this precious faith or no 2. Cor. 13.5 and to keep our owne soules with so much attendance heerupon as to be sure the Tempter deceiue vs not in our faith 1. Thes. 3.4 And heer especially take heed that thou dash not thy soule vpon the rock either of ignorance or presumption of ignorance as many doo that to this day knowe not what a true faith is of presumption as many doo that entertain without all ground from Gods promises a hope to be saued which they call a strong faith in Christ and yet liue in their sinnes without repentance and heer neuer taste of the sweetnes of spirituall things nor shew the affections of godlinesse in God's seruice Thirdly note that he saith He that beleeueth indefinitely meaning any of what nature or condition or state of life soeuer And therefore when this Text is quoted Rom. 10.11 and 9.33 he saith in stead of He that Whosoeuer beleeueth which sheweth vs plainly that in matter of faith God is no accepter of persons No man can say hee is exempted A poor man a Gentile a Barbarian an vnlearned man a seruant c. may beleeue as well as the rich learned free c. There is no exception against any calling of life or any sex Faith will make any one a childe of GOD and a member of Christ. The seuerall sorts of men are all one in Christ Iesus Gal. 3.26 28. This is the large extent of God's loue to the world that whosoeuer beleeueth should be saued Iohn 3.16 Mark 16. The proclamation is to all that are athirst they may be possest of those treasures of gold without money Esay 55. Which should much embolden vs to go vnto God with a true heart in the assurance of faith Heb. 10.22 And withall it should cause vs to cast out of our hearts all the wauerings and doubts of vnbelief arising from our owne condition in vnworthinesse Fourthly wee may hence note that faith in Christ was euer required in all sorts of men It was required of them in the Prophet Esay's time and it is still heer required in the Apostles time Thus Paul Heb. 11. shewes that faith was the character of the Godly in all Ages before the Floud and after the Floud before the Law and after the Law and he proues it by an
Acts 2.6 or else a spirituall grace in the heart of a Christian by which his soule mournes and is abashed and ashamed with him And so there may bee three reasons or rather causes assigned wherein the godly ought to bee confounded As first in repentance for their sins of which these places intreat Ezech. 36.32 Ierem. 31.19 Ezech. 16.61 and for this cause rebellious offenders must be noted and their companie shunned that they may bee confounded in themselues for their sinnes 2. Thes. 3.14 and the Lord complains that the people were not ashamed for their sinnes Ierem. 6.15 Secondly when God or Religion or the godly are reproached and disgraced thus Psalm 44.15 16. Ierem. 51.51 Thirdly the people that profess the truth do erre through indiscretion or giue offence or liue in any grieuous euill Isaiah 29.22 23. Ezra 9.6 7. Now because the confusion here mentioned is a miserie God will turne away from the beleeuer therefore I will explaine that point and shew how many waies God keepes the beleeuer from being confounded They shall not be confounded This God will make good vnto them both in this life and in the day of Iudgement In this life they shall not bee confounded neither in respect of their outward estate nor in respect of their spirituall estate For their outward estate whether we respect their condition and credit or the meanes of their preseruation For their credit God will doe one of these two things For either God will make them exceeding glorious and make them high in praises as Esay 49.2 3. or at the least though they may passe through euill reports yet they shall not be vtterly shamed God will giue them good report amongst the godly and will greatly esteem them himselfe 2. Cor. 6.8 Heb. 11.2 Faith shall obtaine a good report And for the meanes of their preseruation Either first God will saue them from the temptations that fell on the world so as in the euill time they shall be prouided for and preserued from distresse as Psal. 37.19 or else secondly God will not disappoint their trust but come to their succour and deliuer them as Psal. 22.6 and 25.3 and Rom. 5.3 or else thirdly if God doe deferre for a time hee will in the meane time refresh their hearts and lighten their faces with the comfort of his fauor and presence as Psal. 34.6 Or else fourthly if the Lord let the affliction yet continue hee will giue them strength to beare it and patience and magnanimity so as it shall bee no great burthen to them as it is shewd of Christ Isaiah 50.6 7. so of Paul Philip. 1.20 2. Tim. 1.12 Or else fiftly though they may be many waies distressed yet they shall neuer bee forsaken or perplexed so as to haue cause to despaire They shall not bee destroied 2. Cor. 4.9 In all these sences they shall not bee confounded in respect of their outward estate And for their spirituall estate they shall not be confounded and this may bee shewed in diuers things First in respect of illumination they shall not abide in darknes Ioh. 12.46 Secondly in respect of iustification their sinnes are not imputed to them and the Lord so surely forgiues the beleeuer that the conscience shall be satisfied with that propitiation is made in the bloud of Christ for it is not ashamed of the former euill waies because it beleeueth that they enioy Gods pardon as if they had neuer been Zeph. 3.11 Thirdly in respect of Adoption because by beleeuing they are made the sonnes of God and so need not bee ashamed at any time of their condition Ioh. 1.12 Fourthly in respect of accesse vnto the presence of God For by faith he is priuiledged he may go with boldnes and confidence into the presence of the King of Kings and therefore what should confound them Eph. 3.12 Fiftly in respect of the promises of God For by faith he obtaineth many rich and precious promises each of them like a Well of ioy and a verie spring of contentment 2. Pet. 1.4 Heb. 11.13 33 34 Sixtly in respect of the hope of glory For by faith we haue accesse to this grace whence we stand and reioice in the hope of the glorie to come Rom. 4.2 And for the Day of Iudgement it is certaine they shall not bee confounded in two respects First they shall haue boldnes at that Day and hower and praise before all the world They that are not a shamed of Christ in this world hee will not then be ashamed of them And secondly they shall bee deliuered from eternall confusion and damnation They shall enioy euerlasting saluation and shall not bee confounded world without end Isaiah 45.17 Quest. So that by this which hath bin sayd we may in part know how to answer that obiection which may be made For some one may say The Scripture in diuers places seemes to graunt that Gods seruants haue bin ashamed confounded Ans. Now for answer heereunto diuers things must be distinctly considered of First the godly shall not bee ashamed or shamed with euerlasting shame or they shall not be asham'd at the day of Iudgement though it were graunted they might bee ashamed in this life Esay 45.17 in that World which is without end they shall not bee ashamed Secondly wee may answer with the Prophet Daniel that shame and confusion belongs vnto the godly if wee respect their deserts but they are freed from it by the couenant of grace in Christ Dan. 9.7 Thirdly if wee consider of the state of the Church in the publike condition of it as both good and bad are mingled together so God may powre out terrible shame and confusion vpon visible Churches for their great prouocations as Ierem. 9.19 and 17.13 Fourthly this promise shewes what God will make good to the beleeuer if the fault bee not in himselfe he shall bee set in such a condition as he shall haue no reason to bee ashamed but in all distresses two things shall bee certaine first that God will come quickly to his succor Heb. 10.35 36. Secondly that till his deliuerance hee shall haue a faire assurance and euidence for his hope in God by his promises so as if hee doe not withdraw himselfe through vnbelief in rest and quietnes hee shall be fortified Esay 30.19 Fiftly if wee restraine the sence to the coherence and particular drift of this place wee may answer three things First that he shall not be so confounded as to bee driuen to run headlong vpon the vse of any vnlawfull meanes Secondly that hee shall not fall downe from the foundation which is Christ though he should endure many a sore storme And thirdly he shall not bee ashamed in the point of Iustification hee shall neuer repent that hee relied vpon Christ and his merits and righteousnesse Sixtly It is true that in some temporall crosses they may bee foiled in the iudgement of the world and in their owne sence as the Prophet confesseth
