breed a dangerous habite of hypocrisie 3. Their naturall corruptions fâ—ll hang upon them and then this shew of liberty is but a cloake to hide them Fourthly when men take liberty to sinne under pretence of their Christian liberty God hath freed us in Christianity from the ceremoniall Law not from the morall for though hee hath delivered us from the malediction and raigne of the morall Law yet hee never freed us from the obedience of the same Rom. 6.15 Iude 3. And it is manifest that Christian liberty can give no toleration to sinne for Christ died to free us from sinne and not to let us loose to sinne more freely wee were freed from sinne that we might be servants to righteousnesse Rom. 6.18 Besides God hares sinne by nature and not by precept onely and therefore God himselfe can give no liberty to sinne God himselfe cannot dispensewith the breach of the Lawes that bee morall in themselves and such Lawes as bee morall in themselves I account to bee all the ten Commandements but the fourth The fourth Commandement is morall by precept not by nature and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath but the other nine are simply indispensable That Abraham was commanded to kill his sonne was but a Commandement of triall And when God willed the Israelites to take the jewels of the Egyptians he did not will them to 〈◊〉 for God himselfe was chiefe Lord of all the earth and all things therein the Aegyptians were but his stewards Fifthly when men use Religion and their liberty in Christ of purpose to hide and cloake themselves in the practice of knowne sinnes as when Simeon and Levi pretended the necessity of circumcision to hide their murdrous intents and Herod pretends his comming to Christ to worship him and yet intends to kill him and the Pharisees use and make long prayers for a pretence to cover their devouring of widowes houses Luke 20.47 And so under pretence of giving to the Priest they free children from releeving their parents Matth. 35. And so when men preach Christ onely to get living 1 Thess. 2.5 And so when men enter into profession of Religion onely to advantage themselves in wicked purposes as to satisfie their lusts or further their owne carnall desires Thus liberty is abused as a cloake of wickednesse Now more particularly liberty is abused many times as a cloake of maliciâ—usnesse when Christian liberty especially in things indifferent is pretended and made a cloake to cover vile malice or ill affections toward their brethren Now Christian liberty may be made a cloak of malice in things indifferent which lye under the commandement of the Magistrate and that two wayes First when the authority of the Magistrate is pretended urged and used as a meanes to empty mens malice upon their brethren when they hate them not because they breake mens lawes but because they keepe Gods Lawes Secondly and so also on the other hand Christian liberty is abused as a cloake of maliciousnesse when under pretence of liberty by Christ men refuse to obey the Christian Magistrate in things indifferent and this is the maine thing intended by the Apostle in the words of this verse For having exhorted them to submit themselves to the Ordinances of men he brings in these words as was shewed before to answer their objection that might pretend that they were freed by Christ from all ceremonies or ordinances in things indifferent The Apostle answers that that were to make their liberty in Christ to be a cloake for their maliciousnesse that is for their ill-affectednesse toward the Magistrate Where note by the way that upon all pretences to withdraw obedience from the lawes of Magistrates in things indifferent is in Gods account a sinne of malice partly because God reckons it as hatefull as malice and partly because it slowes usually from a heart that is not well-affected unto the Magistrate but some way is wanting in that hearty respect ought to be borne to the Magistrate Secondly in things indifferent that are left free to use or not to use and so Christian liberty is abused when it is urged to defend such things as are scandalous or offend such as are weake and this is that which the Apostles in other Scripture so much urge when they write of offending the weake brother Thirdly in things indifferent whether free or under the Ordinances of men There be cases wherein Christian liberty may be vilely abused As 1. When things indifferent are urged as matters of necessity and with opinion of holinesse and merit Gal 5.1 2. 2. When Christians doe bite and devoure one another by quarrelling censuring back-biting one another and make divisions about these things this is a reciprocall abuse about these things of Christian liberty and zeale ill spent seeing brotherly love is the fulfilling of the Law c. Gal. 5.13 14 15. and the Kingdome of God stands not in garments gestures meat and drink but in righteousnesse power and joy in the holy Ghost Rom. 14.17 As the servants of God These words are the reason why Christians must not neglect their obedience unto the Magistrate nor abuse their liberty to licentiousnesse or maliciousnesse For though they be free by Jesus Christ yet they are entertained by God still in the nature of servants and so are bound to doe what hee commands and he doth command them to submit themselves to the ordinances of the Magistrate For matter of Doctrine two things may be here noted Doct. 1. God entertaines none by Jesus Christ but he takes them bound to be his servants All Gods people are Gods servants And thus it is with men not onely in the New Testament but was so alwayes before Thus Abraham Iob Moses and David are called Gods servants Use. The use should be for instruction diversly First seeing we are Gods servants wee should make conscience of it to doe his worke hee hath by the Gospell hired us to that end to employ our selves in the works of righteousnesse mercy and piety Tit. 2.12 Secondly since we belong to God who is so great a Master we should not onely doe his worke but doe it in such a manner as becomes the servants of the King of all kings Gods servants should serve him 1. Reverently and with feare and trembling wee must humble our selves to walke with God Psal. 2.11 Mic. 6.7 2. Zealously wee should bee zealous about this worke and so wee should doe it readily It is a shame for us to be dull and carelesse and prone to shifts and excuses the Centurions servants goe when hee bids them and come when he cals for them and doe this when he requires it and our zeale should be shewne by our cheerefulnesse willingnesse Gods people should be a willing people and our hearts should bee full of desires above all things to approve our selves to God wee should make it appeare that we not only are his servants but
Solomon Eccles. 11.9 Dan. 7. Mal. 4. and many more after the Law by Christ Mat. 24. Paul 2 Thes. 1. Peter 2 Pet. 3. Iohn Rev. 2â— 2. The types of it which are so many pledges doe certainly though fearfully foretell it such as were those dreadfull executions done upon wicked men in all ages as the drowning of the world the burning of the Cities Sodome c. the opening of the earth to swallow Corah Dathan and Abiram the destruction of Ierusalem c. yea he spared not the very Angels Iud. 6.2 Pet. 2.4 These stupendious works are monuments of a strange judgement to come 3. The exact fulfilling of the signs so many of them as belong to times past and present which were given as fore-runners of that judgement such as were 〈◊〉 Christs warres the apostacie of the Church the detection and falling of Antichrist c. 4. From the need of it for in this world the godly are oppressed and not righted and the wicked flourish and are not punished many times therefore of necessity there must be a time wherein all these things must be set in order 1. Let every man repent Act. 17.30 Here is no trifling it will certainly be and therefore repent or perish 2. Judge nothing before the time let us not judge one another but leave all judgement to God 1 Cor. 4.4 3. Let us not be impatient or fret at the prosperity of the wicked or be discouraged at the afflictions of the righteous for there shall come a time wherein the godly shall have full reward and honor and wicked men everlasting shame and paine Every man The whole world must come to judgement good and bad wee must all appeare before the Tribunall seat of Iesus Christ 2 Cor. 5.10 not onely all the godly but all the wicked of all sorts which will appeare by a distribution 1. The Pagans shall come to judgement such as have sinned without the law Rom 2. 2. The Iewes that crucified Christ or still doe deny him to be come in the flesh Rom 2. 3. Papists 2 Thes. 2. 4. Atheists that mock at his comming 2 Pet. 3.3 In the true Church 1. Grosse offenders Mal. 3.7 Rev. 21. 22. 2. Civill honest men Mat. 5.19 3. Rich and mighty men of the world God will not accept the person of Princes Iob 34.19 Iam. 5.1 3. 4. Hypocrites Mat. 23. Psal. 5â— 16 5. The unmercifull Mat. 25. Iam. 2.13 6. Apostates Heb. 10.27 2 Pet. 2. 7. All that trouble the godly 2 Thes. 1. Gal. 5 1â— 8. Inordinate censurers Rom. 2.1 2.3 Iam. 3.1 9. All unruly persons that will not be ordered according to Gods ordinances Mat. 25. goates 10. All that use scant measures wicked balances and false weights Mat. â— 10 11. Yea as I said before all the godly must be judged we must all appeare It is said the godly shall not be judged Iob. 3.18 6.54 They shall not be judged with the judgement of condemnation The Use. Therefore every man should stir up his heart to a carefull examination of himselfe and make his account and provide for his answer at that day and the rather should wee attend hereunto because the most men are after an unspeakable manner forgetfull of their latter end and suffer themselves to be drowned in the cares of life as if there were no time of chaâ—ging or reckoning The fourth and last point is the cause of the judgement imported in these words according to their works According to their works It shall be tâ— every man at that day according to his works if his works be evill he shall be damned if his works be good he shall be saved 2 Cor. 5 1â— Rom. 2. For the better understanding of this doctrine divers questions and objections are to be resolved It seemes then faith shall not be inquired after It shall yea and that chiefly as appeares in the 7. verse of this Chapter and in many other Scriptures which avouch we are saved by faith yea and works are mentioned to this end because by them Christ shall evidently prove to the world the faith of his Elect hee will thâ—n shew their faith by their works yea faith is comprehended under the word works as being indeed the noblest of all works and that which most shineth in the life of a Christian it is the chiefe obedience required in the Gospell and the just live by their faith But how can works be looked upon in the Elect seeing they are not acknowledged as having merit in them Can they be saved by their works Works shall be inquired after in the godly not as meritorious causes of their salvation for the merit of heaven is onely in Christs works which onely are perfect But works shall be examined and judged 1. As the witnesses in that Assise that give in evidence concerning their calling and faith 2. As the conditions of Gods promises concerning reward in heaven not for their merit but of Gods free grace that will so crowne them Observe that the Scripture no where saith for their works but according to their works But how can the works of men be numbred they are so infinite The books shall then be opened viz. first the booke of Gods remembrance in which are fast graven the deeds of all men Rev. 20. Mal. 3.16 Secondly the consciences of all men shall be extended to an exact view of all the works of their life past By what law shall mens works be examined seeing the Pagans have not the Scriptures to guide them and the faithfull have not fulfilled the morall law in their owne persons The infidels shall be judged by the law of nature Rom. 2. the wicked in the Church by the morall law and the godly by the Goâ—pâ—ll Shall not wicked men be judged for their originall sin but onely for their evill works By works may be meant 1. both the worke of our fall in Adam as well as 〈…〉 worke 2. This phrase according to workes doth include all workes and yet not exclude the respect of other things besides workes aâ— faith in the godly and originall sinne in the wicked 3. Workes are but the â—ruits of corruption of nature and so synâ—â—dochically it is comprehended under them But shall no man be then judged for other mens workes as well as for their owne may not children be iudged for their fathers sinnes or one man iudged for the evill done by another as the Pharises for the blood of Abel and Zacharâ—as God as an absolute Monarch and iust governor may with temporall punishments chastise the posterity of wicked Parents and to warn the world 〈…〉 but hee cannot iudge them to eternall damnation further then they be guilty of their fathers sinnes either by consent assistance or 〈…〉 the Pharises be sent to hell for Abels bloud onely to farre as they were not warned by that example to avoid bloud To con 〈◊〉 no man
the Messias to come 2. By the whole ceremoniall law and service For all those were shadowes of Christ to come But the Gospell is said to be hid and concealed from ages and generations c. Rom. 16.26 Eph. 3.5 Col. 1.26 The text is as it is now It did appeare but not so clearly But how doth this doctrine of the Gospell differ from other Scripture especially from the law 1. In the manner of revelation The law is written in some sort in the heart of man Rom. 2.15 but the Gospell now may not be knowne to nature but revealed by Christ Mat. 16.17 2. In the subject of doctrine The Law tels us what we should be but not how we can be so Now the Gospell shews us a full and sufficient righteousnesse in Christ that will be availeable The Law saith pay what thou owest doe this and thou shalt live But the Gospell saith beleeve the promise and thou shalt be saved 3. In the continuance of the force of it The gospell is an everlasting gospell God will never alter his mind whereas he hath changed his mind for the covenant of works But is it the Ministers duty onely to publish the gospell in that the Apostle saith by them which preached It is chiefly For to produce the effects before mentioned it is his calling who hath commission from God to be his embassador yet private persons may comfort one another with these things But is the gospell onely effectuall when it is preached It is most effectuall then and that is the ordinary meanes God hath appointed 1 Pet. 1. ult The Uses are First for Ministers and so 1. For consolation For the excellency of the subject exalts the dignity of their calling they are trusted with a very glorious embassage Rom. 15.16 17. 16.26 therefore never be ashamed of it Rom. 1.16 and this was taught by Christ himselfe Mat. 4.13 and those Eph. 3.4 2. For Instruction Therefore to serve God in their spirits even with their whole hearts Rom. 1.9 and suffer all things rather then hinder the Gospell 1 Cor. 9.12 Paul saies It is better for mee to dye then to make my glorying void Secondly for the people 1. For instruction 1. To pray for their teachers that God would open their mouthes and make their hearts fat with his goodnesse herein Eph. 6.19 and to esteeme them as Rom. 1â— 15 2. To receive it with all gladnesse and power yea and affliction too 1 Thes. 1.4 5. 2. For terror to wicked men that contemne or neglect so great salvation this is preached for a witnesse against worlds of them Mat. 24.14 The anger of â—od will be revealed from heaven against them Rom. 1.18 God will search mens hearts both for desires and care and for contempt too 1 Thes. 2.4 Act. 15.7 8. and at the day of judgement the terrible vengeance of God shall fall upon them 2 Thes. 1.8 1 Tim. 1.9 10 11. This makes their judgement greater Thus of the lesse principall The most principall cause is the holy Ghost sent downe from heaven By the holy Ghost sent downe from heaven The meaning is to affirme that the things propounded in the Gospell are the more eminent because they were effected by the very holy Ghost This that is here â—â—id that the holy Ghost was sent from heaven was first and principally fulfilled in the dayes of the Apostles and chiefly then also in the day of Pentecost as is shewed in the second of the Acts. But secondarily it is true of all faithfull Ministers that the holy Ghost works wonderfully from heaven in the power of the Gospell Ghost It is an old English word and signifieth a spirit and the Spirit of God is called an holy Ghost or spirit 1. for distinction sake and 2. by effect For Gods Spirit is holy that is it hath all holinesse and it hath it in it selfe not by illumination from any other higher cause and so are not the spirits of men and Angels holy mens spirits have sinne in them on earth and the Angels and blessed soules in heaven have no holinesse but what they received 2. Gods Spirit is holy by effect For it his proper work to sanctifie the elect and so to work holinesse upon the spirits of men by spirituall regeneration But why is Gods Spirit called a holy Spirit rather â—hen wise or mercifull c First when we call him holy we comprehend all that in it for wisdome and mercy are but parts of holinesse Secondly in respect of us and his working in us it is a most proper word for it notes his working in the Elect above all reprobates Fâ—r a man may be a wise man and yet perâ—sh Mat. 11 2â— 1 Cor. 1.19 and a man may give all his goods to the poore and yet it is nothing 1 Cor. 13.3 but now if a man be made a holy man hee is sure to be saved Well then the first doctrine is that Gods Spirit is a holy Spirit which may serve for divers uses 1. To exalt in us a further sense of Gods goodnesse that is pleased to put his Spirit within us seeing our hearts are so uncleane and his Spirit so holy 2. It may humble uâ— and feare us from sinne if we belong to Christ we carry about with us the Spirit of Christ Rom. 8.9 Now think of it then thou canst not sin but thou hast a witnesse and a Judge within thee Besides the very respect of the holy Ghost should move thee to feare sinne for sinne grieves the holy Ghost and hinders his work of sealing thee up to the day of redemption Eph. 4.30 3. It should encourage uâ— in the works of mortification for Gods Spirit hath his name of holinesse and though it be never so hard yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh Rom. 8.10 and to walk in Gods statutes Ezech. 36.27 Secondly if we consider why the holy Ghost is hâ—re named wee may learn that the holy Spirit of God is the first and chiefe cause of all that grace which either Ministers or people enjoy in the gospell Which may first comforts us against all the impediments of the gospell Oh might some men have thought a 100. yeares agoe how is it possible to bring downe the power of Antichrist why by the Spirit of Christs mouth he will consume him 2 Thes. 2. In the mouth of Christ in the preaching of the Gospell there is a Spirit even the Spirit of God which will doe more then 10000. armed men to pull him downe Oh might some one think I shall never understand or never remember so many holy comforts and instructions why the Spirit of God will teach us to profit and leade us into all truth and help our infirmities when wee deale with God and his ordinances and pull downe those strong holds which Sathan hath to hinder the obedience
