A COMMENTARY: OR, SERMONS UPON THE SECOND CHAPTER OF THE FIRST Epistle of Saint Peter: WHEREIN METHOD, Sense, Doctrine, and Use, is, with great variety of matter, profitably handled; and sundry heads of Divinity largely discussed. By NICHOLAS BYFIELD, late Preacher of God's Word at Isle-worth in Middlesex. LONDON, Printed by Humphrey Lownes for George Latham, and are to be sold at his shop in Paul's Churchyard, at the Sign of the brazen Serpent. 1623. TO THE HONOURABLE KNIGHT, SIR HORATIO VERE, General of the English forces in the Low-countries; and to his most worthy Lady, the Lady MARY VERE; all happiness that a poor widow may, in their behalf, pray for at the Throne of Grace. My much-honoured Lord and Lady: AS that special duty which I myself owe to you both; so that purpose which my dear husband had (while he lived) of dedicating to you this Commentary of his upon S. Peter's Epistle, bindeth me (who am left his sole Executrix, to see his Will every way performed) to set out this first of his works published since his death, under your Honourable Names. It pleased you to take into your Family a child of his body: be further pleased (I pray you) to take into your Patronage this child of his soul; which, as an Orphan, yea, as a Posthumus, in all humility is presented unto you. You manifested more than ordinary kindness to my husband while he lived; we and ours have oft tasted of the sweetness of your bounty: so that I should deserve to be accounted most ingrateful, if I should bury so many favours in oblivion, or neglect to provoke others to love and good works, by proposal of your example. Accept, I beseech you, this poor acknowledgement of thanks; which is most due, first, to that primary Fountain of all goodness, Almighty God, for keeping your Lordship safe in your late employment in the Palatinate, and for freeing your Ladyship from those fears whereunto you could not but be subject, by reason of his long absence; and for giving you both, a mutual and comfortable fruition one of another: And next, to yourselves, for all those kindnesses, which, while my husband lived, you did to him and his, and since his death you continue to do to such as he hath left behind him. Now, the good God continue his blessed protection over you both, and take all that belong unto you, under the wings of his fatherly Providence. And so I rest, with the renewal of my suit, that you would cast your eyes upon this Work of him who much honoured you in his life-time; and is, after his decease, offered to you by Your humble Oratrix, ELIZABETH BYFIELD. To the Christian Reader. MAny and great are the means which the Lord hath been pleased, since this latter Spring of the Gospel (begun above an hundred years ago) to afford unto his Church, for opening of the mysteries of the Gospel. Never since the Apostles times were the Scriptures more truly interpreted, more fully expounded, more distinctly divided, or more powerfully pressed, then in our Times. The number of those who have taken good pain in this kind, is not small. We may well put into the Catalogue of them, the Author of this Commentary upon the second Chapter of the first Epistle of S. Peter, Master Nicholas Byfield by name; who continued, for the space of twenty years, to take more than ordinary pains in the work of the Lord. He had a singular gift in diving into the depth of those points which he undertook to handle. As the many other Treatises which in his life time he published, do verify as much; so, in particular, this Commentary here commended unto thee. In it thou shalt find, besides the Grammatical exposition, Logical resolution, and Theological observations, many divine points copiously handled by way of Common-place; which hath made the book to arise unto that bigness that it hath. In this manner of handling the holy Scriptures, he hath not gone alone. Many of the main Pillars of the reformed Churches have beaten out a path before him; as, Martin Bucer, Peter Martyr, Musculus, Zanchius, Lauater, Perkins, and sundry others. The large volume of Peter Martyrs Common-places, was gathered out of his Commentaries on the holy Scriptures. The Church of God hath reaped much good by such copious and distinct handling of heads of Divinity. Their labours therefore, who take pains therein, are not to be concealed from the Church. If it had pleased the Lord to have continued the life, liberty and ability of this his Servant longer unto his Church, he had (questionless) gone on further in this course which he so well began: and so might we have had by his pains as complete a Commentary on the two Epistles of Saint Peter, as we have upon the Epistle of Saint Paul to the Colossians, published by this Author. In his life-time he entered upon the third Chapter, and went thorough a good part thereof: all which is fairly copied out, and prepared for the press. But there is so much matter in that which remaineth, as it will make a competent Treatise by itself. This I make known, not that thou shouldst let this Book alone, till the other be published: for, when it is published, it cannot be bound up with this in one volume, by reason of the bigness of both of them. As care hath been had to print this Commentary on the second Chapter, every way answerable to the former on the first Chapter: so like care shall be had of printing that which remains, answerable to them both; that so you may have all the labours of this faithful and painful Minister of God's Word, on this part of Scripture, in three even volumes: which is in a manner as good, as if they were all in one volume. They may, for their matter, be well distinguished into several volumes: for, though one continued Scripture be handled in them all, yet the points in every of them are different. In this respect, there is an Alphabetical Index in the latter end, that by the help of it, you may the more readily find out such points as you most desire to read. If the Author be of force to commend a Work the more, this Work may receive no small commendation from the Author of it: for, he was a man of a profound judgement, strong memory, sharp wit, quick invention, and unwearied industry. He was in his Ministry very powerful, and that unto all turns, as we speak. When he had to do with tender and troubled consciences, he was a Barnabas, a son of comfort: but when he had to do with impudent and obstinate sinners, he could make his face hard and strong, and show himself like to Boanerges, the sons of thunder. Grave, sober, and temperate he was in his carriage; and yet, with his entire familiar friend, he could be modestly pleasant. God gave him a great measure of patience; and he had in his very body that which tried his patience: for, it appears, that he carried a torturing stone in his bladder fifteen years together, and upward. I have heard it credibly reported, that fifteen years before his death, he was by a skilful Chirurgeon searched; and that, upon that search, there was a stone found to be in his bladder: whereupon he used such means as were prescribed to him for his ease, and found such help thereby, as he thought, that either the Chirurgeon which searched him, was deceived; or that the means which he used, had dissolved the stone. But time, which manifesteth all things, showed, that neither his Chirurgeon was deceived, nor yet his stone dissolved: for, it continued to grow bigger and bigger, till at length it came to be of an incredible greatness. After his death he was opened, and the stone taken out; and being weighed, found to be 33 ounces and more in weight; and in measure about the edge, fifteen inches and a half; about the length, above 13 inches; about the breadth, almost thirteen inches: it was of a solid substance; to look upon, like to a flint. There are many eye-witnesses besides myself, who can justify the truth hereof. A wonderful work of God it was, that he should be able to carry such a stone in his bladder, and withal to do the things which he did. He was a close Student, witness the many Treatises which time after time he published in print. He was also a diligent Preacher; for, constantly he preached twice on the Lords Days: and in Summer, when many of the Gentry and City came to his Parish at Isle-worth, and dwelled there, he spent an hour on Wednesday, and another on Friday, week after week, in expounding the Scripture in his Church: very seldom was he hindered by the forementioned stone in his bladder. This course he kept till about five weeks before his death; when the pain came so violently upon him, as it wasted his vital vigour, yet did it no way weaken his faith: but, as the outward perished; so was the inward man renewed in him. He earnestly prayed, that the extremity of the pain might not make him utter or do any thing unbeseeming his vocation and profession: but withal, he advised his friends to consider, that he was but as other men; and thereupon to judge charitably of his carriage in that case. Many heavenly meditations issued from him in that time of his visitation, unto the last period thereof. Quietly, meekly, and patiently he endured; till that surest Chirurgeon of all, Death, had eased him of all his pain. In his soul he ever liveth: and in his name he will continue to live so long as the Church enjoyeth his Works, more lasting than Marble Monuments. Now, O blessed Saviour and Head of thy Church, as thou transplantest some of thy Plants out of thy Nursery, the Church militant; plant others, we beseech thee, in their rooms, that thy Church may never be unfurnished of able, painful, faithful, and powerful Ministers. WILLIAM GOUGE. AN EXPOSITION of the Second Chapter of the first Epistle general of PETER. 1. Pet. 2.1.2.3. 1. Wherefore laying aside all maliciousness and all guile and dissimulation, and envy, and evil speakings: 2. As new borne Babes desire the sincere milk of the word, that ye may grow thereby; 3. If so be ye have tasted, that the Lord is bountiful. FRom the thirteenth verse of the 1. The coherence. Chapt. to the eighth verse of the third chapter is contained matter of exhortation: and the exhortation is either general, or special: The general exhortation concerns all men. Chap. 1.13. to Chap. 2 13: The special exhortation concerns only some men, as subjects, servants, wives, husbands, from chap. 2.13. to chap. 3.8. The general exhortation stands of two parts. first the one concerns the matter of holiness: secondly, and the other the means of holiness. Of the matter of holiness in the later part of the former chapter. In these words and those that follow to the thirteenth verse, is contained an exhortation to the right use of the means, by which we might grow up in all holiness, and acceptation with God. The Analysis of th● first part of this chapter. In the exhortation two things must be distinguished: first, the substance of the exhortation, secondly the conclusion of it. The substance is contained from verse the first to the eleventh; the conclusion in the eleventh and twelfth verse. For the first there are two things, in which if we be rightly ordered, it cannot be, but we must grow wonderfully in grace and holiness: first, The one is the word: secondly, The other is Christ. To a right order of ourselves in respect of the word, he exhorts, verses 1.2.3. To a right order of ourselves in respect of Christ, he exhorts, verse 4. to 11. The part of the exhortation, that concerns the word, hath three things. First, what we must avoid, we must lay aside Malice, Guile, Hypocrisy, etc. secondly, what we must do, we must desire the word, as the child doth the breast: thirdly, Why so; where diverse reasons are imported. First, we are babes: Secondly, we are but as new born babes: Thirdly, the word is sincere milk▪ Fourthly, it will make us grow: five, have we not already tasted of the sweetness of it? verse the third. That part of the the exhortation that concerns Christ, hath likewise three things in it, which I will here but touch: First, what we must do, verse 4. Secondly, how we must do it: verse 5. Thirdly, why so: viz. for two reasons. First, the one taken from the testimony of Scripture, which is alleged verse the sixth, and expounded verse 7.8. Secondly, the other taken from the con●iderati-of our prerogatives we enjoy in Christ, which are set down, first, positively, verse 9 Secondly, and comparatively verse 10. And this is the brief order of the whole first part of this chapter. The first thing then in the exhortation is about the word: and therein the first thing is about the things, which must be avoided, if we would profit by the word: of which in the first verse. THere are five things we should lay aside and be sure we be free from, 5. Things to be avoided, if we would profit by the word. when we come into god's presence to hear his word, or to be exercised in it: viz. Malice, Guile, Hypocrisy, Envy, and evil speaking. Two things distinctly must be considered in verse first, the sins to be avoided: viz. those five before named. Secondly, the manner of avoiding them▪ imported in the metaphorical term laying aside. In general divers things may be noted. First, General observations. that it is exceeding profitable to gather special catalogues of our sins which we should avoid, The benefit of brief catalogues of sins, or duties, or graces. to single out such sins as we would specially strive against, and do more specially hurt us, and hinder good things from us: I mean not of all sins, so much as of special certain choice evils that yet remain in greatest force in us. We may observe a great wisdom of the holy Ghost in many places of Scripture, drawing such catalogues according to the state of the people to whom they are given: and so it were of excellent use, if we did gather catalogues of the duties which specially concern us, or of the graces we would strive most to excel in, to the intent to keep them daily in our minds and memories, striving to force in us the special holiness required in them. It were exceeding useful to observe in several Scriptures, how the holy Ghost singles out choice directions according to the divers states of the people whom they concern. Secondly, the Minister ought to inform his flock concerning the particular and special faults that hinder the work of his Ministry where he lives, and accordingly to set himself against those sins. It is not enough to reprove sin, but there is a great deal of discretion and judgement to be expressed in applying himself to the diseases of that people. Thirdly, the Apostle doth not name here all the sins that hinder the word: but he imports, that in the most places these five sins here named do much reign, and usually do marvellously let the course of the word: they are the five most usual sins in the auditories of Christians. Fourthly, it would be considered, how these sins do hinder the word. These sins do hinder the word many ways. 1. These sins make wicked men many times to set themselves against the word, How many ways the sin's heer-mentioned do hinder the word. and to strive to suppress the liberty of the word. 2. These sins hinder the word, in that they hinder many times other men from the love of the word. The word is not glorified, yea, it is evill-spoken of, and why? Do not many men and women say they like not this going to Sermons, & c? for, they see, that such persons can live in malice and deceit, and envy one another, etc. 3. These sins hinder the Ministers from discerning the work of their Ministry in their hearers. Paul cannot see or judge, that the Corinthians are any more than carnal, or at the best but babes in Christ, because there was so much envy and strife, and division among them, 1. Cor. 3. verse 1.2.3. 4. These sin's cause God many times to take the word from men. When the jews grew so untoward and envious at the Gentiles, and to have such ill tongues in their heads toward their Teachers, what follows? but that the LORD should turn the labour of his servants from them, and employ it among the Gentiles, Acts 13, etc. 5. These sins hinder the word, because they hinder the persons in whom they are, from a right disposition to, or use of the word. Any of these sins are like poison lying at the stomach, that infects all the food which comes there. And therefore for these reasons, and many more which might be alleged, we should bring a general resolution to make conscience of our ways; and to avoid these, and all, and each of these sins. The first then of these sins is Malice. Of Malice. Acceptation of the word. The original word is diversely accepted. For sometimes it signifies misery, or grief for affliction; and so it is used to signify the evil of the day, Matth. 6. ult. Sometimes it is rendered naughtiness, or wickedness in general, and so it importeth vile crimes, or notorious offences, and so it is taken, jam. 1.21. Acts 2.22. In this sense it may be taken here: For it is certain, that if men be guilty of wickedness, and come in the love of any sin, the word is poisoned in them: especially whoredom and wine take away men's hearts from the word, Host 4. Lastly, it is rendered in diverse places, malice: as 1. Cor. 5.8. Colos. 3.8. and so it is here. Malice then is the first sin we should be careful to avoid: Malice, in short, is anger inveterate; It is an inward hatred, or grudge harboured in the heart against others, and it may be known by diverse signs: As, 1. When a man bears a constant base estimation of another, Signs of malice. and inwardly loathes him. 2. When a man hath frequent desires of the hurt of others, and longs for ability or opportunity of revenge. 3. By inflation: when a man carries himself so proudly, and arrogantly, as he would have it appear, that he despiseth others. 4. By the habitual backbiting, judging, and censuring of others. 5. When a man resolves not to forgive a wrong done him: By these and the like signs may men try themselves, whether they be guilty of malice, or no. Now, there are many reasons, why this sin should be wonderfully hated, Reasons against malice. and shunned; why we should carry a constant malice against the sin of Malice. First, From the causes if we respect the causes of this evil. For malice comes, first, from an ill nature; it cannot be in a good nature: secondly, It comes from the Devil the first deviser of this abominable poison: thirdly, It comes from anger, as the next usual immediate cause. The infirmities, or wrongs of others may be the occasions, but they cannot be the causes of malice. Now we should be ashamed to father any of the former three evils. Secondly, if we respect the effects of malice: and that either in ourselves, From the effects. 1. In us. or in God. In ourselves, malice will work, first, a conformity to the nature of the Devil. For it was used to be noted, that to be angry was humane, but to persevere in anger (which is this malice), was devilish: Secondly, It will plead forcibly man's unregeneration. Malice is noted as a mark of the unregenerate man: Tit. 3.3. 1. joh. 2.9. Thirdly, If we have any gifts, it is certain malice is like leaven, it will sour them, and spoil the praise, and acceptation of them: 1. Cor. 5.8. Fourthly, It hinders prayer and the word. That it hinders prayer, is proved, james, 4.1.2.3. That it hinders the word, this text proves. Fiftly, It brings a man many times to wonderful shame, and by a just providence of God to open foils and disgraces. Prou. 25.8. et. 26.26. And many times they fall into the pit they digged for others: Prou. 26.27. A malicious person knows not, what shall be come of himself 1. john 2.11. 2 In God. Now the effects which the malice of man after a sort produceth in God are first to make him to hate us wonderfully: he accounts the malicious person, as a murderer, not respecting only what he doth, but what he would do: 1. joh. 3.11. Secondly, He will never forgive a man his sins because he doth not forgive his brother: Math. 6.14. Thirdly, The judgements of God are pulled down upon him: God may make the malicious, as the grass on the howse-top, whereof the mower filleth not his hand, nor they, that go by, say we bless you in the name of the Lord: yea, let men look to it, lest they be cast into prison and never come out, till they have paid the utmost farthing. The use may be, First, For humiliation to all such, as find this vile poison in themselves: Uses. they are in a miserable case, and extremely and dangerously diseased; especially, if men be guilty of the aggravation of malice: Aggravations of malice. Malice is evil in any, and in any measure, and toward any: but it is extremely evil, first, when men put on a resolution not to amend, but confirm themselves in their malicious courses, and will not be entreated or persuaded to peace and love: Secondly, when men suffer their malice to carry them into suits, and quarrels and open contentions. Thirdly, when men malice the Godly, and such as fear God, and love the truth. 1. joh. 3.15. Fourthly, when they malice their friends and familiars, the men of their peace. To hate them that love us is abominable, so is that domestical hatred between brethren: Prou. 18.19. and between Man and Wife, Parents and Children, Masters and Servants. Fiftly, when men hate those that reprove their sins: Amos 5.10. as some do their Ministers. Sixtly, to hide hatred with dissembling lips, and to lay up deceit in his heart: Prou. 26.24.25. and 10.28. Seventhly, to sow discord among brethren: this is one of the six things God hates, Prou. 6.19. eight, to conceive malice against whole states of men, to hate whole Churches and Assemblies that profess the Name of Christ, this is the devilish malice of Heretics and Schismatics: Note. and the beginning of these loathe must be looked-to in such as yet have not proceeded so far as to a separation. If to hate one man be so ill, what is this offence of base estimation, inward loathing, and distempered censuring of the Churches of Christ? Ninthly and lastly, it is one monstrous aggravation of malice, for a man to rejoice in it, boast of it, account it his honour to contend, and overcome in contending, to triumph in malice. Secondly, for instruction: and so we should all learn all remedies and directions to avoid malice. These remedies either concern malice in ourselves, Remedies for malice. or malice in others: For both, we need rules to direct us. Now for avoiding malice in ourselves, these rules are of excellent use. First, Watch thine own heart, for pride, and envy, 1 In ourselves. and passion: For from hence flows all contention and hatred: Prou. 13.10. Secondly, Avoid three sorts of men, and thou mayst be free from malice. The first is the tale-bearer. Where no wood is, the fire goeth out: and where there is no tale-bearer, strife ceaseth. Prou. 26.20. The second is the scorner: for, Cast out the scorner, and contention ceaseth. Prou. 22.10. The third is the contentious man, the froward person, the man of imaginations, he that is apt upon every trifle to snuff, and contest. For as coals are to burning coals, so is a contentious man to kindle strife: Prou. 26.21. Thirdly, Dost thou mislike any thing in thy brother? go to him, and reprove him plainly, never hate him in thy heart, Note. but tell him of it plainly. Many times a godly reproof, cures both the reprover, and the reproved. Fourthly, Will not all this help? then go in secret, and humble thyself before God for that vileness, that cleaves to thy heart: Many prayers and confessions before God, will make a great alteration in thy soul, it will purge out this leaven wonderfully. Fiftly, Meditation of two things in Christ: his Passion, and his Second coming. In his Passion, consider a man infinitely just, suffering for the unjust, and from the unjust: Never so much innocence, never so great wrongs, never worse enemies; yet see, he can forgive even upon the Cross, when they took his life from him. In his Second coming, consider first, that then there will be an end of all wrongs, thou shalt never be molested more. Secondly, That an exquisite revenge shall then be executed upon all that do thee wrong, if they repent not. Thirdly, a retribution shall be given to thee in glory for all the indignities thou hast patiently endured in this world. And thus of malice in thyself. For malice in others, 2 In others. it must be considered two ways: First, how thou must do to cause it to cease, when it is conceived against thee already: Secondly, how thou mayst avoid it still, if thou live free from it. For the first, if any body hate thee, observe these rules: 1. Render not evil for evil to any man, at any time: Rom. 12.17. 2. If thou have any way done wrong, seek to be reconciled: Matth. 5. 3. If the contention be secret, complain to no body, but go and debate the matter with thy neighbour himself, and discover not thy secret to any other: Prou. 25.4. 4. Be courteous and patient, and tender hearted, and ready to do any good to them, speaking no evil of them without a calling: Rom. 12.17. Eph. 4.3. Tit. 7.2. To keep thee from other men's malice observe these rules. First, Keep thee from other men's strife: meddle not with the strife, that belongs not to thee: Prou. 26.17. Secondly, Wrong no man, but follow that which is good, both among yourselves, and toward all men: 1. Thess. 5.14. Thirdly, S●riue to show all meekness, and softness to all men: Titus. 3.2. jam. 3.13.17. Guile.] Of Guile. The acceptation of the word. The second sin to be avoided is Guile. The word here rendered Guile is diversely accepted in scripture. Sometime it is taken in good sense, and so there is a justifiable Guile: so, Paul caught the Corinthians by craft, he won them by his discretion and godly policy. 2. Cor. 12.6. So, Samuel, by a godly policy, giving it out that he came to sacrifice, did safely perform his chief business of anointing David. 1. Sam. 16. and so did Paul deal cunningly, when in the broil he cried out he was a Pharisee. But most usually this word is taken in ill sense, and so sometimes it is all one with hypocrisy: as Hosh. 11.12. Psal. 17.2. But so it is not taken here by all likelihood, because hypocrisies are mentioned in the next words: sometimes it signifieth fraud and falsehood in opinions: either in the matter, when the doctrine is strange and false: and so the false Apostles were deceitful workmen, when they put in that for good stuff, which was counterfeit and devilish, 2. Cor. 11.13. Or when good doctrine is handled corruptly and deceitefully for wicked ends, 2. Cor. 42. 1. Thes. 2.3. Sometimes it signifieth deceit in words, and so flattery is Guile, Psal. 12.2, 3. And lying is Guile, Mich. 6.12. Zeph. 3.13. And so is all false Testimony. Sometimes it signifieth deceit in works; and so false weights and balances, and all fradulent dealing, and cozenage in buying and selling is Guile, Mich. 6.10.11. So there is Guile in Tything, Malach. 1. ult. And so all lying in wait to seek occasion against others, and all subtle dealing to oppress others, is Guile: Psal. 105. 2. Cor. 11.12, 13. Math. 26.4. Mark. 14.1. and such Guile was in them that would make a man sin in the word, Isaiah. 29. Bribery also is Guile, job. 15 ult. Now if any ask me why this sin should be avoided in them that desire to profit by the word; Ob. I answer, Sol. It is to be avoided as it is a sin that much dishonours God and the profession of godliness: Why Guile is to be avoided. It is a shameful offence in any that would seem to love the word; but more particularly the sins of deceit are a great impediment in hearing the word: For, first the guile of false opinions and strange doctrine is like a poison to the sincere milk of the word, and to be eschewed of all that follow the Truth. Eph. 4.14.15. Herald 13.7 Secondly, a heart accustomed to deceit & subtlety, cannot be a plain and honest heart: and, without a plain, honest, and good heart, men can never receive, with any fruitfulness, the seed of eternal life. Luke 8. Thirdly he that is false to men, will never be true to God, he that will lie to men, will lie to God: Also he that is not faithful with men, will compass God about with deceit, Hosh. 11.12. He will never be faithful in the true treasure, that is unjust in outward things. Tuke 16. Fourthly, it is a sin that God, in a special manner, hates, Psal. 5.7. Fiftly, the sins of deceit usually attend upon some Idol in the hearts of men, which hath such command over the deceitful person, that he cannot attend to the word of God, or not have leisure to practise it; he is so mastered by this particular corruptition, jerem. 9 Use 1. The use of this may be threefold. For Humiliation to all deceitful persons, that use lying, fraud, subtlety and guileful dealing in their trades and callings, and course of dealing, and conversation with men; they shall never prosper in spiritual things. The Ordinances of God are blasted to them: The misery of deceitful persons▪ Morover, there are two cnosiderations which should wonderfully affright such as are accustomed to lying & deceit. First, It is certain they are wicked men, and have not the fear of God before their eyes: they are the children of the Devil, and enemies of Righteousness; as these places fearfully show, Psalm 36.1, 3. & 10.7. Rom. 3.13. & 1.29. Acts 13.10. Secondly, the curse of God is upon them; God will weigh them in the balance, job. 31.5. They are an abomination to the Lord, Prou. 11.1. & 20.23. The Lord will surely visit, and his soul will be avenged on such persons, jerem. 8.26, 27, 29. They shall be destroyed, Psalm 52.4. They shall not live out half their days, Psal. 55. ult. And as this is terrible to all deceivers, so especially to such as are guilty of the aggravations of the sin. The aggravations of the sin of deceit. As, 1. When deceit is covered with smooth words, 1 The manner of deceiving. and a flattering style, jerem. 9.8. Prou. 26.24, etc. 2. When men delight in it, and take a contemplative kind of pleasure in their guileful projects; as the voluptuous person doth in his lust: When men's bellies prepare deceit; job. 15. ult. not their heads, but their bellies, Psalm 52.2, 4. 3. When men make a trade of it, give their tongues to evil, and will frame deceit. Psal. 50.19. Bend their Tongues to lies, and teach their tongues to speak lies, and weary themselves to commit iniquity, jerem. 9.5. 4. When men think all time spent about God's service too long; they would have the Sabbaths over, that they might practise deceit, Amos. 8.5. 5. When men Swear deceitfully, Psal. 24.4. 6. When men boast of it, Psal. 52.1, 3. And as deceit is aggravated by the manner, 2 The persons upon whom it is practised. so may it be by the persons upon whom it is practised: and so it is an aggravation to deceive one's neighbour and ones brother, jer. 9▪ 5: and so it is to deceive the harmless, and quiet of the Land, Psal. 35.20. 