all others in diuers respects First because these writings were inspired all of the holy Ghost 2. Tim. 3.17 2. Pet. 1.21 so were no other writings Secondly those writings containe a wisdome far aboue all that that can be had by the Princes and men of this world the platforme of the wisdome that is in God himselfe 1. Cor. 6.7 Thirdly they were penned by more excellent men then any other writings the greatest wisest holiest men Moses Dauid Salomon the Prophets Euangelists Apostles c. Fourthly they haue such properties as no other writings haue they are more perfect pure deep and immutable then any mans writings These can tame all things necessarie vnto faith and a good life 2. Tim. 3.17.18 These writings onely are pure without fault or error or any corruption in them and for depth and maiesty neuer any writings came neere them and for vnchangeablenes Heauen and earth must passe away but a iot of Gods Word shall not passe away Math. 5.24 1. Pet. 1.23 Fift If wee consider the effects that must bee acknowledged to the praise of the Scriptures which can bee true of no writings besides no writings can describe God so fully to vs no writings do so bring glory to God no Scripture but this can conuert a soule to God Heb. 4.12 13. Other writings may shew vs some faults to bee auoided but giue no power to subdue them Psal. 19.8 These writings onely can minister solid comfort to vs in aduersity and these onely can make vs wise to saluation and perfect to euery good word and worke The consideration whereof should work in vs a singular loue to this booke aboue all other bookes in the world yea aboue all the treasures in the world we should account them with Dauid more sweet then hony and more precious then Gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may bee noted from hence is the harmony of all these bookes they all agree as if they were but one writing yea one sentence yea one word Though the bookes were written by diuers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach vs when wee meete with doubts or obiections or seeâ—ing contradictions to condemn our owne ignorance and to be fully resolued that there is a sweet harmony though wee doe not see it And secondly and especially it should knit our harts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly the fourth thing concernes the vse of Scripture and so wee may note two things First that we must receiue no opinions but what can bee proued by Scripture To the law and to the testimony if they speak not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must proue what they teach by Scripture If the Apostles did it who were men priuiledged from error then much more must other men wee must beleeue no man aboue what is written 1. Cor. 4.6 and he is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angel from heauen Which should teach vs to get proofes into our heads for all that wee beleeue and to take heed of receiuing traditions euen from good men For there be traditions on the right hand as well as on the left Ioh. 5.39 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimonie is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is much adoe about the word heer rendred Contained among Interpreters The word sounds actiuely in the Originall as if it were rendred doth containe or he containeth But the Translators and many Interpreters think the actiue is put for the passiue He containeth for It is contained If we read it actiuely then the Name of God must bee supplied thus Hee that is God contained it in Scripture noting that as a singular treasure God hath placed this Testimonie in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may haue places in the sure Word of God that so plainely testifie of Christ and our happines in him wee should take great notice of them and bee much thankfull to God for giuing vs such sentences so briefely and yet so plainely and fully to informe vs. Some supply the name of Christ and so they say Christ containeth that is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to bee had sometimes to bee possessed as Luke 5.9 They were possessed with fear And so we possesse a great treasure in Scripture when wee haue such Testimonies as these There is a Nowne deriued of this Verbe which is thought by the exactest Diuines to mean a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is diuided from the rest as a principall matter either to bee meditated of or expounded Such was that speciall portion of Scripture which the Eunuch had to meditate of and Philip expounded to him Acts 8.32 where the word is vsed And so whether the word bee vsed actiuely or passiuely it commends vnto vs this place of Scripture and withall shewes vs a way how to inrich our selues namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion Wee may heere note what cause we haue of thankfulnes to God for the helpes wee haue in teaching seeing wee haue the Chapter and verse quoted to vs which they had not in the Primitiue Church and withall wee may obserue that one may haue the profit of the scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimonie Thirdly the third followes which is the matter testified which concernes either the giuing of Christ or the safety of the Christian in beleeuing in him In the words that describe the giuing of Christ obserue First the wonder of it in the word Behold Secondly the Author of it God I lay or put Thirdly the manner of it Hee laid him downe as the stone of a foundation in a building Fourthly the place where In Sion noting that this gift of Christ belongs onely to the Church Fiftly what Christ was vnto the Church viz. a chiefe corner stone elect and precious Behold This word is vsed in Scripture sometimes to note a thing that is vsually knowne or ought to bee knowne so Dauid saith Behold I was conceiued in sinne Psalme 51. Sometimes to note that some great wonder is spoken of and must bee much attended In this place it may note both For it is certaine
doo many notorious iniuries and abuses to their conscience by resisting the motions of conscience not knowing what to make of them and by smothering the scruples of conscience and by deading the conscience or else by vexing them and many other waies Thirdly God hath giuen men a great charge about the keeping of their consciences which he placed in their soules as a great treasure and God would haue it respected and looked to with as much care as any thing hee hath giuen vs 1. Tim. 1.19 Fourthly God doth require that men should get grace and goodnes into their consciences as well as into their hearts or words or liues which they can neuer doo if they be not taught Fiftly God's Word in all the directions and precepts of it doth binde oblige mens consciences to see to the obedience of them now what can conscience doo if men knowe not what belongs to their consciences and the natures and works of conscience But aboue all things it should awaken men to study the knowledge of conscience yea of their owne consciences if they consider that the conscience of euery man is one of the principall books shall bee opened at the last Day for euidence before the Tribunall Seat of Christ and therefore men were best to look about them in this world to see to it what is written in this book for it is indeleble and will stand vpon record either for them or against them at that Day Now concerning conscience diuers things are to bee considered First what conscence is Secondly what the work of conscience is Thirdly what the prerogatiues of conscience are Fourthly the kindes or sorts of consciences Last of all what it is that bindes the conscience which is to bee inquired into because men are inioyned to suffer wrongs patiently for conscience sake euen seruants from their Masters