so matchlesse and perfect a rule and canon of holinesse written in the word of God to direct us 3. Having our natures by regeneration in part healed and freedome of will in part restored so as noâ— if wee be not holy it is because wee will not be holy 4. Having such mighty helps as are 1. The assistance and supply of the spirit of grace within us 2. Prayer with a promise of granting whatsoever we aske 3. Guides and spirituall Pastors to oversee and direct us 4. A cloud of witnesses even the examples of the godly of all sorts 5. Such acceptation with God if we be willing and love to be his servants Act. 10.36 But of this in the next point 4. Here is implyed how infinitely kinde God is in accepting our holy endevours if we desire to be holy in all our conversation he will account it to be holy as he is holy and yet alas it comes ten thousand degrees short of the holinesse of God yea far short of what it should be yea which is more of what it might be in us 5. The image of God is in conversation as well as nature we resemble God not onely in the renovation of our nature but in the renewed actions also so then we beare Gods image 1. In nature 2. In action or obedience Of this later here 6. A Christian should be especially carefull of his outward conversation even to shew forth the light of good works and holy carriage before men Wee should be exceeding carefull to expresse holinesse in conversing one with another There are many motives 1. We are Gods witnesses 2 Tim. 2.2 2. T is a good profession 2 Tim. 2.2 3. There are many witnesses to observe us 2 Tim. 2.2 4. Carnall men are crooked and perverse Phil. 2.16 5. A holy conversation will silence foolish men 1 Pet. 2.15 6. It will bring much glory to our heavenly Father Mat. 5. 7. It proves our justification and foretels our salvation 8. To walk upright is to walk safely Prov. 9. T is as it were to live in heaven Phil. 3.20 10. It will support us in wrongs adversity Act. 23.1.2 Cor. 1.12 11. It will shew our knowledge is not idle 2 Pet. 1.8 12. It furthers our reckoning and provides us acceptation in the day of death and judgement 2 Pet. 3.11 Rev. 14.13 7. If we would be holy as God is holy we must be holy in all conversation that is we must shew respect to all the commandements of God wee must shew a care of religion as well as vertue of godlinesse as well as honesty of mercy as well as just dealing to enemies as well as friends at home as well as abroad toward inferiors as well as superiors in prosperity as well as adversity in all companies as well as one c. Mark it in the tryall of our selves by this doctrine we may know infallibly whether wee be called or beare the image of God or no for if there be any one sinne that we will not forsake or any one commandment we are not desirous to obey it will prove all is nâ—ught in us Heb. 13.18 8. Lastly we must here further observe that if we would have comfort that we beare the image of Gods holinesse we must be carefull of the manner of our conversation as well as the matter For though these words â— all manner may note the extent unto the matter of all holinesse yet there is no evident reason why a great part of the meaning of the holy Ghost should not be restrained to the manner as the word sounds Now there are divers things in the manner of our conversation to be observed for the resembling of Gods holinesse 1. The first is godly purenesse we must in our conversation shew respect of God and godlinesse and keep our selves from the impurities of the times and watch against sin in all our waies 2 Cor. 1.12 2. The second is simplicity or holy harmlesnesse as it is opposed to fraud and fleshly wisdome and shews it selfe in a plaine and evident desire to doe what God requires though it be never so much scorned in the world 2 Cor. 11.3 1.12 3. The third is precisenesse or circumspection making conscience of lesser sins as well as greater and avoiding the appearances and occasions of evils as well as the evils themselves Eph. 5.15 4. Conversation in heaven which is so to use the world as to let our hearts still run upon God and his Kingdome directing all our actions some way to further that end Phil. 3.20 5. Meeknesse of wisdome which is shewed by lowlinesse and not being wise in our selves but doing good in a continued sense of our own vilenesse and unworthinesse to doe any service to God or man Iam. 3.13 This is called a conversation with feare 1 Pet. 3.2 ver 16. 6. Constancy Phil. 1.27 7. The affections of godlinesse or well-doing or zeale Tit. 2.14 Verse 16. Because it is written be ye holy as I am holy THE first argument no inforce the exhortation ver 13. is taken from the image of God in us and this reason is propounded in the first words of ver 14. and expounded in the two former verses and this and that two waies 1. By a description of the image of God in us ver 14 15.2 By the proofe in this verse In this proofe two things are to be observed 1. Whence the proofe is taken As it is written 2. What is alledged viz. Be ye holy as I am holy The meaning is that we stand bound to shew regard of our conformity to God in holinesse for this was long since required in the written word of God that wee should be holy as God is holy And first then concerning the Scripture from whence the proofes of doctrine are fetched Here I consider 1. Of the use of the Scriptures in generall for proofe of doctrine 2. Of the Scripture of the Old â—estament from whence this proofe is fetched For the first Proofes of doctrine are of three sorts 1. From men as they are men 2. From the senses 3. From God The first is not infallible the second is infallible in some respects the third is infallible simply for ever The testimonies of men work onely opinion as being but Arguments contengent and probable The testimonies of the senses and of God work knowledg or bring arguments necessary Hence it is that the Prophets and Christ and the Apostles in their teaching amongst the people almost never use any testimonies of men in matters of religion and when they doe it is chiefly for confutation of adversaries by their owne writers Now for the senses they are internall or externall Internall and so there is a double testimony 1. from the law of nature 2. from the conscience The externall are seeing hearing tasting c. and the argument from them is from experience The testimony of the senses is inâ—allible in some respects viz. as they are rightly
had informed themselves in some good sufficiency of knowledge herein and therefore they might not neglect his exhortation that might be proved by such a known reason For as much This word notes a dependance with the doctrine of the former reason and shewes that these reasons are linked in a chaine you cannot pull the one but you draw the other also And from hence wee may note 1. The sacred combination of holy truth in the mysteries of religion they hang all as in one chainâ— and 〈…〉 as in one body there is a wonderfull agreement amongst them they point one to another whereas in the writings of men by reason of their imperfection they are oftentimes discording not from other men but from themselves also their assertions sound as if they were afraid one of another or ready to fight one against another 2. That the right knowledge of Christs first comming to redeeme us serves generally to inflame our hearts to a desire after and care of his second comming to judge us For by his first comming 1. We know he hath satisfied for our sins and therefore need not feare the sentence of condemnation or Gods anger 2. We know how dearly he paid for our sins and therefore we should for ever hate sinne 3. We know that he cannot but doe us honor then since for our sakes he himselfe was judged on earth and did shed his owne bloud for us 4. We know that at that day we shall be fully redeemed and receive all the inheritance prepared for us What shall I say if this his first comming were so full of love pitty care grace and profit for us how then should we long for his second comming when he shall give himselfe not for us but to us for our eternall delight and happinesse The Use may be for tryall of the truth of our faith in his first comming if we can stirre us up with care and cheerfulnesse to provide for his second comming then we doe effectually beleeve it else it is very doubtfull whether we doe indeed know Christ crucified Thus of the coherence the insinuation followes Yee know From hence foure things may be noted 1. That we may be profitably put in mind of the things wee know yea we need to be put in mind of them for thereby wee may know things the better and more fully but especially wee need it for the use of knowledge This is true in rebuâ—es for sinne in consolations in affliction in directions for our lives and as here in the doctrine of the mysteries of our religion they and we know the doctrine of redemption perhaps but the powerfull use of that doctrine we are altogether wanting in besides what we know we know but in part The Use is for great reproofe of those vaine persons that neglect hearing reading admonition c. upon pretence they know it already if that were true yet this doctrine shewes we need to be put in mind even in the things we know yea wise men will receive commandments yea and rebukes too Prov. 9. It is a discreet commendable charity sometimes the better to perswade and winne affection to insinuate the praises of others as here the Apostle so did Paul to Agrippa Act. 26.3 It is certaine that by nature we are pleased highly with others opinions of our knowledge and contrariwise the aâ—peâ—sion or ignorance is wonderfull hatefull there be some sins that vexe us more then others to have them imputed as lying and divers others so ignorance the devill knew this well in Eves case the intimation of ignorance made her ruine her selfe and her prosterity and so doth the devill still What makes many goe to hell for want of direction how to be saved even this they will not have their ignorance seene What makes many leap from the cradle of religion to the throne of censure so as to think themselves fit to judge whole Nations when troops of learned men are extreamly toyled with advising Is it not this opinion of knowledge Now as the devill useth it for hurt so may the godly make advantage of the weaknesse of our natures herein the better to direct us to good 3. Of all doctrines we must be sure to know the doctrine of our redemption for this is the most fundamentall doctrine of all others It is impossible to be saved without the knowledge of this 2. Of all doctrines this is most clearly taught in Scripture 3. Of all doctrines wee have most need of this against the discomforts of temptations infirmities afflictions and death it selfe 4. This most exalts the glory of Gods grace and mercy and all others are in a manner built upon this 5. Lastly this hath exceeding great force to perswade us to holinesse of life for it both shews us to whom wee belong and what reason we have to obey him and withall implyes how vile we are in our selves First so labour for knowledge herein that thou mistrust thy own nature and the policie of the devill even the slower thou findest thy disposition to it the more strive after it let not the devill rob thee of this knowledge above all other We are not redeemed with corruptible things as silver and gold In these words is contained the first principall point namely the invalidity of all earthly things to redeeme us they containe the disabling of the riches of this world and as the words lye two things are said against the treasures of this world First that we are not redeemed by them Secondly that they are corruptible things That they cannot redeeme the soule of man is evident 1. By proofe Psal. 49.6 7. 2. By experience we see wicked men abound in these things and yet goe to hell Psal. 17. ult 73.12 Eccles. 9.11 3. This may appeare by a distribution of the parts of redemption for they cannot appease Gods anger Prov. 11.4 they cannot restraine the devils power they cannot buy us a righteousnesse answerable to that the law requires they cannot be a ransome to keepe the soule from hell Iob 29.9 19 20. they cannot cover our imperfect workâ— they cannot buy us a better nature but rather choke the word of God Mat. 13. and make men carelesse of repentance and conceited of theâ—â—elves and wilfull to entertaine sinne Prov. 28.11 Hosea 12.8 and drowne men in noysome lusts 1 Tim. 6.9 yea how hard is it for a rich man to enter into the Kingdome of heaven Mat. 19. Lastly they cannot make us immortall Iam. 1.10 11. Thus it is cleare they cannot redeeme us For the second they are corruptible This is manifest Solomon saith they have wings Prov. â—7 they vanish subject to violence or vanity Mat. 6.13 yea many times they goe away with an ill loose it may be the ruine of the owners Iob 20.18 Eccles. 5. Ier. 17.11 nor can they goe with their owners when death comes Psal. 49.17 The Use may be 1. For information It should raise the price of true grace and
The fore-ordination of Christ. 2. The time of it before the foundation of the world Who â—â—â—â—ly was fore-ordained This word leads us beyond time into the secret and eternall counsell of God giving us a glimpse of Gods eternall statutes especially concerning the eternall happinesse of the Elect by Christ. All Scripture intreats either of God or his works The works of God are either internall or externall The internall are likewise eternall before time The externall are in time Of God the Scriptures draw us a perfect image as the weaknesse of man can be capable of it Of the works of God externall and in time the Scripture likewise plentifully discourseth as far as is needfull to salvation Of the works of God internall there is also some little glimpse given in Scripture not so much to satisfie the curiosity of mens minds as to ravish the hearts of the godly with incitations that might the better guide them to contentment in their happy estate yet there is but little because men should not be led aside from attending the present meanes of their everlasting happinesse and because as yet the nature of man is not capable of so glorious revelations The works of God before time are either personall or essentiall The personall works are such works ad intra as passe from the three persons in the Trinity one to other incommunicably as the begetting of the Sonne the proceeding of the holy Ghost The essentiall works are such as all the three persons doe joyne in without division and these are those eternall statutes or decrees the making of those unsearchable lawes concerning the disposing of the Kingdome of God in time in the erecting and ordering of the world God as a wise Carpenter before he build resolves upon the plot in his head and as a wise King before he enters into the administration of the Kingdome resolves upon the lawes by which to governe it These statutes have in Scripture foure singular praises 1. They are in respect of us unsearchable far beyond the reach of any mortall braine Rom. 11. 2. They are marvellous glorious for the wonderfull majesty and mercy and justice of them such as to looke in at them but through a chincke as it were ravisheth the Apostle into that exclamation depthsâ— c. Rom. 11. 