3 The time. And as by the persons, so by the time: It is an aggravation, when men imagine deceit (as the Prophet David saith) all the day long, Psal. 38.12. Now, if the former terrors belong to deceitful persons in the general, how much more to them that are guilty of deceit with all these or any of these aggravations. Ob. 1. Some one might here say, We feel the sweetness of it: we grow rich by it; and we see many men in the world waxed great by the same courses: and if we should not lie and deceive, we might give-over our trades, etc. Sol. For answer hereunto; Let all such know, that though it be true, Of the misery of such as thrive by deceit. that some men are waxed great and rich by such courses, yea, though they be fat and shine, yet the Lord will visit them, and his soul will be avenged upon them, jer. 5.28.29: For, wealth gotten by vanity shall be diminished, Pro. 13.11: and the tabernacles of bribery and deceit shall be desolate, Mich. 6.10. to the 16. All such as conceive with guile (by that time they have reckoned their months aright, though they grow never so big) shall bring forth nothing but wind and vanity, job 15. ult. What shall be given thee, or what shall be done unto thee, O thou lying and deceitful tongue? thou shalt be smitten with some strange and strong hand of God, as with the arrows of the mighty: so as thy stroke shall be incurable and deadly, and thy destruction shall be as with the coals of juniper, that is, Note. both fierce in respect of thyself, and pleasing in respect of others. For, men are wonderfully well pleased, when they observe, that ill-gotten goods do not prosper. This hand of God smells like the burning of juniper. Some others might say, Ob. 2. We are servants, and we must lie, and defraud others to satisfy our masters. The Prophet Zephany reports, Sol. that the Lord will punish all those very servants that fill their master's houses with violence and deceit; Servant's must not use lying & deceit to please their masters. the servants (I say) as well as their masters. But, Ob. 3. might some others say, My courses are so secret, that my deceit shall never be found out. Let such men learn, Sol. that the Lord found out this sin in Ephraim, Of secret cozenage. Hosh. 11. and will punish it, though Ephraim said he was grown rich, and in all his labours they should find none iniquity in him, that were sin. He thought himself sure enough for being discovered: and therefore he would contest vehemently, and cry out upon such dishonesty in men, as to use false words and weights: beside, it is worthy to be observed, that God many times doth not only discover these secret fraudulent courses, but discovers them openly; so as their wickedness is showed before the whole congregation, Pro. 26.26. But, Ob. 4. others may say, In other things I am just, and beside I am forward in religion: and therefore this offence is not so great. Shall I account thee pure, saith the Lord, with wicked balances? Sol. Mich. 6.12. as if he would say, All the shows of religion in the world will not serve the turn, if sins of deceit reign in a man's dealing. Use 2. And therefore the consideration of all this should in the second place instruct us, and that three ways: First, to look to our own carriage; and, as we desire to live long, and to see good days, to refrain our tongues from evil, and our lips that they speak no guile; in all our dealing to detest lying and deceit, Psal. 34.13; and so to live, as we may be always ready to put ourselves upon jobs trial, job 31.4.5. Secondly, to lay to heart the consideration of the horrible inundations of deceit, that hath overflowed all states and callings of men: and so it should work in us both lamentation and supplication before the Lord. For lamentation, we may take up all the old complaints of the Prophets: Our times have reached to the measure of iniquity then reproved; The iniquity of the time. or rather, men now ouerpasse the deeds of those wicked men: wickedness is in the midst of us: deceit and guile depart not from our streets, Psal. 55.11. Treasures of wickedness are in the house of the wicked; wicked balances, the bag of deceitful weights and scant measures (which are an abomination to the Lord, and for which he threateneth vengeance) every where to be found, Mich. 6.10.11. Men lay wait, as they that set snares: they set traps to catch, not beasts or fowl, but men. As a cage is full of birds: so are men's houses full of deceit and deceivers. It is now the usual course for men to wax great and rich withal, Ier 5.26 27▪ yea, this sin so spreadeth, that we may truly say, From the least of them to the greatest of them they are given to deceit, and will deal falsely, jer. 6.13. Every brother will supplant, and every neighbour will walk with lies and slanders. They will deceive one another, and not speak the truth. A man can dwell no where, but his habitation is in the midst of deceit: and therefore certainly God hath a resolution to stretch out his hand still by public judgements. How can it be, but God must visit and be avenged for these great abominations? What should he else do, but melt his people in the common furnace of great judgements for such common sins? jer. 9.3. to 10. And as it should teach us lamentation, so it should teach us supplication too; even to go to God: and that in two respects. First, to implore his help and mercy for the Church: that he would be pleased to spare his people, and keep them from the infection of these vile sins; and, if it may stand with his good pleasure, to work a repentance in men's hearts that are guilty of these crimes: and withal to beseech him for ourselves, to keep us, that we fall not into the hands of deceivers (for, as it is a sin to deceive, so is it a misery to be deceived, Psa. 12.1.2, etc.) and to give us wisdom to beware of men, jer. 9.4. Mat. 10.17. and to deliver us from the men of deceit, Psal. 43.1. Thirdly, it should teach us (seeing the world is so full of guile, and that it is so hateful a sin) therefore to honour and esteem such as we find to be true hearted; Plain men with jacob, without tricks and subtlety, and true Israelites with Nathaniel, in whose hearts and mouths is no guile: We should I say love them, delight in them, and stick to them, never to forsake them, but to account them the very Ornaments of the World, and great lights in this great and general darkness, and to account ourselves wonderful rich and happy in their fellowship and friendship. Use 3. Thirdly, this prohibition of Guile may inform us, Against equivocation. and by intimation show us the hatefulness of the doctrine of the Papists, and practice in the point of aequivocation▪ contrary to the express Scripture; that forbids all lying and deceiving of others, and commands us to speak truth, and that every one (Priest and people) and that to his neighbour: how much more to the Magistrate? Ephes. 4.25. And job showeth that we ought not to talk deceitfully, no not for God, to speak for him what is not right, job. 13.7. Use 4. Lastly, this may be implicitly a singular and secret consolation to honest and upright hearted men, that hate this hateful sin of Guile; that speak the truth in their hearts, and make Conscience of their words, I mean those true nathanael's, of whom Christ speaks: And for the better imprinting of this use, I will show you two things. First, the signs and marks of a man without Guile, even of a true Israelite. Secondly, the encouragement and comforts that belong to such men, etc. The signs of a man without guile. For the first, A true Nathanael hath these praises and especial marks: 1. He shuns Guile in his Spirit as well as in his words or works: Psal. 32.2. What he accounts vile to speak, he accounts vile to think. 2. His praise is of God, and not of men: Rom. 2.26. He more strives to do good, then to get credit and applause; and if God accept him, he cares not though all the world deride him. 3. When he confesseth his fault to God, he will not hide his sin, but confesseth all his sins; that is, all sorts of sins, and his sin without extenuation, or excuse, Psal. 32.2.5. 4. If he offend, it is of ignorance, and he will not receive doctrine of trust; and, if he be showed the truth, he quietly yields, and gives glory to God, joh. 1.46, 47, 48. 5. He is a plain man, and speaks the truth in his heart: What he saith, he saith without fraud or dissembling, he saith it from his heart; his heart and his words agree; he hateth lying, and all deceit: Psal. 15.2. Zeph. 3.13. though he might gain never so much, yet will he practise no untruth. 6. He is a constant man, just of his word, he will perform his promise, though it be to his own hindrance, Psalm. 15.4. He will not deny the truth though it be to his extreme danger. Such men as these, Encouragements to such men. have many encouragements to hold on their courses. It was a chief praise of Christ, that he was without Guile, 1. Pet. 2.7. and so was it in the Martyrs and Saints, Reuel. 14.15. It is one of the signs and marks of God's household servants, Psal. 15.2. Of a true Convert, Zeph. 3.13. These men are faithful with the Saints, and rule with God, Hosh. 11.12. Such as these will abide the Balance (to be weighed) and God will acknowledge their integrity, job. 31.5. The wealth of these men gotten by labour and just dealing, shall increase, when riches gotten by vanity shall diminish, Prou. 13.11. And those lips of Truth shall be established for ever, when lying tongues shall be but for a moment, Prou▪ 12.19. And thus much of Guile. Note, that he says all malice and all Guile. Only before I pass further, it is worthy the noting that he says of these two first sins, that all Malice, and all Guile, must be laid aside: which imports; that, howsoever some other infirmities be in the Godly, yet they should be found far from all Malice and Guile; not a jot of either of them should be found in them: Malice must be in them in no kind, nor in no measure; neither secret nor open Malice, neither grudge nor desire of revenge, neither at home nor abroad, neither in civil things, nor in matters of Religion, neither in any of the aggravations, nor in the least drop of it: And the like may be said of Guile. It were a shameful thing, that any kind of Guile should be found in a Christian, in any of his dealings, at any time, with any sort of men, or in any measure. For, if but a drop of Malice, or Guile, be left in us, It may break out again, and our hearts prove like a festered sore. Malice is like leaven, a little of it will sour the whole lump. It is like Poison, a drop may spoil us. It is like a coal of fire within, it wants nothing but the Devil to blow it, and ●hen into what a flame may it kindle? And therefore we should all look to our hearts, to see that we be free from Malice; and look to our ways, that we be guilty of no kind of Guile: Such as are reconciled, should note this point to see to it, that they keep not the least drop of the poisonful grudge in their hearts. It is not enough that they say daily, they will forgive, or can receive the Sacrament. For, if they cannot respect them with a free heart, without reservation, they are still infected with the disease of Malice. Hypocrisy.] The third sin to be avoided is Hypocrisy. Concerning Hypocrisy, I propound two things to be considered. First, how many ways men commit Hypocrisy: Secondly, what reasons there are to dissuade us from Hypocrisy. For the first, How many ways men commit Hypocrisy. the Scriptures discover many ways of the practice of Hypocrisy: In the 23 of Matthew, our Saviour notes eight ways of being guilty of Hypocrisy. 1. To say and not do: vers. 3. 2. To require much of others, and plead for great things to be done by others, and not at all do it ourselves, as we prescribe it to others, verse 4. 3. To do what we do to be seen of men, vers. 5. This is at large opened, Math. 6.1. to the middle of the chapter. 4. To affect greatness in the respects and entertainments of others, v. 6. to 1●. 5. To do duties of Religion of purpose to hide some foul sin. v. 14. 6. To be curious and strict in small matters, and neglect the greater duties, verses 23, 24. 7. To be careful to avoid outward faults, and to make no Conscience of the inward foulness of the heart, verses 25, 27. 8. To commend and magnify the godly absent, or of former ages; and to hate and abuse the godly present, and of our own times, v. 29. to 36. There are diverse other Hypocritical practices noted in other Scripture: as, 9 To serve God outwardly, and yet our hearts to be carried away with vile distractions, Esay. 28.13. This is a chief Hypocrisy to be avoided, in such as come to the word. 10. To pray only in the time of sickness or danger, when we are forced to it, and to show no love of prayer or delight in God, in time of prosperity or deliverance, job. 27.8, 9 11. To judge others severely for smaller faults, and to be guilty themselves of greater crimes, Math. 7.5. 12. To be just overmuch; I mean, to make sins where God makes none, Luke 13.15. 13. To be convinced in his own Conscience, and yet not confess it, nor yield, though they know the Truth, Luke 12.56, 57, etc. Thus of the diverse ways of Hypocrisy. Motives against Hypocrisy. The effects of Hypocrisy, both privative and positive. There are many reasons to declare the hatefulness of this sin of Hypocrisy: I will instance only in the reasons from the effects. The effects of Hypocrisy are either, first, to others: Or, secondly to the Hypocrite himself. First, to others the Hypocrite is a continual snare: He walks in a net, that converseth with an Hypocrite, job. 34.30. Secondly, to himself the effects of Hypocrisy in the Hypocrite, are both privative and positive. The privative effects which the Scripture instanceth in, are chiefly three. The first is, that the Hypocrite loseth all his service of God; In vain do Hypocrites worship God, Math. 15. Secondly, he infecteth all his gifts and praises: Hypocrisy is like leaven, Luke 12.1. It soureth all gifts and graces; a little of it will mar all his praises and gifts whatsoever for the acceptation and use of them. Thirdly, he loseth all reward of his good works, Math. 6.1. An Hypocrite may do good works, though he never doth them well; and for the good he doth, may have his reward with men, but this is all; for, from God he shall have no reward. The Positive effects of Hypocrisy, may be referred to two heads: For some effects may fall upon him; and some effects must and will befall him. The effects that may follow his Hypocrisy are three: What may befall him. For, first, he is apt to be seduced by evil Spirits, and the doctrine of Devils: An Hypocrite is in the greatest danger of most men to be seduced into vile opinions, 1. Tim. 4.1.2. Secondly, he may fall into a spirit of slumber: his conscience may be scared with an hot iron. Thirdly, he may fall into most woeful terrors: such a fearfulness may surprise the hypocrite, that God may be to him as devouring fire, and as everlasting burnings, Esay 33.14. job 18.14. What will befall them. The effects that will certainly fall upon the hypocrite, are these which follow: 1. judgement in his own conscience. He goes about as a condemned man: for, he is always condemned in himself. 2. The discovery of all his villainy: for, there is nothing hid in his intents and dealings, but all shall be laid open, Luke 12.1.2. 3. The miscarrying of his hope. The hope of the hypocrite shall perish, job 8.11. to 16; and that with these aggravations: that his hope will perish, first, easily; secondly, speedily; thirdly, unrecoverably. Easily; for, God can destroy his hope as easily, as the maid can sweep down the house of the spider with her bosom: Speedily; for, it will wither while it seems rooted, and is yet green before any other herb: yea, though it grow up, yet it is like grass on the house top: unrecoverably; for, his hopes being but as the house of the spider, they will be dashed down for ever; and though he would lean to his house, and take hold of it, yet his hopes shall perish for ever: and when this day comes, his hopes shall be as the giving up of the ghost. 4. Strange punishments in his death and condemnation. And therefore when our Saviour Christ would express a special terror in the plagues of especial sinners, he saith, They shall have their portion with hypocrites and workers of iniquity, Matthew 24. and the last verse. job 27.8. And these effects will appear the more terrible, if we consider, that the Scriptures take off all the objections of hypocrites; to show, that they be left naked to the fury of God: for, all this will come upon them; Though they be many in number, The objection of hypocrites removed. job 15.34. Though they be rich, job 27 8. Though they triumph in all jollity now, job. 20.5. Though they be young, or widows, or fatherless, Esay 9.17. Though they cry at their later end, job 27.9. Though they do many good deeds, Mat. 6. Though their wickedness be yet hidden, Luke 12.1.2. The use may be, Uses. first, for information; secondly, for instruction; and thirdly, for consolation. First, For information. for information: and so it may show us, First, what to think of the great shows of holiness & mortification made in the Church of Rome. Their fastings, and their prohibition of marriage, vows of chastity, and wilful poverty, have a show of wisdom and piety, in not sparing the flesh: but, the holy Ghost tells us, that all this is but hypocrisy, 2. Tim. 4.1.2.3.4. Col. 2. vlt▪ 2. How miserable the estate of multitudes of our own people is, by these signs we may perceive, that the plague is wondefully spread in Israel. Note. There are whole congregations of hypocrites, that is, of men that say and do not, that come near to God with their lips, and their heart is far from him, that seldom or never pray but when they be sick; that regard not the inward foulness of their hearts, so their lives be either civil, or evil but in secret, job. 15.34. Isay. 9.17. For instruction. Secondly, for instruction; and so it should teach us all to beware of this leaven of Hypocrisy, Luke 12.11. and if we would be thought to have the true Wisdom from above, then let us show it by our fruits, that they may be without Hypocrisy, jam. 3.17. And for the better enforcing of this use, I will put you in mind of two things: First, the sorts of Hypocrisy, you are most in danger of: Secondly, the remedies or preservatives against Hypocrisy. The sorts of Hypocrisy we are most in danger of. The sorts are chiefly these. 1. The distraction in God's worship, which is a most woeful fault, and most common: This was it was showed before that so angered God, Isaiah, 28.13. 2. Secondly, the omission of private worship, I mean to make a show of Religion and the love of God, and yet neglect reading of the Scriptures, prayers, conference and secret communion with God: This as was showed will provoke God to stop his ear at our cry, because we do not pray at all times. job. 27.8, 9 3. Neglect of mortification of inward sins, and secret faults; taking liberty, so it be but sin in the heart or in secret. This will undo thee for ever, if thou look not to it in time. 4. Affectation of praise and credit with men, to do our works to be seen of men. Now, there are diverse rules to be observed, if we would not be poisoned with the reign of Hypocrisy. 1. Keep thyself in God's presence; Preseruatives against hypocrisy. forget not God; Remember always that his eyes are upon thee: Thus David set the Lord always before him, Psalm 16.8. And this God commandeth Abraham to do, if he will be upright, Gen. 17. ●. 2. Thou must pray much and often to God to create a right Spirit in thee: For, by nature, we have all double and Hypocritical hearts, Psal. 51.10. 3. Keep thy heart with all diligence, watching daily & resisting distractions, wavering thoughts and forgetfulness. And to this end, mortify the first beginnings of this sin in thy heart, mourn for it as soon as thou discernest it, and judge thyself seriously before God. jam. 4.8. Math. 23.26. 4. In all matters of well doing be as secret as may be, Matthew 6. both in Mercy, Prayer, Fasting, Reading and the like. 5. Be watchful over thy own ways, and see to this point, That thou be as careful of all duties of Godliness, in prosperity as in adversity, in health as in sickness, job 27.9, 10. 6. Converse with such as in whom thou discernest true Spirits without Guile, and shun the company of open and known Hypocrites. 7. Be not rash, and easy to condemn other men for Hypocrites, only because they cross thy opinions, or humours, or will, or practice. It is often observed, Note. that rash censurers, that usually lash others as Hypocrites, fall at length into some vile kind of Hypocrisy themselves. Ob. But may we not call an Hypocrite an Hypocrite? Sol. Hypocrites are not all of one sort. Some are close Hypocrites: About censuring other men for Hypocrisy. some are open. The open Hypocrite thou mayst show thy dislike of his courses, and avoid him: But the close Hypocrite thou canst not discern, or not certainly; and if thou follow thine own conjectures, thou mayst sometimes condemn a dear child of God, and approve a detestable Hypocrite. Quest. But how may the open Hypocrite be discerned? Ans. By diverse signs. How an open Hypocrite may be discerned. First, by an ordinary and usual affectation of the praise of men, in doing good duties. When a man constantly sets himself out to the show, it is an apparent mark of a false heart. Mark, that I say an usual affectation. Secondly, if a man make a show of the means of godliness, or liking the means of godliness, or of the persons that are godly; and yet it be manifest that he hates to be reform, lives in known gross faults; and being rebuked by the word, or servants of God, will not reform, but carrieth a grudge at the parties that laboured his reformation: This is an evident mark of an Hypocrite. Now to judge these is no offence. Thirdly, It is a sign of an Hypocrite, when a man will be godly, and restrained, and zealous in some companies, and in other company take liberty for gross profaneness. Lastly, he that will be rid of Hypocrisy, must look to himself, to keep himself free from the causes of it, and take heed that he be not bewitched in those things that have bred hypocrisy in other men. What is it can make a man an Hypocrite? Ob. First, Sol. sometimes fear will do it: as in time of trouble or persecution; What makes an Hypocrite. men, to avoid dangers, will play the Hypocrites, Luke 12.1, 2, 3, 4, 5. Secondly, sometimes desire to get credit, and to be well thought on (especially when it is mixed with envy at the respects of others) drives some men headlong into Hypocritical courses, Math. 6. Thirdly, sometimes men are emboldened unto Hypocrisy, by a secret persuasion, that Christ will defer his coming, and they shall not of a long time be brought to account, Matthew 24.48, 50. Fourthly, men fall into Hypocrisy for gain, to hide their wicked and deceitful courses: So the pharisees, Math. 23.14. so 1. Tim. 4.2, 7. Fiftly, forgetfulness of God is a great cause of Hypocrisy, and the reign of it in many hearts, job 8, 13. Sixtly, Lust, and some vile wickedness, drives many men and women into Hypocrisy, 2. Tim. 3. These things we must take heed of, and preserve ourselves from them, if ever we would not be wretched hypocrites before God. Use 3. Thirdly, here is also consolation to all the godly whom God hath kept upright, and free from this damned vice (I mean, from the reign of it: for, there is no man but hath some dregs of hypocrisy in him). Quest. But how may a man know that he is not an hypocrite? Ans. By many signs. How a man may know that he is not an hypocrite. First, when a man had rather be good, than seem so. Secondly, when a man makes God his secret place, strives & desires secrecy to worship God, Matthew 6. Thirdly, when a man loves no sin, but would fain be rid of every sin, and so hath respect to all God's commandments. Fourthly, when a man confesseth his hypocrisy, and mourns for it, and strives against it. Fiftly, when a man accuseth himself for it to others whose respects he most desires. Sixtly, when a man keeps his heart close to the substance of godliness, and labours to be built up without distraction in the main things needful for his salvation, and is not carried to spend his time most about unnecessary or impertinent cares or studies, 1. Tim. 4.2.7.8. Seventhly, when a man is as careful to serve God in prosperity, as well as adversity, job 27.9. Eightly, when a man delights in the Almighmighty, and loves all the means by which he findeth any communion with God, job 29.9. Ninthly, when a man, from the hatred of hypocrisy, is stirred up against hypocrites, cannot abide them, nor will converse with them, job 17. verse 8. Lastly, job comforts himself, that he was no hypocrite, by three arguments. 1. He would trust in God, though he did slay him. 2. He would reprove his ways in God's sight. 3. He sought God's presence, and set himself always before him: none of which an hypocrite could do, job 13.15.16. Thus much of Hypocrisy. Enuy.] The fourth sin to be avoided is Enuy. Envy is nothing else but a vexation or inward displeasure conceived at the good of another: viz. either another's credit, gifts, preferment, profit, success, or the like. This sin, though in the world it be little thought of, yet in itself is a most fearful vice; and should be so accounted of by christians, for many reasons. First, The hatefulness of the sin of envy. if we consider the subject persons in whom it usually is. It is found most in natural men, Tit. 3.3; yea, in silly men, job 5.2. This was the sin of Cain, Gen. 4; yea, of the devil himself. The main sin of the devil was the envy of man's happiness. It reigned in the devilish Gentiles, Rom. 1.29. Secondly, if we con●ider the cause of it, it is for the most part the daughter of pride, Galat. 5.26; sometimes, of covetousness, Pro. 28.22; and often, of some egregious vile transgression, such as in Rom. 1.29: but ever it is the filthy fruit of the flesh, Gal. 5.25. Thirdly, if we consider the vile effects of it, which are many: for, 1. It hath done many mischiefs, for which it is infamous. It sold joseph into Egypt, Genes. 37: and, which should ever make it abhorred of us, it killed the Son of God, Mat. 27.8. 2. It deforms our natures: it makes a man suspicious, malicious, contentious: it makes us to provoke, backbite, and practise evil against our neighbours. It is ill for our sight: for, the envious man hath always an evil eye, and a cast-down countenance with Cain also many times. 3. It begins even death and hell, while a man is alive. It kills the silly one, job 5.2. It destroyeth the contentment of his life, and burns him with a kind of fire unquenchable. It feeds upon the envious man, like the moth or worm, by degrees: and it hasteneth mischief in the envious man, because it makes the person envied more glorious; and, beside, it is a vice that driveth a man from among men, in respect of comfortable society: for, it was long since advised, Eat not the bread of him that hath an evil eye, Pro. 23.6: and no man by his good will, if he can be free, will converse with such as he perceives to be envious. Fourthly, this place manifestly imports, that it is a notable hindrance to the profit of the word, and so no doubt it is to prayer and all piety, as evidently it is a let of charity; unless it be, that men in hypocrisy to disgrace others, will for envy do some good: as they preached Christ for envy in the Apostles time, Phil. 1.15. Uses. The use should be threefold. First, for instruction, to teach us to follow the advice here given, in putting away Envy, and cleansing our hearts of it: and to this end, think much of the reasons against it, and withal remember by confession & godly sorrow to cleanse thy heart carefully of it. For, those things help wonderfully in the putting of it away. Secondly, this may serve for great reproof of many that profess the fear of God, who daily shame themselves by discovering this vice in themselves. This was it the Apostle complained of in the Corinthians; and showed, that it is a vice which not only holds down a Christian from growing, but it makes him look like a carnal man, 1. Cor. 3.3. Thirdly, for consolation, if we find ourselves freed from this vice. Signs of a man free ●rom envy. And we may know, that we are not envious, 1. If we love the good things in others, and can rejoice in their prosperity, and mourn for their miseries. 2. If we be vile in our own eyes, and lowly minded. 3. If we enjoy contentation in our own estate, and are well pleased to be that which GOD will have us to be. 4. If in giving honour we can heartily go one before another. Thus much of Enuy. Evil speaking.] This is the fifth sin to be avoided. If we would profit by God's word, we must look to our own words, etc. Evil speaking, generally taken, comprehends all the faults of the tongue in speaking: and so it is true, that a man can never be sound profited by the word till he makes conscience of evil words, as well as evil works. But I think it is taken more restrainedly here. There are many kinds of evil speaking that are to be avoided. Lying is evil speaking: and it is true, that he who is false to man, will never be true to God. But I think, Lying is not here meant. Flattering is evil speaking: for, he that praiseth his friend with a loud voice, it shall be counted to him as a curse. It is a curse, to be troubled with a flatterer: and it is a kind of cursed speaking, To flatter. But I think, this is not meant here neither. But I think, the sins here meant are, Backbiting, judging, slandering, and complaining one of another, and all bitterness of speech between man and man. These hinder charity, and provoke God, and let the growth of piety in the hearts and lives of men. And therefore these kinds of evil speaking should be detested of Christians, and altogether laid aside. These sins as they are hateful in themselves, and in the least degree, or in any kind: so Evil speaking is made more vile in the aggravations of it. The aggravation of Evil speaking. It is evil to speak evil any way, or of any: But it is much more vile, First, when we speak evil of the absent, that cannot defend themselves: Backbiting is a hateful degree of evil speaking, 2. Cor. 12.10. Psal. 140.11. Secondly, when we speak evil of such, as God hath humbled, or afflicted: Levit. 19.14. Obad. 12. Prou. 26.28. Thirdly, when we shall speak evil of such, as are in authority. Eccles. 10. ult. jud. 8. Levit. 19 Fourthly, when we speak evil of the godly, especially before the wicked, or for things indifferent, or without cause: james 4.9. Rom. 14. Psal. 31.18. or for lesser failings: Math. 7, 1.2. but especially their good conversation: 1. Pet. 3.16. Fiftly▪ When we speak evil of our professed friends: Psal. 5.6.13. Lament. 1.2. Sixtly, when we speak evil of God's messengers, taxing their persons: as, their carriage, especially when they labour, & take pains, watching over us for our goods: jerem. 26.8.9. & 18.18. Amos 5.10. 2. Cor. 3.6.16. 1. Tim. 4.10. jerem. 15.10. 1. Cor. 4.3.5. Seventhly, when we speak evil of father & mother, or such as are nearly knit unto us: so it is also monstrous uncomely to see the wife speak evil of the husband, or chose: Prou. 20.20. Levit. 20.9. Mich. 7.6. eight, when we speak evil of godliness, even of the good way of God, calling sweet sour, and good evil, Esay, 5, 20. scorning Gods Sabbaths, and deriding sanctification, and reformation of life, 1. Cor. 15 32.33. Acts, 19.9. especially, when we do it out of an inward hatred of holy duties: Let such take heed of despighting the spirit of grace: Heb. 10.29. Ninthly, when men speak evil of God himself: as doth the swearer, and for-swearer, the murmurer, and such as reason Atheistically, against the nature, counsels, or providence of God: Comm. 3. Psal. 73.9. And as evil speaking may be aggravated by the persons against whom: so may it be by the manner: For if it be evil to speak evil in any fashion, then is it much more evil, First, to rail: 1. Cor. 6.10. mouth full of cursing: Psalm, 10, 7. Rom. 3.14. Secondly, to complain in all places for slight occasions, or trespasses. Thirdly, to hide hatred, with lying lips: Psalm, 62.4. Prou. 10.18. Psal. 41.6. Fourthly, to go about to carry tales, and slanders, Levit. 