For the first To know what conscience is we must looke both to the Etymology of the word and to the definition of the thing The word conscience imports a knowledge with another Conscientia quasicum alia scientia Conscience that is science conioyned and the reason is because conscience is a thing in vs that knowes what wee haue done and therein ioynes with some other thing that knows it too Some of our actions conscience sees within and the Angels and men see them without but for our secret thoughts conscience is onely ioyned with God or with our owne mindes as they are ioyned with God Cōscience is a thing within vs which God hath plac't there of purpose to be his witnes or spy to discouer all wee think or do as it is ioyned with the mind of man it is the knowledge of what we know or the thinking of what we think To think of other things is the vnderstanding or mind but to think what wee think is the conscience of a man Or else conscience may bee called so because it is a concluding science Conscientia quasi concludens scientia and the reason of the tearme in that sense may bee thus because looke what discourse conscience hath with God or the minde of man it vttreth it by way of a Syllogisme which they call a practicall Syllogisme As for instance If the conscience speak within to a murtherer it speaketh by Syllogisme thus Euery murtherer is in a fearfull case but thou art a murtherer therefore thou art in a fearefull case Now that that reason which concludes thus in him is his conscience is most apparant For the mind giues onely the first part of the Syllogisme which is that a murtherer is in a fearefull case or that the mind sees either by the naturall principles planted in it or by the Scriptures The other branch the conscience takes out of the memory that is that thou hast committed murther now the concluding of both and applying them to the murtherer is the proper work of conscience and conscience is that within vs that so concludes vpon our actions Now for the definition of conscience omitting the diuersity of frames giuen by diuers men I expresse that which I take to bee the cleerer and fullest to shew vs what it is Conscience is a diuine facultie in the soule of all reasonable creatures applying the principles or propositions of their mind in their particular actions either with them or against them I say it is a faculty to note that it is more then the act or the habit of the minde iudging or determining For acts and habits may be lost but conscience cannot Besides the Scriptures shew that conscience doth act as it excuseth or accuseth and therfore must be a faculty it selfe and not the act of a faculty I say a faculty in the soule because I dare not assigne it or confine it to any part of the soule as they doe that make it a part of the vnderstanding for the vnderstanding hath no parts properly and to make it a part Analogically is not to bee borne in a definition as Logicians know I say moreouer it is in all reasonable creatures to note that beasts that haue onely a sensitiue soule haue no conscience And whereas God also is no creature therefore hee hath not conscience For God beeing holines it selfe needes no faculties to gouern himselfe by nor any conscience to witnes or prompt him And I say it is in all that none might imagine that some men haue a conscience and some haue none For euery man hath a conscience either good or bad Secondly the proper work of conscience is imported in the other words of the definition viz. applying the principles of the mind For the vnderstanding whereof wee must know that there are certaine notions or frames of truth planted in the mindes of all men being infused by God as a naturall Law in their minds shewing what is good or euill and those principles are increased in the mindes of such as haue the benefit of the Scripture more or lesse according to the degree of their knowledge Now that which conscience doth is this It repaires to these formes of truth or light in the minde and takes such of them as concerne the busines in hand and with the force of them either comforts or affrights men according as the occasion is Note that I say it is a diuine faculty I wanted a fit term to express my meaning for that I would vtter I say that it is a wonderful special faculty in vs It is a most celestiall gift conscience is so of God in man that it is a kind of middle thing between God and man lesse then God and yet aboue man So then Conscience concludes about a mans owne actions For if Conscience trouble it selfe about other mens actions it is either the weaknes or the error of cōscience I adde particular actions because Conscience neuer imployes it selfe properly about generals and lastly I adde for the successe or end It is either with a man or against him to note that
may be obserued is that Christ is the main Fountain of all grace and holinesse It is he that fils all in all things Eph. 1. vlt. All the treasures of wisdome and grace be in him in whom the God-head dwels bodily Col. 2.3 9. It is he that is made vnto vs of God wisdome righteousnes sanctification and redemption 1. Cor. 10.30 He was long since acknowledged to be the Lord our righteousnes Ier. 23.6 The knowledge heerof may both inform instruct and comfort vs. First it may inform vs concerning the grieuousnes of our disease The nature of man is so farre past cure that vnlesse the Sonne of GOD sanctifie himself with vnspeakable holinesse we can neuer be sanctified Iohn 17.19 yea the Word it self is not auaileable without the grace of Christ as it appears in that seuenteenth of Iohn where both the Word and Christ are intreated of Secondly it may teach vs first to ascribe glory to Christ who in this respect is most worthy to be acknowledged the Head of all Principalities but especially the Head of the Church from whom commeth influence of all grace and goodnes Eph. 21 22.23 Secondly it should teach vs aboue all gettings to labor to get Christ crucified into our hearts It is Christ in vs that must be our riches and our hope of glory Col. 1. 27. yea this will bee vnsearchable riches to vs we should determine to knowe nothing saue Iesus Christ and him crucified 1. Cor. 2.2 Thirdly let him that glorieth glory in the Lord Iesus 1. Cor. 1.4 7. And therefore God forbid I should reioice in anything but the Crosse of Christ whereby I am crucified to the world and the world is crucified to me Gal. 6.14 Thirdly it should bee a great comfort to the Godly both in respect of their vnion with him in regard their Head is so infinite in holinesse as also in respect of that supply and help that they may continually haue from him against all their infirmities and defects and lastly in respect of the hope of the full confirmation of their holinesse in the day of Christ. And thus of the generall Doctrine The first thing in the exhortation to bee considered is the Proposition in which two things are to be marked First what Christ is secondly what the Christian must bee in respect of Christ. There are fiue things in the description of Christ. First he is a gracious Lord that is imported in the first word To whom that is which gracious Lord mentioned in the end of the former verse Whereby the Apostle applies that to Christ which was before spoken of God generally as hee that is God with the Father and as that person in whom the Lord shewes his graciousnes to men Secondly hee is a liuing stone Thirdly hee is in respect of the world and the base respect and vsage of him once disallowed of men Fourthly he is elect of God Fiftly he is precious Now that which Christians must be and doo that they may receiue holinesse from Christ is that first they must come vnto him Secondly they must bee liuely stones Thirdly they must be built vp in him Fourthly they must become a spirituall house Fiftly they must bee a holy priesthood to offer vp spirituall sacrifices vnto God such as may be acceptable in Iesus Christ. For it is to be noted that the word Are built vp may be rendred Be ye built vp howsoeuer it bee read The intent is to perswade them thereto Ye are built vp that is if you bee right that is a thing must not be wāting so the sense is the same First then of the description of Christ. And therein the first point of doctrine that offereth it self to our consideration is that Christ is a gracious Lord. He is a Lord and Master to all true Christians and such a Lord and Master as neuer men serued for wonderfull graciousnes That he is a Lord to the faithfull is euident by other Scriptures also 1. Cor. 1.2 He is said to bee a Lord to all that call vpon him in euery place Thus Dauid cals him My Lord Psalme 110.1 And great Apostles confesse themselues to bee his seruants Rom. 1.1 Iude 1. 