3. They are unchangeable like the lawes of the Mâ—der and Persians so as they never lose a jot of their force till they come â—or the last pâ—â—iod Rom. 8.30 4. They are eternall as here is said before the foundation of the world so Eph. 1.5 Mat. 25.34 The Lord hath drawne these statutes in foure books each containing a severall draught of them 1. The first is the booke of nature Hee hath iugraven certaine ordinances unchangeable in the creatures by viewing which impressions man might be made without excuse 2. The second is the booke of conscience The Lord in the hearts of the Elect causing an impression of immortall truths wherein he declares his will so far as may concerne the salvation of that particular Elect of God 3. The third is the booke of Scripture in which he hath drawne a most exact draught of his lawes and will for so much as may concerne the salvation of all or any of Gods Elect. 4. Now the fourth and most absolute booke of statutes is that booke of life wherein from all eternity God hath enrowled the nature and ends of all things and there are also many other things besides the salvation of the Elect Psal. 139.16 a speciall part of which is the Lambes booke of life Revel 21.27 Now unto this booke doth this word fore-ordained leade us The word in the Originall is properly fore-seâ—ne Now there are three kinds of fore-sight 1. First that bare knowledge of things and this reacheth to all things that ever shall be 2. Secondly that knowledge of approbation God knowing man above others with his speciall favour this reacheth onely to the Elect. 3. Now there is a third kind of knowledg or fore-knowledg when God is said to know things as a Judge doth in giving sentence Hence Plebiscitum was an ordinâ—â—ce made by the commons and so when the Judge had sentenced a cause he was said to have knowne the cause In this last sense the word is here taken and therefore well rendred fore-ordained to note such a fore-sight as had a determination and statute in it The decrees of God are by some Divines distinguished by the names of Providence and Predestination Providence they would have containe all that order that the Lord tooke from all eternity concerning all things in the world whatsoever so as there is nothing but is lyable to Gods decree Now Predestination comprehends onely those decrees that concerne the reasonable creatures and especially those that concerne the Election of some of them There is a threefold Election or the Elect may be cast into three ranks 1. There is the Election of man unto salvation 2. There is the Election of Angels unto confirmation in their estates 3. There is the Election of Christ unto the Mediatorship and headship over Angels and men Of this hee meanes here and the decree concerning the Election of Christ is the most illustrious of all the rest and concernes the execution of the most glorious worke that ever was to be in the world The summe then is that the Lord in his booke of eternall statutes hath recorded and determined concerning this course of saving man by the mediation of his Sonne Christ is fore-ordained in respect of his office of Mediatorship not simply in respect of his person as God for so hee is not the person predestinated but with the Father and holy Ghost it is he that doth predestinate 〈◊〉 s he was to shew himselfe God made man as Mediator beâ—weene God and man so he was subject to that ordinance Quest. Now what use may be made of this that we here find that God is so carefull to make all sure concerning our redemption in Christ Answ. First it may serve for consolation we need never doubt but God will accomplish all his goodnesse to us in his Sonne seeing hee hath bound himselfe and Christ to it by his everlasting decrees it is an ordinance must never be changed we see God after all this time acknowledgeth it in this texâ— to be belâ—eved to the worlds end Secondly it may serve for instruction 1. Shall we not be ashamed of our negligence that have not with all diligence laboured to make our calling and election sure when wee see God so carefull to make all sure 2. Shall wee not ever willingly be subject to Gods statutes and lawes when we see Christ himselfe subject himselfe to Gods ordinances and that from all eternity 3. Shall we not long for those times when those eternall statutes shall be opeâ—ed and Gods counsels displayed to our infinite joy Thirdly it may informe us concerning Gods wonderfull hatred of sinne in that from eternity he cannot
appointed so Num. 16.29 But it is not the common visitation is here meant Gods speciall visitation of some men is when in a speciall providence he takes notice of certain men and comes among them to work the redresse of sin and that is here meant And this visitation must be considered either according to the kinds of it or according to the time of it here called The day of visitation For the kindes God doth visit men either with the visitation of justice or with the visitation of mercy in wrath or in grace and the former words of this Text are true of either of these kindes For if God visit wicked men by his speciall judgements they will then give glory to God and commend godly Christians whom before against their consciences they spake evill of which they will also doe much more if God visit them with his grace and convert them First then of the visitation of justice and so the point to be here observed is That though God may spare wicked men long and seem to wink at their faults yet hee will find a day to visit them for their sins he will hold a visitation for their sakes he will discover their wickednesse and avenge himselfe on them Psal. 50.20 Eccl. 8. Ps. 37.13 Iob 18.20 As they have had their daies of sinning so will he have his day of visiting and that not onely at that day of the universall visitation in the end of the world but even in this life also Use. And this doctrine should especially humble wicked men and awake them out of their security and the rather if they consider seriously of divers things about this day of their visitation First that it shall certainly come upon them Rom. 2.5 Secondly that when it doth come it will bee a marvellous fearfull time with them for 1 God will then discover their sins and make their wickednesse manifest in the hatefulnesse of it Lam. 4.22 2 God will inflict sore punishments upon them hee will be avenged on them The day of their visitation will be the day of their calamity Ier. 46.21 3 The punishments determined cannot be resisted there will be no helpe Esa. 10.3 and 29.6 and 26.14 4 God will not then respect their strength but their sinne He will recompence them according to all that they have done Ier. 50.29 31. 5 If they escape one judgement another will light upon them Ier. 48.44 6 God will give them the repulse in all they do even in his service he will not accept them Ier. 14.10 7 It will be a time of great perplexitie and counsell will perish from the prudent Mic. 7.3 4. Ier. 49.7 8. 8 God will declare himselfe to be in a speciall manner against them Ier. 50.29 31. Hos. 9.7 Quest. But what sort of men are in danger of such a fearfull visitation Answ. All men that live in any grosse sinne against their knowledge such as are the sinnes of blood whoredome deceit swearing profanation of the Lords day reproaching of Gods people and the like Ier. 5.9.29 and 9.9 especially where all or any of these things be found in them First extreame security in sinning God will surely visit such as are settled in their lees Zeph. 1.12 Secondly such as place their felicity in offending such as love to wander Ier. 14.10 such as do evill with both hands earnestly as the Prophets phrase is Mic. 7.3 4. Thirdly such as continue and persist in wicked courses such as cast out wickednesse as a fountaine casts out water as the Prophet speaketh Ier. 6.6 Fourthly especially when men are shamelesse and impudent in offending Ier. 6.15 and 8.12 Use 2. And therefore men should be instructed and take notice of their condition and danger and foresee this day and use all means to prevent it for if men would turn unto God speedily repent with sound sorrows for their sins the Lord would perhaps be intreated and forgive the punishment of their sins Ier. 6.6 Thus of the visitation of justice The visitation of mercy followes The visitation of mercy is when God comes amongst men to shew some speciall mercy and so hee visits either about temporall or about spirituall things In temporall things hee visits either in the case of blessings or afflictions In respect of temporall blessings he visited Sarah Gen. 21.1 when hee gave her a sonne In respect of afflictions God visits first when he sends such crosses as do trie the innocencie and sinceritie of his servants so Psal. 17.3 Secondly when he lets his people know that hee takes speciall notice of their distresses and sorrowes so Exod. 4.3 Thirdly when he sends his servants speciall deliverances and so to visit is to deliver Thus of the visitation in temporall things which is not here meant The visitation in spirituall things is the gracious providence of God revealing his marvellous and everlasting mercies unto his Elect and so he visits man either by Christ or by the Gospel He visited his people when hee sent his Sonne to redeeme them Luk. 1.68 78. and 7.16 And so he doth when he sends his Gospel by his servants to this end to reconcile the world to himselfe in Christ and thus God visited the world when he sent his Apostles unto all Nations preaching the Gospel And thus he doth visit a Nation when he sends the Gospel thither or a Congregation when by the preaching of the Gospel he gathereth a people to himselfe There is also a personall and particular visitation when God singles out this or that man from the rest and converts him And so in this place to visit the Gentiles is to gather out of the Gentiles a people to his Name as in the case of this Apostle is said Act. 15.14 Which place may well expound this So that the day of visitation if we respect whole congregations is the time when God sends them the powerfull preaching of the Gospel and doth thereby muster and presse a people to himselfe And if we respect particular persons it is the day when God effectually calls them and converts them Six things may be observed here concerning this visitation of grace Doct. 1. First that till God do visit wicked men with his grace from heaven there will bee no sound reformation in them Their naturall conscience the shame and punishment of men with the Laws of Princes or Churches may restraine somewhat of the excesse of sinne but it is Gods visitation only that can worke a sound and thorow reformation There is little hope these Gentiles which speake evill of Christians will ever cease till the day of this visitation and the reason is plaine because the lawes and punishments of men cannot give a new nature to the offenders which God in his visitation doth Use. The use is therefore to confirme the patience of the Saints They have endured and must endure the evill words of wicked men and if any be weary of their injuries they must pray
in particular concerning the sinne of speaking evill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will never raile any more that is truly gathered unto God in his day of visitation It is possible Christians may speake evill one of another in particular and it is lamentable when they doe so but that is upon supposall of particular faults in those of whom they speake evill But that a man should speake evill of godly men in generall because they are godly with desire hee might finde them evill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sin of speaking evill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selves to every ordinance of man for the Lords sake whether to the King as superior FRom the thirteenth Verse of the first Chapter to the ninth Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the thirteenth Verse of the first Chapter to the end of the eleventh Verse of this second Chapter Now those words and those that follow to the ninth Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subjects servants wives and husbands Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants from Verse 18. to the end of this Chapter of the duty of wives in the seven first Verses of the third Chapter and of the duty of husbands in the eighth Verse of that Chapter So that the Apostle having taught all Christians before how to behave themselves in their generall calling hee now undertakes to teach some sorts of Christians in particular how to order themselves in their particular callings and so hee teacheth them in some things that concerne the Politickes and in some things that concerne the Oeconomickes Unto order in a Common wealth belongs the duty of Subjects and unto houshold government belongs the duty of Servants Wives and Husbands From the coherence and the generall consideration of the whole exhortation divers things may bee noted before I breake open the particulars of the Text. 1 The Word of God must bee the warrant of all the actions of our life it not onely gives order about the businesses of Religion but it prescribes matter of obedience in all our conversation it tells us what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes us the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant wee may finde either expressed particularly or else implyed in generall directions and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture and so not affright or disquiet our selves with vaine fears that way 2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world this appeares in that hee enjoines them the duties of subjects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are divers and many why Christians should bee above all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because evill minded men have in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes be provoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others upon displeasure raised by them Fourthly because if earthly Princes bee good the carefull obedience of their Subjects may incourage them to be great helpes to Religion even to be Nursing-fathers and Nursing-mothers to the Churches 1 Tim. 2.2 Fiftly because perversnesse and contempt and carelesse neglect of the lawes of Princes many times proves scandalous and Wee must not offend them that are without 1 Cor. 10.2 Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell have beene cast backe and professe that therefore they abhorre such people because they observe their disobedience against humane government either through indiscretion or nice scruples or perverse wilfulnesse The use may be to reprove the carelesnesse of many Christians this way and that for divers offences as first for sluggishnesse in not studying the Lawes of the Countries where they live Some Christians have a secret jealousie against the Lawes of men and doe in heart thinke meanly of them and unlesse the equity of the Law stare them in the face they doe without any further consideration securely cast aside the care of it and rush into the breach of it Secondly divers Christians doe much sin against the holy desire and direction of the Apostles in the intemperancy of their words when in ordinary discourse they speake with much scorne of the observation of the Lawes of men which they understand not A Christian that will not study to be quiet in respect of the Lawes of men is a singular plague to the Church where he lives Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates to shew the power that Princes have to make Lawes to governe them by And this is fit to be noted because of the strange weakenesse and perversnesse of some Christians that are much offended with their Teachers if they fall upon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speake out of flattery or wilfulnesse or the like corruption of conscience I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends or in such a manner as they discover an apparent hatred of godlinesse it selfe for these are worthy to bee blamed but even of such Ministers as prove the rights of Christian Princes with compassion and love and meeknesse without provoking or reviling tearmes even these I say are mistrusted and censured though we heare and see in other Scriptures that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned Doct. 4. It is necessary wee should first bee taught our duty to God and those