godly by giuing vs a roome in their hearts causing them to loue vs and honour vs euen for Christ onely whom they discouer in vs by our loue to Christ and faith in his name and imitation of his vertues Secondly and hee graceth vs also amongst the wicked by protecting and acknowledging vs in times of greatest distresse and by washing out the blemishes which our own indiscretiōs at any time brought vpon vs by cleering our innocencies from their vniust aspersions The vse may be first for confutation of their folly and madnes that account it a course of abasement to follow Christ and leaue the vanities of the world Godly courses are honourable courses No man euer lost honor by cleauing to Christ and liuing so as might become the faith and loue of Christ. Secondly and withall wee may hence be informed that all the honour that is without Christ is but obscure basenesse no man can bee truely honourable without the faith of Iesus Christ in his heart Thirdly we should hence be resolued to make more account of the Godly because Christ is to them al honour they are the only excellent ones in the world Fourthly wee should labour also to bee an honour vnto Christ and to the faith and profession of his name and seruice wee must remember that he is our surety to God for vs and hath vndertaken for our good behauiour and therefore for that reason wee should be carefull of our duties and besides wee see that the disorders of great mens seruants leaue an imputation on their master and so it is with vs and Christ. If wee liue righteously and soberly and religiously wee honour Christ our Master but otherwise if wee bee scandalous wee dishonour Christ and therefore had need to looke to our waies And lastly we shold account Christ sufficient honour to vs and not regard the scornes and reproaches of the world but rather with Moses esteeme the reproaches of Christ greater riches then the treasures of Aegypt Thus of the consolation to the godly The terror to the vnbeleeuers is exprest first partly by charging vpon them their offence secondly and partly by describing their punishment Their offence is disobedience To them that are disobedient All vnbeleeuers stand indited of disobedience and that in three respects For first they are guilty of Adams disobedience For by the disobedience of one man many are made sinners Rom. 5.19 Secondly they are guilty of disobedience against the morall Law which they haue broken by innumerable offences and in respect thereof are liable to all the curses of God Deut. 28. Thirdly they are guilty of disobedience against the Gospell For there is an obedience of faith Rom. 1.5 and the Lord complaines that they obeyed not the Gospell Rom. 10.16 and for this disobedience God will render vengeance in flaming fire at the Day of iudgement 2. Thes. 1.8 Now men disobey the Gospel not onely when they are bewitched to receiue false opinions in religion Gal. 3.1 But also and chiefly when they beleeue not in Iesus Christ but liue in their sins without repentance Vses The vse should bee for humiliation vnto impenitent sinners they should take notice of their inditement make haste to humble themselues before the Lord lest Sentence come out against them and there be no remedy and the rather because God will aggrauate against them their disobedience Now there are many waies by which a sinner may take notice of the aggrauations of his disobedience as First by the number of his offences if he consider that he hath made his sinnes like the haires of his head To bee guilty of treason but in one particular should occasion feare but he that is guilty of many treasons hath great reason to bee extremely confounded in himself and this is thy case Secondly thy disobedience is the more grieuous because thou hast receiued abundance of blessings from God who hath by them wooed thee to repentance and this will heap much vpon thee Rom. 2.4 Esay 1.3 Thirdly thou must consider all the meanes thou hast had of amendment God hath planted thee in his garden the Church he hath commanded his vine-dressers to bestow the paines and apply the meanes of growth to thee If now thou be not fruitfull this will be pleaded against thee which art still a barren figtree Luke 13.6 Fourthly it increaseth thy disobedience that thou hast beene guilty of diuers hainous and fowle euils as if thou haue beene a drunkard a filthy person a blasphemer of the name of God a man of blood or the like Fiftly the continuance in sinne thou hast long abused the patience of God and this heapes coals of further indignation against thee Rom. 2. 4 5. and the rather because thy heart hath beene to sinne euer for there is in the heart of vnregenerate men a desire to sin for euer and it is a griefe to them to thinke that at any time they should not be able to liue in sinne still Sixtly thou hast offended against thine owne vowes and couenants and the promises thou hast made to God both in baptisme and the communion and in other passages of thy life Seuenthly it increaseth thy offence that thou hast dealt wickedly in the land of vprightnesse Esay 26.11 There thou hast offended where thou hast had the example of the godly to shew thee a better course It is ill to sinne any where though in Babel but it is worse to transgresse in Sion or Ierusalem euen in the glorious Churches of Iesus Christ. Eightly thy incorrigiblenes addes to the heap of sinne though the Lord hath afflicted thee yet thou hast not learned obedience by the things thou hast suffered but thou hast made thy heart like an adamant so as thou wouldst not returne Ierem. 5.2 3. Ninthly it is yet more that thou hast beene so farre from reforming thine owne life that thou hast scorned and reproched the good conuersation of the godly thou hast spoken euill of the good way of God Thus and many other wayes may the sinner charge his owne heart and thereby prepare himselfe to returne to the Lord while there is yet hope For if thou wouldest returne with all thy heart and take vnto thee words and confesse thy sinnes and pray for forgiuenesse and mourne before the Lord and turne away from thy owne wickednesse the Lord would shew mercy and the obedience of Christ would heale thy disobedience and God would loue thee freely and the bloud of Christ would cleanse thee from all thy sinnes Hosh. 14. Isaiah 55.7 1. Ioh. 1.7 and while it is yet to day the Lord sendeth to thee and beseecheth thee to be reconciled 2. Cor. 5.19 21. Consider that God hath been with thee all this while hauing sent many others to hell for their sinnes and there is hope of forgiueness the Lord hath receiued great offenders to mercie as the Israelites that often fell away from him Iudges 10. and Mary Magdalene and Peter and Dauid and
estimation from them or at least put them to silence c. For the first if wicked men bee offended for doing good wee are not to regard their offence As when the Pharises were offended at Christ he cared not but said Let them alone they are blind and leaders of the blinde c. Math. 15.14 And so the Apostles answered It is better to obey God then men Acts 5.29 It is better that scandal arise then that the truth should bee forsaken Thus Michaiah cares not for the offence of Ahab nor Eliah and in this case Leui is not to respect father or mother bretheren or children Deut. 33.9 And so though wicked men bee offended wee must preach the Gospel with all plainenesse and not affect wisdome of words 1. Cor. 1.23 and wee must labour for the meate that perisheth not and must pray vnto God and vse religious exercises in our houses as Daniel did wee must renew Iustification by our owne workes and we must suffer in a good cause and wee must with strictnes auoid the excesses of the time Now for the second we may be guilty of giuing offence to the wicked First by scandalous and vicious life thus Dauid gaue offence Secondly by indiscretion in the manner of doing good duties as if men pray or fast or giue almes to bee heard or seene of men Thirdly by rash zeale as when men proclaime to the world a great deale of strictnes in things that are not grounded vpon the Word and yet are tainted openly with known infirmities and sinnes or when men are violent and rash censurers especially in things they commit themselues or when men neglect their calling and liue inordinately and are busie-bodies vnder pretence of Religion or when men that haue a faire dore opened to doe good by preaching the Gospell will not yeeld in some indifferent things that they may winne them as woe had beene to Paul if he had not beene a Iew with the Iewes that hee might gaine the Iewes thereby or necessity lay vpon him the preaching of the Gospell or to preach the Gospell though it were clogd at that time with condition of yielding to the Iewish ceremonies 1. Cor. 9. Now for the third there are diuers excellent rules that may much adorne the liues of Christians in their courage toward the wicked and so either preuent scandall or leaue them without excuse themselues being Iudges as they will confesse in the day of visitation These things then will much aduance our cause before wicked men to shew in our conuersation 1. Integrity and harmelesnes and sound care of the practising of godlines Philippians 1.15 16. 2. Submission and obedience vnto the King and his humane ordinances 1. Peter 2.13.14.15 3. Reuerence and feare when we intreate of any thing that concernes God and Religion 4. Meeknes of wisdome expressing a minde free from conceitednes frowardnes or affectation Iam. 3.13 5. Mercy to the poore and a minde free from the greedy desire of earthly things a serious declaration of the contempt of the world Iam. 1.26 Math. 5.16 c. 6. Quietnes and peace to be shewed first in studying to be quiet to meddle with our owne busines secondly in making peace amongst others Math. 5.8 7. Loue to our enemies being ready to pray for them or doe them any good Lastly hence may be gathered some matter of consolation for the godly For first if the Lord haue kept them from taking offence hee hath freed them from a great sore spirituall iudgement Secondly if the wicked should be so peruerse as to take offence when he giues none yet this may stay him that Christ himselfe was an offence vnto them Thirdly as it is a great iudgement to bee offended at Christ so it is a great mercy and supernaturall grace when the Lord makes our hearts able to loue the Lord Iesus in all sincerity Hitherto of the first kinde of punishment the second is that Christ shall be to them A rock of offence that is they shall fall vpon Christ as the ship doth vpon the rock and be broken all to pieces There shall bee a desperate anguish vpon their consciences perceiuing themselues to haue no right in Christ by the feare of which as men that haue suffred shipwrack they shall be out of all hope of mercy Thus hee that falleth on this stone shal be broken and vpon whom it shall fall he shall be ground to powder Luke 20 17. The consciences of wicked men are diuersly affected some are without feeling of any grieuance in the matters of their soules some haue feeling The consciēce is without feeling either through a continuall security and sleepines which is in all men or through a searednes by which some men are growne past feeling Now those wicked men that haue any feeling in this text are cast into two sorts for either they are offended or they despaire Christ is to those latter an occasion of their ruine they suffer shipwracke vpon Christ which is ioyned with singular