2. Pet. 1.1 And that hee is most gracious the Apostle shewes when hee tels that all Ages haue cause to wonder at the maruellous kindnes that God hath shewed to men in Christ. The vse may be both for information instruction and consolation First we may hence be informed that Christ is God with the Father For the which the Prophet Dauid Psalme 34 whence the words of the former verse are borrowed Giue to God the Apostle applies heer vnto Christ and the reason of the application may in the second place inform vs that God is gracious to men onely by Iesus Christ. It is impossible euer to feel or taste of Gods graciousnes but in his Son And thirdly we are heer told as it were that Christ is God visible God is made visible and sensible to men by Iesus Christ This is that mystery of godlines God is manifested in the flesh Secondly Is Christ our Lord and Master then these things will follow 1. That we must liue and die vnto Christ Rom 14.7 8 9. we are not our owne men wee must liue to him that died for vs 2. Cor. 5. vlt. The loue of Christ must constrayne vs and all old things must be passed and all things must become new vnto vs. If Christ be our Lord where is his seruice he must rule vs and rule ouer vs. If we walke in the vanitie of our mindes according to the deceiueable lusts of our old conuersation we haue not yet learned Christ nor the truth that is in Iesus Eph. 4. And therefore let vs euery one looke to his waies as he that must one day giue account of himselfe vnto Christ which will bee Iudge both of quick and dead Rom. 14. 2. That euery knee must bow at the name of Christ and euery tongue must confesse his soueraignty to the glory of God Philip. 2.1 Rom. 14. We must all take notice of his supreme authority and forme in our hearts all possible reuerence toward him 3. We must not iudge one another For what haue we to doe to iudge another mans seruant He stands or falls to his owne Master Rom. 14.4 9. Thirdly it ought to be the singular ioy of our harts that wee serue so glorious a Master Neuer seruāts serued such a Lord as may appear by the enumeration of diuers particular differences As First other masters are not wont to die for their vassals Christ shed his blood for vs one drop of whose blood was more precious then all the bloods of all the men in the World and this he did onely to ransome and redeeme vs that wee might bee a peculiar people vnto him Titus 2.13 Secondly neuer Master had such power to prefer his seruants Christ hath all power in heauen and in earth Mat. 28. and all that to
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
door of euery opinion and before thou let it in ask this question What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST And if it cannot answer to it directly reiect it Psal. 119.66 Dauid praies God to teach him good iudgement and knowledge Fiftly let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1. Cor. 14.36 and where thou doubtest thou must seek the law at the Priest's mouth and be very fearfull in any thing to bee wiser than thy Teacher I mean to nourish priuate opinions which are not iustified by publick doctrine Sixtly pray to God to â—each thee and to giue thee his Spirit to lead thee into all truth vnderstanding is God's gift 2. Tim. 2.7 and hee will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly vnderstand the sense of the Scripture wee would apply Secondly thou must bring a minde apt to bee taught willing to be formed and to bee all that which God would haue thee to bee thou canst neuer profit by application without a penitent minde a minde that will part with any sin God shall discouer in thee and a minde carefull to obserue the conditions required aswell as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard haue a speciall taste put vpon them by Gods spirit or a special assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee Eat that which is good Esay 55.2 Try all things and keep that which is good 1. Thes. 5.20 Fourthly knowe that serious and secret meditation vpon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after deliberate meditation and about meditation remember these rules 1. Let it be secret 2. He must let it be full Giue not ouer till thou hast laid the truth vp in thy heart take heed of that common deceit Psalm 119.45 of resting in the praise or liking of the doctrine bee not a Iudge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the diuell start it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Bee at the same point still from day to day till it bee soundly formed and seated in thy heart How rich might many Christians haue been if they had obserued this rule Psal. 1.2 Psalm 119.3 5. Esay 26.9 Fiftly be wise for thy self take heed of that errour of transposing thy applications say not This is a good point for such and such till thou haue tried thine owne heart whether it belong not to thee Psalm 119.59 Pro. 9.7 Sixtly by any means bee carefull of the seasons of doctrine be wise to vnderstand the season There bee many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhappes neuer haue it so again and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to vrge them and whet them vpon the hearts of their hearers for their Instruction Reproofe or Consolation 2. Tim. 3.17 They are like the Priests for cutting vp or diuiding of the Sacrifices 2. Tim. 2.15 And this may serue to iustifie the course of godly and painfull ministers that most studie the sound application of their doctrine and secretly staineth the pride of these men that auoide with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church haue not a right to the comforts of the Scripture and it is the Ministers dutie to driue wicked men off from claiming anie part in the promises which are the only treasure of the Saints as here we see in these two verses the Apostle carefully doth Men must doe the workes of Iacob if they would haue the comforts of Iacob Micah 2. verse 7. A Minister must separate betimes the cleane and vncleane His word must be like a Fanne that will driue the chaffe one way and the Wheat another and though wicked men brooke not this yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with vntempered morter or giue the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and vnbelief obedience and disobedience make Men must not be knowne after the flesh Fiftly t is hence also apparant that all the godly haue a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be obserued in particular The one concernes the godly who are comforted The other concernes the wicked who are terrified The Godly are comforted in these words To you therefore which beleeue he is precious In which words it is the drift of the Apostle to raise a vse for consolation out of the former Text whence consider First the persons comforted viz. you that beleeue Secondly the happinesse applied vnto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would haue comfort in God's promises It is not enough to knowe that beleeuers shall bee saued but we must be sure that men in particular are beleeuers we must examine our selues whether we be in the faith or no 2. Cor. 13.5 Which should both reproue and direct It reprooues the great shamefull slothfulnesse of Christians that suffer the tempter to keep them without the assurance of faith some haue no faith at all and the better sort liue in too much doubtfulnes in the point of the assurance of faith And therefore we should bee warned and directed to try our faith and to make it sure that we are beleeuers Quest. What is it to be a true beleeuer Ans. It is To imbrace with our hearts the reconciliation and saluation which by Christ is purchased for vs