Men must be subject because God hath taken mens consciences bound to subjection Rom. 13. 3 Because Kings are heads of the people and therefore as members it is agreeable that they should submit and bee ruled and guided 4 In respect of the benefit men receive by Magistrates both in outward things and in matters of Religion For outward things men enjoy publike peace and quietnesse and protection by the help of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they be godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heaven so doe Princes on earth Yea they are called gods and so in two respects first as they are Gods Deputies and Viceroyes God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soveraignty Now wee must performe this honour by reverence and by feare of them and by judging the best of them and their actions without conceiving suspitions of them or receiving evill reports against them or daring to speake evill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receive by them acknowledging to the full all their praises The third is loyalty by which wee resolve and endevour to the uttermost of our powers to maintaine and preserve the persons rights prerogatives crownes and dignities of Princes If wee must lay downe our lives one for another then much more for our King and Country The fourth is piety we must pray for them with all manner of prayer wee must make supplications for Gods blessing upon them and deprecations for the removing evils from them and if they should sinne and God bee wroth with them wee should stand up in the gap and make intercession for them and we should give thanks for all the mercies the Lord shewes unto them 2 Tim. 2.1 The fift is maintenance tribute must bee paid Rom. 13.7 Christ himselfe submitted herein The last is subjection to their punishments Rom. 13.4 yea to their injuries as David Christ and the Apostles did submit themselves to the injurious dealing of Saul Pilate and the Tyrants when perhaps they could have made resistance Use 1. The use may be first for terror to the seditious great hath beene the vengeance of God upon Traytors the earth swallowed up Corah Dathan and Abiram for their rebellion Absolon was hanged up by the haire between heaven and earth as unworthy both of heaven and earth The words of our Saviour Christ are in an high degree true in this case Hee that taketh â—up the sword shall perish by the sword And S. Paul saith They shall be damned that resist the power Secondly it should much humble the better sort of men for divers 〈◊〉 that are too common such as are the receiving of evill reports and speaking evill with too frequent intemperancy grudging at the payment of tribute and taxations evill surmises of the actions of Princes and the aptnesse â—o fâ—vour themselves in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should be perswaded to make conscience of this submission and to that end they should bee at the paines to study 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 Your selves These words may note either the manner of our submission or the matter the manner thus Submit your selves that is yeeld obedience uncompelled doe it of your selves stay not till you be forced to doe it and so the Apostle should thereby import that our submission even to men should bee performed willingly and so wee should willingly and cheerefully obey their lawes honour and defend their persons pray for them to God yeeld them tribute yea wee should without murmuring submit our selves to their punishments yea cheerefully beare their injuries and so it removes grudging and force from our submission But I rather understand the words to note the matter to bee submitted and that is our selves not our goods onely for tribute or custome but our persons also must bee at the Princes service our very bodies must be submitted both to doe the labour thaâ— belongs to the beating of any office for the publike good and to the enduring of any punishment by the lawes to be inflicted upon the body and to the imploying of the body and life in defence of the true Religion and of the Kingâ— person law and desire in warre or otherwise This is manifest by the frequent wars 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 maine intendment to forme a spirituall Kingdome to God he left the state of earthly Kingdomes to the condition they were in before Secondly when the Apostles doe in the generall require the submission of Christians to their Magistrates without exception of their obedience in warre or otherwise it is manifest that they leave them to the lawes of nature and the lawes of God before Thirdly even in the New Testament this is implyed by Baptist's answer to the souldiers Luk. 3.14 and the praises of those worthy warriours Heb. 11.33 34 In which place also is a manifest proofe for subjection even in our bodies to the sentences of Magistrates whether just or unjust And the Magistrate's sword Rom. 13.4 is not onely a sword of justice upon malefactors in his owne land but of revenge on the enemies of God or the Church or Common-wealth abroad And for that saying of our Saviour to Peter He that taketh the sword shall perish with the sword Mat. 26.52 it is spoken of him to whom of the Lord it is not delivered that is of him that hath not authority from God as Magistrates have to command others to take the sword and it was spoken to Peter a Pastour of soules Put up again thy sword into his place That materiall sword was not for him to use Thirdly note that it is indefinitely propounded Your selves that is all of all sorts no man can bee exempted from subjection to Princes Christians must obey as well as Pagans strangers as well as home-borne while they are within their gates All the doubt is whether Church-men are to bee subject to secular Princes The Papists deny it but wee affirme it and have reason so to doe First because the precept is generall without exception Secondly because the Apostle saith Rom. 13.1
that Every soule must bee subject and therefore if Church-men have soules they must bee subject to the higher Powers Thirdly because Princes have executed their authority over Câ—urch-men whereof wee have manifest examples in the Word as David appointed the orders and offices of the Levites Salomon put downe Abiathar from the Priest-hood Iosiah burned the very bones of the Priests upon their Altars and also purged the Temple and restored the Passeover Christ himselfe was subject to the authority of Princes hee gave tribute and appeared at their Tribunall Paul was subject and appeared before the Magistrates and used their power when hee appeal'd to Caesar 3. Thes. 2. Fourthly there is manifest reason for it for if Church-men bee citizens or members of the Common-wealth then they must bee subject to the Rulers and Lawes of the Common-wealth Fiftly the doctrine of the purest times since the Apostles is agreeable hereunto for Chrysostome upon the thirteenth to the Romans avouches it that Priests and Monkes yea Apostles Evangelists and Prophets must be subject to secular Powers And Bernard reasons out of that place thâ—s If every soule must bee subject then yours also that are Church-men who hath exâ—epted you from this All If any man goe about to except you hee goes about to deceive you And Pope Gregory acknowledgeth the Emperour Maurice as Lord of him and the Clergy They object that the ecclesiasticall government is greater than the secular jure divino and therefore Church-men ought not to be subject because the Superiour ought not to be subject to the Inferiour Ans. The ecclesiasticall government is superiour to the secular government and it is inferiour to it it is superiour in respect of the rule over themselves in the things of the kingdome of heaven by means appointed of Christ viz. the Word and Sacraments c. but it is inferiour in respect of civill subjection in the obedience or submission that concernes body and goods The Prince must bee subject to the Church in matters of faith and godlinesse and the Church subject to the Prince in matters of this life and civill subjection How farre Princes have power in cases ecclesiasticall will bee shewed afterwards They object that divers Councels doe except the Clergie from the Barre and Tribunall of Princes and divers Popes have discharged the Clergy of such subjection Answ. Councels and Popes cannot decree against the Word of God besides they judge and determine in their own case for what were the Popes or Councels but Clergy-men Moreover the Popes assumed a power to themselves which was never given them for they were so farre off from having power to free their Clergy that they had no power to free themselves 2. Thes. 2.7 They object againe and say that it is absurd the sheep should rule and judge the shepheard Princes are but sheepe and Priests are the shepheards Answ. 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 civill things the Magistrate is the shepheard and the Clergy-men sheepe because citizens or subjects But they say that Clergy-men are freed by priviledge from the Emperors and by the Lawes of the Empire Ans. If that be so then their priviledge is Iure humano not divixo Secondly they plead a false priviledge for in things in question they were never priviledged 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 subject to Princes for hee that grants a priviledge is greater than hee to whom it is granted But the last and best answer is that Princes can grant no such priviledge Can a father free his sonne that hee shall not honour him or a husband free his wife that shee shall not bee subject to him No more can a Prince free his subjects from obedience or subjection because the subject is tyed by the Law of nature and by Gods Law which Princes cannot undoe Thus of the third point Fourthly when hee saith Submit your selves he doth not require them to submit those things to the pleasure of the Magistrate which are not theirs Every godly Christian hath some things which are not his owne but Gods and those he must not subject to the will of Princes as his Religion his Faith the Word of God the Sacraments his prayers for those are none of Caesars and therefore must not be given to Caesar. Thus of who or what must be submitted To every ordinance of man There are two senses given of these words some understand them of Magistrates themselves some of the Lawes of Magistrates It is not easie to tell how to restraine the text to either of these for both are true and the former included in the latter and the latter implyed in the former and therefore I purpose to handle the words according to the sense in both respects First then wee must be subject to every ordinance of man that is to all sorts of Magistrates And the Apostle seemeth to expound it when hee saith Whether it bee to the King or to the governours as importing that they were the ordinances he spake of before Now concerning Magistrates as they are here intreated of these things are to be noted First that Magistrates are an ordinance of men and so they are in divers respects because magistracy is a thing proper to men Secondly in respect of the end because it is ordained for the good of men Thirdly because the choise of the kinde of Magistrates hath beene for the most part left unto men for God hath not tyed all nations to a kinde of government but left them for the most part free and therefore some governed by Kings some by Emperors some by Consuls some by Dukes some by Princes or Earles or the like Fourthly because in the New Testament Christ did not at all imploy himselfe in settling any order for the corporall government of his Church in this world it being specially his intent for the raising of his spirituall kingdome and the ordering of the government that concerned the soules of men and their full subjection Onely we must take heed of one sinne here and that is that we conceive not the Magistrates are mans ordinance as if man appointed or ordained or invented them for that is contrary to expresse Scripture that calls all those earthly powers Gods ordinance they are by divine institution Rom. 13.1 2 3. Pro. 8.15 2 Chron. 19.6 Dan. 4.14 22. Ob. Hos. 8.4 it is said They made them a King but not by mee Sol. God disclaimes not the ordinance for hee himselfe had appointed Ieroboam to be King of whom the Prophet speaketh but he disclaimes the manner or the choise of him as it was done by the Prophet which chose him in a mutiny and without respect to Gods will Ob. Nimrod was the first that brought in Magistracy and he is taxed for it in Gen. 10.9 Ans.
that the conscience is bound to obey Magistrates by the vertue of God's Commandement that requires this obedience of men not simply in respect of the lawes of men Secondly that we are bound to obey every ordinance of man that is all sorts of lawes made by men This needs explication for it is evident by divers examples in Scripture of godly men that have refused to obey in some cases and the Apostles have left a rule Acts 5. that in some cases it is better to obey God than man And therefore I would consider of it distinctly in what things they have no authority to command and in what things they have authority For the first In some cases Magistrates have not authority and if they doe command we are not bound to obey For every Magistrate stands bound himselfe to looke to it that he transgresse not in these cases He is bound to the law of nature as hee is a man and to the law of God as hee is a Christian and to the fundamentall lawes of the Kingdome as hee is a Prince or Magistrate so that hee must make no lawes or ordinances against any of these Lawes especially he may command nothing forbidden in God's Word nor forbid any thing that is commanded in God's Word some instances will be given afterwards For the second In what things they may make lawes there is no question in these cases I now maintaine as if they make lawes in meere civill things for the good of the Common-wealth there is no doubt but wee must obey the expresse words of the Text require our submission and so iâ— they make lawes to enjoyne their subjection to doe such things as are commanded by God in Scripture or to forbid the doing of such things as are expresly condemned in God's Word There are other cases that have been by men of diseased minds doubted of but yet submâ—ssion is by the Word of God required in them as well as in other cases For instance Men ought to submit themselves in these cases following as first in civill things if mens lawes be in some sort injurious as in matter of mens goods A Prince makes lawes to lay too heavie taxations upon the subject yet the subject must submit and therefore the ten Tribes did sinfully to refuse Rehoboam and rebell against him for that reason If any object that Naboth did not yeeld to Ahab when hee desired his Vineyard I answer first that some difference must be put between the occasions of Princes I meane their desires and their lawes the inordinate desires of Princes are not alwayes necessarie to be fulfilled Secondly Naboth was tied by the Law of God to keepe his inheritance for God had tied every man to keepe his ancient inheritance and to marrie within his Tribe that so it might bee cleerely manifest of what stocke the Messias should come Lev. 25.23 Num. 36.7 9. But this was an ordinance peculiar to the Jewish government Secondly in Church-matters the Magistrate may command and the Subject must obey Now because many questions are moved about the Magistrates authority in Church-affaires and about Church-men therefore I will here proceed distinctly and shew first what they cannot doe about Religion and then what they may doe These things they cannot doe that is they have no power or authority to meddle in them as First the civill Magistrate hath no power nor authority to execute the office of the Church-Minister he may not preach in the Church or administer the Sacraments or execute the censures of the Church Heb. 5.5 1 Cor. 7.10 The presumption of Ieroboam and Uzziah herein was punished 1 Kings 13. 2 Chron. 26. Secondly hee hath no power to make lawes that shall binde men to beleeve his devices as matters of faith and doctrine for these things depend upon the will of God not of Princes Thirdly hee hath not power to bring in any idolatrous service into the Church as a part of Gods worship Esay 29.13 Mat. 15.19 And therefore Ieroboam was condemned for the Calves and Ahab for Baal and Ahaz for the Altar of Damascus and all the Kings for the high places Fourthly hee hath no power to set up a Ministery in the Church that for the substance of the calling was not instituted by Christ Ephes. 4.11 12. Heb. 5.5 All Ministers of the Gospell have their mission from Christ. Thus of what they cannot doe what they can and ought to doe followes For it is certaine that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the subject and therefore in respect of Religion they are said to be nursing fathers and nursing mothers The Apostle saith Rom. 13.5 of the Magistrate He is the Minister of God for thy good Now the good of the Subject is not onely a civill good done civilly but done spiritually a spirituall good which is the greatest good of the Subject and therefore to bee most sought for by the Prince And as in respect of their civill good he must provide that justice may flourish in the Common-wealth so in respect of their spirituall good hee must provide that Religion may flourish in the Church and to this end First he may and ought by his lawes to enjoyne the profession of the true Religion and the confession of faith according to the Word of God Secondly he may and ought to provide to the uttermost of his power that the Churches may be furnished with able Ministers and that they likewise may have power to call and ordaine other Ministers and dispose or depose as may be best for the good of the Church Thirdly he may and ought to provide by his lawes and order that the Word of God may be sincerely and purely taught and the Sacraments rightly administred and the censures of the Church executed according to the Word Fourthly he may and ought by his lawes to forbid and accordingly to punish blasphemies heresies idolatrie sacriledge and the like Now that the godly Princes have had power in these and the like cases about Religion is plaine Moses by the appointment of God gave order to Aaron and the people in the businesse of Religion Iosua appoints circumcision Iosh. 5. proclaimes the law of God Iosh. 8. renewes the covenant with God Iosh. 24. David disposeth of the officers about the Tabernacle 1 Chro. 23. and brings home the Arke 2 King 6. Salomon dedicated the Temple Asa the King made such a law as this that whosoever would not seeke the God of Israel should die Ezechias brake downe the brazen Serpent 2 Kings 18. commanded the Priests to cleanse the Temple 2 Chron. 29. and to celebrate the Pasâ—over and commanded the Levites to help the Priests because the Priests were not then cleane 2 Chron. â—0 Iosias destroyed the Idols sent his Princes to see to the restoring of the House of God appointed the Priests to their Ministeries in the Temple c. 2 Chron.