offence or paine or grieuance of their consciences This rocke is like that in the Iudges chap. 6.21 out of which fire went and consumed them The despaire that wicked men feel is of two sorts For either it is a despaire which riseth from their perswasion of their want of helpe in spirituall things or from their want of help in outward things somtimes they fall into desperate tormēts and griefs and fears about outward things either vpon fear of danger or vpon an apprehension that they are vtterly vndone or shall be in matters of the world this was the despair mentioned and this despair was in Saul Achitophel and Belshazzer Dan. 5. and in the Iews when they said there was no hope Ier. 2.25 and this was in the Aegyptians Babylonians Tyrians and their case in the desolation of their estate by warre mentioned in many chapters of the Prophet Esay But this despair is not meant heer for this is a despair of all help or saluation of the soule by Christ conceiuing that they are vtterly cast off of God and shall perish for euer Thus Cain and Iudas despaired of all mercy in God And this despaire of saluation and all happinesse is felt either in hell or at the day of Iudgement or in this life First it is certain that the Wicked feel an eternall despair in hell which increaseth their torments because they haue no hope of ease or help and thus also the diuels despair This despair in hell is a meer gnawing the conscience and tormenting it which neuer dieth Secondly they also feel despair with singular horrour when they come to appear before Iesus Christ at the last Day when they behold the face of the Iudge and feel within them a witnes that tels them they shall bee damned This torment will then come vpon them like the pains of a woman in trauell and their anguish will bee so great that they will cry to the mountains
degree of the misery of wicked men I take it it is especially the darknes of ignorance is heer meant though the other cannot be excluded That which is euident to bee obserued from hence is that all men that are not effectually called liue in darknes and walk-on in darknes Eph. 4.17 1. Iohn 2.9 Psal. 82.5 It is a continual night with them they are like the Aegyptians that could haue no Sunne to light them but were couered with palpable darknes Neither are they helped that they enioy the light of the Sunne for of all darknesses that which comes from the absence of the Sunne is the least or hath least distresse in it If a man liued where hee should neuer see day or were born blinde yet his distress were nothing in comparison of the darknes especially spirituall that lieth vpon the poor soule of an vnregenerate man which lieth shut vp in miserable darknes which these men may feele in themselues by their liuing without GOD in the world and by the absence of the ioies of God and by their singular vncapablenesse in the things of the Kingdome of GOD and by their strange and absurd errours in conceiuing of matters of Religion by their monstrous thoughts and obiections they feel at some times and disability to conceiue of the worth of eternal things though the least of them bee better than the whole world and lastly by their want of discouering what to do almost in all the occasions of life Vse The vse may bee for singular terrour to wicked men if they had hearts to consider of it to knowe that they liue in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggrauation of their distresse in respect of the darknes they liue in or are likely to liue in as First that they haue the Diuels as the Rulers of the darknes they liue in who like cruell Iaylers will see to it that they bee kept still in their dungeon with all increase of heauinesse and misery Eph. 6.12 Secondly that their darknes is also the shadow of death a most deadly poisonfull darknes that daily increaseth in the infection and annoyance of it Esay 9.2 Thirdly that they suffer so many kindes of darknes in the vexations and discomforts of each of them Fourthly that it is such grosse darknes so thick and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fiftly that they are neither safe walking nor lying still If they walk they go in singular danger for they knowe not whither they go 1. Iohn 2.11 Iob 18.5 6 7. If they lie still and sleep it out they are in danger to be swallowed vp eternally Sixtly that this darknes will not hide from God All they doo is manifest before him Esay 29.15 Seuenthly that it is a continuall darknes it will neuer be day with them so long as they liue in that estate without repentance Iob 15.30 All his daies he eats in darknes Eccles. 5.17 Eightthly that they are in danger euery hour to bee cast into vtter darknes where will bee no ease nor end He knoweth not that the day of this darknes is ready at hand into which if hee fall he shall neuer depart out Ninthly that this is the case of euery vnregenerate man the whole world of them lieth in darknes and not one escapeth it their whole earth is without form and void and their heauens haue no light in them Ier. 4.24 Ob. But wee see wicked men haue ioy and comfort many times Sol. They haue certaine sparkes of light like the light smitten out of the flint first they cannot warme themselues by it nor see how to direct their waies secondly it will quickly goe out thirdly howsoeuer it bee for a time heere yet at length they must lie downe in sorrow Esay 50.10 And the consideration heereof should in the second place much reproue the peruersenes of wicked men and that in diuers respects and considerations First that they can bee silent in darknes as the phrase is 1. Sam. 2.9 that they can liue so securely neuer make mone or humble themselues in their distresse Secondly that they dare which is worse many times call darknes light and light darknes and defend it that they are in as great liberty and safety as the best of them all Oh woe vnto them because they call darknes light Esayâ— 20 Thirdly that they will not come into the light when the dore is opened and while there is spirituall means of light What a thing is this that light is come into the world and the darknes comprehendeth it not Ioh. 1.5 Fourthly this is their condemnation that they loue darknes more then light and preferre their vile condition before the condition of the children of the light Ioh. 3.21 Thirdly let these poore wretches bee instructed if it bee possible 1. To embrace the meanes of light 2. To pray to God to be intreated of them to lighten their darknes doth not hee iustly perish that may enioy the light for asking for it yet and will not Ob. If any ask how may they knowe that they are in darknes Ans. I answer First By the vncapablenes and insensiblenes of the soule in the things of the Kingdome of God Eph. 4.17 1. Cor. 2.14 Secondly By the workes of darknes by the continuall practice of sinne without sound repentance Rom. 13. 1. Iohn 1.6 7. Thirdly in particular by the habituall hatred of the godly because they follow goodnes 1. Ioh. 2.9 11. Fourthly by the absence of God in the vse of his ordinances who is as the Sunne to the Godly Psal. 84.12 And thus of the vse that concerns the wicked Vse 2. Godly men should from hence gather encrease of consolation in their harts from the consideration of Gods mercy in translating them from the Kingdome of darknes into the Kingdome of his deare Loue Col. 1.12 13. they are the men vpon whome God hath accomplished the prophecy and promise of his grace They are the deafe men that are made to heare the words of the book and the blind men that see out of obscurity and darknes Esay 29.18 19. The Lord hath made darknes light before them and brought them being but blind men by a way they knew not Esay 42.16 The people that sate in darknes haue seene great light Esay 9.1 These men are the prisoners that once were in darknes and God sent his owne Sonne to the prison dore to bid them come foorth and shew themselues Esay 49.9 And their deliuerance from darknes should be the more comfortable if they consider First what a world of people are yet couered with darknes Esay 61.1 Secondly that darknes shall neuer returne They enioy a day that neuer shall haue night following Ob. But is there not darknes still in godly men as well as in other men Sol. I answer In some
nor looketh after them as it were and though they haue Lawes and a kinde of gouernment yet their Lawes and Customs are vain Esay 10.3 altogether insufficient to make them liue happily Vse The vse may be First for information and so it may inform vs in two things First the vanity and insufficiency of worldly things riches power honour conquests carnall parentage and the like auaile men nothing vnto a blessed life the Gentils had all these in their greatest glory and yet not worthy to be called a people Secondly wee may hence gather the reason of these strange deuouring iudgements which fall vpon the world by warres famine pestilence c. For inasmuch as worlds of men liue without the compasse of the obedience to God's gouernment and stand out as so many Rebels the Lord therefore seeing they will not bee his people fights against them from heauen and makes wonderful hauock among them as a great King that reuengeth himself by the strength of Armies vpon Rebels Secondly for instruction and so wee that were sinners of the Gentiles should hence learn to acknowledge praise the free grace of God who without our deserts hath reckned vs in the Court of his people wee that were by nature viz. none of God's people Thirdly and especially it should set out the misery of all men liuing in their sins without repentance and the rather should we bee mooued with this terror 1. Because no place can priuiledge impenitent sinners for not onely professed Gentiles but euen wicked Israelites are in Scripture reckoned as no people The wicked are accounted as no people though they liue in the Church and dwell among God's people For what is the chaffe to the wheat though both lie together Yea though men bear the name of God's people yet God hates them neuer a whit the lesse for that and therefore to distinguish them and shew how little he regards them hee calls them the euill people Ier. 13.10 the disobedient and gain-saying people Rom. 10.21 the people of Gomorrah Esay 1.10 the people of my curse Esay 34.5 2. Because God will shew by his fierce wrath that hee doth not reckon of them at all but will cast them off as a girdle that is good for nothing Ier. 13.10 Many places of Scripture shew this All the sinners of the people shall die Amos 9.10 God will take away his power from them euen his louing kindnes and mercies and would not haue them much pitied Ier. 16.5 Behould saith the same Prophet in another place the whirl-winde of the Lord goeth forth with fury a continual whirl-wind it shall fall with pain on the head of the wicked Ier. 30.23 so Ezech. 