19 Fiftly, to speak evil of others, when we are guilty of the same offences ourselves, or greater. Rom. 2.1.2.3. Math. 7.1.3. Sixtly, to reveal secrets, this is slander: Pro. 11▪ 13. Neither are men free from this vice, or guilt, when they are whisperers, and do it secretly, and as many do with charge that they speak not of it again, yet themselves in the very next company will tell it out again: 2. Cor. 12.20. Nor when they join with their evil speaking the acknowledgement of their praises of whom they speak. For many times their [but] tends too a greater defamation, and by praising them they only save themselves from blame, and intent thereby to enforce their defamation the more. Nor is it an extenuation, when they revile their inferiors: For, Masters must not threaten their servants, Eph. 6.9. nor parents must not provoke their children to wrath: Eph. 6.4. nor husbands be bitter to their wives: Col. 3.9. Nor great men may Lord it over their poor tenants, or people: Prou. 13, 8. Nor men, that excel in gifts, be masterly in their words to their inferiors in gifts: james, 3.1. Nor when men revile being reviled: For, this is also prohibited unto Christians. 1. Pet. 3.9. There are also many reasons, Reasons to dissuade from Euil● speaking. why we should put away evil speaking. First, from commandment. Men are straight charged by God to refrain their tongues from evil: Psal. 34. and not to speak evil one of another: james, 4.9. to speak evil of no man: Tit. 3.1. nor to render reviling for reviling. 1. Pet. 3.9 we must bless, and not curse: Rom. 12.14. Secondly, from the consideration of our own persons, and estates in Christ. We are called to blessing, and are the heirs of blessing: and therefore it is monstrous uncomely for us, that are free borne, to use such servile and base language 1. Pet 3.9. Thirdly, from example. Michael the Archangel, when he contended with the Devil, durst not bring against him any railing accusation: jude 9 The Apostle showeth their practice herein▪ being persecuted they suffer it: being reviled, they bless 1 Cor. 4.12. When Shemei cursed David, and called him a son of belial, and a bloody man, he said: Let him curse, because the Lord hath said unto him, curse David, It may be the Lord will look upon my affliction, and the Lord will requite me good for his cursing this day. Thus he bore it, though he continued cursing, and cast stones, and dust at him: 2. Sam. 16.8.10.11.12.13. But above all we should learn this of our Saviour Christ, In whom was found no guile, in his mouth, who, when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him, that judgeth righteously: 1. Pet. 2.23. Fourthly, from the causes of it. Bitter speaking comes from a bitter root of a cursed disposition in our natures: Heb. 12.14.15. It proceeds sometimes from envy at the good of others, sometimes from malice and secret grudge, sometimes from guile and fraudulent purposes, Note. sometimes from Hypocrisy also: For, he that is much in judging other men, is seldom without great store of Hypocrisy in his hart. Well therefore is this sin put last in the Catalogue, as that, which may be engendered of any of the former. Fiftly, from the effects; Effects I say both of restraining it, and committing it. If we did restrain judging, reviling, backbiting, and all bitterness, How happy would our lives be; How comfortable would our conversation be? We should live long and see good days: Psalm, 34.12. Besides: it is a wonderful praise of the gifts of God, and sign of a large measure of grace, to avoid evil speaking: He is a perfect man, that sinneth not in these customary sins of the tongue, james, 3.2. and it is always a man's Honour to cease from strife, Prou. 20.3. The effects of committing it are many and fowl: and that both to others, & to themselves. First, to others and so first it grieves the spirit of God▪ by which we are sealed to the day of redemption. For, a bitter spirit is a wonderful cross to that meek spirit of Christ jesus. Eph. 3.31. secondly, it is a singular injury to men, at whom we cast our bitter words. For we trouble their peace and work much disquietness: and beside, when men contend by evil words, it can hardly be avoided, but many will be defiled, yea many besides themselves as they are severally inclined to either party, Heb. 12.14.15. Thirdly, and it is certain in God's account, and in men's too, thou wert as good shoot arrows at them, as bitter words, and run them in with swords, or cut them with sharp razors, as mangle their names and credits, with thy censures, or flanders, or reproaches. Secondly, to themselves. They bring much hurt to themselves, that accustom themselves to ill language in any of these kinds. For, they make themselves guilty of a world of wickedness. james, 3.9. First, they wrong the law of God. For he that judgeth his brother, condemneth the law: jam. 4.9. Secondly, they transgress against the lawgiver, whose proper office is to judge the ways of all men. james, 4.10. Thirdly, they discover also their own folly and weakness. For, it is a man's honour to cease from strife, but every fool will be meddling: Prou. 20.3. Fourthly, they shame the profession of Religion. For, this is thank worthy, if a man suffer evil for well doing. 1. Pet. 2.19. But what a shame is it, when thou sufferest as a busy body in other men's matters: 1. Pet. 4.15. Fiftly, besides it is certain, Evil words corrupt good manners: thou losest so much of thy honesty, and piety, as thou admittest of evil in thy tongue: 1. Cor. 15.33. And if you bite and devour one another, take heed you be not consumed one of another: Gal. 5.15. And if thou judge, thou shalt be judged. He that is given much to censuring, seldom or never escapes great censures himself: Math. 7. Sixtly, Besides, also, these courses will increase unto greater condemnation: God may be provoked to take thee in hand, and thou mayest be in danger to be plagued for it for ever in Hell, jam. 3.1. Seventhly, and if this evil vice grow in thee, thou art fit to be cast out of the Communion of Saints: men are charged to avoid thee, and not to eat with thee, 1. Cor. 5.11. And though that censure be not executed by the Church always, yet God many times makes such persons so loathsome, that every body avoids them as much as they can. eight, further, this very effect here mentioned should persuade much with us. It is a sin that greatly hindereth the profit of the word: bitter-tongued persons never grow much in religion. For, it is required, that we should receive the word with meekness, and lay aside all superfluity of maliciousness; such as this evil speaking in these kinds is, jam. 1.21. Lastly, as men love cursing, so it shall come unto them: and as they love not blessing, so it shall be far from them, Psal. 109.17. The use should be both for Humiliation, and for Instruction. First, for Humiliation. It may greatly abase many Christians that are extremely guilty of this sin. How hath this wickedness prevailed in many places! The way of peace few men have known: there is almost no meekness, but lying and flattering, and censuring, and railing, and slandering, and reproach upon reproach, and backbiting every where: Yea, what are the families of the most, but as so many kennels of Curs, such snarling, and biting, and provoking one another? Husband's bitter to their Wives; Wives contentions, like a continual dropping; Masters threatening their Servants, and Servants answering again and cursing their Masters. How are the lives of the most, destitute of contentment, and their states of prosperity, even by reason of this sin? But, let all that fear God, learn from henceforth to make more conscience of their words, and refrain their lips from evil. Quest. But what should a man do to keep himself free from this vice, or that this fountain of evil speaking may be dried up? Rules against evil speaking. Ans. He that would restrain himself from being guilty of backbiting, judging, reviling, or any kind of evil speaking, must observe such rules as these. First, He must learn to speak well to God, and of godliness: if we did study that holy language of speaking to God by prayer, we would be easily fitted for the government of our tongs toward men: we speak ill to men, because we pray but ill to God. Secondly, he must lay this rule upon himself, and watch to the performance of it, he must study to be quiet, and meddle with his own business, and not meddle with the strife that belongs not to him; resolving, that he will never suffer, as a busy body in other men's matters. 1. Thes. 4. 1. Pet. 4.15. Thirdly, he must keep a Catalogue of his own faults continually in his mind: when we are so apt to tax others, it is because we forget our own wickedness. Fourthly, his words must be few: for, in a multitude of words there cannot want sin, and usually this sin is never absent. Fiftly, he must not allow himself liberty to think evil. A suspicious person will speak evil. Sixtly, he must pray to God to set a watch before the doors of his lips. Seventhly, he must avoid vain and provoking company. It may be observed often, that when men get into idle company (which perhaps they like not) the very compliment of discoursing extracteth evil speaking to fill up the time; especially, he must avoid the company of censurers: for, their ill language, though at first disliked, is insensibly learned. Eightly, he must especially strive to get meekness, and to be soft, and show his meekness to all men. Tit. 3.1.2. Ninthly, if he have this way offended, then let him follow that counsel, Let his own words grieve him, Psal. 56.5; that is, let him humble himself seriously for it before God by hearty repentance: this sin is seldom mended, because it is seldom repent of. Quest. But what should I do to avoid evil speaking in others? Ans. What we should do to avoid evil speaking in others. First, live honestly & without offence: and then though men be never so crooked and perverse, yet either they will be silent, or in the day of God's visitation they will glorify God, Phil. 2.15. 1. Pet. 2. verse 13. Secondly, if men will yet revile, learn of David and Christ, and the godly, to be patient, and not revile again, but rather bless them, 1. Pet. 3.5. and 2.23. 1. Cor. 4.12. Thirdly, if men be still unreasonable and absurd, betake thyself to prayer: and then either God will turn their hearts, or quiet thine, Psal. 104 2.3.4. Fourthly, thou must not give thy heart to all that men say; but be sometimes as a deaf man that hears not, and as a dumb man in whose mouth are no words of reproof, Eccles. 7.23.24. Psalm 38.13.14. Fiftly, if yet thou be pursued, then remember this comfort, The curse that is causeless shall not come, Pro. 26.2: and though they curse, yet God will bless, Psal. 109.28. God will turn their cursing into a blessing, and he will curse them that curse thee, Numb. 24.9.: and if thy reproaches be for the cause of religion and righteousness, blessed art thou that art accounted worthy to suffer for it: For, Great is thy reward in heaven, Mat. 5.11. Acts 5.41. Thou hast cause to rejoice in such contumelies, 2, Cor. 12.10. Hitherto of the catalogue of sins to be avoided. The manner here follows to be considered of: and that may be noted from the word laying aside, and from the manner of expressing the sins. Out of all, there are briefly five things may be noted. First, that by nature we are all inclined to and clogged with these sins: 5 General doctrines. for, that the word laied-aside imports. For, it shows, that by nature they hang upon us, Tit. 3.3: which should teach us to watch our hearts against these sins, seeing they are so natural to us; and to pursue the reformation of them with so much the more constancy and diligence, by how much it is the more hard to shake off what is natural to us. Secondly, it should teach us to forbear intemperate words and carriage toward others, in whom we discern these sins so far, as they are infirmities: but rather we should be soft, and show all meekness to all men; considering, that we our selves also were infected with the same faults. Secondly, that the natural man is daily guilty of these sins, and useth them as if they were necessary to his well-being. He cannot be without them: he wears them as his garments, or betakes himself to them as to his weapons: he thinks he is adorned by them. This is imported by the metaphor: He thinks, if he did not ease himself by hypocrisy, the service of God would destroy his contentment. If he did not use guile, he should never thrive. If he did not use violent speeches, he should be despised: and so of the rest. Note. This may serve to put a difference betwixt the wicked and the godly in the guiltiness of these sins: for, a godly man may by frailty be tainted with some of these; but then he doth not account them necessary, or place contentment in them, or daily fall into them; he dislikes them, and would fain be rid of them: whereas the wicked think their lives naked without them. Thirdly, that true grace and respect of the word of God must put off and banish all these things. He that would have comfort in his conversion, or bring sound affections to the word, must take a course to mend these faults, Eph. 4.22. Col. 3.8. This should be for great reproof of such Christians as shame their profession of godliness by not shaking off these faults; and, beside, greatly darken the comfort of their calling, by walking so carnally heerin, 1. Cor. 3.1.2.3. Fourthly, for the manner, how these sins are to be avoided in special: Here are divers things to be noted. The metaphor imports, that we must lay these things aside, as the Porter lays aside his heavy burden; or as the Rebel lays aside his Arms and weapons; or as the weary Pilgrim lays aside his foul and troublesome long garments; or as the captive Maid, when she was to be married, laid aside the garments of her captivity, Deut. 21.13. Now we thus lay them aside chiefly two ways: First, by confessing them, and mourning for them, Heb. 12. Secondly, by renouncing and forsaking the practice of them: but then we must further note, that they must be so laid aside, as they be never taken up again. We must not lay them aside as we ordinarily do our garments, to wear them again the next day or the next week. Besides, it is here to be observed, that these sins are not rooted out in a moment. A Christian is long laying them aside. He doth speak of the present endeavour: It must be an every-days work, To judge ourselves for them, and resist them, till the power of them be broken. Lastly, we may hence note, that we should give-over the practice, but not the remembrance of our former sins. For he saith, Laying aside; not burying them, or renting to pieces, or the like phrase, which might import the utter forgetting of them. To remember our faultiness in these things, will keep us humble, and make us more innocent and free from them, and more compassionate over others. Fiftly, note the extent in setting down the sins to be avoided: whence observe two things. 1. First, that he saith all malice, all guile, and all evil speaking; to note, that a Christian should not bear with himself in the least measure of failing in any of these: For a little of this leaven will sour the whole lump, and a small root of any of these will grow up to a great deal of trouble and infection. 2. Secondly, In that he saith Hypocrisies, and Envies in the plural number, and so evil speakings: To note, that we should search our hearts so, as not to tolerate in ourselves any kind of these evils. It is not enough to be free from some kinds of Hypocrisy, but we must be free from all: and our sincerity shows itself herein, that seeing we cannot be wholly rid of Hypocrisy, yet we will hate it, and strive against every part, and kind of it. Verse 2. As new borne babes desire the sincere milk of the word, that ye may grow thereby. HItherto of the things to be avoided: Now follows the second thing, and that is, what we must do, that we may profit by the word, namely that we must get tender and constant affections to the word, if we would ever grow by it in knowledge and grace: and this is set out metaphorically by the comparison of appetite and desire in new born babes unto milk. The meaning is, that Christians, that would profit, must be like children in their affections to the word: they must love it, and long for it, and delight in it, and have their hearts set upon it, as affectionately, as children do naturally thirst after the breast: This is a point of singular use, and such, as all of us ought to take notice of, to get our hearts rightly framed, and firmed herein. The disease of the most hearers lieth in the defect of this: and the happiness of such, as do thrive apace in godliness, is to be ascribed to this affectionate love of the word. There be three things about these desires for matter of observation, must be distinctly noted: The first concerns the necessity of this desire: The second, the utility: And the third, the true nature of this holy desire. For the first: It is evident from hence, that all that come to the word, It is indispensably required, that they come with appetite: men must bring affection, and desire after the word, if they would ever grow by it. If we would ever drink freely of the water of life, we must be such as thirst after it: Reuel. 21.6. If we would have God to feed with milk and wine, we must be such, as have a true thirst after it. Isaiah. 55.1. If we would not have all success blasted in us, we must take heed of loathing the means, that is, despising prophecy: 1. Thes. 5.21. For the second: It is likewise evident from hence, that though we have many wants, and ignorances, and weaknesses, yet if we have affection to the word, we shall never be destitute of some happy success in the use of it. The former places assure gods blessing and confirm it, that God will not be wanting to any, that hath this appetite: It is all that God stands upon. Every one, that thirsteth may come, and buy and eat, and drink abundantly: Isaiah. 55. 1.2, 3. Let us be careful of the condition: to desire the word, as the child doth the milk; and God will not fail to give the success, we shall grow by it. Now for the third point. It is here to be carefully noted what kind of desire of the word is that, to which this promise is annexed: The true desire after the word hath chiefly four distinct things in it. First, Estimation of the word above all other outward things. When we can account it a great blessedness to be chosen of God to this privilege to approach unto him in the courts of his house. Psal. 65.4. Psal. 119.127.128. When we can say with David, Oh how amiable are thy tabernacles, and think it better to be a door keeper in God's house, then to dwell in the tents of wickedness: Psal. 84.1.10. When we esteem the directions, and comforts of God's word above gold and silver: Psal. 119.127. and with Paul account all things but lost in comparison of the excellent knowledge of Christ, which may be here had. Philip. 3.9. Secondly, Longing and appetite after it, as true and certain, as the very appetite of a child is to the breast: This is expressed by the similitudes of panting, thirsting, and watching after the word in diverse scriptures: and when this longing is more vehement, it is set out by the passion of fainting for it, and of the breaking of the soul for it: Psal. 42.1. et 84.2. et 119.20.40. et 131. Thirdly, Satisfaction and contentment, when we speed well in the word: As the child is quieted, and sleepeth in the rest and virtue of the milk it hath received: David, saith his soul was satisfied, as with marrow: Psal. 63.1.5. and is granted of all the godly and chosen ones, Psa. 65.4. When it is sweet like honey to our taste. Psal. 119.103. Fourthly, Constancy & the renewing of affection. A child's appetite is renewed every day, though it seem to be full for the present, and such is the true desire of the godly. It is not a desire for a fit, but is renewed daily, as the appetite to our appointed food is: job, 23. He that hath this desire may be found daily waiting at the gates of wisdom: Prou. 8.34. Use 1. The use of all may be chiefly threefold: For, For trial. First it may serve for trial: we should every one examine ourselves, whether we have this true desire after the word, or no. For, if we find this, we are sure to prosper: and if we find it not, we are nothing but starvelings in matter of godliness. Question. But how may we know, whether we have this estimation, longing after, and constant affection to the word? Answer. It may be known diverse ways; especially if our affections be grown to any good ripeness, and tenderness, in the measure of them: For it may be evidently discerned. First, How we may discern our desire and affection after the word. If we seek the blessing of the word of God, as a chief happiness, we would desire of him in his specially mercy to give it unto us. Psa. 119.68.132.155.144. and so by the constancy of prayer we may also discern the constancy of our appetite. Secondly, If we can be diligent, and content to take any pains, or be at any cost, that we may be provided of this food, that perisheth not. joh. 6.27. Thirdly, If we can hoard and hide up the word in our hearts, as worldly men would do their treasures, Psalm 119.11. joying in it as much, as in all riches, Psalm 119.14.162. especially, if we can batten and wax fat by the contentments of it; as carnal men do, when they live at heart's ease. Psalm 119.70. Fourthly, If it will still our crying: that is, If it will comfort us, and quiet our hearts in all distresses: Psal. 119.50.143.92. so as nothing shall offend us. verse. 165. Fiftly, If we make haste and come willingly at the time of assembling: Psalm. 110.3. But especially, if we make haste, and not delay in practising, what we learn thence: Psal. 119.60. Sixtly, If we be thankful to God, and abound in the free will offerings of our mouths for the good we get by the word: Psal. 119.7.108.164.171. Seaventhly, If we can be truly grieved, and say with David, Sorrow takes hold on us, because the wicked keep not gods law 119.159. eight, If we delight to talk of god's word, and to speak of his wondrous works discovered in his word. Psal. 119.27.172, etc. These things and the like are in them that have their affections tender, and striving in them: Now whereas many of gods children may have true desire to the word, and yet not find evidently some of these signs: therefore I will give other signs of true affection to the word, Note. though there be not always such delight in it, as they desire. The lesser measure of true appetite to the word may be discerned by some of these signs, that follow. First, it is a sign, that we do heartily love the word, when we can from our heart's love and bless them, that do love the word, accounting them happy for their very love to the word: Psal. 119.1.12. Other signs of true desire. Secondly, 'tis a sign of desire after the word, when we can stick to the word, and the constant frequenting of it, notwithstanding the scorns and shame of the world: Psal. 119, 31, 46, 141. It is a sure testimony of our love to the gospel, when we can forsake father and mother, brother and sister, house and land for the Gospels' sake: Mark. 10.29. Thirdly, It is a sign of love to the word, and of desire after it, when we can mourn for the famine of the word, as a bitter cross. Psal. 42.3.4. Fourthly, Yea, when men have the word, and yet find not comfort in it, it is a sign of their true affection, when they long for those comforts with heaviness of heart, and account themselves in an uncomfortable distress, yea bitter distress, till the Lord return to them in his person in the power of the means. Psal. 119.82.83.123.131. Fiftly, It is a sign we love the word, when such as fear god, are glad of us: it is a sign, that the godly do discern appetite in us, though we do not, when they are tenderly affected toward us. Psal. 119.74. Sixtly, We may know our affection to the word, by our willingness to be ruled by it: If we can make the word our Counsellor, it is sure we we do delight in it, whatsoever we conceive of ourselves. Psal. 119.24. Lastly, To strive against our dulness constantly, and to pray to be quickened, is a good sign, that we have some desire to the word. One may love gods precepts, and yet need to be quickened. Psal. 119.159. Use 2. Secondly, this doctrine of desire, and appetite after the word may much humble the most of us; some being altogether void of all desire after it, more than for fashion sake: and the better sort have their appetites either dull, or decayed. Quest. Whence comes it that people have no more affection to the word, or that men are so clo●ed with the word? Ans. The lets of appetite and affection to the word may be considered two ways: Impediments to true desires: external. First, as they are without us. Secondly, as they are within us. Without us, the cause of want of affection is sometimes in the Minister: sometimes in the Devil: sometimes in the company men sort withal: and sometimes in God himself. 1. In Ministers there are two things, which marvellously hinder the admiration, and desire after the word. The first is, the manner of their teaching, when they teach unskilfully, deceitfully, vaingloriously, negligently, or coldly. When there is not a majesty, and purity, and life in the Teacher, it is no wonder if there be no affection in the people. 2. Cor. 4.2. 1. Thessal. 2. 2, 3, 4, 6, 8. 1. Cor. 2.4. 2. Tim. 2.15. The second is their ill lives. What made the people in Elies' time so loath the service of God, but the wicked lives of Hophni and Phineas. 1. Sam. 3. Ministers must teach by example as well as by doctrine, if they will not be despised. 1. Tim. 4.12. 2. The Devil, that god of this world, doth mightily labour in this point to keep men from affecting the Gospel. If he cannot hinder men from hearing, than his next work is by all possible endeavours to blind their minds, and mar their tastes, that they may not perceive nor regard the glorious things of God in Christ: 2. Cor. 4.4. 3. Evil company is a wonderful impediment, it causeth perpetually hardness of hart, and carelessness: it keeps the hearts of the wicked men in a continual habitual deadness, and the best men seldom light into profane company but they get some degree of dulness, and deadness of affections by it. Pro. 9.6. Psa. 119.115. 4. God himself being provoked by man's extreme wilfulness in sinning, gives them over to a spirit of slumber, and curseth their very blessings; yea, restraineth sometimes the very gifts of his servants, that so he may execute his judgements upon a rebellious people. The Lord hideth his statutes from them; and withholding his spirit, keeps back the life of the word in their hearts. Esay 6.10. yea many times to scourge the unthankfulness, and unprofitableness, of his own people, he doth for a time hide his testimonies from them. Psal. 119.19. Thus much of the lets without us. The internal lets must be considered. First, In the wicked. Secondly, In the godly. The cause of this hartlesnes and want of affection in the wicked, is, First, Inward lets in wickedmen▪ their ignorance, they know not either the word, or the worth of the word, or their own need of it. Secondly, their profaneness & irreligiousness: They live without God, or without Christ in the world, they make no conscience of their ways. They forget their later end: they mind not the good of their souls, but only earthly things: they never tasted of the bountifulness of the Lord, but were altogether corrupt, and strangers from the life of God, only greedy in sinning. Thirdly, Atheism. There is in the hearts of all wicked men in some degree abominable conceits concerning God and his word. They either doubt, whether the scriptures be the true word of god: or else they are strongly carried to resolve, there is no profit in the knowledge of gods ways, or in serving the almighty. job. 21.14. Malac. 