Christians as in the manner shew no scruple nor feare nor trouble of minde for breaking Gods expresse Law in requiring obedience to Magistrates while they are ignorant whether it be a sinne or no to obey and yet on the other side are extremely fearefull and troubled in themselves to vary from the advice or example of such men as they account godly or fathers to them or others in Religion and so are more fearefull to breake mens traditions than Gods Commandements Tradition is ill as well when it comes from good men as when it comes from bad men 3. The Jesuites that maintaine that horrid doctrine of deposing or murthering of Princes so farre are they from obeying them Persons rather to be confuted by strokes than by arguments as men that offend not onely against the Lawes of God but the Lawes of Nations and the Law of Nature Hitherto of the things to which they must submit themselves viz. to every ordinance of man The motive or manner followes For the Lords sake These words doe import both the cause and the manner of submission they must submit for the Lords sake and so First there are divers things in God which should move Christians to all possible care of pleasing and obeying their Magistrates as First Gods and mens Magistrates were ordained of God and therefore for his sake that set them up we should obey them Secondly Gods Commandements God hath required our submission and therefore for the respect of the dutie wee owe to God we should obey them Thirdly Gods Image Magistrates are little Gods in the world they resemble Gods soveraignty or Majesty and therefore because they are like God we should obey them even for so much of the similitude of God as wee may behold in them or their authority Fourthly Gods mercies we are infinitely bound unto God and therefore for his sake even for the love we beare to him wee should doe this which hee requireth Fifthly Gods glory God shall get much honour and his religion will be well spoken of if Christians live obediently and contrariwise if Christians be not obedient God may be much dishonoured thereby and great stormes of affliction may be brought upon the Church by the wrath of Princes Sixthly the judgements of God because they must give account to God for their behaviour toward Magistrates as well as for their behaviour towards God himselfe Secondly these words may note the manner of obedience we must obey Princes for Gods sake not onely for conscience sake but even as if wee did obey God himselfe and with a due respect unto God and so it may make also a limitation We must so obey man as we still have respect unto God so as nothing be done against the Word or pleasure of God Use. The use should be therefore for instruction to teach us to looke carefully to our selves in our submission and so to obey First from the heart because God is intituled to this service Secondly with feare because God will be an avenger of disobedience and resisting of the powers Thiâ—dly though our subjection should be to our losse or discredit or danger or hurt any way yet for the Lords sake we should doe it There is motive enough in God though there were not worthinesse in the Magistrate or recompence to us Againe it serves to shew the hatefulnesse of those transgressors that resist the power and will not make conscience of it to submit themselves to the ordinances of Magistrates For this is to resist God himselfe this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God will certainly be a revenger of this disobedience it being his owne cause as well as the Magistrates Besides it serves to informe us concerning the admirable power and wisdome of God in effecting the subjection of man to authority of Magistrates All men naturally affect to excell and like not superiority in other men And besides it is needfull that one man should governe and keepe in order millions of men disposed as before Now this well points at the cause of this order and suâ—jection which is the respect of God God naturally hath planted in the hearts of men a feare to rebell or disobey even for feare of God himselfe more than Princes and besides God hath made man to see by experience that he doth defend the persons and rights of Kings by revenging the disobedience of men this naturall conscience keepes under naturall men Now though the Apostle would have godly men to obey for the same reason yer it iâ— upon an higher ground for godly men are instructed by the Word of God to obey Princes yea herein differâ— the obedience of the godly from the wicked that the godly man obeyes for the meere love hee beares to God and the wicked only for feare of vengeance from God so both obey for an higher reason than the respect of Princes themselves even for the Lords sake the one for the love of God and the care of his glory the other for feare of his punishments and judgements Lastly it shewes men must so acknowledge the glory of Princes as that especially we have respect unto the glory of God who is King of Kings we must obey Kings in the land so as God be not disobeyed Thus of the Proposition the Exposition followeâ— The Apostle labours to cleare this doctrine from divers scruples might be conceived by Christians whether they arise from the diversitie of the sorts of Magistrates or from their soveraigntie For the sorts hee shewes they must obey Magistrates of all sorts both superiour and inferiour the highest and those which are subordinate to them both Kings and Governours also for their soveraigntie Hee teacheth them to observe the supremacie of Kings and Monarchs In generall we may learne from the Apostles care to prevent mistaking herein that he accounts it a pernicious thing to erre about the authoritie of Princes and their Goverâ—ours And experience shewes it to be pernicious sometimes to the persons of Kings who are often by treason murthered upon wicked and erroneous grounds and sometimes to the subjects who draw upon themselves not onely fearefull sinnes but miserable punishment also by erring herein sometimes it is pernicious to religion it selfe and religious causes giving not onely scandall but procuring desolation in the Churches through errours sometimes on the left hand and sometimes on the right hand Whether to the King It may be questioned whom the Apostle meanes by the word King Such as understand the Epistle to be written to the Jewes may perhaps conceive that the Kings that ruled by deputation in Judea should bee meant such as were Herod and Agrippa But in as much as the Jewes were scattered thorow the Provinces and those provinciall Jewes were most in quiet and in as much as for the reasons afore given it is likely that the Epistle was written to all Christians both Jewes and Gentiles therefore by the King hee meant Caesar. And then a more scruple ariseth for the Romans
sinne God onely wils to permit Acts 14.16 but it is not God's willing of evill is here meant As the will of God concernes us in matter of good it may be considered either evangelically or legally Evangelically his will gives order what shall be done with us and so he wils the salvation of his Elect Ephes. 1.11 Ioh. 6.40 Legally his will gives order what shall be done by us and so hee wils our sanctification in all the rules of it and in every part Col. 1.10 By the will of God in this place then he meanes the Word of God as it containes the revelation of what God would have done by his servants in the cases specified in this Text. Many things may be observed out of these words Doct. 1. First we may take notice of the two onely Springs of all things to be knowne in Religion in these words viz. God and his will God and the word of God God is principium essendi the Author of their being and the will or word of God is principium cognoscendi the fountaine of the knowledge of them Doct. 2. God doth will all that which is to be done by his servants in any part of their obedience or in any case of their lives as here the course they are to take either toward the Magistrate or toward their enemies God wils it that is he doth in himselfe approve or determine or appoint and by his Word he doth warrant and require it And the same is true of all the well-doings of godly men God wils them which I observe for these uses Uses First it may be a great comfort to a Christian when hee knowes hee hath done what God would have him to doe for then hee may bee sure God will not forget his labour and worke of love and obedience Heb. 6.8 The Hebrew that signifieth will signifies pleasure and delight and when it is given to God it notes that what he wils he takes pleasure in as in Esay 62.4 Hophzibah My will is in her or My delight is in him God takes great delight when we doe his will Every carefull Christian is his Hophzibah And besides if God doe will we should doe so God will defend and protect us in our wayes that may support us against all the crosses or oppositions that may be like to befall us And that made the Apostles place in every Epistle that They were Apostles by the will of God And so such godly Christians as obey the humane ordinances of men in these times of quarrell and contention must comfort themselves with this that Thus was the will of God that they should so obey and that must support them against the contrary wils of men otherwise minded how well soever reputed of and make them bring their owne hearts into obedience to that which God would have them to doe c. Doct. 3. The word of God is the willing of God and so called here and God's word may be said to be his will in two respects either because of the forme or in respect of the matter In respect of the forme it may bee called his will because it is digested in forme of a Testament and Christ the Wisdome of God hath set it in such forme as if it were his last Will and Testament as in some respects it is Or else chiefly because what God doth expresse or require in the Scriptures is agreeable to the very nature and will of God he doth in himselfe will it as well as in his Word promise or require it Which shewes a great difference betweene the lawes of 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 alwayes agreeable to God's will and withall this should the more quicken to obedience because by conforming our selves to God's word wee conforme our selves to God's nature And further it may comfort us in the hope of strength to be enabled to doe God's will and what he requires because he wils what we should doe For God's will causeth an impression upon the creature it gives assistance it will see it done he will worke our works for us God's word is a Word of power it works what it wils which mens lawes cannot doe When we know God wils such a thing in his Word to be done wee should conceive that hee doth not onely shew us by that place what is to be done but also what assistance we shall have to doe it Doct. 4. The will of God is the rule of our actions what he wils wee must doe and so it is urged here by the Apostle and therefore it should teach us to labour to understand what his will is since all is lost that is not conformed to this rule Ephes. 5.10 We must get us to the Law and to the Testimonies For whatsoever is not directed from thence hath no light in it Esay 8.20 Secondly we must goe to God and pray him to teach us to doe his will since he hath enrolled it in his Word Psal. 143.10 Thirdly if this doctrine were throughly digested unruly froward and wilfull Christians would make more conscience of their passionate and incorrigible courses Let them looke to it in time they must give account to him that so hath prescribed rules by his will that hee will not admit of courses carried onely by their wils Fourthly inferiours must looke to the warrant of their actions it is not the will of man but the will of God can justifie them to doe well 1 Pet. 4.2 Lastly if his will rule us then wee must take heed of that fault of making the lawes of our wils the causes of his will as they doe that thinke God must will to doe nothing with wicked men unlesse his will bee confined to certaine rules which they conceive in their wils Doct. 5. That the bare signification of Gods will should bee argument enough to perswade a godly Chistian to doe any thing though it bee to deny himselfe or to goe 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 Majesty or the rewards of God but God's will which alone sufficeth to guide him which may try the obedience of man by the motives For onely the sound Christian will obey simply for the commandement sake and must teach us to sticke to it the bare will of God must rule us though there were never so many men contrary-minded Use. The use is for triall of hypocrites the true Christian layes downe all his owne courses as soone as ever he heares the sound of Gods will Doct. 6. The practice of a Christian must be conformed just according to the patterne so is the will of God it must be just so as the will of God is so from the manner as well as from the matter Which should teach us three things First to walke circumspectly seeing we must
before did signifie our sin-guiltinesse and were as an obligation and hand-writing against us Col. 2.14 Secondly they were a badge to distinguish the Jewes from all other nations Gen. 17.13 14. Thirdly they were shadowes and typicall adumbrations of Christ and his benefits Heb. 9.9 10. and 10.1 4. Fourthly they were as a Tutor or Schoole-master to instruct and keepe them under in the minority of the Church Gal. 4.1 2. Now all these uses are abolished by Christ For our condemnation is taken away by Christ and so the hand-writing is cancelled Col. 2.14 and the Gentiles and Jewes are made all one people Ephes. 2.14 15. and Christ the substance and body is come and therefore the shadowes must vanish Col. 2.17 and the heire is as it were now at age and therefore needs not Tutors and Governors Gal. 4.1 2 3. As for the freedome of Christians from the Judiciall Lawes that must bee understood with a distinction for so many of the Judiciall Lawes as did agree with the common politicall law of Nature are in force only so much of the Judiciall Law as did onely concerne the singular and particular policy of the Jewes is abolished Where the reason of the Law is universall the Law bindes all where the respect and reason of the Law is fitted onely to the condition of that people there the Law isâ—abolished Sixthly from servile feare unto which we are and were in bondage by Nature and so we are freed from the servile feares of the grave of men of death there was a spirit of bondage in us by nature wee durst not come into Gods presence and legall terrours did lye at the doore of our hearts to drive us to despaire of mercy or acceptation But when Faith came then the spirit of bondage went away and the hearts of Christians are emboldened with spirituall liberty and firme confidence taking delight in the Law of God in the inner man Rom. 8.15 Luke 1.74 And there was likewise in us by Nature a feare of the reproach and rage of men and the oppositions and scornes of the world from which Gods children are so delivered that many times they have contemned the uttermost fury of Tyrants as Daniel and his companions and the Martyrs and the Patriarchs and Moses c. and from the feare of death We were all in bondage to it all our life but now Christ hath delivered us by destroying him that had the power of death Heb. 2.14 15. This of the first point what we are forced from Now for the second what we are free to and therein are divers comfortable considerations First we are free to the favour and fellowship of God the Father and of the Sonne and of the holy Ghost 1 Ioh. 1.3 7. 1 Cor. 1.9 Ioh. 17 21. 2 Pet. 1.4 1 Ioh. 5.24 Secondly we are free to the Communion of Saints wee are fellow Citizens with the Saints we are written in the writing of the house of Israel and acknowledged as members of the Congregation of the first-borne This is an Article of our Faith Ephes. 2.20 and 3.6 and 4.4 5. Heb. 12.18 c. Thirdly we are free to all the promises of Grace those rich and precious promises we may safely imply they are ours 2 Pet. 1.4 Ephes. 3.6 Fourthly we are free of Gods chamber of Presence we may goe in when we will and aske what we will and it shall be done unto us wee are free to put up as many petitions and suits as we will wee are free to the Throne of Grace Heb. 4.16 Ephes. â— 12 and so in generall wee are free in the whole House of God even to the use of all his ordinances Ioh. 6.36 Fiftly we are free in respect of things indifferent and all things are indifferent that are neither commanded nor forbidden in the Word of God all the restraints that in the time of the old Testament lay upon any creature are now taken off so as all the creatures of God are good and lawfull All things are pure to the pure Titus 1.15 1. Tim. 4.4 Rom. 14. so are dayes meats garments c. So as now Christians may use them or omit them freely Note what I say use as well as omit For some are so singular or simple as to thinke Christian liberty doth only make reference to omit but not to use meats garments dayes or indifferent ceremonies whereas they restraine Christian liberty that forbid the use of those indifferent things as well as they that dislike the omitting only in using men must take heed as hath been shewed before of the opinion of merit worship or necessity to holinesse or salvation which is that which is condemned by the Apostles Uses The Use may be first for humiliation to wicked men for hereby is implyed that they are in great bondage and not free for howsoever it is true that every wicked man in Christian Churches is freed from that yoke of Moses lawes yet in all the rest they are in danger still and bondage They stand bound by the covenant of works to the absolute keeping of the Law because none have the benefit of the new covenant till they be in the same and so all their saylings of the perfect fulfilling of the Law are imputed to them and they are under the execration and all the curses of the Law They are iâ— bondage to the tyrannie of their owne sinnes and have the divell intrenched in strong holdes in their soules They would bee troubled to know that the divell did possesse their bodies and yet doe not consider that the divell doth certainely possesse their soules every wicked man is possessed Besides they are in bondage by these servile feares they dare not set their hearts in Gods sight It is a death to them nor dare they for Religions sake displease men and the feare of death is like a continuall death to them and for all this they are never helped till their hearts be turned to God Secondly we may hence gather the difference between the liberty of the New Testament and that in the Old In the old Testament godly men were free from the rigour and curse of the Law and from the dominion of sinne and power of the divels and from servile fearest onely in the new Testament there are these three things added 1. That the doctrine of liberty in the former things is more cleere and more generally revealed 2. That we are freed from the Mosaicall Lawes 3. That we have liberty in things indifferent A third Use may bee for instruction to teach men to trie their interest to this freedome For such men onely are made free that beleeve in Christ Ioh. 1.12 and resolve to continue in the Word Ioh. 8.31 and are weary and heavie loaden Mat. 11.29 and are throughly turned to God 2. Cor. 3.16 17. Lastly our Christian liberty may be a great comfort to our hearts if wee consider seriously the great miseries we are freed from and the great priviledges we are