11.21 Esay 34.5 Ob. But when men liue in the Church and are baptized c. how may it bee knowne that they are not Gods people what signes are there of men that are not Gods people Sol. They are described in diuers Scriptures where we may finde out what people it is God excepts against First such as can liue without God in the world are not Gods people Ephes. 2.12 Such as can goe whole daies weekes moneths yeeres without any harty care of God or his glory or fauour These are euidently not a people Secondly such as are of a stifneck such as will not let Gods yoke come vpon them such as wil not obey his voice but walk in the imaginations and counsels of their owne euill hearts Ierem. 7.23 24 c. 13.10 especially such as refuse to heare his voice and are withall gainsaiers and such as are talkers whose lips carry about them the infamy of Gods true people and the blasphemy of Gods name Rom. 10.21 Ierem. 10.13 Ezech. 36.3 c. Thirdly it may be discerned by their manner of seruing of God for such as God reiects from being of his people may draw neere to him with their lips but their hearts are from him and they doe him no seruice but as mens lawes feare them to it A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances is a sure signe of persons God regards not Ob. But there are faults in the best men in the world and therefore why should such as liue in the Church and professe the true Religion be cast off only for liuing in sin seeing all are sinners Sol. I answer with the words of the holy Ghost Deut. 32.5 6. Their spot is not the spot of Gods people that spot that is in the wicked is a spot of leprosie and therefore they ought to bee put without the Campe till they be cleansed The sins of the Godly are sins of infirmity and the sinnes of the wicked are sinnes of presumption The wicked neuer obey from the heart which all the godly doe sinne doth not raigne in them as it doth in the wicked Thus of their estate by Nature as they were not a people their estate by Grace is described in those words Are now the people of God Are now the people of God The difference of reading here from that of the prophet is to be noted for wheras in the prophet it is thus In the place where it was said ye are not my people it shall be said vnto them Ye are the sonnes of the liuing God which words are somewhat doubtfull for some might gather that therefore all which were not a people should in time be the people of God The Apostle therefore applies it so as that it may appeare that the comfort only belongs to godly Christians and in stead of the words Ye shall be called the Sonnes of the liuing God he saith Ye are now the people of God which in sence differs not and the Apostle leapeth to the direct Antithesis and takes it for granted that all God's People are God's Sonnes also vnlesse we conceiue that hee borrowed these words out of Hosh. 2. vlt. which I rather incline vnto though Interpreters most take to the words and the first Chap. Ye are now the people of God For the sence of the words we must vnderstand that men are in Scripture said to be God's people three wayes First in respect of eternall Praedestination see Rom. 11.2 He will not cast off the people hee knew before Secondly in respect of the couenant in the Law and so the sonnes of Abraham were God's people and none other as many Scriptures shew Thirdly in respect of the couenant in the Gospell and so it is to be taken here and all vnregenerate men were not a people and all that beleeue are God's people by the benefit of the couenant of Grace in the Gospell Now for the coherence I might note That they that are not the people of God may be the people of God and so acknowledged of God himselfe which should teach vs with meekenesse and patience to waite when God will turne those that lie in their sinnes and despaire of no man and restraine fierce and peruerse censures concerning the finall estate of
any nation may be admitted to this estate and the Lord without respect of persons will blesse them with the blessing of his people as the Prophet excellently shewes Esay 2.19 and 19.24 25. The Gentiles haue come to reioice amongst his people Rom. 15.9 10 11. They were hard times when the Lord's dominion was in a manner confin'd in the Kingdome of Iudah and Israel 2. Because it is so great and glorious a work on God's part to make vs his people for hee doth as it were plant the heauens and lay the foundation of the earth that hee may say vnto Sion Thou art my people Esay 51. verse 16. 3. Because in the hardest times that can befall the godly the Lord will haue them plead this priuiledge and they may go to God and he will acknowledge them in all their distresses and sanctifie their afflictions and deliuer them at the voice of their cry Esay 64 9. Zach. 13.19 4. Because they shall yet enioy a farre more excellent estate in another world than now they haue Reu. 21. They are now but as the children of Israel in Goshen or in the wildernesse Vse 2. Secondly diuers things may bee hence obserued for instruction as 1. Such as liue in the Church and yet haue not the marks of God's people on them should awake and look about them and labour to get into the number of God's people These fooles among the people as the Prophet Dauid calleth them should vnderstand and these euill neighbours vnto Israel should bee perswaded to learn the waies of God's people and so they may bee built vp in the midst of Israel Ier. 12.16 And it should bee their daily praier vnto God to grant them this one request namely to blesse them with the fauour of his people Psal. 106.3 4. 2. The penitent sinner that feels his heart called by the voice of Christ should hence bee moued to enter into the couenant of God and speedily to take the oath of subiection alleageance binding himself with all his heart to God and his diuine seruice deu 29.10 11 12 13. Ier. 50.5 3. Such as haue taken the oath and are acknowledged for true Subiects should for the rest of their time study how to carry themselues as becomes the people of God and so In generall they should remember two things 1. To giue eare to God's Law and hearken what the Lord will say vnto them from time to time Psal. 78.1 Esay 51.4 2. To lead a holy life and conuersation for therefore hath God seuered them from all nations that they might bee holy to him Leuit. 20.26 All God's people are righteous Esay 59.21 and 62.12 And Christ hath redeemed them from all iniquity and purified them that they might be a peculiar people vnto him zealous of good works Tit. 2.14 They must therefore bee no more polluted with their transgressions nor bee fashioned to the lusts of their former ignorance Ezech. 14.11 and 36.25 c. In particular they should 1. Giue God thanks for euer for blessing them with the blessing of his people Psal. 79. vlt. 2. They should humble themselues to walk with their God Mic. 6.8 being humbled at his feet to receiue his Law Deut. 33.3 bowing down with all reuerence to worship him Psa. 95.7 For God is a great God aboue all gods and a great King aboue all kings 3. They must auoid needlesse society with the wicked 2. Cor. 6.16 and take heed that they learn not the manners of other nations Leuit 20.24 4. The Law of GOD must bee in their hearts For they should be a wise and vnderstanding people aboue all men and this is the signe of God's people Esay 51.7 Deut. 4.6 And it is God's couenant to write his Laws in their harts Ier. 31.33 5. They must auoid Idols and keep Gods Sabbath this God requires perpetually Leuit. 26.1 2 3 11 12. and graciously accepts when hee findes this care Esay 56. with protestation against those that will not keep his Sabbaths Ier. 17 c. 6. They must walk confidently in the trust vpon God's goodnes and couenant with them as the godly resolued Mic. 4.5 All people walk in the name of their god and therefore we will walk in the Name of the Lord our God for euer and euer resoluing to cleaue to God in a perpetuall couenant Ier. 50.4 5. 7. They should approoue themselues to bee God's people by their language their language should bee a pure language not speaking lies a deceitfull tongue should not bee found in their mouthes and their words should be gracious such as might minister grace to the hearers Zeph. 3.9 13. Eph. 4. Col. 4. 8. They should be patient in all aduersities as being of Moses minde that it is better to suffer affliction with God's people than to enioy the treasures of Egypt Heb. 11 25. 9. They should obey according to all that God commands them shewing a respect to all God's Commandements seeing they serue God and not men and that all dissimulation will bee open before his eies Ieremie 11. verse 4. And thus of the second way of comparison In the last words of the verse their estate is considered in relation from God to them And so in the state of nature they were not vnder mercy but in the state of grace they are now vnder mercy Not vnder mercy Doct. All the time that men liue without repentance for their sins and faith in Iesus Christ they liue without the mercy of God they are not vnder mercy God loues them not nor regards them they are children of wrath Eph. 2.3 and the wrath of God abideth on them Ioh. 3.36 Yea though the Lord be exceeding mercifull in himself and to the faithfull yet by no meanes will he cleer the guilty Exod. 34.6 Num. 14.18 Now this not beeing vnder mercy imports diuerse things First that their sinnes are not forgiuen or pardoned Secondly that their soules are not healed of their originall diseases but they liue still in their blood Thirdly that they are liable vnto all sorts of iudgements and those which are vpon them came from the wrath of GOD which hateth them c. Fourthly that they are in danger of eternall condemnation in generall that they liue and lie vnder the forfeiture of the couenant of works and haue no part in Christ or the couenant of grace Vse The vse should be therefore to teach wicked men to take heed how they presume of Gods mercy they may deceiue themselues but God will not be mocked Gal. 6.7 For such things as they are guilty of the wrath of God comes vpon the children of disobedience Eph. 5.5 They that liue after the flesh shall die Rom. 8.13 For the more distinct vnderstanding of this point foure things would be considered of First that wicked men are exceeding apt to plead Gods mercy thogh it belong not to them and doo not beleeue that God will deale so with them as they are threatned Secondly that God directly