3.15. Fourthly, Cares of life: The love of the profits, or pleasures of this life, choke the word, and the power of it, as is apparent by these places. Math. 13. Luke, 14. Psal. 119, 36, 37, etc. Fiftly, In some either whoredom or wine: for these two sins together, or either of them take away men's hearts, they are void of all due consideration, and of all affection to gods word: They are senseless creatures. Hosh. 4. Thus of the chief lets in the wicked. The lets of affection in the godly are diverse. Le's of affection in the godly. First, Sometimes it is their worldliness, their too much minding and plodding about the things of this life, or their excessive burdening of their heads about their calling. They have too much to do, or they have too much care; care, I say, that is, distrustful and carking care. Psal. 119.36. Secondly, Sometimes it is want of comfortable fellowship in the Gospel. Affection, that is alone, is seldom constant in the same degree. There is much quickening and comfort and incitation in a constant, and tender, and profitable society with such as love the word, Psalms 119. verse 63. Thirdly, sometimes it is some secret sin that gets too much dominion over them. As affection may stand with mere frailties and infirmities: So, on the other side, if any sin once get head, and men yield to it, and agree to obey it, their affections to the word presently die within them, Psal. 119.133: yea, if this sin be but in the thoughts, and be yielded to and delighted in, and that constantly they seek the pleasure of contemplative wickedness, and do not resist it by praying against it, even vain thoughts may dead the affections, and poison them, Psal. 119.113. Fourthly, sometimes it is neglect of mortification. The soul will gather abundance of humours, as well the body: and therefore Christians should not go too long, especially if they feel a kind of fullness to grow upon them; but take a purge, that is, seriously and secretly set time apart to humble themselves before God, purging out their most secretest corruptions with all hearty confession before God. Fiftly, sometimes it is want of practice or want of an orderly disposing of their ways in godliness. If they rest only in hearing, their affections cannot last long sincere: and, beside, the most Christian's burden their own hearts for very want of order, and that they go not distinctly about the works of godliness, but rake together a great heap of doctrine which they know not what to do withal, Psal. 50. ult. Sixtly, sometimes again it is occasioned by inordinate feeding: when Christians begin to affect novelties, and seek to themselves a heap of teachers, they scape not long without fullness, and the fits of loathing, 2. Tim. 4.3. Seventhly, sometimes very idleness is the hindrance. The want of a particular calling to employ themselves in the six days, breeds a general kind of weariness and satiety; which extends the heart of it, not only to the times of private duties in the working days, but to the very Sabbath also. They cannot work at God's work with any great delight, that had no more mind to their own work. eight, sometimes it is neglect of preparation and prayer, before we come to the word. Ninthly, sometimes it is a violent kind of ignorance and unbelief, when a Christian knows not his right to the word, and will not be persuaded of the fatherly love and presence of God in his ordinance. If Preachers must say, I have believed, therefore I will speak: so must Hearers say, I have believed, therefore I will hear. They should know, that they are welcome to Christ, and may eat and drink, Cant. 5.1. and that their heritage lieth in the word, Psal. 119. Tenthly, sometimes it is a very disease in the body; as, melancholy, or some other: which doth so oppress the heart, that it doth not take delight in any thing. But of this more in the next Use. Lastly, any of the sins mentioned in the former verse, will hinder affection: Malice, Hypocrisy, or Envy, or any of the rest. Use 3. The third use may be for instruction, to teach us to strive for affection to the word, and to provide to order ourselves, so as we be not wanting in the direction of the Apostle: and so two sorts are to be taught, that is, such as want appetite; and such as have it, that they may keep it aright. Quest. What must such do as find either want of appetite, or decay of it? Ans. Such as would get sound affections to the word, must do six things. First, Means to get true desires to the word. they must refrain their feet from every evil way. It is impossible to get sound affections, without sound reformation of life, Psalm 119. Secondly, they must pray for it: they must beseech the Lord to quicken them, Psal. 119.37, and to enlarge their hearts, verse 32. especially to give them understanding, verse 34. and to open their eyes to see the wonderful things of his law, verse 18. Thirdly, they must choose an effectual Ministry to live under it, such as is executed with power and demonstration to the conscience, 2. Cor. 4.2. Fourthly, they must remember the Sabbath day; and that they do, when they empty their heads and hearts of all cares of life which might choke the word; diligently doing their own works on the six days, and finishing them, that they may be free for the Lords work on the seventh day. The cares of life choke the word, Matthew 13. Fiftly, they must converse much, if it be possible, with affectionate Christians. For, as iron sharpeneth iron: so doth the exemplary affection of the tender-hearted whet-on the dull spirits of others. Sixtly, they must purge often. They must be frequent in the duties of humiliation, by solemn fasting, and prayer, and sound confession; striving, when they feel fullness to grow upon them, to disburden their hearts, and to quicken their spirits more forcibly to the love of God's name and word. Quest. But what must such do as have gotten some affections to the word, that they neither lose them, nor be unprofitable in them? Ans. They must look to divers things. Rules for the preserving of good desires. First, they must hate vain thoughts, take heed of those secret vanities of imagination, and that delightful contemplation of evil in the mind, Psalm 119.113. Secondly, they must try all things, and keep that which is good. They must hear with judgement, and make special account of such parcels of doctrine as do most fit their particular needs; labouring by all means, that such truths run not out, 1. Thes. 5.21. Thirdly, they must take heed of itching ears. For, where men's desires are still carried after new men, they are in great danger of fullness, or of declining; and, which is worse, of being carried about with divers doctrines, and at length to be a prey to deceitful mockers. Fourthly, they must preserve by all means the fear and trembling at God's presence, and humiliation of mind. For, so long as we can dread the presence of God in his ordinances, we are in no danger of losing our love to the word, Psalms 119.120. Lastly, in Esay 55.1.2.3. we may note divers things that GOD requires in such as have the same thirst. 1. They must come to means. 2. They must buy and bargain with God by prayer and vows. 3. They must eat, that is, they must apply it to themselves. 4. They must be instructed against merit in themselves, and bring faith to believe success, though they deserve it not: they must buy without money. 5. They must hearken diligently. 6. They must eat that which is good: that is, they must apply effectually that doctrine they feel to have life in it. 7. Their souls must delight in fatness: that is, they must be specially thankful and cheerful, when God doth enlive his promises, and sweeten his words to their tastes. 8. They must, after all this, incline their ear, and come to God. They must make conscience to strive against dulness and distractions, and seek God in his word still, or else their affections may decay: and then if they do this▪ they shall live and enjoy the sure mercies of David by a perpetual covenant. Question. But what shall such godly persons as are afflicted with melancholy do in this case of affections? Answer. They must attend these things: Rules for such as be afflicted with melancholy. First, they must be persuaded to see the disease in the body which extends the oppression of it to the very affections. Secondly, they must remember times that are past, and judge of their estate by what it was before. Thirdly, they may be infallibly assured, that they are in a right way, because they desire to live uprightly, and to forsake the corruptions that are in the world. Fourthly, they must know, that it is a greater glory in faith to believe now, when they feel not, then to believe when the hart abounded with joy. Fiftly, They may judge of their affection to the word by their preparation before they come, and by their only liking of such as love the word, and by their constant frequenting of it, and by their sorrow for their dulness, and unprofitableness. Hitherto of the duty, to which he exhorteth: The motives follow, and they are four: The Motives▪ First, ye are new borne babes: Secondly, the word is sincere milk: Thirdly, ye may thereby grow. Fourthly, ye have tasted the sweetness of the bounty of God in his word already. The first reason tells what they are: The second, what the word is: The third, what they shall be: The fourth, what the word hath been. As new borne babes.] These words are taken in diverse senses. For properly they signify infants, while they are tender and unweaned from the breast: Sometimes they signify unable men, and such as have no fitness for their callings: so Isai. 3.4. Sometimes they signify such as be weak in faith and in the gifts of the spirit, whether they be newly regenerated or lying in sin 1. Cor. 3.1. Heb. 5.13. and so it is taken here. And so the words are a reason to induce them to an affectionate desire after the word. Inasmuch as they are so weak, they can no better live without the word, than the child in nature can live without milk. divers things may be from hence noted. First, that grace is wrought in Christians by degrees. Christ is revealed in us by four degrees. First, as a child, or little babe new form and borne: Secondly, as a young man in more strength, and vigour, and comeliness, and activeness: Thirdly, as a father, or old man settled with long experience: these three are in this life, and mentioned 1. joh. 2.14. Now the fourth is, when Christ shall appear in us as the Ancient of days, like God himself in a marvellous glorious resemblance of the holiness, and properties of God: And this shall be in another world. The use should be both for thankfulness, if Christ be form in us to any degree, and to incite our industry in all the means appointed of God, seeing we receive gifts by degrees, and not all at once. Secondly, that true grace may stand with many weaknesses. A child doth truly live, and yet it is very ignorant, & infirm, & wayward, & fit for little or no employment: such may Christians be for a time, such were the very disciples of Christ for a time: such were the Corinthians, 1. Cor. 3.1. and the Hebrews, Heb. 5.13. The use should be to restrain censuring of others, because of their infirmities, to have no grace at all: Whereas we should rather bear with them, and believe all things, Rom. 15.2. 1. Cor. 13.5. And beside, those that are distressed in mind should comfort themselves with this, they may be full of weaknesses, and very unprofitable, and yet have the true life of Christ in them. Thirdly, that the most Christians are but new borne babes, infants in grace, not only such as are newly converted, but such as have spent a longer time in the profession of godliness: The Apostle here takes it for granted, that all they to whom he writes were little better, or stronger: and so it is usual in all times and places. Question. How comes it to pass, that the most Christians live still but as weak ones and babes in Christ? especially why thrive they not according to their time of their age in Christ? Answer. In nature a child gets out of his childhood, as his years grow upon him, but in religion and grace it is not so: It is not time brings any of necessity out of the cradle of Religion. Now the cause why the most are but babes, The causes why the most are but babes in religion. and that after a long time, may be such or some of these. First, some as soon as they are borne, are destitute of the breast, have no nurse, are taken away from the means, and deprived of the powerful preaching of the word, which did beget them unto God. This comes to pass sometimes by the violence of others, or by the afflicting hand of God upon their bodies, or sometimes by their own carelessness, that for worldly respects remove to places where they have not the means to build them up. Secondly, some are infected with some bitter root of passion, or envy, or malice, which was left behind in their repentance, not fully subdued, and this holds them so down, that they cannot thrive, but are stocked in godliness; that after many years, they show little bigger or better, than they were in knowledge or grace: 1. Cor. 3.1.2.3. 1. Pet. 2.1. 2. Eph. 4.15.16. 1. Pet. 3.7. Thirdly, others at their first setting out are entangled with doubtful disputations, and carried about with odd opinions, or strange doctrines, and so ensnared with controversies about words, or things of less value; that misplacing their zeal, and misled in their knowledge, they thrive little or nothing in the main substance of godliness, but need be taught the very principles, Ro. 14. 1. Heb. 13.7. 2. Pet. 3.17. especially when they be apt to receive Scandal, and admit offence: such were the believing jews the most of them. Fourthly, some are merely held back by their worldliness: they relapse to such excessive cares of life, and so devour up their time about earthly things, that they cannot profit nor prosper in better things. Fiftly, many thrive not, or not sensibly, being hindered by the ill company, which either voluntarily or necessarily they are plunged into, and chiefly for want of fellowship in the Gospel with such as might be patterns to them in knowledge, and the practice of faith, and piety. Sixtly, spiritual laziness and idleness is the cause why many grow not. They will take no pains: but after they have repent, and believed in some measure, Heb. 5.13. and be gotten a little whole of the wounds they were diseased withal in their conversion, they fall into a kind of security, and rest in the outward and formal use of the means, and neglect many precious things, which from day to day they are moved and counselled to by the word, and spirit of God: And this disease is the worse, when it is joined with spiritual pride, and that vile conceitedness, which is seen to come daily in many. Seventhly, some Christians after calling are ensnared, and deceived by the methodes of Satan, and so live in some secret sin against their own knowledge. In favour of which they forbear the hearty regard, and use of God's ordinances, and so dangerously expose themselves to the reign of hypocrisy. These are wonderfully stocked, and grow worse and not better. These are the reasons, why Christians thrive not: and who almost is it whose case some one of these seven is not? Let us every one examine ourselves: for a thousand to one we are kept back by some one of these. Note. It were singular wisdom to note which it is, and to strive to amend, that we may not be such starvelings in godliness stil. The point than is clear, that most Christians are but as new borne babes. Now what use should we make of it. First, It may serve to humble many of us, that have had time enough, and abundance of means and helps to have been like teachers, and yet have even now need to be taught the principles again. To us belongs justly that reproof in the fifth to the Hebrews, 13. Secondly, many duties must be urged upon us, if we grant ourselves to be but as new borne babes. For, 1. We must therefore be teachable & tractable, obeying them that have the oversight of us, bearing their words of admonition, and loving them with a singular love. 2. We must therefore be the more willing to bear the chastizements of God, Special duties of such as be but new born babes. that father of our spirits. For if we have had the fathers of our flesh, which in our young years have corrected and that often for our profit, to subdue the faults in us, which that age did breed, and sometimes, when they corrected for their own pleasures, more than for our profit: How much more should we subject ourselves to the corrections of God, that find in us, being but babes so much perverseness, so much negligence, such headstrong passions, such frequent disobedience: ●nd the rather because he never corrects us for his pleasure only, but for our profit, that he might make us more holy and more fruitful, and more meek, as the Apostle shows. Hebrews 12. 3. We must therefore stick more affectionately, and constantly to the word, and suffer our souls to be daily fed with this sincere milk of the word; without which it is no more possible for us to grow in grace, than a weak child can do in nature without milk and food. 4. Yea the consideration of our estate, that we are but children, should beget in us a desire to express those praises spiritually, which that infant estate in nature doth resemble. For, Special praises in children by nature to be expressed by us. 1. Children in nature are without malice, they may fall out one with another▪ but they carry no malice, they are quickly friends again: so should we much more. 1 Cor. 14, 20. 2. Children live without care, they are never troubled for what they shall eat, or what they shall put on for the time to come: so should we do, as our saviour Christ shows. Math. 6. 3. Children are not lifted up with pride for the great things they are borne unto; nor doth the child of a Prince scorn the fellowship of the child of a beggar, but can play with him, and make himself equal to him: so should it be with us, we should be void of great thoughts of heart, and not be lifted up in ourselves, or despise others; but make ourselves equal to them of the lower sort, especially seeing there is no difference in our birth. They are borne again by the same immortal seed that we are, which our Saviour Christ is peremptory in, Math. 18.3. Thus much of the third point. 4. A fourth thing may be here noted, and that concerns the privilege of weak Christians, viz that they are esteemed of God, and not deprived of his favour or care for them because they are weak. 1. Parents love their little children, Privileges of weak Christians. as well as their elder children: so doth God. 2. Parents provide means to bring up their little children, so doth God: They shall have sincere milk to make them grow. 3. Parents provide such as shall tend their children, and little ones: so doth God, he hath committed them to the charge of Christ, so as the least grace in them shall be preserved, though it were but like a bruised reed, or the smoking week of a candle. Math. 11. 4. Parents bear with the natural weakness of their children, without lessening their fondness to them: so doth God with infinite indulgence. Psalm. 103. 5. Parents will not endure it to let them be wronged, or hurt, and much more woe shall be unto them, that offend one of God's little ones, Math. 18. 6. Parents provide portions & inheritances for their little children: so doth GOD acknowledge them for his heirs, yea heirs with Christ his eldest son, Rom. 8.17. A fifth point that may be noted from hence, is, that only converted Christians can desire the sincere milk of the word with true affection: wicked men can no more affectionately desire the word, than a dead child or no child can do the breast. Quest. But, have wicked men no desire after the word? How far wicked men may desire after the word. Ans. They may have: but only it is for the most part in two cases. First, when they desire to hear the word only for men's wits or eloquence, or the like carnal ends: and so they desire not the sincere milk of the word. Secondly, in the case of a temporary faith; where the delight and desire after the word is not constant, like the appetite of a child to the breast: for, they will fall away in the time of temptation; and all their desires prove but as the morning dew. Desire the sincere milk of the word.] Hitherto of the first reason taken from the consideration of their present estate, and need of the word. The second reason is taken from the consideration of the nature of the word which they should desire. It is sincere, pure: there is no deceit, no mixture in it. And it is milk: it is wonderful apt for nourishment. There are two things then here said of the word in praise of it: First, that it is milk; secondly, that it is sincere. Milk.] This is a metaphor. Sometimes by milk is meant a man that is godly cast into affliction; by which, God strains all the moats of corruption from him, while his heart is poured out like milk with grief and fear. Thus job saith of himself, GOD had strained him out like milk, job 10. verse 10. Sometimes by milk is meant the rudiments of religion, the principles and grounds of Catechism: and so it differeth from strong meat: so it is taken, Heb. 5.12. 1. Cor. 3.2. Sometimes it signifieth the word of God in general, which is given to the Church for nourishment of their souls to eternal life: and so it is taken here; as, in Esay 55.1. the word is called both milk, and wine, and water; and, in other places, honey. It is honey, for the sweetness of it. It is wine, for the power it hath to revive and refresh the spirit of man, and make his heart glad. It is water, for cooling and quenching of his spiritual thirst: and it is milk for nourishment. It doth more for nursing up man's soul, than the milk of the breast can for the bodies of infants. The consideration whereof should work in us the desire to which the Apostle here exhorteth: and withal we should bring with us faith to believe, that God's word shall turn to our nourishment. Shall we trust nature for the goodness of milk? and shall we not trust God for the efficacy of his word, when he tells us it will nourish like milk? And the rather should we make our recourse with gladness to the word, because it is so cheap a food: we may buy this milk without money; that is, without merits: only, if we will hear, our souls shall live, Esay 55.2.4; yea, let us for ever be thankful to God for his word, in this respect. Was it so great a blessing, that GOD brought the Israelites to a land that flowed with milk and honey, for their bodies? for the greatness of which blessing, God doth so often put them in mind of it: Note. How great then is the marvelous goodness of God, that hath made us to live in these times of the Gospel, when the Land flows with this spiritual milk and honey! Let us labour to be thankful, and bring forth fruits worthy the bounty of God; le●t the Lord send the men of the East to dwell in these palaces, and to eat our milk, and we be cast out, as it was said in the Letter, Ezech. 25.4. Oh that we could see our happiness in these days of salvation! This is that milk of the Gentiles prophesied of, which we enjoy, and suck now from the breasts of Kings, living under christian Magistrates that command the preaching of this sincere word of God, Esay 60.16. Sincere.] The word may be said to be sincere in two respects. First, in itself: secondly, in effect. In itself it is sincere, because it is without error, without sin, and there is no deceit in it at all, Pro. 8.7.8. Psalm 19.8.9: and because it hath no composition in it, but is the very pure word of God, as it came from God himself at first. There is not a word in it, but it was written by men inspired immediately by the holy Ghost, 2. Pet. 1. ult. And as it is in itself, so it is by effect. It makes men sincere. It makes crooked things strait. It purgeth out hypocrisy and all leaven out of the minds and hearts of men It both teacheth and worketh in the godly a spirit without guile, Psalm 19.8.9. The Use may be both for Instruction and Reproof. For Instruction both to the people and to Ministers. To the people: and so men should here learn, First, to love the word, and long after it for this very reason, because it is so pure and sincere, so void of harm or danger: so did David, Psalm 119.146. Secondly, when we find our nature's crooked and corrupt, and deceitful, and tending to hypocrisy, we should bring our hearts to the word to be mended. For, this you see is a property of the word, It will make men sincere, Psal. 19.8.9. and 119. john 17.20: and as any men have more betaken themselves to the word, the more sincere they have always grown. Thirdly, to receive the word with full assurance: we may trust upon it: it cannot deceive us: what we find for comfort or directions in Scripture, we may build upon it. Never man was disappointed of his expectation, that trusted upon the word of God: but in God they have ever praised his word, 2. Pet. 1.20. Psal. 56.10. and 10.6. Fourthly, as the Ministry of God's servants doth more declare the sincerity of the word, so we should be more in love with it: we should like prayer, preaching; I mean, not witless and unlearned preaching, but such preaching as maketh demonstration to the conscience, out of the pure word of God, in things that concern the good of the souls of men, and the glory of God. The word doth ever profit men most, when it is most sincere, that men only speak the words of God. Fiftly, to stick to the word of God, without going to the right hand or the left. There can be no sin but what is condemned in the word: nor can there be duty not commanded therein: nor can there be matter of faith not propounded therein. Oh how happy were we if we could stick to the old foundation, even the sincere word of God, and not add nor diminish! The hatefulness of departing from the word on the left hand, is in most places discovered. But Oh the deceitfulness of men's hearts; and the wretched proneness of men to sin, by finding out many inventions! Men run out, and that very fast on the right hand: we have new opinions & strange fancies coined every day. Little do the better sort of people (many of them) think of traditions on the right hand. Their faith is led into bondage, when they can yield no better reason, than It is such a man's judgement, or else he thinketh so himself: Note. or the reasons brought are urged without any demonstration from the word of God, and Scripture. Happy, above the most Churches under heaven, were this nation, if this point were understood and carefully observed, if we could stick to our first grounds in parting from the Church of Rome; viz. to admit no opinions, nor charge our conscience with more obligations, but out of the word of God. Ministers also may learn from hence, what and how to preach. That is the best preaching which is eminent for two things: First, that tends to beget sincerity, cleernes of judgement, distinct evidence of assurance, and strict holiness of life in the hearers; secondly, that shines in the native lustre of the word, in itself without mixture, when men know no matter, no style, no wisdom comparable to that which may be had in the word. This also may serve for reproof, First, of such Ministers as preach not sincerely: and such are they that preach for corrupt ends, though they preach true doctrine, Phil. 1.17; and they that preach obscurely & carelessly, and strive not to set out the glory of the truths they propound; and they that are like le●d Vintners, which mix the word with the errors of their own brains, or with the traditions of men, or with a manifest strife to bring in man's wisdom to God's word; more desiring to show their own wits and learning, than the glory of the scriptures, 2. Cor. 4.2. and 1. Cor. 1.17, and 2.4.5.13. 2. Of the people, for that great want of appetite to gods pure word, and the plain preaching of it. Thus of the second reason. The third is taken from the effect, and the profit, which will follow: viz, they shall grow thereby. That ye may grow thereby.] This point of the growth of a Christian is of singular use, and meet to be fully and particularly opened: and therefore I will observe five things concerning it more especially. First, that we ought to grow in grace. Secondly, in what things we should labour to grow and abound. Thirdly, what are the rules to be observed, that we might grow. Fourthly, the signs of growth. Fiftly, the uses of the whole. First, for the first: Christians are bound not only to get grace, but they must labour to increase in the gifts they have received: It is not enough to begin the work of God, but we must labour to abound in it, and increase in well doing, we must go on, and finish the measure of the work required of us. These places evidently prove, that God looks for growth at our hands. 2. Pet. 3.18. 1. Cor. 15.58. 1. Thes. 4.1. Prou. 4.18. 1. Cor. 14.12. divers kinds of growth. Secondly, for the second: before I number particulars, I might tell you of diverse kinds of growth, or increase in the kingdom of Christ. Christ himself is said to increase, job. 3.20. The word is said to grow, Act. 6. and in other places: and Christians are said to grow: & so either first jointly in the mystical body, Eph. 4.16. Col. 2.19. or secondly, severally every one by himself. Christ was said to increase not only in stature, and the declaration of his gifts: Luke 2.40. but also in the glory of his kingdom, and the advancing of his dominion amongst men. The word grew, when the number of faithful labourers was increased, and when the light of the truth was more glorified, and received by the people. Christians are said to grow chiefly in two respects. First, in the number of believers, when there are daily added to the church: Secondly, in the power and practice of their gifts, and this last is here intended. The word rendered Thereby, might be read either in him: or in it: or, as it is, thereby. In him, that is in Christ. In it, that is in the word: or thereby, that is by the word: This last is intended here in all probability: Now then to the point. There are certain things wherein a Christian should strive to grow: It is true we should grow in every good gift and work, but if we mark the scriptures, these things in particular are especially to be laboured after as being things that do wonderfully honour God, and credit the Gospel, and bring a singular increase of happiness to a Christian man's life, and it is wonderful profitable to keep a Catalogue of these particulars still before us, that we may every day be put in mind of what we should especially labour after. These are the things than we should distinctly labour to grow in. In what graces Christians ought especially to grow. First, we should labour to grow in wisdom: God's people should appear to be a wise people above all the people of the earth. Christ grew in wisdom: Luke 2.40. Now wisdom hath two things in it. First, knowledge: and secondly, discretion. In both these we should grow: For knowledge, the word of God should dwell plenteously in us, Col. 3.16. and we should increase in the knowledge of God, Col. 1.10. and for discretion, we should abound in knowledge; yea and saith the Apostle in all judgement too: Phili. 1.10. Secondly, we should grow in faith. That, which is lacking to our faith, must be made up: 1. Thess. 3.10. and we should still be praying with the Apostles, Lord increase our faith, Luke 17.5. 2. Thes. 1.11. Now there be two things distinctly, which we should grow-in about faith: viz. First, assurance; and secondly, the exercise of it. For assurance, we should hereunto give all diligence, that we might get the full assurance of faith and hope to the end: we should never be quiet till it be established, and rooted, and sound grounded in our particular assurance of God's favour in jesus Christ, and our own eternal salvation: Heb. 6.11. Col. 2.6.7. And for the exercise of faith: we should strive to learn every day to live by faith in all the occasions of our life; spending the remainder of our lives in the faith of the Son of God, holding fast our confidence, and not withdrawing ourselves Heb. 10. Gal. 2.20. Yea we should strive to be examples one to another in our faith in GOD, 1. Tim. 4.12. Thirdly, we should abound in love one to another, and towards all men: This the Apostle prays earnestly for, and this we should show by all diligence, Philip. 1.10. 1 Thes. 3.12. in preserving peace and unity amongst ourselves: so as there should be but one heart & mind amongst us. Philip. 2.1, 3. To this end bearing, and forbearing, & supporting one another, we should grow also in the tenderness and heartinesses of our affections one after another, Ephes. 4.3.4. longing one for another, and delighting one in another, yea our love sholud grow even in seeking to enlarge our acquaintance with such, as fear God, but especially in the labour of our love to do good to such as fear God should we grow, etc. Fourthly, we should grow in mercy, and that both in the bowels of pity, and in the abundance of the fruits of mercy, Col. 3.12. 2. Cor. 8.2, 7. and 9.11. james 3.18. Fiftly, we should grow in patience, and meekness, and lowliness of mind. Patience should have his perfect work, and it wonderfully would become us, if we could increase in the image of jesus Christ for meekness and lowliness. To be free from passions and pride, oh, how it would adorn us! It is that one grace Christ so much urgeth upon us, and was most eminent in himself, Math. 11.29. james 1.4. Sixtly, We should grow in prayer, and the gifts that concern our communion with God, we should labour to be mighty and powerful in prayer, able to wrestle with God himself▪ and overcome him, as jacob did: and to this end we should pray always, and learn to pray all manner of prayers in all things, making our requests known to God with supplication, especially we should strive to abound in thanksgiving to God, in all things giving thanks. This is the greatest honour we can do to God, 1. Thes. 5.18, 19 Philip. 4.7. Psal. 50.23. Col. 1.11. Ephes. 6.18. 2 Cor. 4.15. Seventhly, We should grow in the contempt of the world, and the lesser estimation of the things of this life, we should strive more & more to express a mortified conversation, using the world, as if we used it not, setting our affections on the things that are above, and having our conversation in heaven, confessing ourselves to be strangers and pilgrims, and with all eagerness embracing the praises of a better life, Hebrews 11.13. Philip. 3.20. in nothing being careful, Philip. 