witnesse if we doe that which conscience thinks well to comfort us and if we doe that which conscience thinks ill to discourage us Rom. 2.15 and 9.1 Yea conscience is the guide of our lives We are here pilgrims and strangers farre from our home and in journey continually now God hath set consciences in us to be our guides that in all things we are to doe we may be directed and incouraged by conscience taking the direction and warrant of conscience as a speciall ground of our actions so as to doe contâ—ary to what conscience bids us is a sin for it doth not only witnesse about what is past but it directs us about what is to come as now to be done But the principall worke of conscience whether we respect God or man is to keepe court in the heart of man There is in man Forum Conscientia a Court of Conscience a secret Tribunall is set up in the heart of man and therein fits conscience and arraigneth accuseth bringeth witnes sentenceth and doth execution Now concerning the judgement of conscience keeping an Assise in the heart of man two things are to bee considered first the law by which conscience judgeth secondly the manner of the proceeding in judgement For the first Conscience judgeth of the actions of men by vertue of certaine principles as I said before which it findeth in the understanding gathered either from the law of nature or from experience of Gods providence or from the Scriptures Now the manner how it proceeds in judgement is in forme of reasoning as I said before for in the minde the conscience findes as it were a booke of law written which is in the keeping of the faculty they call it in schooles Syntâ—resis from hence the conscience takes the ground of reasoning and from the memory it takes evidence of the fact or state of the man that is arraigned and then by it selfe it judiciously concludes and passeth sentence and so it proceeds whether it condemne or absolve In the judgement of condemnation it proceeds thus First it cites or calls for the soule to be tried then it accuseth in this forme out of the body of the law kept in the minde it takes the conclusion it meanes to workes upon and then useth the memory to testifie of the fact as for instance Every murderer is an offender thou art a murderer therefore thou art proved to be an offender Then comes the sentence in the same order Hee that commits murder without repentance shall be damned thou committest murder without repentance and therefore art a damned creature So likewise it proceeds in absolving For evidence it proceeds thus He that hath such and such marks as godly sorrow the love or feare of God c. he is a childe of God but thou hast these marks therefore thou art a childe of God and then it goeth to sentence He that is the childe of God shall bee saved but thou art proved to be the childe of God therefore thou shalt be saved Nor doth it rest in the sentence but immediatly doth it selfe begin the execution for laying hold upon the guilty person it presently buffets him and terrifies him and pricks him at the very heart and gnawes him many times with unspeakable torments and tortures And so contrariwise in the sentence of absolution it proceeds with comfort settleth and quieteth the heart of the absolved and many times makes it able with joy to stand undaunted against all the powers of hell and the world of which more afterwards when I come to intreat of the sorts of conscience Observe by the way the difference between the court of conscience within us and mens courts of Justice without us For in mens courts they proceed secundum allegatae probata according to allegation and proofes but God hath appointed another judgement in the heart of man there God judgeth not according to allegation and proofes but according to conscience and hath associated to every man a notary of his owne and a witnesse of his owne which he produceth out of his very bosome so as man shall bee made to confesse what he hath done though all the world excuse him and shall have comfortable testimony in himselfe though all the world beside accuse him The glory of the power of conscience appeares by the third point and that is the prerogatives and properties of conscience in a man for 1. It keeps court in the heart of a man without limitation of time it will call a man to answere and heare judgement at any time it is not limited to any terms nor can the sentence be delaied it hath power to examine testifie and give sentence at any time of the yeere at pleasure nor will it admit any appeal to any creature 2. It is subject properly only to God no earthly Prince can command the conscience of a man as will more appeare afterwards 3. It keeps continuall residence in the heart of man it is alwaies with him at home and abroad it observeth and watcheth him in all places in the Church at his table in his bed day and night it never leaves him 4. God hath subjected man to the obedience of conscience if it command erroneously if it be in things indifferent as in the case of meats and daies in the Apostles time if the conscience doubted or forbade the use of them which yet in themselves might be used the man was bound to follow his conscience though the conscience erred and so sinned in doubting or forbidding Rom. 14.14.23 5. Yea so much honour doth God give unto the conscience that he suffers his owne most holy Spirit to bring in evidence in the court of conscience for so we read that the Spirit of Adoption doth beare witnesse before our spirits that is before the conscience that wee are the sonnes of God Rom. 8.15 6. It is a great prerogative that God hath granted immortality unto conscience Conscience never dies no not when we die Every mans conscience shall bee found no lier at the day of Judgement in so great request with Christ as that dreadfull Judgement shall be guided according to the evidence and verdict of conscience Rom. 2.15 16. For the fourth point Conscience is not all of a sort in all men some have good consciences and some have ill consciences and both these kindes of consciences must be considered of Conscience considered as good comes to be so either by creation or by renovation By creation Adam had his conscience good but by the first sinne conscience became evill in him and all his posterity so as all men naturally have evill consciences and no men have their consciences good but as they are renewed The difference between a good conscience by creation and renovation is this that by creation conscience was perfectly good from the first moment it was infused till the fall and did discover it self by excusing and comforting alwaies for Adams conscience till his fall could accuse
him of nothing But by renovation conscience is good for the time of this life but imperfectly and increaseth in good men by degrees and so because man is renewed but in part it is a part of the goodnesse of the conscience to accuse for sinne especially if it be presumptuous after calling as well as to excuse from faults while the man keeps his uprightnesse That a good conscience should only excuse is true in this world onely of conscience as it was good by creation Now concerning the goodnesse or badnesse of conscience these seven things are to be considered of First that all mens consciences by nature are evill Secondly the difference of evill in mens consciences Thirdly the signes of an evill conscience Fourthly the hurt of an evill conscience Fiftly the meanes how evill consciences may be made good Sixtly the signes of a good conscience Seventhly the great happinesse of the man that hath a good conscience For the first that all mens consciences are by nature evill is manifest because all have sinned in Adam and lost their originall righteousnesse in all the faculties of the soule and so every man in his naturall condition is in every point uncleane and to the impure all things are impure even their consciences are polluted saith the Apostle Tit. 1.15 For the second evill is not in the same degree in all mens consciences but after a different manner in divers men for First in most men wee see that conscience is so feeble and works so little that it seemes to be but a small sparke or like a bubble which riseth now and then and presently vanisheth Now the reason why conscience stirs so little in the most men is not to be taken from the nature of conscience for that can worke all workes mentioned before but from divers things in man For first Adams sinne as it deprived all mens consciences of originall righteousnesse which was the life of the conscience so it brought such a depravation and evill disease upon the conscience that it was never healed nor cured in the naturall man to this day but the weaknesse arising from the infection holds him downe still Secondly the generall ignorance and darknesse which is in the world is one great cause why conscience lieth so miserably weake and neglected For it cannot worke for want of light For in the mind it findes only a few naturall principles or some generall truths of religion which are altogether insufficient to direct in the particular occasions of mens lives Thirdly besides the law of nature is corrupted in man and so those principles are very muddy and uncertaine and the generals of Religion are poysoned with secret objections gathered from the controversies of so many false religions Fourthly further it is manifest that the cares and pleasures of life oppresse conscience in many and in them conscience stirs not not because it cannot stir but because there is no leasure to heare what it saith men are so violently carried to the pleasures and busines of this world As a man that runs in a race many times runs with such violence that he cannot heare what is said unto him by some that he passeth by though it were counsell that might direct him in the right way of the race so is it with men that haste to be rich conscience often cals to them to take heed of going out of the way by deceit or lying or oppression or the like but they pursue riches so violently that they cannot heare the voice of conscience And so is it with the voluptuous person and with the most men that live in any habituall gainfull sinne Fiftly yea this weaknes comes upon the conscience of some by custome of sinnes that are not sinnes of gaine or pleasure as the sinnes of negligence sloathfulnesse passion or the like in which men are wilfully confirmed and will not regard the checks of their owne conscience Finally one great reason why the most of us feele so little of conscience is the evill hearing of the Word of God for the Word of God powerfully preached would awake the conscience but that most men set themselves to neglect it by a willing wilfull entertainment of distractions and in voluntary forgetting of what they have heard and so hood-winking themselves it is no wonder they cannot see Secondly some mens conscience is starke dead it stirs not at all The conscience is compared to a part of the body that is not only without sense and rotten but is feared with an hot iron and this is the case only of some notorious either Hereticks or malefactors that have lived a long time wilfully in some monstrous wickednesse either knowne or secret 1 Tim. 4.2 This seared conscience is either joyned with a greedinesse to commit speciall wickednesse or with a reprobate minde that is so horrible stupid that it judgeth evill to be good or at the best not dangerously hurtfull Ephes. 4.18 Rom. 1.28 Thirdly in some men the evill of conscience lyeth in this that it is over busie and sinnes too much and so in two sorts of men first the superstitious or secondly the desperate The superstitious person is many times disquieted by his conscience in doing well or when he doth that which is not unlawfull as the Popish Priest is troubled for comming to our Churches or the Christian that is carried with preposterous zeale is troubled for obeying the Magistrate in using his liberty in things indifferent in the desperate the evill of Conscience is the horrible tormenting of them beyond the bounds of the offence of Conscience and that in two things First in that it presents the wrath of God to them without the hope of mercy in Christ as did the Conscience of Cain Secondly in that it drives them to doe that against themselves which is desperately wicked as to make away themselves as the desperate Conscience of Iudas and Achitophel did Fourthly in some men there was a temporary goodnesse in the Conscience of which they made shipwracke and so utterly lost the goodnesse they had for a time And thus many hypocrites doe that for a time get the forme of Religion even into their Consciences but afterward falling into the immoderate love of the world or the lust of some particular sinne fall cleane away from Religion and so lose the goodnesse which they had 1 Tim. 1.19 Thus of the differences of evill in the Consciences of divers men the signes of an evill Conscience follow But before I give the signes wee must take notice of a distinction and that is that the Conscience may have evill in it and not be an evill Conscience Conscience in this life in men regenerate is renewed and restored but in part and so may erre sometimes and in some cases and yet be no evill Conscience As for instance in certaine weake Christians in the Primitive Church who yet were godly men the Apostle shewes Rom. 14. that some Christians for Conscience sake did
visible mortall and immortall passible and impassible passible on earth and impassible in heaven But we have learned from the Prophets and Apostles to beleeve three Persons and so to acknowledge that the second Person suffered onely and that in his humane nature Secondly we may hence learne that Christ was subject to the Law after a peculiar manner so as no other man was subject for he did not onely fulfill the Law by a most perfect obedience but he suffered the malediction and curse of the Law also Some men are subject to the malediction of the Law onely and so are all the wicked reprobates that obey it not Some men are subject to the Commandements of the Law and not to the malediction and so our first parents were while they continued in their innocency because God did not require them to suffer so long as they obeyed the Law and so all godly men in Christ are under the Law in respect of obedience but not in respect of malediction only Christ is subject to the malediction and obedience of the Law as our surety Thirdly hence we learne a plain demonstration of the truth of the humane nature of Christ He had not a fantasticall body but a true body because he did verily suffer in the flesh as followes afterwards Fourthly hence we may be informed of the excessively vile disposition of the world in that it is so set on wickednesse that the very Saviour of the world if he come into the world shall suffer from the world Fiftly we may hence learne that Christ suffered willingly and of his own accord For in that he that is God suffered it shewes he had power to preserve himselfe so as all the world could not have forced him to suffer and therefore we have cause so much the more to admire his love to us that suffered for our sakes as the next point will shew Sixtly we may hence learne to know how abominable sinne is that makes the Son of God suffer miserable things if he become a surety for sinne Seventhly we may hence learne to know the inevitable destruction and fearfull perdition of impenitent sinners For if God spared not his owne Sonne that was but a suretie for sinne and did none himselfe will hee ever spare them that are principals and monstrous offenders Eightly did even Christ suffer then we should evermore arme our selves with the same mind and provide to suffer in the flesh 1 Pet. 4.1 It is a shame for us to expect or desire a life of ease and prosperity seeing the Prince of our salvation was consecrated through afflictions Heb. 2.10 and 12.3 And the more should we be confirmed to suffer in willingnesse in this life because God hath predestinated us to be conformed to the image of his Sonne in sufferings Rom. 8.29 Lastly in that it was Christ that suffered we may hence gather comfort to our selves in his passion all the dayes of our life because his sufferings must needs be of infinite merit being the sufferings of him that is God as well as man Thus of the Person suffering The persons for whom he suffered follow For us The sufferings of Christ were not casuall such as befell him for no use nor were they deserved by himselfe For he never offended God nor did hee seeke his own peculiar good in them but he suffered all he did for our sakes Isa. 53.5 He was wounded for our transgressions the chastisement of our peace was laid upon him and verse 8. Hee was plagued for the transgression of Gods people and as the Apostle saith he was delivered to death for our sinnes and rose againe for our justification Rom. 4.25 Hee was sacrificed for us 1 Cor. 5.7 He gave himselfe for us Ephes. 