submission and to that end they should bee at the paines to studie this Doctrine and withall pray to God to direct them and keepe them in his feare and obedience herein and besides they should be sure that they meddle not with the changers or with the seditious Pro. 24.22 Yourselues These words may note either the manner of our submission or the matter the manner thus Submit your selues that is yeeld obedience vncompelled doe it of your selues stay not till you be forced to doe it and so the Apostle should therby import that our submission euen to men should be performed willingly and so wee should willingly and cheerefully obey their laws honor and defend their persons pray for them to God yeeld them tribute yea wee should without murmuring submit our selues to their punishments yea cheerfully beare their iniuries and so it remoues grudging and force from our submission But I rather vnderstand the words to note the matter to bee submitted that is our selues not our goods only for tribute or custom but our persons also must be at the Princes seruice our very bodies must be submitted both to doe the labour that belongs to the bearing of any office for the publike good and to the enduring of any punishment by the lawes to bee inflicted vpon the bodie and to the imploying of the body and life in defence of the true Religion and of the Kings person law and desire in warre or otherwise This is manifest by the frequent warres in the old Testament both required and performed nor may any say that Christians in the new Testament are not charged in the businesse of warre for First it was Christ's main intendment to forme a spirituall Kingdome to God hee left the state of earthly kingdomes to the condition they were in before Secondly when the Apostles doo in the generall require the submission of Christians to their Magistrates without exception of their obedience in war or otherwise it is manifest that they leaue them to the lawes of nature and the Laws of God before Thirdly euen in the new Testament this is implied by Baptist's answer to the souldiers Luke 3.14 and the praises of those worthy warriours Heb. 11.33 34. In which place also is a manifest proof for subiection euen in our bodies to the Sentences of Magistrates whether iust or vniust And the Magistrate's sword Rom. 13.4 is not onely a sword of iustice vpon malefactors in his owne Land but of reuenge on the enemies of God or the Church or Common-wealth abroad And for that Saying of our Sauiour to Peter Hee that taketh the sword shal perish with the sword Ma. 26.52 it is spoken of him to whom of the Lord it is not deliuered that is of him that hath not authority from God as Magistrates haue to command others to take the sword and it was spoken to Peter a Pastor of soules Put vp again thy sword into his place That materiall sword was not for him to vse Thirdly note that it is indefinitely propounded Your selues that all of all sorts no man can be exempted from subiection to Princes Christians must obey as well as Pagans strangers as well as home-born while they are within their gates All the doubt is whether Church-men are to bee subiect to secular Princes The Papists deny it but we affirm it and haue reason so to doo First because the precept is general without exception Secondly because the Apostle saith Rom. 13.1 that Euery soule must be subiect and therefore if Church-men haue soules they must be subiect to the higher Powers Thirdly because Princes haue executed their authority ouer Church-men whereof wee haue manifest examples in the Word as Dauid appointed the orders and offices of the Leuites Salomon put down Abiathar from the Priest-hood Iosiah burned the very bones of the Priests vpon their Altars and also purged the Temple and restored the Passeouer Christ himself was subiect to the authority of Princes he gaue tribute and appeared at their Tribunall Paul was subiect and appeared before the Magistrates and vsed their power when he appeald to Caesar 2. Thes. 2. â—ourthly there is manifest reason for it for if Church-men bee citizens or members of the Common-wealth then they must be subiect to the Rulers Lawes of the Common-wealth Fiftly the doctrine of the purest times since the Apostles is agreeable heerunto for Chrysostome vpon the 13 to the Romans auouches it that Priests Monks yea Apostles Euangelists and Prophets must be subiect to secular Powers And Bernard reasons out of that place thus If euery soule must be subiect then yours also that are Church-men who hath excepted you from this All If any man go about to except you hee goes about to deceiue you And Pope Gregory acknowledgeth the Emperour Maurice as Lord of him and the Clergy They obiect that the ecclesiasticall gouernment is greater than the secular iure diuino and therefore Church-men ought not to be subiect because the Superiour ought not to be subiect to the Inferiour Ans. The ecclesiasticall gouernment is superiour to the secular gouernment and it is inferiour to it it is superiour in respect of the rule ouer themselues in the things of the Kingdome of heauen by means appointed of Christ viz. the Word and Sacraments c but it is inferiour in respect of ciuill subiection in the obedience or submission that concerns body and goods The Prince must bee subiect to the Church in matters of faith and godlinesse and the Church subiect to the Prince in matters of this life and ciuill subiection How far Princes haue power in cases ecclesiasticall will be shewed afterwards They obiect that diuers Councels doo except the Clergy from the Barre and Tribunall of Princes and diuers Popes haue discharged the Clergy of such subiection Ans. Councels Popes cannot decree against the Word of God besides they iudge and determine in their owne case for what were the Popes or Councels but Clergy-men Moreouer the Popes assumed a power to themselues which was neuer giuen them for they were so farre off from hauing power to free their Clergy that they had no power to free themselues 2. Thes. 2.7 They obiect again and say that it is absurd the sheep should rule and iudge the shepheard Princes are but sheep and Priests are the shepheards Answer Magistrates are not sheep in all things but in spirituall things in matters of faith and so Ministers are shepheards to feed their soules but in ciuill things the Magistrate is the shepheard and the Clergy-men sheep because citizens or subiects But they say that Clergy-men are freed by priuiledge from the Emperors and by the Lawes of the Empire Ans. If that be so then their priuiledge is Iure humano not diuino Secondly they plead a false priuiledge for in things in question they were neuer priuiledged that is in matter of obedience to the Law or in matter of punishment in things criminall Thirdly if it were so then they are
that worke about nothing more then he things of this life Luke 16.13 Thirdly all vnprofitable Christians that liue and doe no good will doe no work but spend their daies in spirituall idlenes and vnfruitfulnes making no conscience of the meanes or opportunities of wel-doing Math. 25.26 28. Fourthly all backward and dull Christians to whom it seemes euill to serue the Lord that account all religious duties to be tedious irksome and neuer from their hearts consent to obey but doe what they doe vpon compulsion from the lawes of men or feare of shame c. They are Gods seruants no otherwise then the diuell is For the diuell is forced to doe God some worke sometimes but it is alwaies against his will that God hath any glory by it Fiftly all ignorant Christians that are so farre from doing good workes that they vnderstand not Gods will nor are carefull to redeeme the time that they might get knowledge Sixtly all hypocrites that haue the forme of godlines but deny the power thereof promise to doe much worke but do it not These especially so many of them as know their Masters will and doe it not shall one day feele the weight of Gods hand Seuenthly all quarelsome contentious Christians that make diuision and cause offences contrary to the doctrine of Gods Word These the Apostle saith serue not the Lord Iesus but their own belly and by smooth pretences deceiue the simple Rom. 16.18 Vse 4. Lastly since Gods people are Gods seruants they are to bee much reproued that take liberty to iudge and censure other men for infirmities or things doubtfull or indifferent for what haue they to doe to iudge anothers seruant They are Gods seruants and must make their reckoning to him and therefore stand or fall to their owne Master Thus of the first doctrine Doct. 2. Secondly we may hence learne that it is an excellent freedome to be Gods seruant They are all freemen that serue God as the coherence shewes No freemen can enioy better priuiledges then Gods seruants doe and neuer were there any seruants that enioyed such prerogatiues as Gods seruants doe and this may appeare many waies for First all sorts of men are Gods seruants All his subiects are his seruants Psal. 135.14 yea all his sonnes are seruants yea Christ himselfe Esay 42. all his elect are seruants yea his friends are his seruants