4.6. hastening to the coming of jesus Christ, 2. Pet. 3.11. eight, We should exceedingly strive to grow in the holy, & reverend use of gods ordinances, striving to come with more fear, and sense of the glorious presence of God. This is a wonderful hard lesson, and little heeded of the most. Oh that we could get it, to serve the Lord with fear, and to rejoice, but yet with trembling! Oh blessed is the man, that can fear always, and work out his salvation with fear and trembling. Ninthly, There is another gift we should grow in, and it is marvellously necessary, and comely, and yet extremely neglected, and that is utterance, of which the Apostle makes mention in his short Catalogue, 2. Cor. 8.7. utterance (I say) to be able to speak one to another with profit and power in the things of the kingdom of God. This is an admirable grace: and such as attain it and grow in it, how precious are they amongst the Saints! Tenthly, In that, 2. Cor. 8.7. you may see two other things we should increase in. The one is, in all diligence: we should more and more every day cast about, how we might take more pains to do good, and be more profitable to others: and for our own souls, we should increase our pains. Eleventh, The other grace we should grow in, there mentioned, is the love to our teachers: as God abounds towards us in the profit of their pains, so we should grow in affection to them, till we get that singular love of them, which the Apostle speaketh of, 1. Thes. 5. Twelfthly, Now there is one thing more, which being added, would make us wonderful complete Christians, glorious shining lights in the world, that hold forth the life and power of the word, in the midst of crooked & perverse multitudes of men; and that is contentation: Oh the gain of godliness, if we were settled and contented with that we have, and could learn of the Apostle in all estates to be content! To have the skill to want, and to abound, and yet by Christ to do all things: This would finish the glory of the whole frame of godliness, and be like a crown to all other gifts and graces, 1. Tim. 6.6, 7. Philip. 4.11, 12, 18. Now for the third point, namely, the rules to be observed▪ That we may grow. They may be referred to these heads: Rules to help our growth. First, We must be diligent and conversant in searching the writings of the Prophets and Apostles, in the name of jesus Christ, as the chief cornerstone, and then the promise is, that our hearts shall be so sweetened, and seasoned with these divine knowledges, that God himself shall be with us, and dwell in our hearts as a holy temple, and we grow more and more in acquaintance with God, Eph. 2.20, 21. Secondly, We must bring so much sincerity to the grace of Christ, and the use of the means, as to resolve to seek growth in all things, as well as one, setting our hearts wholly upon the kingdom of God; we must not go about godliness with a divided heart, we must grow up in all things, or else in none: we shall not prosper, if we be false-hearted in any part of God's service, Eph. 2.15. Thirdly, We must in all things depend upon God, and seek to him by daily prayers for a blessing upon our desires, and the means, and our endeavours. For else Paul may plant, and Apollo may water, but it is God, that must give the increase, 1 Cor. 3.6. Fourthly, We must be careful to employ the gifts we have, and to practise, as fast as we hear. For to him, that hath for use, shall be given: but from him, that hath gifts, & will not use them, shall be taken away that which he hath, Math. 13.11. Fiftly, We must get an humble heart, and preserve in us the sense of our own vileness, and a lowly mind, and conceit of ourselves, accusing our every-days evil ways before the Lord. For God's promise is to give more grace to the humble, james. 4.7. Sixtly, It is a great occasion of increase, when a man doth God's work, with as much cheerfulness as he can. God loveth a cheerful giver, and will make all grace abound to them, that strive to live to be his servants, 2. Cor. 9.7.8. Seventhly, You must pray, that your masters, or if you will, ministers may have their hearts enlarged, and made fat, and that they may come unto you and convert you with abundance of the blessings of the Gospel. For if there be famine, or scarcity, and barrenness in God's House, you will not thrive well at home, Rome, 15.29. eight, We must take heed of all such things as hinder our growth, as namely: 1. Hypocrisy, Impediments of growth. When men advance a profession of Religion only for carnal ends, and seek more the praise of men then of God. These men's hearts will be fearfully blasted. 2. Errors in opinion of strange doctrines, 2. Pet. 3.17, 18. Hebrews, 13, etc. 3. Spiritual pride, 2. Cor. 12.6, 7. For God gives grace to the humble, jam. 4.7. 4. Headstrong affections, as the passions of anger, or the like: these pull men back, and hinder the growth marvellously, 1 Cor. 3.2, 3. Eph. 4.30.31. 5. Living in places, where we have not powerful means for our souls, Eph. 4.13. For where vision fails, they perish, must needs faint, and be starved in the famine of the word. 6. Discord with such as fear God. For if we grow, we must grow up in love, holding communion with the body of Christ, Eph. 4.15.16. 7. Domestical unquietness, and disorder: For that will hinder not only prayer, 1 Pet. 3.7, but all other parts of piety. 8. Worldliness. This was the sin did undo Demas. 9 Sinister judgement of our own practices in godliness when we are either just overmuch, that is, think too highly of what we do; or wicked overmuch, that is, think too vilely of the grace of God in us, or the good we do: both these hinder Christians extremely. 10. The love of any particular sin. For if once we dally with any corruption, grace is dulled, and the spirit of grace grieved and vexed in us. Now for the fourth point: we may know whether we grow or no, by divers signs. Signs of growth. First, if we be planted near the rivers of water, if the Lord make us happy in living in such places where the means of grace abounds, and the ordinances of God flourish in their life and power, Psal 1.3. Eph. 4.13: Else if a good tree be planted in a dry heath far from water or rain, no marvel if it grow not. And when the Lord doth make the means plentiful, he doth usually make his grace plentiful in so many as are ordained to life. Secondly, and especially if we be conscionable in the use of the means: if we measure to God in sincerity, in hearing, praying, reading, and receiving the Sacraments, etc. there may be no doubt, but God will measure to us in the plenty of his blessings: if we suck the milk of the word with desire, we shall grow. We need no more doubt whether our souls grow in grace if we can bring constant affections to the means, than we would whether the bodies of our children would grow, if they have good nurses, and do suck the breasts well. Thirdly, grace grows in us, as humility doth grow: God will give more grace to the humble, jam 4.8. And look how we thrive and continue in true humility, so we thrive in grace: and chose, as pride and conceitedness grows in us, so doth true grace wither. And the like may be said of meekness, which is a grace that order the affections, as humility doth the mind. Fourthly, we may try our growth by our love to the godly, the members of the mystical body: for, the body of Christ increaseth in the edification of itself through love. As the love of God's children groweth or decays in us: so doth grace grow or decay, Eph. 4.15.16. This love is the bond of perfectness, Col. 3.13. Fiftly, we must try our confidence in God, and the assurance of our faith. For, as grace grows: so do we grow more established and settled in God, and the hope of his kingdom. This is to abide in Christ: and thus to trust in the LORD, hath a promise of such a blessing, as that man shall not wither, jer. 17.7, 8. Sixtly, we may discern our growth by the decay of taste in sin and the world. As the violence of temptation, and the admiration of the pleasures and profits of this life, go out of us: by the same degrees doth the holy Ghost get the victory, and the Spirit settles the possession of grace in us, etc. Seventhly, we may discern it by our teachableness, and honouring of prophesying, when our Teachers according to their lines may be enlarged, and live without suspicion or censure: when we can believe them, and rest in their testimony above the whole world, 2. Cor. 10.15. 2. Thes. 1.10. eight, we may easily discern it by our constancy and frequency in good works, either of piety, or mercy, or righteousness, either at home or abroad. For, to such as have for use, it is certain more is given, Mat. 13.11. Ninthly, we may know it by the frequency of our communion with God. If the Lord daily dwell in us, or with us, and reveal himself to us by the signs of his presence, there is no doubt to be made of our growing. The heart of a christian is God's Temple: and you may be sure, all prospers well in the Temple, when the cloud sits there, or often appears there, Eph. 2.20, 21. Use. The use of this whole doctrine concerning growth, may serve, first, for humiliation: and so in many things. First, our hearts should smite us for our ignorance. There are many things of excellent fruit and praise, which we have not at all laboured in; diverse of the twelve things before. Secondly, for our deadness of heart, unprofitableness of life aggravated in many respects. and unprofitableness of life, which is aggravated against us, 1. When God gives us much means. 2. When we are insensible, or at least incorrigible; know all is not well, and feel ourselves to be lashed, and yet mend not. 3. When we are slothful and weary, will not stir up ourselves, nor receive direction for the making up of what is lacking to our faith, or to any other gifts; especially when we are wayward, and will go about, rather than be at the trial of direction or ask the way, jer. 31.21. 3. Much more to such as are so far from growing, that they fall away, and decline; lose their first love, and what they have wrought, begin in the Spirit, and end in the flesh. This much vexeth God, and is extremely dangerous to the parties, Esay 1.4. jer. 7.24. and 15.6. 2. Pet. 2.20. But, that this may not either pierce too far, or fall too deadly or flat upon any that are guilty, we must know, there is a double declining or apostasy: The one, Apostasy is two fouled. inward; the other, outward. First, the inward is, when a man's heart is fall'n off from the care of godliness, and the means of it, and regards iniquity constantly, being possessed of the reign of habitual hypocrisy: and this may be in men that outwardly frequent the means, and make a show of godliness. Secondly, the outward declining or Apostasy is, when men outwardly live in gross sins, or follow scandalous courses, and are at last relapsed to the violent courses of the world, so as the means of godliness is neglected. Again, declining is, first, either total: secondly, or in part. First, total, when we fall off from all godliness, and all the means of it: and so only they fall, that sin against the holy Ghost. Secondly, in part, is, when men fall into some sin or error, and not lose all conscience of well-doing, and such is their Apostasy also, that fall off from the care of some of the ordinances of God as, when men use the private, and neglect the public; or use the public, and neglect the private, etc. Question. But what shall a man do to help himself, that finds he hath declined, & c? Answer. He must take unto himself words, and confess his sin to God, and return to the Lord heartily, he will heal even his back-sliding: Hose. 14.3.4.5. Use 2. Secondly, for instruction, and so it should persuade with us mightily to hold on, and never faint in the way, but strive to the perfection of every good gift of God, not being weary of well-doing, knowing, that it is ashame still to be children, and that God doth require a righteousness of us, that should exceed the righteousness of all the Papists, and pharisees, in the world, and to this end, we should preserve in us this desire after the sincere milk of the word, and watch against security and slothfulness, the dangerous moths of godliness. Use 3. Thirdly, such may be much encouraged, who have their hearts set upon growth, and do prosper in God's work, though otherways they have many afflictions, or infirmities: yea such as with true hearts do mourn for their not growing, as they think, may consider of many comforts to vphould themselves by: as, 1. Encouragement for weak Christians. Our Saviour Christ had not all degrees of grace at once, but grew in grace by degrees. 2. Though thy gifts be small, and grow in thee like a grain of mustardseed: yet it may grow to a marvellous increase, Math. 13. 3. Though thou have many infirmities, yet thou mayst bear abundance of fruit: as the vine, which is the weakest plant, yet is not therefore barren, Isaiah 27.2. 4. Though thou have little means to help thyself by, yet thou mayest by the blessing of God grow: The lilies spin not, and yet are gorgeously clothed, Math. 6.28. 5. If we sow good seed, it is certain the Lord will give increase, 1. Cor. 9.10.11. 6. Though we sow in tears, we shall reap in joy, Psal. 126.5, 6. yea though we be extremely oppressed and reproached: as the Israelites grew even the more they were hated and oppressed in Egypt, Mark, 4.8. 7. We have great helps: the word is more effectual to the soul, than milk to the body: and we receive influence from Christ our head, Colos. 2.19. and every member of the mystical body makes some supply to further the growth of ●he whole body: Eph. 6.16. Verse. 3. Because ye have tasted, that the Lord is gracious, or bountiful. THese words contain the fourth reason to persuade to the desire after the word, and it is taken from the experience they have had of the goodness of God, comforting them in the word: If ever they tasted the sweetness of the word, they must needs have an appetite to it. In these few words there are diverse points of Doctrine to be observed and explained: as namely, First, That God is gracious. Secondly, that God doth graciously sweeten the word to his people: as God doth show his graciousness in the word. Thirdly, that, where there is a true taste of the sweetness of the word, there the soul grows in grace. Fourthly, It is but a taste of the sweetness of God which can be had in this life. Fiftly, many live in the church, and yet never taste of the sweetness of God and his word. Sixtly, It is a singular shame for such as have felt the sweetness of the word, to fail in their desire after it. For the first. Where the Lord is praised for graciousness, by the word used in the original here, it is to occasion in us the admiration of the goodness of God's nature. For in this one word are many distinct praises imported: As First, Wherein God's graciousness is seen. That he is free, and doth what he doth, freely, without respect of merit, or desert in men: and this is one thing, which if we find, should much incite us to regard what he saith, or requireth of us. By this Argument are men called upon, Isaiah 55.1.2, 3. Secondly, that he is kind to his very enemies. For so the word is applied: Luke 6.35. and questionless it should be a great thing to persuade with a man, when he comes to the word, to regard it with much affection, if he know, that God thereby will do good to his very enemies: and that in that ordinance, God is went to show the mirror of his mercy, in revealing his love, & communicating the blessings of his Gospel to such, as come into his presence with hatred of their own ways. Thirdly, that he is courteous, and in a special manner kind to, and fond over his own people with incomprehensible indulgence: the word is rendered Courteous, Eph. 4.32. And all ages must wonder at this kindness of God in jesus Christ, Eph. 2.7. And thus he delivereth his servants from their fears, Psal. 34.3. or 4. Fourthly, that he is bountiful and liberal, and giveth plentifully: so the word is used and given to God, Rom. 1.5. Fif●ly, that he is gentle and easy to be entreated, or prevailed withal. Hence, that his yoke is said to be easy: Math. 11.30. where this word is translated easy: and hereof comes the word, rendered gentleness: Gal. 5.22. and thus he is said to be marvellous kind in hearing prayer: Psal. 31.21, 22. and 34.4, 6, 15. Sixtly, that he stands not upon respect of persons, and thus he regards the poor: Psal. 68.10. and will not disdain to teach sinners his way: Psal. 25.8. Seventhly, that he is sweet: that is, wonderful comfortable, pleasing, and filling with delight. eight, there is one specialty of God's goodness, to which this word is applied, and that is, the accepting of the Gentiles to favour, when the jews were cut off: Rom. 11. Use. The use of this point is various: For, First, It should kindle in us admiration: All ages should gaze and wonder at such matchless good nature, and kindness in God: Ephes. 2.7. Secondly, It should break our hearts with sorrow and repentance for our sins, to think of it, that we offend a God so kind, so good, so bountiful: Rom. 2.4. Hose. 3.5. Thirdly, It should persuade with men, that never felt this, to taste and see how good God is, Psalm 34. Question. What must we do, if we could, or might taste of this sweetness of God's nature? Answer. The Prophet David tells us of two things: Psalm 34. First, thou must pray unto him, What we must do to taste the goodness of God. and make him thy refuge in all distress: Secondly, and thou must put thy trust in him, and then certainly thy face shall be lightened, and thou shalt not be ashamed, and I may add two things more. First, Thou must love his Word, waiting upon him in his Sanctuary. Secondly, and yield thyself over to be his servant, and thou canst not fail to find this goodness of the Lord. Fourthly, It should inflame affection in the godly: They should fall in love with God. Oh love the Lord, all ye his Saints, Psalm. 31.19, 21, 33. What can more draw affection, than sweetness of nature? Fiftly, It should persuade all God's servants to live by faith, and not through unbelief in the time of affliction, or temptation to dishonour god. Why sayest thou, thy way is passed over of God? Or why sayst thou, The Lord hath forgotten, or will not forgive? Esay, 40.27. &. 49.15, 16. Exod. 34.6.7. Sixtly, It should kindle in us a vehement desire to imitate so sacred a nature, and continually to strive to be like the pattern in God for courtesy, Eph. 4.32. kindness, 2. Cor. 6.6. and all loving behaviour, Colos. 2.12. 1. Cor. 13.4. and easy to be entreated, jam. 3.17. and love to our enemies, Luke. 6.35. We should be followers of God, Eph. 5.1. we should bear his image especially herein, Col. 3.10. Seventhly, How should our hearts be satisfied, as with Manna, when we feel this sweetness of God to us in particular, either in the Word, or prayer, or in his works? We should even be sick of love, our sleep should be pleasant to us, and our hearts filled with gladness. What greater felicity can there be, then that such a God should love us? Psal. 63.6. jerem. 31.26. Cantic. 2.5. or 6. eight, We should be careful, when we have felt this sweetness of the Lord to preserve ourselves in this communion with God, and abide in his goodness, as the Apostle useth the Phrase, Rom. 11.22. Lastly, it should much affect with sorrow and shame, all impenitent sinners, and that in two respects. First, because they have lost their time, and lived without the sense of this sweetness in God, the Apostle, Tit. 3.5. useth this Phrase, The bountifulness of God appeared. The word shined as the sun doth in the rising: which imports, that the world was nothing but darkness, till men found by experience the goodness of God. Secondly, because they have so long offended a nature of such infinite goodness, this will prove a grievous aggravation of their sin and misery. For such a goodness so provoked, will turn into extreme fury: such mercy abused, will be turned into unspeakable fierceness of indignation, as appears, Deut. 29.19, 20. and Rom. 2.4, 5. Doct. 2. The second Doctrine is, that God doth graciously sweeten his Word to his people, or God doth show his graciousness especially in his word. Hence it is, that God's servants have acknowledge the word to be sweeter than honey, and the hony-comb. Psal. 19.10. & 119.103. and the holy Ghost compareth it to feasts, yea royal feasts, Esay 25.6. Prou. 9.4. Luke. 14.17. and the Apostle acknowledgeth a savour of life unto life in the Word, 2. Cor. 2.14. The consideration whereof should teach us diverse duties. First, To labour to find the word so unto us, to seek this sweetness in the word: and to that end we must mingle it with faith, else there will be no more taste in it, then in the white of an egg: and beside, we must come to it in the tediousness of our own vileness. Note. For we are never fitter to taste of God's grace, then when we are dejected in the true feeling of our own unworthiness. God will give grace to the humble: and further, we must get an appetite and affection to the word. For the full stomach loatheth an honeycomb, but to the hungry soul every little thing is sweet, Proverbs 27.7. and lastly, we must take heed, that we mar not our tastes before we come, as they do, that have sweetened their mouths with wickedness, and spoilt their relish with the pleasures of beloved sins, job 20.12. Such as live in the delight of secret corruptions, even they that account stolen waters sweet, may be the guests of Hell, but God's guests they are not: only they that overcome, eat of the hidden Manna, Reuel. 2. Secondly, When we have found honey, let us eat it, Prou. 20.13. That is, if the Lord be gracious unto us in his word; let us with all care receive it into our hearts, and with all affection make use of it. Lose not thy precious opportunity. Thirdly, It should teach us in all our griefs, and bitterness to make our recourse to the Word to comfort and sweeten our hearts against our fears and sorrows. For at this feast God wipes away all tears from our eyes, Esaiah 25.6, 8. Fourthly, The sweetness of the Word, when we feel it, should satisfy us, yea satisfy us abundantly. We should give so much glory to God's goodness, as to make it the abundant satisfaction of our hearts, Psal. 36.6. Fiftly, Yea further: we should labour to show this sweet savour of the word in our conversations, by mercy to the distressed, by gracious communication, by our contentation, and by all welldoing, that the perfume of God's grace in us may allure & affect others, that the very places where we come may savour of our goodness even after we are gone. Sixtly, We should be always praising of God for the good things of his Sanctuary, acknowledging all to come from his free grace without our deserts, Psal. 84.4. entertaining his presence with all possible admiration, saying with the Psalmist, O Lord, how excellent is thy goodness! Psal. 36.9▪ Seventhly, We should pray God to continue his goodness to them, that know him, and to vouchsafe us the favour to dwell for ever in his house, Psalm 36.11. eight, And constantly the experience hereof should set us alonging: our souls should long for the courts of God's house, and our hearts cry for the daily bread in Zion, and we should constantly walk from strength to strength, till we appear before God in Zion, Psalm 84; and the rather, because, besides the sweetness, there is a plentiful reward in keeping God's Word, Psalm 19.20. Secondly, from hence we may be informed in two especial things. 1. Concerning the happiness of the godly in this life, notwithstanding all their afflictions and sorrows. Thou seest their distresses: but thou seest not their comforts. The stranger doth not meddle with their joys. Oh how great is the goodness of God, in giving his people to drink out of the rivers of the pleasures in his house, when he makes their eyes to see the light in his light! Psalm 36.8, 9 Psalm 65.4. 2. Concerning the office of God's Ministers. They are the perfumers of the world: the Church is the perfuming-pan: and preaching is the fire that heats it: and the Scriptures are the sweet waters. Or, the Church is the mortar: preaching, the pestle: and the promises of God in Christ are the sweet spices; which, being beaten, yield a heavenly and supernatural smell in the souls of the godly hearers, 2. Cor. 2.14, 15. But, then, Ministers must take heed they corrupt not God's Word; and see to it, that their preaching be in sincerity, and as of God, and in the sight of God in Christ, and with demonstration of the truth to men's consciences, 2. Cor. 2.17: else, any Preacher will not serve the turn. And in both these respects, Ministers have reason to cry out with the Apostle, Oh! who is sufficient for these things? If every Sermon must leave so sweet a savour behind it in the hearts of the hearers, and in the nostrils of God too, who can be (without the special assistance of God) fit for these things? Lastly, this may serve for singular reproof and terror to the wicked, and that in divers respects. First, for such as are mockers, and call sweet sour, that is, speak evil of the good word of God: secondly, for the miserable neglect of that they should account the life of their life. Alas! whither shall we go? or what is this miserable and wretched life, if we want the sweet comforts of the word? To dwell without the word, is, To dwell in the parched places of the wilderness: and this Ministry is the more dangerous in such or to such as are daily invited, and have all things ready made, and yet will not inwardly obey gods calling, nor profit by the means, but find excuses to shift off the invitation of God. How justly may that curse be inflicted upon them, These men shall never taste of my supper? Luke 14.17. etc. 24. Thus much of the second doctrine. Doct. 3. The third doctrine out of these words may be this, that such as find a true taste of the sweetness of God in his Word, may conceive hopefully, that their souls do and shall prosper and grow. There is no doubt to be made of our growth, if once we come to feel the sweetness of the Word. For the clearer understanding of this doctrine, I must answer two questions. Quest. First, what this true taste is. Secondly, whether this taste may not be in wicked men. Ans. For the first. A true taste of the sweetness of the Word, and God's graciousness in it, may be known both by the cause, and by the effects. A true taste is seen by the cause and effects of it. The cause of this taste is faith: for, by faith only doth the soul taste. Or that thing that raiseth so sweet a relish in our hearts, is, A persuasion in particular of the graciousness of God to us, even of that graciousness which the Word doth discover. The effects of this taste are three. For, first, it revives the heart, and raiseth it from the dead, and frames it to be a new creature; working an unfeigned change in the heart of man from the world and sin, to the care of God's glory, and salvation of their own souls: and thus it is called A savour of life unto life, 2. Cor. 2.15. Secondly, it settleth in the heart an estimation of the Word and spiritual things, and the assurance of God's favour of all earthly things in the world, Phil. 3.9. Psalm 84.10. Thirdly, this taste works a heavenly kind of contentment in the heart: so as the Godly, when they have found this, are abundantly satisfied, they have enough, Psalm 36.10. and 95.4. For the second question concerning wicked men, and their relishing of the sweetness of the Word, I say two things. First, that the most wicked men are without spiritual senses, and find no more taste in God or his Word, than in the White of an egg: they savour not the things of the Spirit, Rom. 8. 1. Cor. 2.13. Of this afterwards. But yet it may not be denied, but that some wicked men may go so far, as to taste of the good Word of God, and of the powers of the life to come, and of heavenly gifts, as the Apostle granteth, Heb. 6.5, 6. Quest. Now there-hence ariseth a great question: What should be the difference between this taste in wicked men, and the true taste in godly men? Answer. For answer hereunto, diverse differences may be given. Wherein the taste of wicked men and the godly differ. First, in the things tasted there is a difference. For, wicked men may have common graces, yea, and miraculous gifts too, by imposition of hands, (and these are a great taste given them of the glory of God's Kingdom) but they never taste of saving graces: or if a taste of saving graces were granted, yet they taste as it were of the River running by them, but not of the Fountain; whereas the Godly have the very Spring of grace flowing in them. Secondly, in the time of tasting. This taste in wicked men is but for a season, it cannot hold long in them: and therefore is their faith & joy said to be temporary: Whereas godly men may keep their taste to their dying days, not only in the gifts of saving graces, but in the very sense of the sweetness of Christ, and the Word too, etc. Thirdly, in the manner of tasting. For, wicked men may taste of the Gospel and Religion by senses, or by a dim kind of contemplation, or by a sudden illumination, as by a flash of lightning; but they cannot taste with their hearts clearly by Faith: Or thus, wicked men may, in the general, taste; that is, know, and believe that the Mystery of Christ is true; but they cannot taste, or know this Mystery, with particular and sound application, as theirs. Fourthly, in the grounds of this taste or delight: For a wicked man persuaded by false reasons, settled in the common hope, or transported with an high conceit of some temporary and common gifts and Graces, may be much delighted and joyed in the Word, and the thought of going to heaven for a time; but he never rightly applied the promises of Grace in Christ, nor doth he ever possess so much as one infallible sign of a child of God. Fiftly, In the effects and consequents of tasting: for, 1. A wicked man may taste, but he never digests: An evil conscience casts up the food again, or chokes and poisons it: whereas in godly men their taste abides in them, and they digest the food they receive: The virtue of it continues with them. 2. A godly man is transformed, and made another man by this taste, so is not the wicked man: It is not a savour of life to the wicked. 