5.2 Now he suffered for us in divers respects as First to make satisfaction unto the justice of God for our sinnes and to appease the wrath of God toward us as the former places shew His sufferings were a sacrifice for sinne He bare the curses of the Law which were due to us Gal. 3.10 And thus he paid our ransome and pacified God especially in his death and buriall He nayled the hand-writing that was against us to his crosse Col. 2.15 And as Ionas was cast into the bowels of the sea to still the raging of it so was Christ cast into the bowels of the earth to make the seas of Gods wrath quiet for us Secondly he suffered as to make satisfaction for our sinnes so together with that satisfaction to remove from us the many miseries might have falne upon us for our sinnes Thus he was judged and condemned at the barre of Pilate that we might be acquirted at the barre of God He endured all sorts of paines and torments in soule and body that wee might be delivered from eternall torments in hell He died that hee might deliver us from death and the feare of it and from him which had the power of death which is the divell Heb. 2.13 He was crucified that he might abolish the power of sinne in us Rom. 6.10 Thirdly he suffered for us that so by his sufferings he might merit the supply of our wants and the possession of happinesse Hee suffered to make us blessed Thus he died to ratifie the eternall counsell Heb. 9.15.16.17 He was poore to make us rich 2 Cor. 8.9 He was bound to make us free Hee was unclothed to cover our nakednesse He was forsaken of God for a time that we might be received to everlasting mercy Hee was crowned with a crowne of thornes that he might merit for us a crowne of glory Hee found no mercy from the Priests and Jewes that we might finde sure mercy with God He was cast out of the earthly Jerusalem and suffered without the gates that he might provide a place for us in the heavenly Jerusalem Fourthly he suffered for us in this that he suffered that so he might have a sympathy of our sufferings and have a feeiing of our miseries He suffered being tempted that he might be able to secure us being tempted Heb. 2.17 18. and 4.15 The consideration hereof may serve for divers uses Uses First it should breed in us an admiration of the love of Christ to us that could ever be willing to become surety for us and suffer for us especially considering what we were viz. unjust men 1 Pet. 3.18 wicked men Rom. 5.6 enemies to him Rom. 5.8 10. That one should die for a good or righteous man or for one that is a common good for or to other men is very rare But it might be Ionathan might die for David or a subject be willing to die for a good Prince about no man would die for his enemies as Christ died for us Secondly it should worke in us sorrow and hearty griefe for our sins wee should now mourne as heartily for piercing Christ by our sinnes as if we had lost an only childe c. We complaine of the Jewes and Iudas and Pilate for
or no. Quest. But how may I know that I am won effectually now at this time of remorse or now that I resolve to take a new course Answ. Thou art right and effectually converted if these things following be true of thee 1. If thou be inwardly abased and humbled in the sight of thine owne vilenesse if in thine owne eyes thou discerne thy selfe to be a foole and unapt for Gods kingdome and if thy sins be a sensible loâ—d and burthen unto thee of which thou art weary Mat. 5.3 11.29 1 Cor. 3.18 and thy pride and conceitednesse be subdued 2. If thou have overcome the world 1 Iohn 5.4 5. 2.15 and canst shew it by forsaking the fellowship of ungodly persons 2 Cor. 6.17 and canst deny the carnall counsell of carnall kindred Mat. 10. and canst hold on this course notwithstanding the reproaches will be cast upon thee and others Esay 8. 59.15 1 Pet. 4.5 and dost find that thy taste in earthly things is marred so as thou dost not find that favour in them thou wast wont to doe Rom. 8.5 3. If nothing can heale thee of those remorses thou feelest but the Word and Ordinances of God Hosea 6.1 2. If merry company carnall counsell or time will heale thee without spirituall medicine thou art not right 4. If thou have attained to an esâ—imation of Jesus Christ above all things accounting him only precious and findest that thy heart striveth to settle it selfe in the trust upon him and his merits Phil. 3.8 Gal. 6. 1 Pet. 2.6 5. If thou have a spirit without guâ—te Psal. 32.2 and that will appeare 1. By thy desire to bee godly and religious more than to seeme so Rom. 2.26 2. By thy desire to be rid of all siu and to be turned from all thy transgreâ—â—ions Ezech. 18.30 setting thy selfe against thine owne iniquity 2 Sam. 22.24 If thou feele a combat within thee the spirit striving against the flesh as well about inward sinnes as outward against the very evill that cleaves to thy best workes and against those sinnes that thou most lovest or have beene most gainefull or pleasing to thee Gal. 5.17 3. This will be clearer if thou desire to forsake thy sinnes in thy youth or prosperity while thou couldest yet securely commit them 4. If thou keepe thy goodnesse in all companies as well when thou art absent farre as when thou art present with such as are religious Phil. 2.12 doing righteousnesse at all times Psal. 106.2 6. If thou love the house of God above all the places in the world and that thy thirst after meanes continue and last and be renewed after the food of thy soule as thy stomacke is afteâ— thy bodily food Psal. 26.8 84. Iob 23. 12. Psal. 119.20 7. If thou honour them that feare the Lord and are religious above all the people in the world discerning betweene the righteous and the wicked contemning vile persons and joyning thy selfe to the godly as the people thou wilt live and die with and as the best companions of thy life Psal. 15. Mal. 3.17 Psal 16.3 1 Iohnâ— 14 8. If the vaile be taken off thy heart so as thou canst heare as the learâ—ed and understand spirituall doctrine that before was harsh and foolishnesse to thee 1 Cor. 2.14 2 Cor. 3.15 16 18. Esay 51.6 9. If thou find that thou canst not sin Marke it the Apostle Iohn saith he that is borne of God cannot sin he meanes he cannot sin as he was wont to doe for either God crosseth him still and hinders him or he finds that he cannot affect his sin so heartily or commit it with his full consent or with his whole heart as he was wont to doo 1 Iohn 3.9 the power of sinning is marred and dissolved in him Now that this worke may prosper if you find your selves any way effectually won be advised then to looke to these rules following 1 Take heed of smothering of doubts aske the way to heaven and seek resolution in things of so high importance as your Vocation Justification Sanctification and Salvation are Ier. 50.4 2 Looke to it what teachers and what doctrine you heare choose that food for your soules that is most wholesome be not carryed away with the inticing words of mans wisedome 3 Be carefull to humble your soules in secret judging your selves for your sins before the Lord. Be not sleight in this great worke though you have repented yet repent still till your hearts be fully settled and the power of your corruptions broken rest not upon common hopes or probabilities or the good opinion others have of you but lay a sure foundation for your owne faith and hope Ier. 31.20 4. Come constantly to the light that it may be manifest that your workes are wrought in God and let the Word of God be the light to your feet and lanthorne to your pathes Iohn 21.22 Psal. 50. Gal. 6.16 What remaines now but that I should beseech you to returne unto God with all your hearts Give your selves to God he will keepe that which you commit to him till the day of Christ. Let not our words be as water spilt upon the ground Oh that the Lord would bow the heavens and come down amongst you and take possession for himselfe and perfect the worke he hath begun in some of your hearts Remember the covenant you have made with God in the Sacrament made it I say over the dead body of your Saviour Now is the axe laid to the root of the tree now or never beare fruit This is the day of salvation say you This is the day the Lord hath made for our conversion God is gracious if you turne to him with all your hearts and just if you prove false in his covenant Though grace in you be but as the smoaking flaxe yet it shall not be quenched the Lord establish his worke Iâ— you hold out to the end you shall be saved That they which obey not the word The persons that may be won are described by these words as a Periphrasis of carnall persons men that are not in Christ and so may note either such husbands as were Gentiles or such husbands as were carnall Christians If by those husbands be meant unbeleeving Gentiles a question may be asked viz. how the Gentiles are said to disobey the Word of God seeing it was never given unto them For answer we must understand that at this time the Word was brought among the Gentiles by the Apostles and other Ministers of the Gospel and therefore now they are bound to obey it as well as any others and this was the condemnation of a world of them that light was come amongst them and they loved darknesse rather than light Otherwise considering the Gentiles without the Law brought to them they shall be judged not by the Law written which they had not but by the Law of nature which they had in their hearts Rem 2.15 16. Now if by these words be
former ages In old time The example is in the second place commended for the antiquitie of it Where we learn that a respect may be had to old time yea respect is due to the times of old Antiquitie is an argument of praise therefore are wee bidden to aske after the old way Ier. 6.16 to aske of the daies that are past Deut. 4.32 to remember the daies of old and to consider the yeeres of many generations Deut. 32.7 And Ministers in publick teaching must be like the good Scribe that brings out of his treasurie things both old and new Mat. 13.52 fathers must talke of the things of old time to their children Ps. 44.1 Now because the argument from aâ—â—â—quitie or the old time hath beene much abused and such reasoning is taxed in many Scriptures therefore that the point may be more cleare I will distinctly consider first in what cases the old times and antiquitie may not be pleaded and then in what cases antiquitie may be pleaded and good use may be made of it For the first antiquitie is ill pleaded in the caseâ— folloâ—â—ing as 1. When antiquitie is counterfeit when that is called the old time which in comparison was but yesterday as the Papiste lead us to the ages not long since past and will not permit us to looke higher to the times of the Prophets and the Apostles which is the true antiquitie 2. When antiquitie is pleaded to confirme 〈◊〉 in doctrine And so the doctrin was never a whit the better that caught the law of God 〈◊〉 only bind the outward man not the heart the outward man â—oo but in some higher cases And therefore our Saviour rejects the errours of the Pharisees though they would confirme thâ—â— by the sayings of oldâ—imeâ—punc Mat. â— Ioâ— â—5 â—0 3. In the case of sinne sinne is not the better for the oldnesse of i◠〈◊〉 the worse therefore the old man must be mortified and all old things must be put away 2 Cor. 5.17 As an old leprosie is worse than a new Lev. 13.11 so their hatred was the worse because it was old Ezek. 25.15 And the godly pray Remember not against us our old iniquities Psal. 79.8 and the wicked are condemned for not purging out their old sins 2 Pet. 1 9. and all men should purge out the old leven 1 Cor. 5. And as in the sins of life betweene man and man so about Gods service old courses are barefull if they be idolatrous and superstitious and therefore they were condemned for doing after the old maner 2 Reg. 17.34 and they are reproved by the Prophet Ieremy that so commended the old times of Idolatry Ier. 44. 4. When God abolisheth the old things and brings in new and so the old Covenant is not better than the new nor the old Testament better than the new Heb. 8.6 7 13. 2 Cor. 5.17 5. In the case of the discoverie of such mysteries as for the time of revealing them depend upon the good pleasure of God only so things hidden for ages and generations are revealed in the Gospel and yet must not be rejected Col. 1.16 6. When old times are pleaded of purpose to lessen the glory or profit of the present workes of Gods power and mercie Esay 43.18 And this way the Pharisees offended that to avoid subjection to Christ and his doctrine would magnifie Moses and the Prophets of old time And so doe those people offend that commend the old Teachers more that are dead or absent and will not profit by those they have Mat. 23. 7. When it is used in defence of publike disorders and offences and grievances in Church or Common-wealth The pretence of Innovation must not hinder the reformation of knowne diseases in publike States Such things as have beene wastes of old must be built though it were not done of long time They shall build the old wastes saith the Prophet Isa. 62.4 8. When particular Christians doe mis-apply it to confirme them in their unbeliefe or doubting as if God did not regard or accept as informer times whereas if we serve him in uprightnesse of heart he will accept our offerings as in the dayes of old Mal. 3.4 And if we get Davids affections to God and goodnesse and will attend upon Gods mercie in the meanes we shall have the sâ—â—e mercies of David Isa 55.1 4. Thus of the wayes how old things and the pleading of them may be misapplied and done in our owne wrong Now followes to shew in what cases respect must be had to Antiquitie and old times And so Antiquitie commends 1. The workes of Gods power and mercie Deut. 32.7 2 Kings 19.25 Psal. 44.2 and God is well pleased to be urged with arguments taken from his old dealing with his people Arise as in the daies of old Isa. 51.9 so in Mich. 7.14 20 and bath left the memory of them upon record that we might thence confirme our weake faith 2. The particular experiences we have had of Gods goodnesse towards us Thus David remembers dayes of old Psal. 77.6 143. â— 3. The profitable determinations of right in judiciall things betweene man and man and so the old bounds are to be greatly respected Pro. 22.28 4. The publike orders of the Church about the circumstances of Gods worship as the orders of the Jewes to have the preaching of Moses in every Citie on the Sabhath day Acts 15.21 This order is the more observeable as few other reasons 〈◊〉 because it was so in oldeiâ—â—â— 5. Gods Commandements It is an argument of weight to perswade to obedience when it can be shewed that that Commandement is an old Commandement Iohn 2.7 6. In things that one doubtfull or difficult such respect is to be given to Antiquitie as men should not rashly oppose their owne or other mens new conceits so as due respect be had to equally comparison in the nature of the things questioned Ioh. 32.6 7. In the examples and patterns of wel-doing that have had due conformity to Gods will revealed in his precepts and so the examples of holy practises in old time should much move the consciences of the godly now-adaies as the Apostle shews in this verse And thus of the two points in the description Holy women The persons from whom this patterne is taken are holy women where observe 1. That holinesse in the first Table is required of women as well as men and they are bound to the duties of Gods worship and to be religious women as well as to the duties of the second Table to be chaste mercifull faithfull diligent in the affaires of the family or obedient to their husbands Which serves to confute those men that say women need not be studious in matters of Religion it is enough for them to be good house-wives and obey their husbands And withall it may comfort women in the practise of the duties of Religion for by the commendation given of holy women in this Text it appeares