so Abraham that had the honour to bee the friend of God accounted it no desparagement to bee Gods seruant the Kings of the earth accounted it to bee the best part of their title to bee Gods seruants Psal. 36.1 All which proues that it is a most free and honourable estate to be seruant vnto God else those eminent persons would neuer haue sought them out such a seruice and this is the more euident because God accepteth not of persons but the poorest Christian may bee as well intertained of God as any of those States Gal. 3.28 Col. 3.11 Secondly Gods seruice may become any freeman in the world if we consider what kinde of intertainment God giues his seruants For First all his worke is faire work It is no disgrace for any man to doe it and hee requires no more of the meanest seruant hee hath then hee doth of the greatest Prince on earth after he hath retained him to be his seruant Secondly if it fall out that they endure any hardship or be put to beare any inconuenience it is no more then what the Master himselfe doth or hath endured Math. 10.25 Thirdly and that the difficulty of this worke may not dismay thee he powres out his owne spirit vpon his seruants Ioel. 2.29 and guides them so that in effect hee doth all their worke for them Esaiah 26. Psal. 90. Fourthly when they endeuour themselues to doe his worke in sincerity he accepts their seruice maruelous graciously hee is so well pleased with them that his countenance doth shine vpon them Psal. 31.16 yea he boasts of their seruice Iob 1.8 and 2.3 Fiftly if through ignorance or infirmity they misse it sometimes and so marre his work if they but come to him and confesse it hee is ready and easie to forgiue and plentious in mercy Psalm 86.4 5. Esay 44.20 21. Mal. 3.17 Sixtly no men are kept and entertained more comfortably than they are hee doth not onely finde them food but giues them gladnes of heart where a thousand of other men that haue meanes enough haue so many sorrows among that they bear their names as a very curse Esay 65.13 14. Seuenthly if by wilfull ignorance or carelesnes they offend him yet hee will correct in measure Ier. 30.10 11. and will quickly repent himself of his Iudgement concerning them Psalm 135.14 Hee neuer puts away any seruants Esay 41.8 9. If they should at any time runne away and be lost he will neuer cease seeking them till hee finde them and bring them home again Psalm 119. vlt. Eightthly he giues great wages none like him all his seruants haue a great reward Psalm 19.11 And in the end he bestowes vpon them great inheritances besides what free-holds he bestowes vpon them in this life Psalm 126.22 1. Pet. 1.3 Ninthly hee takes pleasure in the prosperity of his seruants Psalm 35.27 It is a ioy to him when they doo well and thriue Tenthly besides what they get for themselues they get great sutes for others also they beg many a pardon and obtain any of them yea great sutes Iob 40.5 Iohn 15.15 16. Eleuenthly when any thing ailes them his mercifull kindnes is a wonderfull comfort to them Psalm 119.70 And if they should fall into danger in respect of the debts of other men God becomes surety for them and sees all discharged Psalm 119. verse 122. Twelfthly no men haue such protections Their aduersaries are sure to come to confusion the men that striue with them shall certainly perish Esay 41.11 12 c. The hand of the Lord shall bee knowne towards his seruants and his indignation towards his and their enemies Esay 66.14 Thirteenthly they shall not lose what they haue wrought but God will establish their work hee will neuer forget them and their works shall bee had in euerlasting remembrance Esay 44.20 Psalm 90.16 17. Lastly God doth not onely thus extraordinarily prouide for his seruants but hee takes order and prouides also for the seed of his seruants which few or none of worldly masters doo Psalm 69.37 Vses The vse should be threefold First it should teach Christians to liue with contentation and in all things to giue thanks and to say alwaies with Dauid O Lord thou hast dealt well with thy seruant according to thy Word Psalm 119.65 Secondly it should make them take great delight to doo his work they should loue to bee seruants to such a Master Esay 56.6 Thirdly they should euery where speak of Gods praises that entertaines them so gratiously they should open their mouthes all the day long with the praises of such a
inward deuotion of the heart that will constraine them to the care of the outward worship he would haue them then be sure of the feare of God in their hearts The feare of God is sometimes taken generally for the whole worship of God sometimes more especially for one part of the inward worship of God and so I thinke it is to be taken heere The feare of God is either filial or seruile the one is found onely in the godly the other in the wicked A seruile feare is the terrour which wicked men conceiue concerning GOD onely as a Iudge whereby they onely feare God in respect of his power and will to punish for sinne and it is therefore seruile because it is in them without any loue to God or trust in God and would not bee at all if his punishments be remoued It is the filiall feare is heer meant this feare of God is heer peremptoâ—ily required of Christians as it is in other Scriptures Psalm 2.11 and 38.8 Prouerbs 3.7 Esay 8.13 This filiall feare to God is an affection which God's children beare to God whereby they reuerence his glorious nature and presence and withall carefully honour him in his Word and Works beeing affraid of nothing more than that they should displease him that hath been so wonderfull good vnto them That this definition of the true and filiall fear of God may be rightly vnderstood and formed in vs we must knowe that there are six distinct things we should feare and stand in awe of in God First his Majesty and glorious Nature we cannot rightly think of the transcendent excellency of God's Nature and supreme Majesty as King of all kings but it will make vs abase our selues as dust and ashes in his sight Gen. 18. If wee feare Kings for their Majesty how should wee tremble before the King of kings If the glory of Angels haue so amazed the best men how should we be amazed at the glory of God! Secondly his iustice and singular care to punish sinne should make the hearts of men affraid and wo to men if they feare not for according to their feare is his anger Psalm 90. Thirdly his goodnes is to be dreaded of all that loue God and this is the proper feare of God's Elect To feare God for his iustice may bee after a sort in wicked men but to fear God for his goodnes is onely found in true Conuerts Hosh. 3.5 Fourthly his Word is to be feared because it is so holy and pure and perfect and mighty in operation this trembling at God's Word God doth not onely require but accept very graciously Esay 66.3 And so godly men doe tremble as much at God's Word as at his blowes Fiftly his mighty works and maruelous acts are to bee exceedingly reuerenced of what kind soeuer Reuel 15.3 4. Lastly if God would neuer punish sinne nor chide men for it by his Word yet the very offence of God ought to bee feared and is in some measure by all godly Christians Vses The vse may bee diuers First wee should bee hence incited to seeke the true feare of GOD and to labour to fashion our hearts to it it being a speciall part of the Apostles charge wee should specially respect it And it is not vnprofitable to consider some motiues that might beget in vs an earnest desire after it and care for this true pious and filiall feare of God First if wee respect our selues wee should striue to bee such as feare God For if wee were neuer so good subiects to Princes or neuer so courteous and fair-dealing men in our carriage towards all sorts yet if we did not feare God we were but vile creatures that had not the qualities of a man in vs. For to feare God and keepe his commandements is the whole property of a man Eccles. 12.13 And the feare of God is the beginning of wisdome Hee is not a compleat man that doth not feare God that is all in all Iob 28.28 Secondly if wee consider what God is Hee is our Master and therfore where is his feare Malac. 1.6 hee is our praise our good God hee worketh fruitfull things and wonderfull and shall wee not feare him Ierem. 5.22 Deut. 10.20 Thirdly if wee consider but the benefits will come vnto vs if we be Religious persons truely feare GOD great is the Lords mercy towards them that feare him Psal. 103.11 whether wee respect this life or a better life whether wee looke for temporall or spirituall things For temporall things such as feare God haue a promise of great prosperity Deut. 5.29 Eccles. 8.13 If any thing bee welcome as prosperity in this world it is Religion and the feare of God For to him that feareth God is promised wealth and riches Psal. 112.1 3. and honour and long life Pro. 10.27 and 22.4 protection from the pride of men and the strife of tongues Psa. 31.19 and strong confidence Pro. 14.26 and they shall want nothing Psal. 34.9 And for spirituall things the secrets of the Lord are with them that feare God and hee will shew them his couenant Psal. 25.14 and the Sunne of Righteousnes shall rise vnto them that feare God and there shall bee couering vnder his wings and they shall goe forth and grow as fat calues Mal. 4.2 and the Angels of the Lord shall pitch their tents round about them that feare him Psal. 34.7 And for eternall things there is a booke of reuelation to such as feare God where God keepes the records of them and all the good they say or doe Mal. 3.16 and at the day of Iudgement they shall haue a great reward Reuel 11.18 Great are the priuiledges of such as feare God in this life but who is able to expresse how great the goodnes is as the Psalmist saith which God hath laid vp for them that feare him Psal. 31.19 And if it should so fall out that God should not see it â—it to giue vs any great estates in this world yet a little is better with the feare of God then great treasures and those troubles therewith which the sinne of man or the wrath of God will bring in with them But if wee would haue these benefits wee must bee sure that wee do indeed and truely feare God For there are many men in the visible Church that beare the name of God's people which yet God protests against as such as do not feare him indeed as First they that pitty not men in affliction feare not God Iob 6.14 Secondly they that oppresse their neighbours by any cauill or vniust dealing as by vsuâ—y or the like feare not God Leuit. 25.17 36. Thirdly they that make no conscience to pay their tithes or at least will not giue first fruites or free will offrings such as will pay no more for religious vses then they are forced vnto these feare not God Deut. 14.23 Mal. 1. Fourthly they that account it a burthen and a course of no profit to
good Conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze vpon him Thus of the effects of an euill Conscience The meanes how Conscience may bee made good follow That an euill Conscience may bee made good two things must bee looked into First that wee get a right medicine to heale it Secondly that we take a right course in application of the medicine First the medicine for the curing of an ill Conscience is onely the blood of Christ the disease of Conscience is of so high a nature as all the medicines in the world are insufficient nothing but sprinkling it with blood will serue the turne and it must bee no other blood then the blood of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because Conscience will neuer bee quiet till it see a way how GODs anger may bee pacified and sinne abolished which cannot be done any way but by the blood of Christ which was powred out as a sacrifice for sinne Now vnto the right application of this medicine foure things are requisite First the light of knowledge Secondly the washing of regeneration Thirdly the assurance of Faith Fourthly the warmth of loue First knowledge a man must haue both Legall and Euangelicall For they must knowe by the Law what sinnes lie vpon the Conscience and trouble it and they must knowe by the Gospel what a propitiation is made by Christ for sinnes And for the second an euill Conscience will neuer bee gotten off vnlesse our harts bee sprinkled and washed from the filth and power of the sinnes which did lie vpon the Conscience Heb. 10.22 1. Tim. 1.5 Now vnto such remouing of such sinnes from the hart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that foule the heart and trouble the Conscience Secondly and then that wee wash our harts and dayly rinse them with the teares of true repentance and humiliation before God for those sinnes Thirdly assurance of faith is necessary to the cure of an ill Conscience because faith is the hand that laies on the medicine A man must apply the sufferings of Christ to himselfe and beleeue that Christ did satisfy for those sinnes that lie vpon the conscience and must accordingly all to besprinkle the conscience with that blood of Christ and then of an euill Conscience it will presently become good but men must looke to one thing and that is that their faith be vnfayned For Conscience will not be satisfied with the profession of faith they must beleeue indeed and with their harts and with sound application of the promises of the Gospell concerning the bloud of Christ or else Conscience will not bee answered Heb. 10.22 1. Tim. 1.5 Fourthly the heate of loue must bee added a man must so apply the blood of Christ as that his owne blood bee heated in him with affection both towards God and Christ and Christians Christian loue doth put as it were naturall heat into the Conscience and makes it now receiuing life by faith to bestir it selfe in all the works either of seruice to God or duty to men 1. Tim. 1.5 Heb. 9.24 Knowledge bringing it light Mortification making it cleane Faith curing it and putting life into it by sprinkling it with the blood of Christ and loue infusing or rather inflaming it with the heate of life All these things are requisite though I stand not vpon the precise order of the working of euery one of these Thus how conscience may bee made good Now I might adde a direction or two how Conscience may doe her worke aright that is a good Conscience and not doe ill offices in the soule Two things I say are of great vse for the guiding of a good Conscience First that in all her proceedings shee must follow the warrant of Gods word Secondly that shee doe not mistake in iudging of particular actions she must bee sufficiently informed about our Christian liberty For vnlesse the conscience discern that we are freed from the malediction of the Law and from the rigorous perfection of obedience and haue restored vnto vs a free vse of all things indifferent and the like shee may bee ouer-busy and troublesome disquieting the hart and restrayning the ioyes should refresh and support a man Thus of the meanes how Conscience may bee made good the signes of a good cōscience follow First by the opposition it makes against the remainders of sinne in the godly It maintains a constant combating against the law of the members hauing at command the law of the minde It doth not onely resist grosse euils but euen the most secret corruptions in the heart of man This Paul discerned in himself Rom. 7. of doing God seruice Secondly by the manner of exacting of obedience for a good Conscience First doth incline a man to doo good duties not by compulsion but a man shall finde that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good Conscience abhorres all cold and careless or luke-warm or counterfet seruing of God it puts life into all good duties it exacteth attendance vpon God in doing them Heb. 9.14 Thirdly it more respecteth GOD than all the world or the man himself and therefore wil compell a man to obey against profit and pleasure and liking of the world 2. Cor. 1.12 Fourthly it requires an vniuersall obedience it would haue all God's commandements respected and therefore Paul saith I desired in all things to liue honestly Heb. 13.18 The allowing of one sinne shewes the deprauation of the Conscience if it be a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie tho many liuing flies may light vpon a boxe of oyntment and doe it no great hurt So a godly man may haue many infirmities and yet his Conscience bee sound but if ther be one corruption that liues and dies there that is such a corruption as is known and allowed and doth by custome continue there it will destroy the soundnesse of the best Conscience of the World and doth vsually argue a Conscience that is not good Fiftly a good Conscience doth require obedience alwayes Thus Paul pleades I haue serued God till this day It doth not command for God by fits but constantly Act. 23.1 A third signe is that a good Conscience is alwaies toward God it still desires to bee before God it seekes God's presence it reckons that day to be lost and that it did not liue as it were when it found not the Lord or had no fellowship or conuersation with God A good Conscience is like a good Angell it is alwaies looking into the face of God Act. 23.1 Thus of the signes The benefits of a good Conscience are many and great for First it is the best
imports For euery man that can write yet cannot set Copies for other men to write by so euery good Christian is not able to teach by example to the life but with great imperfection some had more need to bee learners then to bee teachers and therefore should not bee ouer-hasty to shew their gifts Doct. 4. Good examples are very scarce in the world therfore Christ is faine to leaue vs one of his owne the skilfull practice of Gods Word is so rare that it is very hard to finde a man whom wee would set before vs as a pattern to imitate Doct. 5. There was very great need of Christs example to teach vs by The world is so generally falne away from the care of obedience and the doctrine of well-doing is intertayned so dully as a very matter of forme and for outward shew and the examples of the godly are so imperfect that it was necessary after so many hundreds of yeers in which sound practice was neglected that the Christian world should bee fired with the incitations of so exquisite a patterne of obedience as Christs was Doct. 6. Christs example is to bee imitated by degrees God doth not looke we should follow the copy exactly at the first which similitude imports a great deale of incouragement to the weak but willing Christian and withall shewes the doubtful estate of such Christians as in a short time and with little labour think they haue learned the substance of all Christianity Doct. 7. In that hee saith Leauing vs an example it imports that many good works tarry behind the godly in the world For though it bee true that their works follow them to heauen yet it is true also they are left behind They follow them to heauen in respect of GODs remembrance and acknowledgement of them and they tarry behind them in respect of the example of them and the praisefull memory of them amongst men Weldoing cannot bee lost which withall imports that it is a great honour and comfort when a man goes out of the world to leaue the memory and patterne of good works behinde him and it is a fearefull thing for such men as goe out of the world to leaue an ill report behind them and die an example of euill doers though those could leaue a great estate in worldly things yet are they most accursed because they leaue behind them such an ill sent and sauour by reason of their filthy or vaine or worldly kind of liuing Doct. 8. It is more then a step to heauen wee are heere required to follow Christs steps importing it is a long iourney and wee are to make many steps Doct. 9. The more good any doth the neerer they come to heauen euery good work is as it were a step neerer to heauen and therefore as we desire to bee with the Lord so should wee hasten and finish our work nothing will bring vs sooner to heauen whereas if wee bee barren and vnfruitfull either wee shall neuer come there or it will bee a great while first Doct. 10. The way to heauen is a very hard way to hit it is marked out by steps If wee step awry wee are in great danger either of fouling our selues or losing our way It