their horrible fall Which should teach vs to learn of God to doo likewise towards all our enemies and withall it may much comfort vs. If God will do thus with his enemies what will he do with his owne children and seruants how will hee honour and reward them and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them how much lesse shall the meer frailties of the Godly that will doo nothing against the truth though they cannot doo for the truth what they would hinder the glorious recompense of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may bee disallowed opposed by great learned men by such as are of great mark in the Church euen by such as were Gouerners of the Church in name and title Quest. 1. Two questions do easily rise in mens mindes vpon the hearing of this doctrine The first is Whence it should bee that learned men who haue more means to vnderstand the truth than other men and by their calling more especially tied to the study of all truth yet should be drawne to oppose or reiect Christ and the truth Ans. I answer that this may come to passe diuersly First sometimes it is because of their ignorance neither may this seem strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men bee very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some haue a spirit of slumber they haue eies and yet cannot see as in the case of some of those Pharises they could not apply the very things themselues spoke For being asked about the King of the Iewes Matth. 2. they could answer directly out of the Scriptures and giue such signes of the Messias as did euidently agree to Iesus Christ and yet these men were so infatuated that when God shewes them the man to whom their owne signes agree they cannot allow of him Fourthly in some it is enuy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very enuy they striue to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet vsurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moued the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is couetousnes and desire of gain These are they that account gain to be godliness as the Apostle speaks and such were some of the Pharises Luke 16.14 Seuenthly in others it is a wilfull and malitious hatred of the truth and such was it in those Pharises that were guilty of the sin against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and bee settled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reiect who haue more learning and wit than hee Ans. I answer A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world if hee mark but their liues for vsually by their fruits they may bee knowne Mat. 7. For commonly such as oppose Christ and the Gospell or the sincerity of the Gospell are men that may be apparantly detected of profanenesse as our Sauiour Christ shewes by diuerse instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transforme themselues into Angels of light therefore I answer secondly that all the Godly haue the sure Word of the Prophets and Apostles which may bee the touch-stone to try the opinions of men by which in the points absolutely necessary to saluation is euident and plain and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may bee sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble minde and with desire of reformation of his life in that hee knowes God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides euery childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Iudge of all controuersies Hee that beleeueth hath a witnes in himself the Spirit working much assurance in his heart and anointing him with ey-salue and leading him into all truth And by this help the entrance into the Scriptures giues light to the simple Vse The vse of the point then is First to informe vs concerning that great Iustice of God in hiding his truth from the wise and reuealing it to babes and children or infants which our Sauiour and Saint Paul take notice of Secondly to confirme vs against the sinister iudgement of worldly-wise and learned men and in matter of religion not to be swaied by that inducement since it is thus plainly told foretold Thirdly to confute the Papists that plead vnto the ignorant that their religiō is the right because it is hath bin maintained by such a number of Popes Cardinals which haue excelled in learning greatnes of place for heer we see the builders reiect the head stone of the corner Fourthly to shew vs that whatsoeuer wicked wise great men pretend yet their quarrell is against Christ and his Kingdome Fiftly to reach vs therefore to pray for our teachers and gouernors that God would guide them by his good Spirit and assist them in their callings c. Sixtly to bee more thankefull to God when the Lord giues vs builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as vnfit for the support of the building They cast him away as rubbish they reiected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of saluation by
iudge our selues that wee bee not condemned of the Lord. For the attendance vpon this point maketh all safe whereas the long neglect of our daily sinnes without any humiliation for them may turn in the end to the pangs of some miserable despair Vse 4. Fourthly hence the Godly may comfort themselues because Christ is to them a rock to build on Mat. 16. a rock for refuge and safety Psal. 18.2 a rock for shadow Esay 32.2 And therefore let the Inhabitants of the earth sing Esay 42.11 and withall if they consider how God sheweth them they should account their other afflictions but light in comparison of what falls vpon wicked men Ob. But we read that godly men haue been in despair as Dauid Iob and others Sol. It is true but yet there was euer great difference between the despair of the Godly and the Wicked which I will briefly note First they differed in the causes The honors of the Wicked proceeded from the curse of God whereas the sorrows of the Godly proceeded from his mercy Secondly they differed sometimes in the obâ—iect for godly men despair of themselues wicked men despair of God It is a grace vsuall in repentance to despair of all happinesse from our selues but now wicked men are out of all hope of God's mercy and help Thirdly they differ in the effects For Cain blasphemes God in his despair and saith his punishment is greater than he can bear or his sinnes greater than can bee forgiuen but the Godly giue glory to God and account him alwaies iust and good Again wicked men rage and repent not but godly men bewail their sinnes and cry mightily to God Reu. 16.9 10. Ier. 18.12 Wicked men bee in trauell but they bring forth nothing but winde they are neuer the better when they come out of their affliction no though they poured out a praier to GOD in the time of distresse Esay 26.16 17 18. Thirdly the confidence of the wicked man is swept down as the house of a spider they haue