have his brothers wife nor must the Corinthian that married his fathers wife be suffered to dwell with her 1 Cor. 5. 3. Diviâ—es generally agree that if there be a precontract with another person in verbis de praesenti in the words of the present time made with consent of parents c. then the marriage after with another is a meere nullitie and such dwelling together is whâ—redome Zanchius brings reason for this from the law of God and Nature and civill and common lawes 4. If a marriage be made without the free consent of the parties or in cases where they are not able to give a free conâ—ent as in the marriage with children under age or with mad men or persons that are drunk when they give consent and doe disclaime it when they are sober These are nullities in the common opinion of Divines of all sorts and the reason is because the consent of parties is essentially requisite to such a bond 5. If there be error personae an errour of the person that is if a man mean to contract marriage with one person and another person is given him as when Leah was given in stead of Rachel to Iacob Divines agree that Iacob might have rejected Leah and that his owne consent afterwards did onely bind him to dwell with her But yet errour about the condition or state of the person is no nullitie If a man contract himselfe to a woman he thinkes to be a free woman and she proves a bond woman or he thinkes he marries with a rich woman and she proves a poore woman these errours do not cause a nullitie he must live with her for all this 6. If marriage be contracted with such as are utterly and incurably unapt for marriage this marriage is a nullitie as in the case of Eunuchs some kinds of incurable palsies or the like And about this I finde no difference amongst Divines Zanchius and some other Divines goe further and pronounce nullities in the cases following as If marriage be contracted yea and celebrated without the consent of parents He brings many arguments from the Law befoâ—e Moses and from the Law of Moses from the testimony of the Apostle Paul and from the lawes of Nations and from the Fathers If marriage be contracted or celebrated with such as have any notorious contagious disease which is knowne to be incurable as the Elephantiasis or worse kind of leprosie or the like because this will prove a mischiefe to the party cleere and to his children and to the Common-wealth and God ordained not marriage to be a mischiefe but a help If marriage be celebrated with a woman that is found to be with child by another man Yea he enclines to those that thinke the marriage of a Christian with an Infidell as a Jew Turke or Pagan as being the knowne and professed enemies of Christ is likewise a nullitie Hee gives many probable reasons and quotes divers authors for the opinion But for my part I dare not venture so farre especially to be peremptorie in it much lesse have I attained to the learning of those Divines that thinke Veneficium versus hanc Witchcraft disabling a man towards that woman onely to be a sufficient cause of a nullitie in the marriage Thus of the case of nullities For the case of divorce I thinke that rule of our Saviour binds peremptorily that no man may put away his wife but only in the case of fornication Mat. 19.9 In that case a man making a lawfull divorce is not bound to cohabitation but freed from it and must not dwell with her any more If it be objected that in the case of disertion when an Infidell forsakes a beleever the Apostle faith the beleever is free I answer that this is not a case of divorce The beleever doth not for the businesse of Religion put away the unbeleever yea the Apostle shewes he ought not 1 Cor. 7. onely if the unbeleever will depart let her depart And so by the wilfull departure of the Infidell the Christian is freed from the bond of marriage as Divines conceive which is a kind of nullity but not a divorce But then a great respect must be had to the kind of unbeleever not every wicked man or woman nor everie person that professeth a false religion but such an unbeleever as is a profest enemie to the Name of Christ is the unbeleever the Apostle speakes of Yet one thing more I must adde about the case of disertion when the disertion is for other causes than Religion if it be wilfull or inevitable then the party diserted is freed from this charge of cohabitation freed I say for a time till the diserted returne and if he never returne the party forsaken is for ever free Thus of the proposition of their duties the exposition of it followes According to knowledge By knowledge I take it here meant that Christian knowledge of Religion and the Word of God which godly husbands had attained by the Gospel for in the end of the verse he speakes of husbands as heires of the grace of life And so before I come to shew what speciall things in the manner of cohabitation this knowledge doth charge upon husbands I would consider of some doctrines in generall implyed by the words as Doct. 1. That the knowledge of Gods Word is a gift of God to bee much accounted of and therefore the Apostle here for honour sake to the man mentions this grace rather than any other And that knowledge is a precious thing or a great treasure may appeare divers waies First by the seat and use of knowledge it is a gift that adornes the mind of man making him by his inward understanding to see excellent things It is a great benefite to have senses to discerne things without us but this divine light that God puts into the understanding of man gives to the understanding power to see admirable things especially when it is spirituall light it shews a man the differences betweene good and evill and reveales such glorious things as no senses can reach to Secondly by the author of it God is the father of light and dwelleth in light Iam. 1.17 and it is the speciall glory of Christs divinity to lighten every man that comes into the world Iohn 1. and the holy Ghost claimes a part in this glory to give illumination to the minde 2 Cor. 3. Thirdly by the testimony God gives of the worth of knowledge eâ—pecially when it is spirituall and religious knowledge 〈◊〉 is called riches 1 Cor. 1.5 and preferred before all outward things in the world Ier. 9 2â— and Christ accounts it a great signe of speciall friendship to communicate knowledge to his Disciples Ioh. 15.15 and God gave Iacob a greater portion when hee gave his word to him than hee did give to all the world besides He did not so with other Nations Psal. 1. Fourthly by the accounts Christ gives unto his Father of the discharge of
his office he is carefull to prove that he hath given knowledge to the men God gave him to prepare them for eternall life Iohn 17.6 7 8 26. Fifthly by the relation it hath to God himselfe it is a part of the image of God in the new man Col. 3.10 Sixthly by the contrary it is accounted a great sinne and a curse to want knowledge Hosh. 4.11 and other gifts or services are rejected as vaine if this grace be not had as Zeale Rom. 10.2 Sacrifice Hos. 6.6 and therefore such as want knowledge should shake off profane sluggishnesse and vaine objections and seeke to be rich in knowledge as the men in the world doe to abound in wealth Pro. 4.7 2.4 And such as have knowledge should strive to encrease it and be thankfull to God for his great mercy in giving them knowledge and the meanes of it Doct. 2. Knowledge is required of all sorts of men Not of Ministers only but of private men of all husbands yea and of all men before they be husbands because so soone as they have wives they are charged to shew their knowledge Iohn 1.9 1 Cor. 8.1 1 Tim. 2.4 This condemnes the sacrilegâ—ous humour of those persons that are like the wicked Lawyers our Saviour speakes of Luke 11.52 which take away the key of knowledge from private men either by their opinions hindering others from seeking knowledge with their errours mudding the cleere fountaine of Gods Word or by their power restraining the meanes of knowledge from the people And withall this should stirre up all sorts of men to seeke knowledge and use all meanes to attaine it as they will give their account unto God of the use of their time at the last day Doct. 3. Knowledge is given us for use and practice not for idle speculation it is given as other gifts of the Spirit to profit withall it is a light to lighten our paths Our knowledge should be after godlinesse Tit. 1.1 It should some way help forwards the worke of godlinesse that we get by hearing should be shewed by practise Iames 1.22 23 24. They that have knowledge and will not use it shall have that knowledge taken from them Mat. 13.11 Nor is the use of knowledge only for discourse but for conversation The words of knowledge or utterance is given to some Christians onely 1 Cor. 12.8 And such as cannot talke much may yet have comfort if they have knowledge to stay their hearts in faith and that they can shew their knowledge by a good conversation Doct. 4. The knowledge seated in our minds should have a commanding power of our actions all should be according as a mans knowledge faith Those parcels of divine truth put into our minds should rule us and dispose of us and make us ordered according to them Those lawes in our mindes should make us master all that rebels against them and make the members be subject to them to obey them Our knowledge should be lively and indued with soveraigne power This is the honour we should give to the light that is in our minds to let it rule us in all things And this point may much humble all sorts of Christians for want of stirring up their knowledge or for want of obeying it Most Christians have their knowledge so feeble that the Divell or the world may lead them aside to all sorts of temptations and yet their knowledge makes not opposition and doth not take arms to subdue what exalts it self against the light of it as it should do 2 Cor. 10.4 Now if men would hearten and give life and power to those notions of knowledge are in their minds and would have their knowledge to have full power they must observe these rules 1. They must daily wound and mortifie and resist the law of the members that is such humours in them as are wâ—nt to be incorrigible Most persons have some faults in their natures that they are guiltie of with a kind of wilfulnesse such faults as must be allowed such as if they be crossed in there will be no peace but open rebellion such faults as sticke so fast to them as if God and man must let them alone in them these members must obey them as a law Now these men must find out and be sure they resist them or else the lawes of the minde will be but feeble and sacred notions infused will starve and wither and never appeare in their life and power 2. Men must be sure they study profitable things and avoide such knowledges as are fruitlesse as belong not to them 1 Tim. 6.20 2 Tim. 2.23 Tit. â— 9 There is knowledge that will puffe up 1 Cor. 8 1. But men must be wiâ—e for themselves and strive to understand their owne way Pro. 9.12 3. They must pray God to put a spirit and life into their knowledge and give them grace to shew all good conscience in their obedience and withall they must pray hard for their Teachers that their word may be a word of power to give fire to the sparkles of light are already in their minds Finally let all men that professe the knowledge of Gods word remember that their knowledge should make them differ from all other men Their lives should excell others according to the knowledge in which they differ from them A man must hold forth thâ— life and light of the knowledge he hath Phil. 2.15 They have a great taske to doe that have received much knowledge much is required of them if they doe ill their example may doe much mischiefe 1 Cor. 8.10 11. Doct. 5. True knowledge makes an impression upon every part of a manâ— life it makes him better in all his wayes both towards God and man as here true knowledge makes a man a better husband He must carrie himselfâ— as a husband according to his knowledge he hath of Gods word Truâ— knowledge enricheth a man in every thing 1 Cor. 1.5 The favour of our knowledge should be manifest in every place 2 Cor. 2.14 The knowledge that will not doe thus is falsely so called 1 Tim. 6.20 There is use of knowledge in the most ordinarie things of the life of man as meats marriage and the things of our calling 1 Tim. 4.3 and therefore this should stirre up all godly Christians to shew this proofe of their knowledge and to pray that they may abound in knoâ—ledge and all judgement Phil. 1.9 Câ—l 1.9 and gives cause to Christians of ill behaviour in their callings or private carriage to mistrust that their knowledge is noâ— tight and in particular wives should pray God to give their husbands knowledge of his Word and to blesse all meanes to that end for that will make them the better husbands Doct. 6. It is an ill thing for men to transgresse against their knowledges when they doe things that are not according to their knowledge or leave undone things they know they should doe The servant that knowes his masters will and
the dead that Christ might give them this light of life How should they unchangeably resolve to seeke Gods kingdome first above all things and above all gettings strive to get understanding What shall it profit them to win the whole world and lose their owne soules But especially the doctrine of life should melt the hearts of all the godly and imprint upon them the care of many duties as 1. They have cause to wonder at the exceeding riches of Gods kindnesse to them in Jesus Christ in providing such an inheritance for them Ephes. 2.7 2. They should pray earnestly to God to open their eyes more and more to see the glory of this life and effectually to take notice of the high dignity of their calling and riches of their inheritance in life Eph. 1.19 3. This should marvellously wean their hearts from the cares of this present life and from the love of earthly things seeing their inheritance lieth in spirituall and eternall life 1 Cor. 7.38 Heb. 13.4 5. 11.13 Col. 3.1 2. Phil. 3.20 4. Since they have found this precious life by the Gospel they should therefore take heed they be not carried about with divers and strange doctrine nor trouble themselves with doubtfull disputations or unprofitable questions They have found the words of eternall life and whither else will they goe Tit. 3.7 9. Heb. 13.9 5. This should make them love one another as such as shall be companions in life for ever Yea they should receive one another as Christ received them to glory Iohn 13.34 Eph. 4.2 5.1 Rom. 15.7 And in particular husbands should make much of their wives and masters of such servants as are heires with them of the grace of life as this Text shewes and Col. 3.14 6. They should strive to shew the power of this life and how much it excells naturall life and therefore the fruit of the Spirit should be in them in all goodnesse righteousnesse and truth Eph. 5.9 and they should so hold forth the Word of life that they should think on whatsoever things are true honest just pure lovely and of good report and if there be any vertue or any praise they should strive to act that being carefull in all things to maintaine good workes Phil. 4.8 Tit. 3.7 8. Oh what maner of persons should they be in all maner of good conversation 7. They should lift up their heads with joy and be alwaies comfortable considering the assurance they have of eternall life they have the spirit of glory resting upon them One would think they should be alwaies singing and making melodie in their hearts though they have crosses and wants in this life yet is not God their portion and is it not enough they are provided for in respect of eternitie and is there any comparison betweene the afflictions in this world and the glory to be revealed Grace Thus of the matter of their inheritance The cause followes and that is grace Grace is either a gift in us or an attribute in God Sometimes by grace is meant the gifts God bestowes upon men and if grace were so taken then would be implied this doctrine That dead men may have the grace of God There may be grace in men without life yea men may have excellent gifts and yet be not alive spiritually as gifts of government from the Spirit of God as Saul had and gifts for edification in the Church A man may be an excellent Preacher as Iudas was and may have the gifts of prophecying and working miracles as the Reprobates mentioned Mat. 7.21 a man may have the gift of knowledge of the Scriptures as St. Paul imports 1 Cor. 8.2 Heb. 6.4 a man may confesse his sins as Pharaoh and Saul did a man may be much grieved and sorrow and humbled for his sins as Ahab and Cain and may repent too as Iudas did and may make a great profession of true religion and be very forward as Demas and Hymeneus and Phyletus did a man may be very zealous for the truth as Iohn and the Galatians were a man may pray and cry hard and often to God and be heard of God as the Israelites were in their distresses many times a man may be of an unrebukeable conversation amongst men as Paul was before his conversion and such as have sinned may reforme their lives in many things as Herod did finally a man may have faith to beleeve Gods Word as the Divels doe and to beleeve Gods promises as they that have a temporary faith doe after a sort and may joy much in the comfort of them as they concerne the godly and yet in all these gifts there was no life Another point in that sense is this That there are gifts of Gods grace bestowed on the Elect which are ever accompanied with life so as their grace is the grace of life And both these points should wonderfully awaken all sorts of Christians to looke about and trie their estates and weake Christians should diligently studie their booke of signes of true grace and marke how the Scripture proveth all those saving graces to be such as can be found in no reprobate But because I think Grace in this place cannot be taken for the gifts of grace in men I passe from these points By grace then here is meant the glorious attribute of goodnesse that is in God by which he freely sheweth his love and mercy to his creatures And that it must be taken in this sense I gather from the third of Titus v. 7. where the sentence being like grace is called there His grace we are justified by his grace and made heires of eternall life Now this grace of God as it is in God I consider of two wayes first as it is in relation to this spirituall and eternall life of Gods heires and then secondly as it is in it selfe generally considered In relation to spirituall life I consider of it both in what it excludes and what it includes Grace excludes both nature and the workes of the Law It excludes nature from this life in three respects first in respect of propagation This life cannot be propagated by naturall generation we are not borne heires of life and so the sons of God we are borne only the sons of Adam not of God They that are borne after the flesh are not the seed Rom. 9.8 Secondly in respect of priviledge By nature we are the children of wrath and therefore cannot be the children of promise Eph. 2.3 Thirdly in respect of the works of nature for by nature we doe such workes as proclaime us to be children of disobedience and children of the Divell and therefore cannot be heires of life by any workes done by nature since the fall And as it excludes nature so it excludes the workes of the Law not in respect of the obedience to the Law but in respect of the merit of life so as the inheritance cannot be had but by the workes of