3. A true taste in the godly, works, as is before noted, a high estimation, and sound contentment: so as the godly place the felicity of their lives in this communion with God, & his word: But that can never a wicked man do. Sixtly, and lastly, wicked men may seem to taste, and yet do not: Many men profess religion, and delight in the word, and in religion, and religious duties, who yet never did attain to it, but constantly found a weariness, secret loathing, and many times a secret and inward ill savour in the word, and in the duties of religion: so as the taste is more in their mouths, when they talk with others, then in their hearts, when they are afore God. It will not be amiss, particularly to clear that place in the Hebrews in all the three instances of tasting. How far the taste of wicked men may go. First, they are said to taste of heavenly gifts: so they do, when they have common graces, as sometimes some kinds of faith, joy, hatred of some sins, love of Ministers, or some godly praises for some ends, etc. Or when they have miraculous gifts confirmed by imposition of hands, or otherwise, as they had in the primitive times; and these gifts are excellent and heavenly, because they are mighty, by the Spirit of God, and came down from the Father of Spirits: But saving Graces they cannot have. Secondly, wicked men may taste of the Spirit & good Word of God, by feeling some sudden flashes of joy, either out of admiration of the means of delivering, or from some general conceit of the goodness of God's praises, job▪ 23.12. and the happiness of the godly, Psal. 119.23, 24, 50. But they can get no such taste of the Word, as to desire it as their appointed food constantly, Psal. 119.14, 72. Or to make it their greatest delight in affliction, or to love it above all riches, 1 Thess, 1.5. Or to receive it with much assurance in the holy Ghost, or to redress their ways by it, Psalm 119.9, 45, 59 so as the taste of the Word, should put out the taste and relish of sin: For, let wicked men be affected as much as they will, their taste of sin will remain in them. I mean, the taste of their beloved sins; nor can he deny himself and forsake his credit, friends, pleasures, profits, and life itself for the Gospel's sake, Mark 10, 29. Thirdly, wicked men may taste of the powers of the life to come, by joying at the thoughts that they shall go to heaven, and pleasing themselves in the contemplation of it. But it is still a false taste, for they have no sound evidence for their hope, nor do any marks of a child of God appear in them, nor can they allege one sentence of Scripture, rightly understood, for the means of it. The use of all this may be threefold. Use. First, for Trial. All men should seriously try their estates, in respect of this taste, by pondering upon what is before written concerning the nature and differences of it. Secondly, it should work exceeding thankfulness to God, if we have found this sound and secret taste in the Word; we should every one & for ever, say, In the Lord will I praise his Word, Psal. 56. Thirdly, Here is matter of terror unto wicked men, and that first, to such of them as never felt any sweetness in the Word. How should they be amazed to think of it, that God doth from Sabbath to Sabbath restrain his blessings from them, and, as contemning them, to pass by them, and take no inward notice of them? 2. But especially here is unspeakable terror to such as have had that taste in the sixth to the Hebrews, if they should ever fall from it, as is there mentioned. For, if this taste go out of thine heart, take heed of the sin against the holy Ghost: For at the loss of taste, begins that eternal ruin of these men. If thou be not warned in time, thou mayst come to such a condition, as it will be impossible for thee to be renewed by repentance, Heb. 6.5, 6, 7. But lest this doctrine should be misapplied, as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit; I will a little more fully clear the secret of that place, about the sin against the holy Ghost: and therefore wish that these things be observed. divers things noted for clearing the sin against the holy Ghost. First, that it doth not follow necessarily, that whosoever hath that taste there mentioned, shall not be saved: for men may have that taste, and finding it ineffectual, go on till they find a true taste: That taste is dangerous, if men fall away; else there may be good use of those tastes: For, it brings men near the kingdom of God, and makes preparation for true Grace. Secondly, that the sin against the holy Ghost cannot be committed but by such as have been enlightened, and have set themselves to attend upon the Word, either by solemn profession outwardly before men, or by inward attendance upon it. Two sorts of men in our times are in danger of this sin, that is, Hypocritical professors: and those they call the wits of the World, who afterwards fell to all Epicurism. Thirdly, that the falling away there mentioned, is not to be understood of any particular falling into some one, or a few sins, but of an universal falling away from the care of all godliness, and into such a condition, as to dislike no sin, as it is sin, and to believe from the heart no part of the Gospel, nor be afraid to wallow in the sins, which formerly he in a sort repent. Fourthly, there is in them a personal hatred of the Son of God; they do with the jews, as much as in them lieth, crucify him again, loathing him, and inwardly swelling, or fretting against the doctrine of Christ, and striving as far as they dare in his Ordinances and people, to put him to shame by scorn and reproaches, or what way else they can, Heb. 6.6. and Chap. 10.29. Fiftly, they abhor from their hearts the graces of the Spirit, and loathe them in the godly; despighting the Spirit of grace, Hebr. 10.29. so as they persecute, to their power, the truth; being carried with incurable malice against it. And thus of the third Doctrine. The fourth Doctrine that may be gathered out of these words, 4. Doct. is; that it is but a taste of the sweetness of God we can attain to in this life, we cannot reach unto the thousand part of the joys of God's presence and favour, in this world. These are part of his ways, but how little a portion is heard of him! job. 26. ult. Eye hath not seen, nor Ear heard, nor heart of man perceived the things, which God hath prepared for them that love him, 1 Cor. 2.9. The comforts we feel in this life, may well be likened to the taste, both because we have them but in small quantity, and because they are quickly grown out of sense; they are but of short continuance. There may be three uses made of this point. First, it may quiet them that complain out of Scruple of Conscience, that their joys they have, be not right, because they are so quickly lost; whereas they must be informed, that the comforts the best men can get in this World, are but a little taste, given out of the Rivers of God's pleasures. Secondly, it should make us the more out of love with this life, and kindle in us the love of the appearing of jesus Christ. Why desire we to live so long on Earth, where we must drink down continually the bitter potions of care and sorrow; and can get but now and then the taste of the comforts of a better life? Why long we not to enjoy those pleasures for evermore? Psal. 17. ult. Yea, we may know how good it is to be in Heaven, by the taste we have sometimes on Earth. If it do us such unspeakable ease and joy to feel of the sweetness of God for a little moment? Oh how great then is that goodness, God hath laid up for them, that fear him! Psal. 31.19. The smaleness of the quantity, and shortness of the continuance of our taste of the graciousness of God on earth, should make us to use the means of communion with God, with so much the more fervency, and frequency, and humility. Doct. 5. A fifth doctrine is, that many in the Churches of Christians, never so much as tasted of the sweetness of God's grace and word, and that may be a cause, why the Apostle speaks with an If, as knowing it was a great question, whether many of them had had experience of the sweetness of the Word. Question. Now if any ask, what should be the cause, that many Christians have so little sense of the sweetness of the word, and God's graciousness, and goodness in the Word. Answer. I answer that it is: First, The causes why so many have little or no taste of the word. with many so, because they want the ordinances of God in their power and life of them. They want powerful preaching: some congregations have no preaching at all, and many that have preaching, have it not in the life and power. The spices of the word are not beaten to the smell, as they should be, 2. Cor. 2.15, 16. Secondly, In others, because the taste of the pleasures, and profits, and lusts of the world are in their hearts, when they come to the word, and so by the cares of life, all sense of sweetness is beaten out, Math. 13. Luke 14.24. Thirdly, It is in the most, because they consider not their misery in themselves, nor remember their latter end. A man never knows the sweetness of Christ crucified, till he be pricked in his heart, and afflicted for his sins and forlorn estate in himself by nature: and till men know how to number their days, they will never apply their hearts to wisdom, Psal. 90.12. Fourthly, Some men are infected with superstition, and the love of a strange god. They prepare a table for the troop, and therefore are hungry when God's servants eat, and vexed when they sing for joy of heart. They cannot feel the sweetness of the Gospel, their hearts are so poisoned with secret popery, Esay 65.11, 13. Fiftly, Some men taste not of wisdom's banquet, because they leave not the way of the foolish. All sense is extinguished by the evil company they keep, Prou. 9.6. Sixtly, Too many Christians are poisoned with some of the sins mentioned in the first verse of this Chapter, & that destroys both taste and appetite in them. Seventhly, Some are fearfully delivered to a spiritual slumber, the justice of God scourging their impenitency and disobedience, that made no use of his judgements, and the remorses they felt before; And so are in the case of the jews, Rom. 11. eight, Because God doth for the most part reserve these tastes, as the only portion of his own people: and therefore never wonder, though the common multitude attain not to it, Psalm 36.8.9. Lastly, the best Christians are often much restrained in their taste of the sweetness of God's favour and presence, because they are not careful enough to attend upon God in his ordinances: they do not seek God, and strive to find God's favour and presence in the means: they hear and pray loosely, with too much slackness and remissness of zeal and attention. The consideration hereof should serve much to humble and melt the hearts of such as feel this to be their case: they should be afraid and tremble at the judgements of God upon them heerin, and fear their own case, and by speedy repentance make their recourse to God in the Name of Christ, to seek a remedy for their distress. And to this end, 1. They should gather a Catalogue of all such sins as they know by themselves, for which they might most fear God's displeasure; and then go in secret, and humble themselves in confession of those sins, striving till the Lord be pleased to give them a soft hart and sensible sorrows. This course will both mar the relish of sin, and beside, it opens the fountain of grace and joy in the heart of a man, Hosh. 14.3.5. Mat. 5.6. 2. They should there attend with all possible heed to the Word of the Lord, hearing it as the Word of God, and not of man; with this sincere covenant of their hearts, to do whatsoever the Lord commands: and then the Lord will not long withhold himself. Secondly, the Godly that find this sweetness in the Word, should be so much the more thankful for the gracious entertainment GOD gives them in his House, in that he hath not, nor doth deal so with thousands of Christians, as he deals with them. Doct. 6. The last doctrine is, that it is a shame for such Christians as have felt of the sweetness of the Word, to lose their appetite, or any way to abate of their company in resorting, and constancy of desire after it, or estimation of it. This answers to the main scope, because these words are brought-in as a reason to excite appetite. The remembrance of the good we have found in the House of God, should make us love it still, though we do not always speed alike: we should believe, that God will return, though he hide his face for a time. Such Christians then must bear their shame, that have lost their first love; and repent, lest God take away the Candlestiks from them. Verse 4. To whom coming, as to a living stone, disallowed of men, but chosen of God, and precious. HItherto of the exhortation, as it concerns the Word of God. The exhortation, as it concerns the Son of God, follows, from verse 4. to verse 13: wherein it is the purpose of the Apostle, to show unto them in the second place the principal means of holiness, even the original fountain itself, and that is Christ; to whom they must continually come to seek grace, if ever they will prosper and grow in godliness. In the exhortation, as it concerns Christ, three things may be observed. First, the Proposition: wherein he tells them what they must do, verses 4 and 5. Secondly, the Confirmation of it, and that two ways. First, by testimony of Scripture, showing what Christ is; which Scripture is both cited and expounded, verse 6, 7, 8. Secondly, by the consideration of their own excellent estate in Christ; which is set out positively, verse 9 and comparatively, verse 10: or thus it is confirmed by arguments taken from the praise, first, of Christ, verses 6, 7, 8. secondly, of Christians, verses 9, 10. Thirdly, the Conclusion: where he shows the use they should make, both in what they should avoid, verse 11. and in what they should do, verse 12. That which in general may be observed, is, that Christ is the main Fountain of all grace and holiness. It is he that fills all in all things, Eph. 1. ult. All the treasures of wisdom and grace be in him, in whom the Godhead dwells bodily, Col. 2.3, 9 It is he that is made unto us of God, wisdom, righteousness, sanctification, and redemption, 1. Cor. 10.30. He was long since acknowledged to be the Lord our righteousness, jer. 23.6. The knowledge hereof may both inform, instruct, and comfort us. First, it may inform us concerning the grievousness of our disease. The nature of man is so far past cure, that unless the Son of GOD sanctify himself with unspeakable holiness, we can never be sanctified, john 17.19. yea, the Word itself is not available without the grace of Christ, as it appears in that seventeenth of john: where both the Word and Christ are entreated of. Secondly, it may teach us, 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 cometh influence of all grace and goodness, Eph. 21, 22.23. Secondly, it should teach us, above all gettings, to labour to get Christ crucified into our hearts. It is Christ in us, that must be our riches, and our hope of glory, Col. 1. 27. yea, this will be unsearchable riches to us: we should determine to know nothing, save jesus Christ and him crucified, 1. Cor. 2.2. Thirdly▪ let him that glorieth, glory in the Lord jesus, 1. Cor. 1.4, 7. And therefore God forbid I should rejoice in anything, but the Cross of Christ; whereby I am crucified to the world, and the world is crucified to me, Gal. 6.14. Thirdly, it should be a great comfort to the Godly, both in respect of their union with him, in regard their Head is so infinite in holiness, as also in respect of that supply and help that they may continually have from him against all their infirmities and defects; and lastly, in respect of the hope of the full confirmation of their holiness in the day of Christ. And thus of the general Doctrine. The first thing in the exhortation to be considered, is the Proposition: in which, two things are to be marked. First, what Christ is; secondly, what the Christian must be in respect of Christ. There are five things in the description of Christ. Christ is diversely described by the Apostle. 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 he that is God with the Father, and as that person in whom the Lord shows his graciousness to men. Secondly, he is a living stone. Thirdly, he is in respect of the world, and the base respect and usage of him, once disallowed of men. Fourthly, he is elect of God. Fiftly, he is precious. Now, that which Christians must be and do, that they may receive holiness from Christ, is, that, first, they must come unto him. Secondly they must be lively stones. Thirdly, they must be built up in him. Fourthly, they must become a spiritual house. Fiftly, they must be a holy priesthood, to offer up spiritual sacrifices unto God, such as may be acceptable in jesus Christ. For, it is to be noted, that the word Are built up, may be rendered, Be ye built up, howsoever it be read. The intent is, to persuade them thereto. Ye are built up, that is, if you be right, that is a thing must not be wanting: so the sense is the same. First, then, of the description of Christ. And therein, the first point of doctrine that offereth itself 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 never men served, for wonderful graciousness. That he is a Lord to the faithful; is evident by other Scriptures also, 1. Cor. 1.2. He is said to be a Lord to all that call upon him in every place. Thus David calls him, My Lord, Psalm 110.1. And great Apostles confess themselves to be his servants, Rom. 1.1. jude 1. 2. Pet. 1.1. And that he is most gracious, the Apostle shows, when he tells, that all Ages have cause to wonder at the marvelous kindness that God hath showed to men in Christ. Eph. 1.7. The use 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 David, Psalm 34 (whence the words of the former verse are borrowed) Give to God, the Apostle applies here unto Christ: and the reason of the application may in the second place inform us, that God is gracious to men only by jesus Christ. It is impossible ever to feel or taste of God's graciousness, but in his Son. And, thirdly, we are here told, as it were, that Christ is God visible. God is made visible and sensible to men by jesus Christ: This is that mystery of godliness: God is manifested in the flesh. Secondly, Is Christ our Lord and Master? then these things will follow: 1. That we must live and die unto Christ, Rome, 14.7, 8, 9 we are not our own men; we must live to him that died for us, 2. Cor. 5. ult. The love of Christ must constrained us, and all old things must be passed, and all things must become new unto us. If Christ be our Lord, where is his service? he must rule us, and rule over us. If we walk in the vanity of our minds, according to the deceivable lusts of our old conversation; we have not yet learned Christ, nor the truth that is in jesus, Eph. 4. And therefore let us every one look to his ways, as he that must one day give account of himself unto Christ, which will be judge both of quick and dead, Rom. 14. 2. That every knee must bow at the name of Christ, and every tongue must confess his sovereignty, to the glory of God, Philip. 2.1. Rom. 14. We must all take notice of his supreme authority, and form in our hearts, all possible reverence toward him. 3. We must not judge one another. For, what have we to do to judge another man's servant? He stands or falls to his own Master, Rom. 14.4, 9 Thirdly, it ought to be the singular joy of our hearts, that we serve so glorious a Master. Never servants served such a Lord, as may appear by the enumeration of diverse particular differences, As: Christ doth many ways excel earthly Lords towards his servants. First, other masters are not wont to die for their vassals: Christ shed his blood for us, one drop of whose blood, was more precious than all the bloods of all the men in the World; and this he did, only to ransom and redeem us, that we might be a peculiar people unto him, Titus 2.13. Secondly, never Master had such power to prefer his servants: Christ hath all power in heaven and in earth, Mat. 28. and all that, to enrich us. Thirdly, we serve the best Master, because we serve him, that is King of Kings, and Lord of all other Lords, Reuel. 19 Fourthly, In the service of other masters, there is wonderful difference of places, and many of the servants serve in the lowest, and basest offices, without hope of any gain, or respect: But in Christ jesus there is no difference, bond and free, male and female, jew and Grecian, etc. in Christ are all one, Col. 3.11. Fiftly, other Lords may advance their servants to great places, but they cannot give them gifts to discharge them: but Christ doth enrich his servants with every needful gift for the discharge of their callings, 1. Cor. 1.30. Eph. 1. ult. Sixtly, other servants know, that their Lords may and do die, and so they leave their servants usually unpreferd: But Christ lives for ever, as the Authors of eternal salvation to them that obey him. Seventhly, other Lords may take offence, and do often put away their servants: But whom Christ loves, he loves to the end, so as whether they live, or die, they are still Christ's, Rom. 14.8. eight, no Lord can give such sure protection to his servants, as Christ gives to his: No man shall pluck them out of his hands, Esay, 4.5, 6. joh. 10. and whatsoever wrong is done unto them, he takes it as done to himself: and therefore the afflictions of his servants, are called the afflictions of Christ, 2. Cor. 1.4. Ninthly, and lastly, never Lord was so boundless in his favour, Christ makes his servants his fellows, 1. Cor. 1.9. They sit with him there in heavenly places, Eph. 2.5, 6. He is not ashamed to own them as his brethren, Heb. 2. His servants he makes sons, and heirs too: yea, heirs with himself unto God, Rom. 8. Never man was so fond of his wife, as Christ is of his servants, Rom. 7.4. & all the book of Canticles shows it. Finally, they shall all reign with him, and be partners with him in his glory, after they have laboured, and suffered a little: when he appears in glory, they shall be for ever glorified with him. Secondly, The second thing affirmed of Christ, is, that he is said to be a living stone. A living stone.] A stone, and a living stone. The holy Ghost is used in Scripture to liken God and Christ unto a stone: so Gen. 49.24. God is said to be the shepherd and stone of Israel, and Reuel. 4.3. God is likened to a jasper stone, and Psal. 118.22. Christ is said to be the stone, which the builders refused: and so in many other places. Christ is three ways called a stone. Christ is said to be a stone, three ways. First, For he is either a rock or stone for refuge, because in Christ, men may safely rest against all the surges, and waves of affliction in the sea of this world, Psal. 18. Secondly, Or else he is a stone of stumbling, as the Prophet Esaiah called him long since, Chap. 8.14. and the Apostle Paul acknowledgeth the same. Rom. 9.33. and this Apostle in verse. 6. following, Because wicked men take occasion from this doctrine of Christ to fall into sin, & mischief, & because if Christ may not be the means of their saluatiton, he will be an occasion of their falling: but in neither of these senses is it taken here. Thirdly, But Christ is here likened to a foundation stone, to signify, that it is he, upon whom all the Church must be built. This is that stone, which was cut out of the mountain without hands, Dan. 2.45. that hard stone of which the Prophet Zachery speaks. Chap. 4.7, 10. He is said to be a living stone: and some think to liken him thereby to a flint stone, which being smitten, the sparkles (as if it had fire in it) give fire and light to other things. It is true, that Christ hath life in himself, and doth give the sparkles upon the flames of life and light to other men. But I think, the stone here doth not import so much by any likeness in it, because it is a corner stone in the building, which usually neither is, nor can be of flint. But he is said to be a living stone, to distinguish him from material stones; and by that word living, to show what the metaphor stone cannot resemble: For though a stone might shadow out the continuance, and eternity of Christ by the lastingness of it; yet life is given here to Christ, not only because he lives himself, and can do no more, Rom. 6.9. but because he is by effects, life, that is, he makes life in the godly, whereby they become living stones also. The main doctrine here intended, is, that Christ is the only foundation of the Church. 1 Cor. 7.8. Ob. David is said to be a stone, and a hard stone of the corner, Psal. 118. Sol. David was so only by way of type, his life being somewhat like the state of Christ, in respect of the oppositions of men, and preferment from God: and that that place doth specially belong to Christ appears by the application of Christ himself, Math. 21.32. Ob. But the Apostles are said to be the foundation of the Church, Eph. 2.20. Sol. The place is to be understood of the doctrine of the Apostles, which treats in one main point of Christ. Ob. Math. 16.18. But the Church is founded upon Peter. Sol. The Church is not builded upon Peter, but upon the rock, which was the confession of Peter, and so the doctrine of Christ: for the text doth not say super hunc Petrun, but super hanc Petran. Use. The use may be first, for confuration of the Papists, about their blasphemous doctrine, in ascribing this glory of being the foundation of the Church, unto Peter, and so to the pope: which they do most absurdly: for that place, Math. 16. 18. is not understood of Peter's person, but of his confession. And beside, if it had been true of Peter, by what word of Scripture shall it be proved, that it is true of the Pope, who is not once named in Scripture, except he be described as Antichrist? Besides, if the Church be built upon Peter, or the Pope, than it will follow, we must believe in Peter and the Pope, else we cannot be founded on them: which is extremely blasphemous: but that it may be put out of all doubt, let us hear the testimony of Peter himself, who best knew his own right; and you see in this text, Peter says. Christ is the living stone, and not he. This likewise imports the misery of all such, as run after other gods, their sorrows shall be multiplied. Psalms, 16.4. They build in the sand, quite besides the foundation; and so do the Papists, that put their trust in Saints and Angels. But especially this should teach us, as we are here exhorted, to build all our faith, and hope in Christ, and to cleave to him in all uprightness of hart and life, and the rather, because this stone hath seven eyes, and most perfectly views all and every part of this building, that every stone be set right, etc. Zachar. 3.9. Especially we should rest upon this stone, when we have any great suit to God: and have occasion to continue to hold up our hands in prayer, and so we shall prosper, as it was with Moses, Ex. 17.12. Lastly, it should be the singular joy of our hearts, when we see the corner stone cast down, and God begin to build in any place the work of godliness, and religion: We have more cause to rejoice for that spiritual work, than the jews had to shout, when the corner stone of the Temple was brought out to be laid for a foundation of the building, Zachar. 4.7, 10. Thirdly, the third thing said of Christ, is, that he was disallowed of men. Disallowed of men.] This is added of purpose, to prevent scandal, which might arise from the consideration of the mean entertainment, the Christian Religion found in the world. The point is plain, that Christ was disallowed of men: and this is evident in the stone: The greatest part of the world regarded him not: The Gentiles knew him not, and the jews received him not: Though three things in Christ were admirable; his doctrine; his life▪ his miracles: yet the jews believed not in him: He came unto his own, and his own received him not; Nay, they reviled him, called him Samaritan, and said, he had a Devil. They preferred a murderer before him, and their wise men, even the Princes of this world, crucified the Lord of life & glory. This as it was storied by the Evangelists, so it was foretold by the Prophets: Isaiah 53. and 49.8. and so we see, he is still of almost the whole world. The Pagans yet know him not: The jews yet renounce him: The Turk receiveth him but as a Prophet: The Papists receive him but in part; and wicked men deny him by their lives. Uses. The first impression this should make in our hearts, is, admiration and astonishment. This should be marvellous in our eyes, that men refuse the Son of God: miserable men, their Saviour; captives, their Redeemer, and poor men, such unspeakable riches as is offered in Christ, and that almost all mankind should be guilty of this sin; so as in comparison, he should be Elect only of God. Secondly, since this was foreseen & foretold, we should be confirmed against scandal, and like never a whit the worse of Christ or religion, for the scorns and neglects of the world. Thirdly, since the world disallows Christ, we may hence gather, what account we should make of the world and the men of the world: we have reason to separate from them that are separated from Christ, and not to love them that love not the Lord jesus, 1. Cor. 16.22. Fourthly, we may hence see, how little reason we have, to take the counsels and judgements of carnal men, though our friends, and never so wise in natural or civil wisdom: Their counsels were against Christ, they disallow Christ, and all Christian courses. Fiftly, why are we troubled for the reproaches of men, and why do we fear their revile? Shall we hear, that Christ was disallowed, and shall we be so vexed, because we are despised? Nay rather, let us resolve to despise the shame of the world: and to follow the author of our faith, even in this cross also? Sixtly, we may be hence informed, that indiscretion or sin, is not always the cause of contempt: For Christ is disallowed, and yet was without all spot of indiscretion or guile. Seventhly, and chiefly, we should look every one to ourselves, that we be not of the number of those, that disallow Christ. For Christ is still disallowed of men, and if any ask, Question. Who are they, that in these days be guilty of disallowing of Christ? Answer. I answer, Both wicked men, and godly men too. Wicked men disallow him, and so do diverse sorts of them, as, First, What kind of men disalolw Christ. Heretics, that deny his divinity, or humanity, or his sufficiency, or authority, or his coming, as did those mockers mentioned, 2. Pet. 3. Secondly, Schismatics, that divide him, and rend his body mystical, 1. Cor. 1.10. Thirdly, pharisees and merit-mongers, that by going about to establish their own righteousness, deny the righteousness of jesus Christ, Rom. 10.4. Fourthly, Apostates, that falling from the fellowship they had with Christ, would crucify him again, Heb. 6.2. Pet. 2. Fiftly, Epicures and profane persons, that will sell Christ for a mess of pottage with Esau, and love their pleasure more than Christ, Heb. 12.16. 2. Tim. 3. Sixtly, Papists: who therefore hold not the head, because they bring in the worship of Saints and Angels, Col 2.19. Seventhly, Whoremongers and fornicators, who give the members of Christ unto a harlot, 1. Cor. 6.15, 16. eight, Revilers: that speak evil of the good way of Christ, and reproach godly Christians, especially such as despise the Ministers of Christ. For he that despiseth them, despiseth Christ himself, Math. 10. Ninthly, Hypocrites: that profess Christ in their words, but deny him in their works. Tenthly, the fearful: that in time of trouble dare not confess him before men, Mat. 10. Eleventh, All wicked men: Because they neglect their reconciliation with God in Christ, and will not believe in him, nor repent of their sins: All that will not be reconciled, when God sends the word of reconciliation unto them, Esay 52.11. Secondly, godly men sin against Christ, and are guilty of disallowing him. 1. When they neglect the establishing of their hearts in the assurance of faith. 2. When they faint and wax weary of prayer, and trusting in God in the time of distress, Luke 18.1, 8. 