no hope at all Iob 8.13 and 11. vlt. Whereas godly men at the worst are supported with some kinde of hope or perswasion of mercy and therefore vsually they rather ask whether God's mercy be clean gone than say it is so Psalm 77. and they rather complain that God hides himself from them than that God hateth them Psalm 88.15 Fourthly they differ in the measure too For God alwaies hath respect to the strength of his children to lay no more vpon them than they are able to bear whereas he respects the sinne of wicked men and regards it not though they cry out with Cain they cannot bear it Fiftly God giues issue out of the triall and returns from his displeasure in a moment when he deals with the Godly Esay 54. whereas wicked men can haue no such hope Lastly seeing despair is such a curse and is so farre from leading men to Christ that it makes them suffer shipwrack vpon Christ Ministers all others should take heed of driuing the people vpon any pretense into this kinde of desperation let men bee taught to despair of themselues but neuer to despair of God Hitherto of the kindes of punishments The causes follow first in themselues secondly in God In themselues it is their stumbling at the word and their disobedience To them which stumble at the Word There is a diuerse reading The old reading was thus To them that offend in the Word noting either in general that Gods word or Christ doth not profit these men that were guilty of euill speaking and the grosse abuses of the toung or in particular it should note the sinnes of the stubborne Iewes who offended in word when they blasphemed Christ and denied him But I rather take it as heer it is translated and so it notes the causes why many men fall into scandall and from thence into despaire viz. because they bring ill harts to the Word of God they haue mindes that are rebellious and will not be subiect to the Gospell but intertaine it with diseased cauilling mindes Those persoÌ„s are likely not to receiue any good by Christ that quarrell at the Word of Christ. Now that this may not be mistaken or neglected I will shew first what it is not to stumble at the Word lest some weak ones should be dismaied Then secondly how many waies wicked men stumble at the Word For the first To bee grieued in heart for the reproofes of the Word is not an offence but a grace so we are troubled not with dislike of the Word but of our owne sinnes Secondly to inquire of the truth and that which is deliuered and to try the doctrine by turning to the Scriptures as the Bereans did this is not condemned heere nor is it a stumbling at the Word to put a difference betweene the teaching of Christ and the teaching of the Scribes and Pharises Secondly but men are said to bee offended at the Word when their harts rise against it or they ensnare themselues through their owne corruption by occasion of the Word To speak distinctly wicked men are offeÌ„ded at the word with a three-fold offence First with the offence of anger when they rage and fret at the Word or the teachers thereof because their sinnes are reprooued or their miseries foretold And this offence they shew either when they enuy the successe of the Word Acts. 4.2 or raile and reuile Gods Saints as Ahab did Michaiah for telling him the truth or when they mocke at the Word as the Pharises did Luke 16.14 Secondly with the offence of scandall when they take occasion from the doctrine they heare to fall off from hearing or from the true Religion or from the company of the godly Thus they stumbled at those hard sayings of Christ that departed from him for that cause or reason Ioh. 6. Thirdly with the offence diabolicall when men peruert the good Word of God to inflame themselues the more greedily to sin making it a doctrine of liberty or taking occasion to commit sin from the Law that rebukes sinne The vse may bee first for information and so two waies For first we may hence see the reason why many hearers profit not by the Word It is not because the Word wants power but because they stumble at it They nourish cauils and obiections against it they oppose reason to faith Secondly we may hence take notice of the difference of a regenerate and vnregenerate heart To the one the Word is a sauour of life to the other it is a deadly sauour and full of offence to them And withall this may humble wicked men For this is a sure truth that so long as they are offended at the Word so long they haue no part in Christ and withall it may comfort all those that loue the Word and receiue it with ioy constantly For that is a meanes and signe of their interest in Christ. Being disobedient These words containe another
properly signifieth for the gifts of the mind in Christians bestowed vpon them by Christ and so it is originally a philosophicall word expressing those indowments of the minde which Philosophers in their Ethicks prescribed and it is the more sparingly vsed by the Apostle because it is too low a word to expresse the worth of the rich mercies and graces of Christ and the Apostle Paul Phil. 4.8 when hee saith If there bee any vertue c. meaneth that if there were any vertue in which Philosophers did excell they should striue not to come behinde those natural men euen in those vertues such as were chastity liberality temperance sobriety magnanimity truth iustice and such like Now as the Scripture taketh notice of vertue it belongs to the duties of the second table as godlines doth to the first and though vertue considered morally hath nothing supernaturall in it yet considered as it is propounded heere it is of singular worthines to be regarded For though those vertues which were in the Philosophers were but naturall yet there were certaine vertues in Christ belonging to the second table which as the patterne is giuen vs in him could neuer bee found in meere naturall men so that the Apostle doth of purpose separate the consideration of vertues and in especiall call vpon vs to get framed in vs those vertues which did most shine in the nature and conuersation of the Lord Iesus Christ. Now in all the words foure things must bee distinctly handled First that euery Christian is bound to imitate the speciall vertues of Iesus Christ. Secondly that it is not enough to haue those vertues but they must shew them foorth accordingly Thirdly how those vertues thus shewed forth are still called the vertues of Christ. Fourthly the Periphrasis by which Christ is described is to be attended when he saith It is he that called vs. For the first of these It is apparant that the Apostle takes all the godly bound to the imitation of the vertues of Christ. Note by the way that it is the vertues of Christ that are to be imitated For euery thing in Christ is not to be imitated As First not his infirmities for though they were vnblameable and without sin yet they imported weaknes and so though they be in vs yet wee are not to striue after the attainment of them Secondly not his works of Diuinity as his miracles curing of men with a word walking on the water fasting forty daies and such like Thirdly not his workes of Office such works as he did in that singular obedience to that singular commandement of his Father in dying to redeeme the Church and so all the works of his Mediator-ship as he was the Mediator between God and man Fourthly not his works of obedience as the son of Abraham to the Moisaicall Lawes those that were Ceremoniall for Christ must be considered as the sonne of Adam and not as the sonne of Abraham As the sonne of Adam hee was bound to the Morall law whether as it was first written in mens harts or as after it was taught by tradition and at length by the Writings of Moses Fiftly we are not bound to follow euerie action of Christ in indifferent things no not in