is like to his way that is to passe ouer a brook or through thornes or through miery waies where are placed steps or a print of some footing before which is hard to hit and dangerous to misse And therefore men must looke to themselues after they haue vndertaken profession of the care of a better life for the similitude importeth that men must neuer look off their way and they must not go ouer rashly or hastily nor must they listen to strange noises nor must they look to go that way with much company nor is it safe for them to haue distractions or cares in their heads all which parts of the similitude let men apply to themselues Doct. 11. He that liues so as hee hath the commandement of God and the example of Christ for a warrant of his actions is in a sure way and is safe and in the right way to heauen They that walk by rule and are carefull to tread right in the steps marked out in the way shall haue peace and much comfort and assurance Gal. 6.16 Doct. 12. If we bee not skilfull enough to teach others by our example yet if wee bee willing to learn goodnes from such as giue vs good example we may be happy Some Christians are examples to others as 1. Tim. 4.12 Tit. 2.7 1. Thes. 1.7 8. Other Christians learn both in matters of faith and life from them as those places shew and this Text imports that if we but follow example we please God Thus of the doctrines out of these words It remaines that we consider more specially of the copy or example heer left vs to follow God teacheth vs many things by examples and to that end hee hath giuen vs diuers sorts of examples to learne by And so God is pleased to raise vp in the world examples sometimes of his Power sometimes of his Iustice sometimes of his Holinesse Examples or monuments of God's Power are those strange works of wonder which God doth at some times to shew his Almightinesse and Soueraignty such was that Iohn 9.1 To make a man blinde from the birth to see Examples of his Iustice hee hath giuen vs in all Ages so Numb 5.21 Ezech. 5.15 Heb. 4.11 Iude 7. 1. Cor. 10. Examples and patterns of his Holinesse hee hath giuen vs partly in his adopted sonnes and partly in his naturall Son and his Sonne by the grace of personall vnion thus he gaue vs Iob and the Prophets for examples of patience in suffering Iames 5.10 Thus Timothy and Titus are charged to be paterns of good works 1. Timothie 4.12 Titus 2.7 But it is the example of Christ which is heer vrged as the best patterne of all others Quest. Now the speciall question is What must wee distinctly learn from the sufferings of Christ Ans. There are many things wherein Christ hath set vs an example in his sufferings which wee may and ought to learn from him as First his sufferings should make vs willing to resolue to suffer if God call vs to it it should teach vs to stand vpon our guard and look for warre as resolued It is meet we suffer with him if we mean to raigne with him 2. Tim. 2.11 Secondly when he was tempted or troubled in Spirit he left vs an example for the manner of the fight and which way wee should make resistance and ouercome and that is by the Word of God and praier for he beat the diuell away by Scripture Mat. 4. And in all his speciall agonies wee still heare him praying and making his mone to his Father Thirdly hee left vs a pattern of matchlesse humility and told vs if euer wee would learne any thing of him we should learn of him to bee lowly and meek who
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
to heale the body as well as the soule But the especial healing is at the resurrection when all the bodies of the Saints shall be healed perfectly of all diseases and freed from the very disposition yea the very possibility to haue any diseases Vse 1. The vse should bee for great comfort to the godly when they are distressed they may and ought to looke vp to Christ and say If it bee good for mee my Sauiour wil heale me and the rather because Christ is such a compassionate Physician and hath had the feeling of our infirmities and paines that way and besides hee is such a Physician as can doe two things that neuer Physician could doe For first hee can take away the first causes of diseases which is sinne which no Physick can doe Math. 9. Secondly hee can cure our bodies when they are starke dead which neuer any Physician could doe they may helpe some liuing bodies but they could neuer helpe one dead body Yea such as finde not cure for the paines of the body should bee of good comfort because they should haue had cure of it if it had beene good for them and they must consider it is the Lord that doth it Psalme 39. and that all shall worke together for the best Romanes 8. and that nothing can separate them from the loue of Christ and that they are deliuered from eternall paine and that Gods deare children haue suffered as great torments or weakenesses Vse 2. Secondly all men should bee taught to seeke to Christ for cure since it is his office to heale and to this end men are bound to looke to diuers rules if they would haue CHRIST to heale them First they must seeke to him for cure they must pray him to heale them wee doe not read that euer Christ healed any sick person vnlesse he were brought to him or hee intreated to heale him wee must pray for our bodies as well as our soules Thus did Dauid Psalme 6. and 31. and Hezekiah c. Secondly wee must vse the lawfull meanes wee can get for our healing our Sauiour shewes that when he said The whole needed not the physiciā but the sick the sick then doe need and must with conscience and care vse all lawfull and outward helps that they can attaine to that are fit for them Mathew 9. Thirdly they must take heed of trusting vpon the Physician or Physick giuen them that was Asa his great sinne For if wee bee cured it is not Physick but Christ that healed vs. Fourthly wee must bring faith to bee healed for our bodies also This our Sauiour often asketh after when hee is about to cure mens bodies as the Euangelists shew Fiftly wee must bee carefull to seek the remouing of the cause of our diseases which is sinne especially if wee finde that God hath a quarrell with vs for any speciall fault wee are falne into Thus Dauid got the punishment of his sinne remitted by iudging himselfe for his sinne Psal. 32.4 5. Sixtly we must submit our selues to Gods will and in the case of our bodies must resigne our selues into his hands to let him doe with vs what it shall please him since hee knowes what is best for vs and if Christ will not heale vs now yet to comfort our selues as Iob did in the hope of that time when our Redeemer will bee seene of vs in the body when it shall bee vtterly and for euer freed from all paines and infirmities whatsoeuer Iob 19. Doct. 4. It is further to bee noted that wee are not onely healed by Christ but it is by his stripes The wounds made in his body doe heale our bodies which should make vs so much the more to loue the Lord Iesus and the more patiently to beare it if we be not presently healed because he did beare more grieuous paines euen in the body and because if it were good for vs he would heale vs in that hee paied so deare for our healing Verse 25. For you were as sheepe going astray but are now returned vnto the Shepheard and Bishop of your soules HItherto of the effects of Christs sufferings in respect of vs In respect of himselfe the effect was his exaltation to become the Shepherd and Bishop of our soules euen of the soules of all the Elect which is so implied in the words of this verse as withall in a passage is expressed both our misery without Christ and our happines vnder his gouernment The words of this verse in themselues containe three things First our misery by nature in our selues wee are as sheep deceiued or going astray Secondly the meanes of our recouery out of that estate and that is the causing of vs to returne Thirdly our happinesse vnder the gouernment of Iesus Christ to whose charge wee are committed when we returne The first words expressing our misery are words borrowed out of the Prophet Esay chapter 53.6 7. and in the words vnregenerate men euen God's Elect among them are likened to sheep A sheep is a certain image to resemble a man by And so we finde in Scripture that a sheep is the image or resemblance first of Christ-man He is likened to a sheep dumb before his shearer for his silence and patience at his arraignment Esay 53.7 Secondly of men that are true beleeuers for the harmlessenes tractablenesse and profitablenesse Mat. 25.33 Thirdly of men that erre and wander out of the way of godlinesse and so wicked men before their calling are likened to wandring sheep yea godly men after their calling in respect of their falls or failings are likened to sheep going astray as Dauid saith of himself Psalm 119. vlt. But heere it is vnderstood of the Elect of GOD before their calling The word heer rendred Going astray properly signifies deceiued and is so vsed in diuers places of the new Testament but the metaphor to the which it is ioyned requires it should be expressed Going astray or wandring or erring but so as it doth import two things First the euill condition of the vnregenerate they are like wandring sheep Secondly the curse of it and that is they are deceiued they are as sheep deceiued Now that this point may bee distinctly vnderstood I propound fiue things to be considered of First what faults in men are meant by the tearm of going astray Secondly what the misery of their condition is that doo go astray Thirdly what the cause is of their going astray Fourthly by what signes a lost sheep may be knowne especially such as are within the Church which seemes to be the Fold And lastly the doctrines that may be briefly noted out of all the words of that part of the verse For the first Vnder the tearm of erring or going astray are construed in Scripture errors in opinion Iames 1.16 Mat. 22.29 called erring from the faith 1. Tim. 6.10 whoredome Numbers 5.12 idolatry Deut. 13.5 drunkennesse Esay 28.1 7. bribery and all waies of vnrighteousnes 2. Peter 2.15 all deuising of
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