3. When our hearts wax cold within us, and are no inflamed with fervent affections after Christ We neglect him, when we do not highly esteem him above all earthly treasures, Phil. 3.9. The fourth thing affirmed of CHRIST, is, that he is chosen of GOD. Chosen of God.] This is one thing we must carefully know, and effectually believe concerning Christ, namely, that he is chosen of God. This was conscionably believed concerning him, as appears, Esay 42.1. and 43.10. and 49.2. Mat. 12.18. Now, Christ may be said to be chosen of God in diverse respects. Christ chosen of God diversely. First, as he was from all eternity appointed and ordained of God to be the Mediator and Redeemer of all mankind, 1. Pet. 1.20. Secondly, as he was called peculiarly of GOD from the womb by a special sanctification unto his office, Esay 49.1. Thirdly, as he was by solemn rites inaugurated unto the immediate execution of his office; as, by baptism, and the voice from heaven, etc. Mat. 3. Fourthly, as he was approved of God, and declared mightily▪ to be the Son of God▪ and the Saviour of the world, by the glory done to him of God, notwithstanding the scorns and oppositions of the world, Esay 49.7. The use may be both for Information and Instruction. For, hence we may be informed concerning diverse things. First, that God's work shall prosper, notwithstanding all the scorns or oppositions of men: God's choice is not hindered, but Christ is separated, and sanctified, and appointed to the work of redemption, the perverseness of men notwithstanding. The unbelief of men cannot make the faith or fidelity of God of none effect, Rom. 3. Secondly, that God doth not choose as men do. The mean things of this world (as the world accounts mean) and the vile things of this world may be dear in God's sight. For, as it was in the calling of Christ: so is it in the calling of Christians: such as the world disallows, may be dear to God, 1. Cor. 1.27, 28. Thirdly, hence we may note the free grace of God in the sending and giving his Son. He is fain to choose for us: we did not choose Christ first, john 15.16. Fourthly, that to choose Christ, is, with Marry, to choose the better part: it is to imitate God, and choose like GOD, to forsake the world, and the wills, and lusts, and judgements of the wicked men of this world, and to cleave only to Christ, as our all-sufficient portion and happiness. Fiftly, that all the enemies of Christ shall be subdued either by conversion when they come into worship Christ, or by confusion, when they are broken by the power of Christ. Even Kings shall submit themselves, and worship him that is thus abhorred and despised of men, etc. Esay 49. verse 7. Sixtly, that it is a singular happiness to be chosen of God: it was the honour of Christ here, etc. And therefore, Blessed is the man whom God chooseth. Happy is the Christian whom God electeth, Psalm 65.4. Luke 10.20. Secondly, it should teach us diverse duties. First, to observe, and admire, and acknowledge the Lord jesus, the Chosen of GOD, we should with special regard confess unto the glory of God heerin, which the word Behold importeth, Esay 42.1. We should be God's witnesses against the world, and all the servants of any strange god, that this jesus of Nazareth is that Son of God, and Saviour of the world, Esay 43.10. It is one main end of the praises of Christ in this place, To raise up our dull and dead affections to the highest estimation and admiration of Christ and his glory with the Father, etc. Secondly, we should learn of God, how to make our choice. On the one side is offered unto us the pleasures and profits of the world, and the enticements of sin and Satan: and the other, in the Gospel of Christ is set forth and offered to us as the means of our happiness. Now, it is our part to take to Christ, and renounce the world, and forgo the pleasures of sin, which are but for a season: we should utterly refuse the voice of sin, never to be the guests of such folly, but rather to listen to the voice of wisdom, Proverbs 7. and 8. Thirdly, Is Christ chosen of God, that one of a thousand? Then it learns the Church to be in love with him, yea, to be sick of love, as is imported▪ Canticles 5.8, 9, 10. An ordinary affection should not serve the turn: our hearts should be singularly inflamed with desire after such a match, found out and chosen of God for us. Fourthly, we should not rest here: but, when God hath declared his choice, (as he did by a witness from heaven, even his own voice, Math. 17.5.) we should then hear Christ, and, as the Prophet saith, wait for his law, Esay 42.4. Fiftly, yea, we should so kiss the Son, whom God hath declared as King, by doing our spiritual homage unto him, as that we resolved, both high and low, the greatest estate as well as the meanest, to serve him with all fear, and rejoice before him with trembling: we must express our thankfulness by all possible obedience of heart and life, Psalm 2.11. Sixtly, we should follow his Colours, and take his part, and contend for the truth against all the world, and in particular against Antichrist, that man of sin, Reuel. 17.14. Seventhly, we should imitate the praises and virtues of this chosen One, especially in two things: to weet, humility and constancy, as the Prophet Esay showeth, 42.2, 3, 4. Last: and specially this Chosen, or rather this knowledge of this Chosen of God, should teach us to rely upon Christ without wavering, with all trust and confidence, for our reconciliation with God, for the obtaining of knowledge, comfort, deliverance, preservation, yea, and salvation too: for, this is he whom God hath given for a covenant to all people; and his soul delights in him. And therefore also we may run boldly to the Throne of grace, and put up our petitions by Christ. For, we are here assured, that God will deny him nothing, as these places evidently show: Psalm 42.6, 7, 8, 16. Psalm 49.6, 8, 9, 10, 11, 12. Mat. 12.17. to 22. But then we must look to it, that we observe the seasons and opportunity of grace, Esay 49.8. 2. Cor. 6.2. Let us therefore embrace, while God is to be found, and offers us Christ: for, we may seek when God will not be found; as Esau sought the blessing when it was too late, Heb. 12.15. And further: this may serve for singular terror to all unbelievers, that will not have Christ to rule over them. He is elected already of God, and therefore will mightily pursue all the enemies of God and the Church, and all those that disobey him whom God hath chosen: he will pursue them both with the terrors of his Word, his mouth being made like a sharp sword, and with the plagues of his hand, being made like a polished shaft, Esay 49.2. He will appear to wicked men in the day of wrath, as a mighty man, and as a man of war: though to his own he be as a Lamb, to them he will be as a Giant: they shall not be able to resist; and though he lift not up his voice in the streets of his people, yet he will set upon them with roaring, and singular terror, even with all the signs of furious displeasure: and though for a time he may seem to put up the contempt of men that disallow him, yet at the length he will not refrain, and will destroy at once, etc. Esay 42.13, 14, 15. Besides: this doctrine of Christ's chosen, or of God's choice, should notably check that unbelief and fearfulness that is too often found even in Zion, in the dear servants of God. When God hath published his election of Christ for the service of our redemption, why doth some say, The Lord hath forsaken, and his Lord hath forgotten him? Can God forget his people? or will he ever deny his Chosen? Shall not Christ be regarded in our behalf, who is the person whom his soul loveth? Esay 49.8, etc. 13, 14, 15, 16. Precious.] Christ is precious many ways. Christ is precious many ways. First, in respect of his nature: he is the choicest substance in heaven and earth; never such a man: all the creatures in heaven and in earth are inferior to him. Secondly, in respect of his gifts: he is qualified with all the treasures of wisdom and grace, above all his fellows, Col. 2.3. Psal. 45. Thirdly, in respect of his works: never creature did works of such price, so useful, so exquisite, so transcendent. Fourthly, in respect of his sufferings: he paid such a price to God in the ransom of man, as all the world beside could not raise, or any way make. Fiftly, in respect of effects: he gives the most precious things: no treasures like those may be had from him: his very promises are precious, 2. Pet. 1.4. This may serve, first, to inform us in diverse things: as, First, concerning that matchless love of God to us, that gave us his Son who is so precious, Rom. 8.34. Secondly, concerning the horrible sin of judas and the high Priests, that valued him but at thirty pieces. Thirdly, concerning the most miserable condition of all profane people, and persons, even whole multitudes of people, that so neglect Christ, that can with Esau sell him for trifles, pleasures, or profits, even as mean sometimes, as a mess of pottage, etc. The more glorious Christ is, the more vile is their sin of neglect, or contempt of Christ. Woe to them, that disallow him then: Even to all those sorts of men before mentioned! Christ will not be a foundation stone to support them, nor a precious stone to enrich them, but as the upper and neither millstone to grind them to pieces, or as a rock falling upon them. Quest. But what should be the reason, that Christ is in no more request amongst men? Answer. Causes why Christ is no more precious with men. First, one cause is man's ignorance, both of their own misery out of Christ, as also of the glory of Christ in himself, & of the privileges man might attain by him, and of the singular glory to come. Secondly, another cause is unbelief. Men have a secret kind of Atheism in them, and do not believe the report of the servants of Christ out of the Word, Esay 53.1, 3. Thirdly, another cause is, that the most men look upon the outside of the kingdom of Christ, and of the estate of Christians; which, because they find it covered with afflictions, and seated in a low condition without outward splendour, they therefore contemn it: Our life is hid with Christ in God, Colos. 3.3. Fourthly, but the main reason is, because men do falsely esteem of other things, they set so high a price upon their pleasures, profits, lusts, credits, honours, hopes, etc. that Christ is not remembered nor valued, unless it be at Iuda● his rate, and yet many will not value him at so much as thirty pence, but they will make shipwreck of a good conscience even for a penny, I mean for extreme small gain, in buying and selling, and such like dealing. And thus much of the third thing we may be informed of. The last is, concerning the wealthy estate of all true Christians. How rich are they, that possess this Mine of treasure, who have his spirit, graces, righteousness, ordinances, and glory! And as it may thus inform us, so it should teach us: Use 2. First, to account of Christ as most precious, to esteem of him as ever precious in our eyes, and show it; Pro. 8.11, 16 1. By seeking to get Christ above all gettings. 2. By accounting all things but as dust and dung, in comparison of the excellent knowledge of jesus Christ, Phil. 3.8. 3. By selling all, to buy this precious stone, Math. 13. forsaking father and mother, house and land for Christ's sake, and the Gospels. 4. By keeping our communion with Christ with all carefulness. 5. By avoiding all the ways, by which Christ is disallowed and dis-esteemed. 6. By longing for, and loving his appearing, 2. Tim. 4. hasting to it, and looking for his coming, 2. Pet. 3. Secondly, to consecrate ourselves, and whatsoever is dear, and precious to God, and the service of Christ, striving to be a precious people, and peculiar to God, zealous of good things, and works, Tit. 2.12, 14.1. Cor. 6.20. Thirdly, We should live like such, as having attained so precious a treasure. 1. Living by the faith of the Son of God, Gal. 2.20. 2. Not being the servants of men, 1. Cor. 7.2, 3. 3. Keeping ourselves from all pollution, by which the Kingdom of God may be defiled, laying up this treasure in a pure conscience. Lastly, Ministers, that know, that there is no other foundation but this living and precious stone, should study by all means to build gold, silver, and precious stones, and not hay and stubble, striving like skilful master-builders, to make the whole frame someway answerable to the foundation, 1. Cor. 3.12. Thus of the description of Christ. Now followeth what Christians must do, that from Christ they may receive virtue for the attaining of holiness of life. First, they must come unto him. To whom coming.] Five points in general. divers things may here be noted in the general. First, that men may come unto Christ, even while they are on earth. Secondly, that natural men, or naturally men are absent from Christ, or without Christ. Thirdly, that without coming to Christ, we can never be sanctified. Fourthly, that all that once take taste of the sweetness of Christ in his ordinances, will come unto him. Fiftly, that to come to Christ, is a continual work: Christians are still coming, their life is but a continued journey to Christ, or a daily seeking out of Christ, etc. But in particular I especially consider two things. First, how many ways men come to Christ. Secondly, In what manner men must approach to Christ. First, we must come to Christ diverse ways. We come to Christ many ways. First and chiefly, by believing in him: we must draw near to Christ by the assurance of faith, Heb. 16.22. Secondly, by making him our daily refuge in prayer, using him as our continual mediator, and advocate, Psa. 65.12. jerem. 31.9. carrying all our petitions to him, in all our distresses making our moan to him, as the Client doth to the Counsellor, or as the oppressed do to the judge. Esay 9.6. Thirdly, by the frequenting his ordinances, viz. the Word & Sacraments, thus to come to his feasts, even to his great Supper, Prou. 9 Luke, 14. 17, etc. Math. 22. Thus we come to worship. Fourthly, by contemplation, remembering him, and setting our affections on him, thinking on him that sits at the right hand of God, Col. 3.1. Fiftly, by receiving his servants, and visiting them in their distresses: He that receiveth them, receiveth Christ, Math. 10. and to visit them in prison, is to come unto Christ, or to visit Christ, Matthew, 26. But the fourefirst ways are especially meant, and the first chiefly. For the second: We must come to Christ. First, speedily: as, the men that suffer shipwreck, quickly haste to the shore. Secondly, In what manner we must come to Christ. penitently: going and weeping we must go, jerem. 50.4. He calls to him sinners, and that to repentance, Math. 9.13. we must come weary and heavy loaden, Math. 11.28. we must return and come, Esay 25.12. and not, as they jer. 7.9, 10. Zachar. 14.1, etc. that came in their sins with Idols in their heart: We should come to Christ, as Benhadad did to Ahab, with ropes about our necks: that is, with all readiness to profess against ourselves our own vile deserts. Thirdly, confidently: and with persuasion of faith, ●esting in his goodness, and casting out fear and doubts, Heb. 10.22. and 11.6. as the Leper came to Christ, Math. 8.2. Heb. 4.16. Fourthly, affectionately: we must come to him, as the Love comes to her Lover: so the Church to CHRIST, Canticles 2.10, 13. Fiftly, importunately, as the woman of Canaan did; so as we will be set down with no repulses or delays, Mat. 15. as they with the Palsey-man, Mat. 9 Hosh. 6.1, 2. and as he teacheth us to come to God, Luke 18.1, 2, 3, etc. and as job resolves, chap. 27.2, 3, 7. Sixtly, orderly: we should do as job said: we should order our cause before him, and fill our mouths with arguments, job 23.3, 4. Seventhly, obediently. We should come to Christ, as children to their fathers, and as the people to their lawgiver, to receive commandments at his mouth; so as our hearts might answer, Lo, Psal. 40.7 I come to do thy will. If we would have God or Christ come to us, we must be such as David promiseth for himself, Psalm 101.1, 2, 3, 4. eight, sincerely. And we must show our sincerity, 1. By forsaking the way of the foolish, Pro. 9.6, 23, 4. 2. By coming in the truth of our hearts. For, an hypocrite cannot stand before him without flattering, lying, dissimulation, or wavering; not as the Israelites came to God, Psal. 78.32, 34. So as Christ may discern, that we have a true thirst, whatsoever we want, john 7.37. 3. Thirdly, by renouncing all other hopes, as they said of God, jer. 3.22. 4. By resolving to cleave to Christ in a perpetual covenant, jer. 50.5. 5. By coming to Christ, notwithstanding dangers or difficulties: though it were with Peter to leap into the sea, Mat●. 14.29. or with the wisemen to come from the East, Math. 2. and though we find Christ in a prison, Math. 25. and though it were to deny ourselves, and to take up our Cross daily, Luke 9.24. Use. The use of all this should be chiefly to persuade with every one of us, to make conscience of this duty to come unto Christ, and the rather considering, First, Many are the reasons why we should come to Christ. the necessity of it here imported, in that without coming to Christ we cannot possibly attain unto sound reformation of life: without Christ we can do nothing. Secondly, the encouragements we have to come to him, and these are many. For 1. If we consider the invitation of Christ, he calls us to come unto him, we cannot displease him by coming, but by not coming and neglecting him, Matth. 11.29. Canticles 2.10, 13. Math. 22.3. joh. 5.40. 2. If we consider the persons invited, or who may come: The simple may come, Prou. 9.3. The strangers may come, even men from afar, Esay 49.12. & 56.4. Any that are athirst, may come, joh. 7.37. Yea, the basest and meanest may come, which is signified by that of the Parable, that they by the hedges and highway side are compelled to come in: Matth. 22. nor is there any exceptions at men's sins, but sinners may come, Math. 9.13. Yea such, as are wounded and smitten for their sins, may come, Host 6.2. etc. Thirdly, if we consider our entertainment when we come. He adopts all that come to him, john 1.12. He is ravished with affection towards them: we cannot more please him, than by coming to him, Cant. 4.8, 9 They are sure they shall not be rejected, john 6.37. Christ will ease them in all their sorrows, Mat. 11.29. He will heal them of all their diseases, of which the bodily cures were pledges in the Gospel. He will be as Manna from heaven to them: they shall never hunger, john 6. yea, he will be life to them; the life of their present lives, and eternal life: they shall live for ever, john 5.40. Thus of the first things required in Christians. The second is, They must be lively stones. Verse 5. Ye also, as lively stones, be made a spiritual house, an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by jesus Christ. As lively stones.] IT is not unusual in Scripture, to compare men to stones: and so both wicked men and godly men. Wicked men are likened to stones, first, for their insensibleness: and so the heart of Nabal was like a stone. Secondly▪ for their silent amazement, when iniquity shall stop their mouth: thus they were still as a stone, Ex. 15.16. Thirdly, for their sinking down under God's judgements: so the Egyptians sunk into the sea like a stone, Exod. 15.6. And thus the wicked sink into hell like a stone. But chiefly in the first sense, for hardness of heart: their hearts by nature are like a stone. And in the comparison of a building, if they be in the Church, they are like the stones of the house that had the leprosy, or like jerusalem when it was made a heap of stones. Godly men are like stones too: they are like the stones of Bethel that were anointed. God is the God of Bethel: and the Godly are as those anointed pillars, consecrated to God, and qualified with the gifts of the holy Ghost. They are like the Onyx stones given by the Princes, and set on the breast of the Highpriest, in the Ephod. The Highpriest is Christ. The Onyx stones are Christians. The Princes of the Congregation, are the Ministers that consecreate the souls of men which they have converted to Christ, who wears them on his breast, and hath them always in his heart and eye. They are like to the rich stones of a Crown lifted up, Zach. 9.16. They are like the stone with the Book bound to it, jer. 51. 63. They are never without the Word of God. But in this place they are likened to the stones of the Temple, which in the Letter are described, 1. Kings 6.7, 36. and 7.9, 10. and in the Allegory, Esay 54.11, 12, 13. Sure it is, that the stones of this spiritual Temple, are the place of Saphires, as is said in job in another sense, 28.6. Now the godly are likened to stones in diverse respects. In what respcts the Godly are likened to stones. First, they are like stones to grave upon, and so they are like those stones, which must have the law graved upon, set up in mount Ebal, Deut. 27, 2, 3, 4. What is the mount, but the world? and what is Ebal, but vanity, or sorrow? and what are those graved stones, but the godly with the law of God written in their hearts, the light whereof shineth on the hill of the vanity of this world, and lasteth in the midst of all the sorrows of this world? Secondly, they are like stones for strength and unmovednes in all the storms of life. The rain pierceth not the stones, nor do afflictions batter the hearts of God's servants: strength is attributed to stones in that speech of job 6.12. Thirdly, They are like stones for continuance and durableness, they will last for ever: so will their persons, and so ought the affections of their hearts. Lastly, they are like stones for a building, and that in two respects. First, If you consider the manner of their calling into the Church: they are digged out of the quarry of mankind, as stones digged out of the earth, being in themselves by nature but stones of darkness, such as might never have seen the light. Secondly, If you consider their union with Christ, and Christians in one body, they are like the stone of the house compact in themselves, and upon the foundation. Use. The use may be briefly: First, for information: here is come to pass that saying that is written, God is able of stones to raise up children unto Abraham. Secondly, let all the servants of God take pleasure in the stones of this spiritual Zion, Psalm. 102.15. and let us all learn to be like stones in the former senses, for the receiving the impression of the law, and for constancy and durableness, and for care to keep our communion with Christ, and Christians. Last; woe to the multitudes of wicked men, whom God neglects with that heavy curse, so as a stone is not taken of them to make a stone for the building, jerem. 50.26. Thus they are stones: It is added, they must be lively stones, to signify wherein they must not be like unto stones: they must not be dull, and insensible, they must be lively and cheerful, and that for diverse reasons. First, Reason's why we ought to be lively stones. Because the second Adam is a quickening spirit, and they dishonour the workmanship of Christ, if they be not lively, 1 Cor. 15. Secondly, Because one end of the offering up of Christ, was, that their consciences might be purged from dead works, Heb▪ 9.14. Thirdly, They are therefore condemned, according to men in the flesh, that they might live according to God in the Spirit, 1 Pet. 4.6. Fourthly, Because we have been alive to sin, and it is a shame to express less life in the service of God, than we have done in the service of sin. Fiftly, Because we have lively means, we are fed with living bread, joh. 6. and we live by the power of God, 2 Cor. 13 4. and we have the spirit of Christ in us, which is the fountain of life, and hath springs of joy in him, Rom. 8.9. joh. 6. and the Word of God is lively and mighty in operation, Heb 4.12. and Christ himself lives in us, Gal. 2.20. Sixtly, because we profess ourselves to be consecrate to God as living sacrifices, Rom. 12.1. Seventhly, because we have such excellent privileges: we partake of the divine Nature, and God is a living God; and we have precious promises, 2. Pet. 1.4. and we have plentiful adoption in Christ, and we have a hope of a most glorious inheritance, which should always put life into us, 1. Pet. 1.3, 4. and we have a secure estate in the mean time. For to live, is Christ: and to die, is gain, and whether we live or die, we are Christ's, Rom. 14.8. Phil. 1.21. Use. The use should be therefore for instruction: We should stir up ourselves, and strive after this liveliness, and that for the two reasons imported in this text to omit the rest. For without a ready hart, we shall make no riddance in matter of sanctification, and holy life, and beside, we shall extract but a small deal of influence from Christ. For it is here required, that we should be lively, when we come unto him. How we show our liveliness. Now this liveliness we should show: First, by contentation in our estate: Secondly, by patience and cheerfulness in afflictions, Rom. 5.2, 3. Thirdly, in the performance of holy duties with power and life: Thus we should be lively in prayer, such as will bestir themselves, and take no denial, as, Philip. 4.5, 6. Quest. Now if any ask, What is good to quicken us against the deadness of our hearts? Ans. I answer: First, faith and assurance makes a man's heart alive, What we must do to quicken our hearts. we live by faith. Secondly, we must go still to Christ, who is the life, and by prayer still draw the water of life out of his wells of salvation. Thirdly, the word of God is lively, Heb. 4.12. Fourthly, godly society, and a profitable fellowship in the Gospel puts life into men, there is a great deal of provocation to good works in it. Fiftly, We should often meditate of the gain of godliness, and of the privileges of the promises belonging to the godly. Use. This doctrine implies a great deal of reproof also: First, to Hypocrites, that have a name, that they live, but they are dead, Reuel. 3.1. Secondly, to declining Christians, that suffer their first love to abate in them, and can be contented to lose sensibly the power of affections, which formerly they had. Thirdly, to many drooping Christians, which out of melancholy, and unbelief, affect a kind of wilful sadness, and hartlesnes, hindering thereby their own assurance, and causing the easy yoke of Christ to be ill thought of, besides many other inconveniences. Thus of the second thing. Be ye built up.] It may be read either in the Imperative mood, or in the Indicative. I think, the Imperative answers more to the scope here, it being the drift to show, what we must do when we come to Christ. The third thing than we must do, that we might extract virtue out of Christ for holiness of life, is, We must be built up; which imports two things. First progression in faith: and secondly, repentance. We must not begin only, and lay the foundation, but we must still labour to be built up further, we must still be edified in our most holy faith, jude 20. verse. Now, that this may be attained unto, that we may be built up, the similitude imports diverse things. Means to build up a Christian. First, preparation. A man, that will go about the work of godliness, must think he goes about the building of a town, and therefore must cast up his accounts for the charge of it, and get his stuff prepared before hand. Pro. 24.27. Luke 14.28. Secondly, a constant relying upon Christ. If we build, we must build upon the rock, and not on the sands, Mat. 7. and 16. Thirdly, the warrant of all our actions out of the Word of God. When Moses was to build the tabernacle, he made it just according to the pattern in all things about it, etc. Fourthly, a respect of things necessary: we must not be entangled with unnecessary and doubtful disputations. The building of a Christian must be a silver palace. He must build gold, silver, precious stones, he must keep his hart to choice and necessary things, Cant. 8.9. 1. Cor. 3. 1. Timoth. 1.4. Fiftly, Counsel and Direction. Men must endure the hewing, and squaring, 1. Kings 5.17, 18. To this end are Ministers given, Eph. 4.12. The Word is able to build us up, Acts 20.32. and so good conference may edify, or much edifieth, Ephesians 4.29. Sixtly, attendance. This building must have her distractions cast out, 1. Cor. 7.32. David could build the Temple, because of his wars, and his unrest on every side. Seventhy, Order and distinction. Men must not rake together a great deal of stuff, without order, confusedly: This is to build Babel, and not Zion. Eightly, Unity with the godly. The building must hold proportion with the walls, as well as with the foundation, Psal. 122.3. 1. Cor. 8.1. and 13. Rom. 15.2. Eph. 4.12, 16. Ninthly, Sobriety in the use of lawful things: All things are lawful, but all things edify not, 1. Corinthians 10.23. Tenthly, Prayer: for except the Lord build the house, in vain do they labour to build it, Psalm 127.1. Out of all this we may inform ourselves concerning the causes of not profiting in many. The reason why many Christians are not built up, or why they increase not in godliness, is, that they are guilty of these, or some of these things implied in these directions. First, Causes why many are so little edified. some profit not by reason of their irresolution about the taking up of their cross in following Christ: They thrust into the profession of Religion, before they have sitten down to cast what this profession may cost them, and so in the evil day fall away, Luke 14.28. Secondly, some can never thrive, because they place their godliness only in the frequency of hearing the Word, and the outward observance of God's ordinances: These build in the sands, they lay no sure foundation, Math. 7.26. Thirdly, others fail through unbelief, and so either by neglecting the assurance of God's favour in Christ, or by misplacing their confidence, trusting upon their own works, or Saints, or Angels, or the pardons, or penances granted or enjoined them. These are not built upon the rock, Math. 16. Fourthly, others prosper not, because they come not to the light of the Scriptures, to see whether their works be wrought in God, Io●. 13.21. or no. Fiftly, others are distracted either with unnecessary disputations, Rom. 14.1. or with excessive cares of life, Luke 21.34. Sixtly, others are undone with self conceitedness, they are stubborn, and will not be advised, or directed, or reproved. Seventhly, disorder, or confusedness in matters of Religion is the cause in others: This is a wonderful common defect: men do not go to work distinctly to see their works finished one after another. Eightly others are kept back with personal discords, & jangling▪ Envy, or malice, or contention, misrule eat out the very heart of godliness. Ninthly, others are letted by intemperancy, in being drowned in the love of pleasures: They build, they sow, they eat, and drink, and follow pastimes, neglecting the care of better things. Lastly, neglect of prayer is an usual let and grievous impediment. A spiritual house.] This is the fourth thing required of Christians. They must be as a spiritual house unto Christ: they must be that to Christ, that was signified by the Tabernacle or the Temple. For, every Christian is the substance of that which was signified by the Tabernacle. Christ hath a five-fould Tabernacle. For, first, in the Letter, Christ hath a fivefold Tabernacle. the Tabernacle or Temple at jerusalem was the House of God and Christ. Secondly, the whole world is but the Tent of Christ, who hath spread out the heavens like a curtain, etc. Thirdly, the heaven of the Blessed is the tabernacle of Christ, Esay 40. ●2 the place where God and Christ dwell with the Saints, Reuel. 