such as had some circumstantiall relation to religious duties such as were to sit and preach or to preach on mountaines or by high way sides and in a ship or to pray all night or to weare a garment without a seame or to sit at the Paschall Supper and a multitude of such like instances such as was the commandemēt to his Disciples to take nothing for their iourney neither staues nor scrip nor money nor two coates and so he preached the Gospell freely himselfe and such was his lifting vp of his eies to heauen in praier They are the vertues of Christ onely which we are bound to follow and among these such as he did chiefly win reputation in are in this place specially commended It is the duty then of euery Christian to study the life of his Sauiour and to seeke to imitate those things were most eminent in him Now that this point may more distinctly be obserued wee must consider what those vertues are and were which in Christ did so much excell and in Scripture wee are charged specially to imitate and would so much adorne the liues of Christians There are nine vertues which did exceedingly excell in Christ and would maruilously adorne the liues of Christians if they would walk as Christ hath left them example which I may recken in this order The first was wisdome and discretion The people wondred at his gracious words and the wisdome that was in in him Luke 4.22 and hee requireth of his Disciples that they should bee wise as serpents and innocent as doues and they should grow in vnderstanding and wisdome Col. 2.2 3. and 3.10 Now this wisdome of Christ wee should shew First by restraining rash zeale and furious sentences vpon wicked men as Christ did Luke 9.55 Secondly by auoiding with discretion the snares which are laid for vs by our aduersaries being aduised how wee let fall any thing might bring dishonor to our profession needles danger to our estates This discretion our Sauiour Christ shewed when he was tempted with hard and dangerous questions as that about Caesar and the questions of the Lawyers and Sadduces Thirdly by auoiding in indifferent things what by experience we see is misliked in others as when the austerity of Iohn was censured Christ tooke his liberty in the vse of the creatures and conuenient company-keeping Luke 7.33 34. Fourthly by giuing place oftentimes to the sudden and violent furies of wicked men when they will runne on wilfully till there may bee conuenient time to deale with them so did Christ often auoide the commotions of his aduersaries Fiftly By gracious words and fruitfull communication when wee so speake as becomes the Oracles of God with all reuerence and power 1. Pet. 4.11 Luke 4.22 It was in particular a singular discretion in Christ that when he was asked vain questions or such as were not so fitly propounded he answereth so as may most profit declining the answer that should onely feed curiosity or the like ill humours But yet it manifestly appears by the practice of Christ that this wisdome must not haue in it either forbearing of iust reproofs or dissimulation or the omission of necessary duties or the practice of vnlawfull things for fear of men or a subtilty onely to compasse great things for ones self or a deniall of the truth or such like The second thing in Christ was meeknes and this we are charged to learn of Christ Mat. 11.29 And thus Paul beseecheth them by the meeknes of Christ 2. Cor. 10.1 Now wee should shew this meeknes first by restraining the passions of our hearts such as are anger malice wrath bitternesse and the like this way our Lord Iesus did wonderfully
God will certainly bee a reuenger of this disobedience it being his owne cause as well as the Magistrates Besides it serues to informe vs concerning the admirable power and wisdome of God in effecting the subiection 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 gouerne and keepe in order millions of men disposed as before Now this well points at the cause of this order and subiection which is the respect of God God naturally hath planted in the hearts of men a feare to rebell or disobey euen for fear of God himself more then Princes and besides God hath made man to see by experience that hee doth defend the persons and rights of Kings by reuenging the disobedience of men this naturall conscience keepes vnder naturall men Now though the Apostle would haue godly men to obey for the same reason yet it is vpon a higher ground for godly men are instructed by the Word of God to obey Princes yea herein differs the obedience of the godly from the wicked that the godly man obeyes for the meere loue hee beares to God and the wicked onely for feare of vengeance from God so both obey for a higher reason then the respect of Princes themselues euen for the Lords sake the one for the loue of God and the care of his glory the other for feare of his punishments and iudgements Lastly it shewes men must so acknowledge the glory of Princes as that especially we haue respect vnto 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 followes The Apostle labours to cleare this doctrine from diuers scruples might be conceiued by Christians whether they arise from the diuersitie of the sorts of Magistrates or from their soueraignety For the sorts he shews they must obey Magistrates of all sorts both superior and inferior the highest and those which are subordinate to them both Kings and Gouernors also for their soueraignety Hee teacheth them to obserue the supremacy of Kings and Monarchs In generall wee may learne from the Apostles care to preuent mistaking herein that he accounts it a pernicious thing to erre about the authority of Princes and their Gouernours and experience shewes it to bee pernicious sometimes to the persons of Kings who are often by treason murthered vpon wicked and erroneous grounds and sometimes to the subiects who drawe vpon themselues not onely fearefull sinnes but miserable punishment also by erring herein somtimes it is pernicious to religion it selfe and religious causes giuing not onely scandall but procuring desolation in the Churches through errors somtimes 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 vnderstand the Epistle to be written to the Iewes may perhaps conceiue that the Kings that ruled by deputation in Iudea should be meant such as were Herod and Agrippa But in as much as the Iewes were scattred through the Prouinces and those prouinciall Iewes were most in quiet and in as much as for the reasons afore giuen it is likely that the Epistle was written to all Christians both Iewes and Gentiles therefore by the King hee meant Caesar. And then a more scruple ariseth for the Romans hated the name of a King and Caesar was an Emperour to which diuers things may bee answered First that though the present gouernour was an Emperour yet the Apostle knowing that the most monarchies in the world would rest in the title of King in all ages therefore hee vseth that title that may concerne the most of the Elect in all ages Secondly that though amongst the Romans the title of King was not vsed yet the Grecians in whose language hee writ did familiarly vse the word which wee translate King Thirdly the Apostle might haue respect vnto the signification of the word as vnto a word which was most effectuall to note the highest dignity among men For it notes him that is the stay or foundation of the people or the common-wealth and though ambitious men sought new titles as higher yet the Apostle knew that this was most maiesticall and honourable for the tearm of Emperour in the signification of it may agree to any subordinate rule who gouernes or commands other men Fourthly it may bee that the Apostle knowing the hypocrisie of those Emperours who onely disclaimed the name of Kings to auoid the hatred of the people and yet sought the full right of Kings and so to destroy the liberty of the people giueth the name they sought in substance though not in tearme Where by the way wee may note how hatefull hypocrisie is to God and how vaine it is God will vnmaske euen Kings if they dissemble with him He that tryeth the hearts reines iudgeth according to truth and will not bee deceiued with pretences Though men durst not charge Caesar to affect the kingdom yet God dares and will require at his hands the ambition of his heart And if God will not beare with dissimulation in Kings much lesse will he beare it in meaner men hee hates hypocrisie and fained pretences and painted showes wheresoeuer hee findes it which should teach vs all to labour for a plain and vpright heart in all things to direct our words and carriage according to the true intent of our hearts For besides that God will plague men for their dissimulation which cannot be hid from him it fals out vsually that such as vse dissembling are perpetually suspected all their faire pretences notwithstanding as those Caesars were Lastly the Apostle may name Kings to preuent rebellion in the subiects which either should feare such as affected the title or liue vnder such as professed themselues to bee Kings and so the meaning is that hee would haue them obey euen Kings how hatefull soeuer naturally that kinde of gouernment did seeme vnto them It may bee that the Apostle mentioneth Kings as the last kinde of gouernment a Monarchy being in many respects the most excellent forme of gouernment as being such a form of gouernment as comes neerest to the similitude of God who is not onely one in nature but in gouernment also and is most agreeable to nature which doth affect vnity as well in the body politicke as in the body naturall But I let this passe as a question belonging rather to the Politickes then to Diuinity to be discussed at large Thus coniecturally of the reason why the Apostle vseth this tearm Concerning Kings I propound these things to be considered of First the Originall of Kings Secondly the excellency of Kings both these tend to work in man the care of obedience to them and their Lawes Thirdly the indefinite manner of propounding the tearm shewing that this submission belongs to all Kings Fourthly the vses of all
that to suffer for any kinde of wel-doing is acceptable before God though a man doo not suffer for Religion but for the duties of his particular Calling as the case washeer yet euery such suffering is gracious before God Verse 21. For heerunto yee are called for Christ also suffred for vs leauing vs an example that ye also should follow his steps THus of the first reason taken from God's acceptation the same reason followes in the beginning of this Verse and that is taken from their calling and for these words For thereunto were yee called the sense is that vnto patient suffering for well-dooing they were tied by their calling if need did require Now God calls men to suffering diuerse waies First by his decree for he hath heer destinated men to be made like to his Sonne in suffering vniustly they were ordayned to afflictions Rom. 8.29 1. Thes. 3.3 Secondly by his Word or Law wee are called to it because the Word of God doth require that wee should take vp our crosse and suffer for the truth as many Scriptures shew Thirdly by the work of God's grace when hee makes vs again new men in Iesus Christ for by the same calling that he calls vs to be Saints he calls vs to suffer for sanctity and this seems to bee intended specially heer Fourthly God calls vs to suffer by his speciall gift for as he hath giuen vs to beleeue so hath he giuen vs to suffer for his sake Now God by euery gift doth really call vs to the execution and vse of it when there is occasion Fiftly Seruants and other Inferiours are called to suffer correction though it should be vniust euen by their particular Calling Sixtly the coherence shewes that the example of Christ suffering vniustly is a pattern that calls vs also to suffer and so to walk in his steps This last and the third way of Calling are especially meant in this place and so from thence diuerse things may be briefly noted by way of doctrine For of our effectual Calling I haue at large intreated both in the former chapter and the tenth verse of this chapter First all God's people or seruants become His by Calling it is the way by which God hires seruants and makes a people to himself for by nature euen the Elect are not a people but liue in darknes dead in sinne sensuall and carnall as other men and re-creation is such a link in the chain of saluation as cannot be wanting Rom. 8.30 And therefore men should labor to make their Calling sure as euer they would haue comfort that they are God's seruants or people Secondly God works great things many times without any great toile or power of instruments as heer To conuert a man is but to call him To make him liue is but to bid him liue Thus God can call vp generations of men out of the heap of dead and forlorn mankinde Thus the dead shall be raised at the last Day by the voice of the Sonne of God which should teach vs to liue by faith in all estates and rest vpon Gods power by which wee are kept to saluation Thirdly God's Calling accepts not the persons of men it puts no difference all are called alike as to honour so to labour and danger The Apostle puts-in all Christians by this Calling to suffer if need require as well as seruants So with God there is neither circumcision nor vncircumcision Iew nor Gentile bond nor free but all are one in Christ Col. 3.11 Which should bee a maruellous comfort to Christians that are meaner than others in the world to think on it that God requireth as hard work of the richest as hee doth of them and makes as great account of a poor Christian as of the mightiest Monarch And it should teach Christians humility and not to striue so much for precedency but rather if men will excell others it should be in seruice and sufferings Fourthly all men are not called hee saith heer Yee are called as importing that it was a speciall honour done to them Many haue not the meanes of Calling and many refuse their Calling when they haue the means Which shewes the wofull estates of worlds of men or to whom the voyce of God by his Word in the Spirit comes not Fiftly the Calling of God doth propound conditions vpon which his election in time doth depend for many are called but few chosen vpon that Calling and the reason is because they yeelded not to the Conditions of their Calling God calls men to a new Couenant and requires first â—he beleef of all things promised on his part Secondly sanctify and holinesse of life thus they are said to be Saints by Calling 1. Cor. 1.1 Thirdly to suffer for well-doing if there bee occasion so heer Now vpon the conscience and consent of the heart vnto these conditions doth God make his choice or acknowledge men and therefore heerby mens hearts must bee tried or men must try their hearts and estates whether they be effectually called or no. Sixtly men are bound to take notice of and to learn and obey the will of GOD reuealed in his Word though it be hard to finde out as heer the Apostle saith They were called to suffer which is a thing that is not easie to prooue by expresse Scripture but must be found out as it lies enwrapped in consequences in diuers places of Scripture For if the lawes of men binde and oblige vs to punishment though we knowe them not because we ought to take notice of them much more must we study the Lawes of God though they be many in number and hard to finde out without much labour and many helps Seuenthly our generall Calling doth binde vs to a carefull obseruation of our particular Calling as heer their Calling in Religion to be God's seruants did bind them to look to their duty as mens seruants yea and to be subiect to their corrections though vniust And therefore those Christians are farre out of the way that neglect their particular Calling and the charge God hath deliuered them vpon sentence of religion their generall calling Eightthly the main doctrine in them or in the scope of them is that God calls his seruants all of them to suffer for the truth Hee shewes them heauen and the saluation of their soules and bestowes rich treasure vpon their hearts but withall tells them hee looks they should arme themselues with a resolution to suffer what may befall them for well-doing Our Sauiour Christ told his Disciples plainly that they must think of taking vp the Crosse daily before they come to wearing of the Crown And therefore they doo foolishly that vndertake the profession of Religion before they haue set down to cast what it will cost them Thus of the second reason The third reason is taken from the example of Christ who suffred greater wrongs than can befall seruants or any other sort of men and this doctrine of Christ's suffering he handles
are as great as they I meane as great offenders as they as for other reasons it is because they cannot apprehend them Thirdly because hee iudgeth for the breach of most righteous Lawes Fourthly because hee will take no gifts Iob 36.18 19. Fiftly because hee hateth heartily what hee condemnes seuerely so the day of Iudgement is called A day of wrath Rom. 2.5 wheras man may censure other men for such faults as they themselues commit or at least are not moued to the sentence simply out of the disliking of the fault Sixtly because hee is not deceiued with shewes and outward appearances but his Iudgement is according to truth Rom. 2.2 Seuenthly because it is generall according to mens works 2. Cor 5.10 Eightthly because in the day of his Iudgement hee will specially honour the righteous Romanes 2.7 c. Ninthly because when a man can haue no iustice from men hee shall bee sure to haue iustice from God and this is especially heere intended Tenthly because he doth not iudge rashly but as wee see after wonderfull patience and the many daies men haue had of sinning hee appoints his day of iudging Vses The vses may bee diuers for First it shewes the wofull case of wicked men that forget God and in the hardnes of their hearts run on in sinne and so heape vp wrath against the day of wrath Rom. 2.4 5. Secondly it should teach all men that haue any care of themselues to deny all vngodlines and worldly lusts and to liue godly and righteously and soberly in this present world Tit. 2.12 13. Thirdly it should bee a singular comfort to all such as suffer wrongs and iniuries in this world whether in their names or bodies or states or any way let them but bee patient God will doe them Iustice as these places shew 2. Thes. 1.5 Psal. 4.5 Iam. 5.6.7 8. Iude 15. Doct. 6. It is the duty of Gods seruants in all distresses to commit themselues and their causes to God and to his righteous prouidence iudgement This the example of Christ heere shewes vs and there is reason for it First because God requiers wee should doe so as these places shew Psal. 37.5 6. Pro. 16.3 1. Pet. 4. vlt. Secondly because it is not in man to direct his owne way Ierem. 10.23 Thirdly because God neuer disappointed the trust of them that committed themselues to him Nahum 1.7 Pro. 16.3 The vse should bee to teach vs As wee would shew our selues to beare the image of Christ and to bee true Christians to practise this duty and in all cases of wrong danger affliction or temptation but then withall when we haue committed our cause to GOD wee must remember these rules First Neuer to vse ill meanes to get out of distresse Esay 28.16 Secondly not to limit God but to let him doe whatsoeuer pleaseth him Thirdly not to be impatient or troubled but quiet our selues in God and wait and trust in him and if we finde any difficulties we must then roule our way vpon the Lord as the Psalmist saith Psalme 37.5 6 7. Fourthly we must acknowledge him in all our waies and giue him glory when he doth vs iustice Prouerbs 3.6 Verse 24. Who his owne selfe bare our sinnes in his body on the tree that wee being deliuered from sin should liue in righteousnes by whose stripes you were healed HItherto of the manner of the suffering of Christ. Now followes in the fift place the matter hee suffered viz. Hee bare our sinnes amplified by shewing how and that three waies first his owne selfe secondly in his body thirdly on the tree Hee bare our sinnes Christ may bee said to beare our sinnes in two respects chiefely First because hee did vndergoe the imputation of all our sinnes our faults were charged vpon him as our surety Hee was made sinne for vs 2 Cor. 5.21 Hee stood before God's Iustice in our roome Secondly because hee suffered the malediction due to our sinnes by the Law Hee bare our sinnes in being made a sacrifice for sinne Hee became indebted vnto the Iustice of God as our surety to beare the curses of the Law which our sinnes deserued Esay 53.5 8. Gal. 3.10 And as this is true in generall of all the wrath of God and the fearefull things due to our sinnes so if wee mark the story of Christs sufferings we may obserue how the sinnes of our first parents and our owne light heauily vpon his back God suffering our sinnes to bee charged vpon him in a speciall fiâ—nes of the iudgement to our sinnes and that wee may note both in the circumstances of our sinning and in the sorts of sinnes For the circumstances The first Adam sinnes in a garden The second Adam suffers fearefully for sinne in a garden The second Adam suffers on a tree and so beares the sin of the first Adam eating the forbidden fruit of a tree For the sorts of sin Why was Christ betrayed by Iudas denied by Peter forsaken by all his Disciples refused by the Priests people but because we had betraied denied forsaken and refused God in Paradise And many of vs are now guilty of the same or the like sinnes in the course of our liues Hee was charged to bee a seducer to satisfy for our being seduced For our euill words and sinfull excuses hee was silent because wee and our first Parents haue preferred the diuell before God therefore was a malefactor preferred before him Why was hee mocked buffeted and spit vpon but to beare the shame was due vnto vs for our filthines and vile conuersation Why drank hee gall but to pay for our sinfull pleasures Why suffered he reuiling and scoffing but to satisfy for our sinfull words Many other things might bee obserued The consideration whereof should serue for many vses so it should teach vs diuers duties as Vses First since he hath borne our sinnes in the imputation of them and the malediction due vnto them we should be most ready willing to beare his crosse as accounting it a great shame to bee vnwilling to suffer a little and for a little while for his sake that hath borne such strange things for vs wee should bee content to forsake all for his sake Secondly it should grieue vs at the heart for our sins considering the feareful imputation of our faults charged vpon him and the bitter things he suffered to make amends to Gods Iustice for our wickednes Zach. 12.10 Thirdly hath Christ borne our sinnes and can wee finde in our hearts to sinne any more shall he againe bee charged with our faults shall wee againe crucify him Rom. 6.6 Heb. 10.24 c. and as followeth in the next words of this text Fourthly Oh how should wee loue the Lord Iesus that Holy One that bare the imputation of such base crimes and endured such grieuous things for vs before wee euer knew him or cared for him euen for vs that were enemies to him Deserue they not to bee accursed