21.3. and 13.6. Fourthly, the body of Christ is a tabernacle for the Godhead, Col. 2.9. and so it is, that the Word is said to become flesh, and dwelled amongst us, viz. in his body, as in a Tabernacle, john 1.14. And thus Christ calleth his own body a Temple, john 2.21. Fiftly, the heart of man is the Tabernacle of Christ: and so both the whole Catholic Church is his Tabernacle, Eph. 2.21. or the public assembly of the Saints, Psalm 15.1. or else the heart of every particular believer: and so the power of Christ did rest upon Paul, as in a Tabernacle, 2. Cor. 12.9. so are we said to be the Temple of God, 2. Cor. 6.17. I take it in the last sense here. Every particular believer is like the Tabernacle in diverse respects. A godly man, like the Tabernacle in diverse respects. First, in respect of the efficient causes: and so there are diverse similitudes. For, as the Tabernacle did not build itself, but was the work of cunning men; so is it with us: our hearts naturally are no Temples of Christ, but are made so. Secondly, as God raised up skilful men for the building of the Temple or Tabernacle: so doth God raise up Ministers for the erecting of the Frame of this spiritual House to Christ. Hence they are called Builders, 1. Cor. 3. And thirdly, as there was difference of degrees, and Bezaleel and Aholiab were specially inspired of God with skill above the rest: so hath Christ given some to be Apostles, Master-builders; and some, Evangelists and Pastors, and Teachers, for the building up of the Church, till he come again. Secondly, in respect of the adjuncts of the Tabernacle: and those were two. First, moveablenesse: secondly, furniture. For the first. The Tabernacle, though it were God's House, had no constant or certain restingplace, till Solomon, at the building of the Temple, took it into the most holy place; and was taken asunder, and easily dissolved; such are we: though honoured with the presence of Christ, yet our Tabernacle must be dissolved, and we shall never be at rest, till we be settled in the most holy place in heaven, 2. Cor. 5.1, 7. For the second, which is the furniture of the Tabernacle, it must be considered two ways: either on the inside, or on the outside. First, for the inside: there were curtains of fine linen, and blue silk, and scarlet, etc. and it was furnished with admirable householdstuff, as I may so call it. Within it was the Merci-seat, the Table of shewbread, the Manna, the Altar of incense, and for burnt offerings, the Candlestick, and such like. Secondly, without it was all covered with Rams skins died red, and Badgers skins upon them: and what doth all this signify in general, but that the Godly, though they be outwardly black and tanned with sin and affliction, yet they are glorious within, and have curtains like the curtains of Solomon; all richly hanged, as the chambers of Princes, with spiritual tapestry? Cant. 1.5. And in particular, for the inside of Christians, how glorious is the place of Christ's Tabernacle in them! There is the Propitiate, God's true seat of mercy: whence also he uttereth his Oracles, even his divine answers. There is the heavenly Manna that is hid, Reu. 2. There doth Christ spiritually feast-it: there he dines and sups on the table of their hearts: and upon that table stands the shewbread, inasmuch as the heart of a Christian doth preserve a standing manner of affection to the Saints. There are also both sorts of altars accordingly; as, faith offereth up to God either the redemption or th' intercession of Christ. There also is the great Laver to wash-in, called the sea, because in the heart of every Christian, is opened the fountain of grace; able, like the sea, to wash them from all their filthiness. There are the golden Candlesticks, with the lamps of saving knowledge continually burning in them: and upon the Altar of Christ crucified, and now making intercession, do they daily sacrifice their own affections; which resemble those sweet odours with which the Tabernacle was perfumed. The outward coverings of the Tabernacle do assure safety and preservation to the Godly; and the rather, because the cloud rested upon them, as is affirmed, Esay 4.5, 6. Besides, the double covering of slain beasts may signify, that God hath two ways to provide for the Church. The red skins of Rams may note Christ crucified, which is that which on the inside of the Tabernacle was only sewed. The covering of Badgers skins may note, that God will serve himself of the wicked: their skins shall protect the Church. If Israel want room, Canaan must die for it. Now thirdly, the Tabernacle was a type of every believer, if we respect the end of it. For, the Tabernacle was erected of purpose, as the place of the presence of God, God's visible House: such are the hearts of Christians: they are prepared of purpose for the entertainment of jesus Christ, that by his Spirit he may live and dwell therein, Gal. 2.20. Col. 1.27. 2. Cor. 12.9. 2. Cor. 13.5. Use. The use of all may be both for instruction, and consolation. For instruction; and so it should teach us diverse things. First, to abhor fornication, seeing our bodies are the temples of the holy Ghost, 1. Cor. 6.21. Secondly, to keep ourselves for being unequally yoked: Because there can be no communion between light and darkness, the Temple of God, and Idols. Thirdly, to look to our hearts in respect of inward sins, and to keep the room clean for the Lord to dwell in, 2. Cor. 7.1. Fourthly, to stir up ourselves to much prayer: if our hearts be the house of God, let them be a house of prayer also. Fiftly, let us still lift up our hearts, as everlasting doors for the Lord of Glory to come in, Psalm 24.7. For consolation. Shall we not say as Paul doth, We will rejoice in our infirmities, that the power of Christ may dwell in us? How should we hold up our head against all tentations and afflictions? Is not the grace of Christ sufficient for us, 2. Cor. 12.9? And shall we not be confident, that through Christ we can do all things? Will he forsake the house, upon which his Name is called? Will he not perfect his own work, and repair his own dwelling place? Was the tabernacle safe in the wilderness, while the cloud was upon it? and are not our hearts safe, while Christ is in them? How are the abject Gentiles honoured Col. 1.27. whose hearts are so enriched by Christ, that dwells in them! If the outward Sanctuary were like high palaces, Psal. 78.69. what is the hart of man, the true tabernacle? and if he established it as the earth, how much more hath he established us in his favour and grace? so that it may comfort us in respect of honour done to our hearts, and against tentations and afflictions; and in respect of hope of perseverance, and also in respect of increase of power and welldoing. He will work our works for us. And it shows us also the honour cast upon our good works: they have a noble beginning in respect of Christ, and as they come from him. Howsoever, we ought to be abased for our own corruptions, that cleave unto them: Yea, how should it wonderfully establish our hearts in all estates, to think, that Christ is with us wheresoever we go, not only as our witness, but as our guide and our protector. If God be with us, who can be against us. As also it is comfortable, if we consider the comparisons imported in the furniture of the outward tabernacle. And thus much of the fourth thing. The fifth thing is, We must be a holy priesthood unto Christ: which is amplified both by the labour of it, To offer sacrifice, and by the honour of it, acceptable to God through jesus Christ. here are many things to be noted. The first is, that Christians are priests before God, and jesus Christ: This is acknowledged in other Scriptures, Reuel. 1.5. Exod. 19.6. The meaning is, that they are like to the Leviticall priests, and that in many things. First, Godly men are priests in many respects. in respect of separation: they are God's portion given him out of all the people: so are the godly all the portion God hath in the world. They are said to be the ransom of the children of Israel, Numbers 8.9. Secondly, in respect of consecration. The oil of God is upon the godly: and as it was poured out upon Aaron and his Sons: The oil of grace and gladness poured out upon Christ, our true Aaron, hath run down upon his garments, so as all his members are Christians, that is, anointed with him, Psalm 133.2. Cor. 1.22.1. joh. 2. The holy Ghost is called the anointing in this respect. Thirdly, in respect of the substance of the ceremonies in their consecration: for, First, as it was required in the Law, that the Priests should be without blemish, Levit. 21.17. so is it required of Christians, Col. 1.22. Secondly, as the Priests were washed in the great laver of water, Exod. 29.4. Levit. 8.5.6. so must Christians be washed in the laver of Regeneration, Eph. 5.23. Titus 3.5. Thirdly, as the Priests had their holy garments, beautiful, and goodly ones, which they called their Ephods: so doth the Queen the Church stand at Christ's right hand in a Vesture of Ophir, Psalm 45. Thus josuah hath change of garments mystically given him, Zach. 3.4. Those garments are promised to such as have had a spirit of heaviness, Isaiah 61.3. called garments of salvation, verse 10. and royal garments, and like the new wedding garments of the Bride, Isaiah 62.5.7. Those garments signified either the singular glory, and joy of Christians, Esaiah 61.3. or the righteousness of Christ imputed, Reuel. 19 or the excellent divine gifts and graces bestowed upon them. Exodus 29.21. Fourthly, The Priest must have blood sprinkled upon his ear, and upon his thumb, and upon his toe, to signify, that our hearing, practice, and progress must be all sanctified to us by Christ, and that the main thing Christians should express and attend to, should be Christ crucified, and that Christ by his blood hath consecrated them in all these respects, so as their hearing, and practice, and progress shall all be blessed unto them. And thus of the ceremonies of their consecration. Fourthly, We should be like the Leviticall Priests for knowledge: the Priests lips should preserve knowledge, and they should seek the Law at his mouth, Malac. 2. And it is true of Christians, that they are a people, in whose heart is God's law, Esay. 57.7. Hebr. 8. jerem. 31. Fiftly, We should be like the Priests in respect of the work they did. For, First, It was the Priest's office to carry about the Ark of the Lord, when it was removed, upon their shoulders. What is the Ark to be carried, but the doctrine of Christ and the Church? Christian's must carry about the Word of God, and hold it forth, in the light, and life of it, as lights that shine in the dark places of the wilderness of this world, Philip. 2.15. Secondly, it was their office to blow in the silver trumpets, and that upon four occasions, as you may see, Num. 10. First, The one was to assemble the congregation, or the Princes to the tabernacle. Secondly, The other was to give an alarm, when there was any remove of the camp. Thirdly, The third was in the time of War, when they mustered to battle. Fourthly, The fourth was for joy's sake at the time of solemn feasts, and for thanksgiving to God: and in all these we should be like the Priests: We should be as trumpets to call one upon another to go up to the house of the Lord, Esay. 2.2. Secondly, We should every where proclaim mortality, and signify that the whole host must remove: we must cry, All flesh is grass, 1. Pet. 1.23. Thirdly, We should also blow the trumpet of defence, and arm ourselves in the spiritual warfare, and call upon God to save us from our enemies, and stir up one another provoking to love, and good works, 1. Pet. 4.1, 2. 2 Tim. 2.3, 4. 2 Cor. 10.4, 5. We should cry aloud like a trumpet, in reprooving the transgressions of men, and opposing the sins of the time, Esay 58.1. Ephes. 5. Lastly, we should trumpet out the praises of God for all the goodness he hath showed unto us, we should blow as in the new moon, Psal. 81.3. But then in all this we must remember, that we blow with a silver trumpet, that is, with all discretion and sincerity, etc. Thirdly, a special work of the Priests was to bless the people, and to put the name of God upon them. The former whereof is prescribed, Nam. 6.22, 23, 24. and so should we all learn the language of Canaan, or the language of blessing: we must bless and not curse, for we are thereunto called. 1 Pet. 3.9. Lastly, their principal work was, to offer sacrifices: of which in the next words. Uses. The Uses follow. First, For reproof: For there are many faults in Christians, whereby they transgress against their spiritual Priesthood: as, 1. When men are yoked with unnecessary society with the wicked: for hereby they forget their separation to God, etc. 2. When men neglect the finishing of their repentance and assurance, they look not to their anointing. 3. When men are scandalous of their indiscretions, and faults: they forget, that such as have any blemish, must not offer the bread of their God, and forget their washing from their old sins, 2 Pet. 1.7. 4. When men are barren of good works, or are uncheerefull and dull: they leave off the Priest's garments of innocency and gladness. 5. When the lives and behaviours of men savour of vanity and worldliness: they remember not the blood of sprinkling. 6. When men are ignorant and idle, seek not knowledge, or do not teach, and instruct, and admonish; How do the Priests lips preserve knowledge? or how do they bear about the Ark of the Lord? 7. When Christians are fearful, and irresolute, and cold, and not frequent in the praises of God, how do they blow in the silver trumpet? 8. When Christians are bitter-hearted, and accustomed to evill-speaking, how do they forget their duty of blessing! To omit the neglect of sanctifying, till I come to handle it in the next place. Use 2. Secondly, for consolation to all godly, and mortified, and inoffensive Christians: they should be wonderful thankful to God, that hath made them partners of this holy Calling, howsoever the world conceives of it. God promiseth it as a great mercy to his children, that they shall be called the Priests of the Lord, Esay 61.6. and the Church is wonderful thankful for it to God, Reu. 2.6. and 5.10. And the rather should we rejoice in it, because God hath promised to take us to himself, as his portion and peculiar treasure, Exod. 19.6. And it is his promise also to satiate the souls of his Priests with fatness, jerem. 31.14. And what a privilege is it to have access unto the Lord, and to stand before God daily? which the Priests not only might, but were tied to it by their office. But then, for conclusion of this point, let us all be sure we have our part in the first resurrection, Reu. 20.6. and be careful to be like the Priests for obedience and sanctity, Exod. 19.5, 6. and to get knowledge plentifully into our hearts, Col. 3.16. and in the cause of God to blow the trumpets of zeal and resolution, carrying our selves with all humility and readiness to do good, and so becoming instruments of blessing to the people. And, which I had almost forgotten, we must remember to be like the Priests for teaching, and confuting, and reproving, and informing our Familiars and friends, as we have fitness and occasion. Thus of the Priesthood of Christians in general. In particular, hence is further to be considered, first, their work; secondly, their honour. Their work is, To offer up spiritual sacrifices: their honour is, Acceptation and high account with God through jesus Christ. First, then, of the work of Christian Priests, which is, To offer: secondly, what they must offer, viz. sacrifices: thirdly, the difference of those sacrifices from those in the Law of Moses: they are spiritual; which word notes both the substance of Christian sacrifices, viz. that they are such sacrifices as were not according to the Letter, but according to the mystical significations of the sacrifices of Moses Law; and withal, the manner how they must be offered up, viz. spiritually, or after a spiritual manner. The main thing here intended, then, is, To avouch, that Christians have their sacrifices which they must offer, and that in a spiritual manner. Now, for the clearer opening of this doctrine, two things must be distinctly considered of. First, what sacrifices can remain to Christians, since the Law of Moses is abrogated: and secondly, what things are requisite to the offering up of these sacrifices. For the first. There are diverse sorts of sacrifices among Christians. divers sorts of sacrifices for Christians. Some are proper to some Christians only: some are general to all. The sacrifices that are proper to some Christians, are such as three sorts of men must offer. First, Ministers: secondly, Martyrs: thirdly, rich men. First, Ministers have their sacrifice, which they must with all care offer to God: and their sacrifice is the souls of the hearers. Thus Paul was to offer up the Gentiles to God, Rom. 15.16. And thus it was prophesied, that, in the time of the Christian Church, the Elect should be brought in as an offering to God out of all Nations, Esay 66.20. Ministers sacrifice their people either in this life, or at the day of judgement. In this life in general, when they persuade them to their attendance upon the House of God, and breed in them a care to come before the Lord in jerusalem, Esay 66.20. In particular, when they work repentance and true conversion in their hearts, and when they make them go home, and mortify their sins, and tender their vowed service to God. And thus two things are implied for our information. The one concerns Ministers: the other concerns the hearers. First, Ministers may hence take notice of it, that there can never be hope they should persuade with all their hearers: for, sacrifices were here and there once taken out of the whole herd. And beside, the hearers may hence see, that they are never so effectually wrought upon, till they can give themselves over to their Teachers and to GOD, to obey in all things, though they persuade them to leave the world, and bind them to the cords of restraint in many liberties they took to themselves before; yea, though they let their heart's blood, by piercing their souls with sorrow for their sins, even to the death of their sins, 2. Cor. 8.5. and 7.15. Secondly, at the day of judgement also, Ministers shall offer up their hearers to God, so many of them as are found chaste virgins unto Christ, to whom they had espoused them before in this life, 2. Cor. 11.3. And thus Ministers, before they die, must make ready their accounts for the souls of their people, Heb. 13.7. And thus of the sacrifices of Ministers. Ministers have another sacrifice too, viz. the particular texts or portions of Scripture, which they choose out and divide to the people, as consecrated for their use. For, diverse think, that that phrase of cutting the Word of God aright, is borrowed from the Priest's manner of dividing the sacrifices; and especially, from the Priest's manner of cutting the little birds. The little birds, is his text chosen out of the rest, and separated for a sacrifice: which he must so divide, as that the wings be not cut asunder from the body, that is, he must so divide his text, that no part be separate from a meet respect of the whole, Leu. 1.17. and 5.8. 2. Tim. 1.15. Secondly, the Martyrs likewise have their sacrifices; and that is, a drink-offring to the Lord, even their own blood: this part is ready to be poured out as a drink offering to the Lord for the Church, Phi. 2.17. 2 Tim. 4.6. and though we cannot be all Martyrs, yet we should all deny our own lives in the vows of our hearts, to perform our covenant with God, Mark 8.34.35 if ever we be called to die for Christ's sake and the Gospel. Thirdly, the sacrifice of rich men is alms, and welldoing, and those sacrifices they are bound unto, to offer them continually, Heb. 13.16. Philip. 4.18. Prou. 3.9. Alms is as it were the first fruits of all our increase. But then we must remember that our alms be of goods well gotten: For else God hates robbery for burnt offering, Isaiah 61.8. And in giving, we must deny ourselves, and not seek our own praises, or plenary merit in it: for it is a sacrifice clean given away from us, and consecrated only to God, and the use of his spiritual house the Church. And thus of the sacrifice proper to some Christians. There are other sacrifices in the Gospel now, that are common to all Christians. And these are diverse. For fi●st Christ is to be offered up daily to God, as the propitiation for our sins: God hath set him forth of purpose in the Gospel, that so many as believe, may daily run unto him, and in their prayers offer him up to God, as the reconciliation for all their sins: 1 joh. 2.2. Rom. 3.25. and this is the continual sacrifice of all Christians: Without this, there is the abomination of desolation in the temple of our hearts: This is the end of all the ceremonious sacrifices; the substance of those shadows. Those sacrifices served but as rudiments to instruct men, how to lay hold upon Christ, and to carry him into the presence of God, and laying hands upon his head to plead their interest in his death, who was offered up, as a whole burnt sacrifice for their sins. We are Christ's, and Christ is given unto us as our ransom: we must every day than lay hold upon him, and see him bleed to death for our sins, and be consumed in the fire of God's wrath for our sins. Secondly, a broken and contrite heart is a sacrifice God will not despise, yea such hearts are the sacrifices God especially calls for from men: He ever loved them better, than all the outward sacrifices in the Law, Psal. 51.17. It is the heart God calls for: Prou. 23.26. and yet not every heart, but a heart wounded with the knife of mortification, that is, cut, and bleedeth in itself with godly sorrow for sin, and is broken and contrite with the daily confession of sin: This is required of all Christians, and this very thing makes a great deal of difference between Christian and Christian. Thirdly, prayer and thanksgiving to God, are Christian and holy Sacrifices, as many scriptures show, Psal. 141.2. Heb. 13.15. Host 14.4. Psal. 51.21. Fourthly, we must offer ourselves, our souls and bodies as a living sacrifice to God, Rom. 12.2. 2. Cor. 8.5. and that, First, in respect of obedience, devoting ourselves unto God, living to him, and wholly resolved to be at his appointment, Psal. 40.6. Lo, I come to do thy will: this is in stead of all burnt offerings. Secondly, in respect of willingness to suffer affliction of what kind soever, as resolving, that through many afflictions, as through so many flames, we must ascend up to heaven, as the smoke of the incense, or sacrifice on the Altar, Acts 14.21. Hence are trials called fiery trials, 1. Pet. 4.12. Thus of the kinds of sacrifices, which remain unto Christians: Special laws to be observed in offering up our sacrifices. The laws about those sacrifices follow: For there be many things to to be observed by Christians in their sacrifices, if they would ever have them acceptable to God, which the shadows in the old law did evidently signify, as, First, the sacrifice must be without blemish, Malach. 1.7. which the same Prophet expounds, Malach. 3.11. Our offerings must be pure offerings, we must tender them in the sincerity of our hearts: Our sacrifices are without fault, when we judge ourselves for the faultiness of them, and desire they might have no fault. Secondly, it must be presented before the Lord, and consecrated to him: which signified, that we must walk in God's presence, and do all in the sight of God, devoting all to his glory, Genes. 17.1. Mic. 6.8. Thirdly, our sacrifices must be daily, some kinds of them: There were sacrifices every day in the Temple, and it was an extreme desolation, when the sacrifices ceased: so it must be our every days work to employ ourselves in some of those spiritual sacrifices, Heb. 13.15. Fourthly, There must be an Altar to consecrate the gifts, Math. 23.19. This Altar is Christ, who is the only Altar of Christians, Heb. 13.10. Reuel. 8.3. No service can be acceptable to God, but as the Apostle here saith, by jesus Christ: We must do all in the name of Christ, Col. 3.17. Fiftly, there must be fire to burn the sacrifice: This fire is holy zeal, and the power and fervency of the spirit in doing good duties: The fire on the Altar first came down from heaven, to signify, that true zeal is kindled in heaven, and comes down from above: It is no ordinary humour, nor a rash fury: It is no wild fire: And it was required about this fire, that they should preserve it, and never let it go out, but put fuel still to it; and so it was kept for many years: so must we do with our zeal, we must labour by all means to preserve the fervency of our hearts, that we never want fire to burn our sacrifices: Our zeal should be, as the love mentioned, Can. 7.10. that much water could not quench it: Every sacrifice must have fire, Mark 9 Sixtly, The sacrifices must be salted with salt: so must our Christian sacrifices, as our Saviour Christ shows, Mark 9.49, 50. And thus we must have the salt of mortification, and the salt of discretion, and we must look to it, that our salt lose not his saltness, but that it have a draining power in it, to extract corruption out of our sacrifices: our words to God and men must be powdered with salt, Col. 4.6. and so must all our actions. Seventhly, the sacrifices must be without leaven, Levit. 2.11. Leaven is wickedness, or malice, or sourness, or deadness of heart, or worldly grief: even whatsoever leaveneth, that is, infecteth or maketh the meat offering to be heavy, or sour, 1 Cor. 5.8. eight, in the same place of Leviticus 2.11. Honey likewise is forbidden to be mingled with their sacrifices: and by honey may be meant, our beloved sins, or particular corruptions: we should especially watch against them in the time of performance of holy duties, that they mingle not themselves with our sacrifices, by infecting our cogitations. Ninthly, the offering must be waved, and shaken to and fro before the Lord, Levi. 7.3. And this signified the waving of our lips in prayer to God for his acceptation: our sacrifices should be sound tossed to and fro in prayer before the Lord: job prayed before he sacrificed, job 42. Tenthly, on the Sabbath the sacrifices were to be doubled, to signify, that in a special manner we should consecrate ourselves to piety and mercy on the Sabbath day. Eleventh, our sacrifices must be offered up with all gladness of heart, and spiritual delight. Thus God's people were said to be a free-harted, and willing people, Psa. 47.9. and 110.3. And this was shadowed out, partly by the oil that was poured into the meat offerings, which is expounded to be the oil of gladness, and partly by the feast they made at the end of their solemn sacrifices, unto which they invited their friends, to join with them in rejoicing before the Lord: and it is likely David alludes to this feast, when he saith, he would take the cup of salvation, and praise the name of the Lord: For as yet the Lords Supper was not instituted, nor do we read of any use of a cup in the sacrifices, or sacraments themselves, Exod. 18.12. 1. Chr. 16.1, 2, 3, 4. Psal. 116.13. Twelfthly, If we be called to it, we must not deny unto God the fat of the kidneys, and the inwards. By the fat was meant the things which are dearest to us, most beloved, and that most delight us: and if the service of God, and the Church and the poor require it, we must deny ourselves, and sacrifice what is most dear to us. Thirteenthly, the Apostle to the Hebrews, Chap. 13.13. adds, that we must not leave off welldoing for reproach sake, but be contented to be like Christ, who suffered without the gate, as scorned of men, and like the sacrifice was burnt without the camp. Though all men hate us, and speak evil of us, and cast us out of their companies, yet we must persist in our intention to sacrifice still to God. Fourteen, In the Sacrifices God had a great respect of mercy, that cruelty were not showed, as Levit. 22.27. When he enjoined, that the creature must be seven days under the dam, and that no dam with the young one was to be slain the same day: Certainly, God abhorreth, that cruelty should be exercised under pretence of piety. Cursed be those long prayers, that will devour widow's houses, Matth. 23. In one thing we differ from the sacrifices: For the sacrifices were dead, or consisted of things without life; but we must be living sacrifices; we must do what we will do while we are alive, and must do it lively, with the affections that belong to the duties to be done. Use. The use may be briefly twofold: for partly it should humble us for our neglect of prayers and thanksgiving, and alms and contrition: We omit the main duties of our general calling, when we omit these: It was the abomination of desolation, when the temple was without sacrifices: and how can it but be exceeding uncomely with Gods spiritual house that hath not sacrifices in it? We are Christians but in name, when piety and mercy is neglected. But especially we should be instructed from hence to mind our work, and to strive to answer our high calling, by a continual care day and night to exercise ourselves herein: the smoke of our incense should daily ascend unto God. The Apostle Paul beseecheth the Romans by the mercies of God, to look to their sanctifying, Rom. 12.1. Which shows, it is of wonderful necessity▪ and would make us in some measure walk worthy of the Lord. And to the Hebrews he bids them take heed of forgetting these sacrifices, importing that usually our deficiency in these services, are from forgetfulness: we forget to pray, and forget to show mercy, even after we have purposed both. And thus much of the work of a Christian. Now his honour follows. Acceptable to God by jesus Christ] Wherein three things may be noted. First, that howsoever piety, and mercy, and welldoing find little acceptation in the world, yet it shall never want honour and great esteem with God. Pious and merciful Christians shall never fail of the love and favour of God: Their works are accepted. It is true, that God may change his mind concerning the Ceremonial Sacrifices: but the acceptation of Christian Sacrifices is a thing established with God, Heb. 10.9. These offerings shall be pleasant unto the Lord, Malach. 3.4. They are wellpleasing in his sight, Heb. 13.16. They are a sweet savour unto the Lord, Phil. 4.18. God hath a book of remembrance, Mal. 3.17. and our fruit shall certainly remain, joh. 15.16. And thus Cornelius his prayers and alms came up before the Lord, Acts 10. Secondly, that it is not enough to do good duties, but we must strive so to do them, that God may accept them, Heb. 12.28. Esay 1.11, 12, 13▪ 14. Thirdly, that now our best works are made acceptable to God only by jesus Christ, Reu. 8.3, 4. It is from the presenting of Christ, that we are found holy and without blame in God's sight, Col. 1.22. Therefore we must do all in the name of the Lord jesus, Col. 3.17. Use. The use of all should be to teach us, with all care to devote ourselves unto godliness, that thereby we may prove, what this good and acceptable will of God is. Let us try God's acceptation; and we shall certainly find, it shall go well with the just, Rom. 12.1, 2. Yea, we should from hence gather much encouragement to employ ourselves in piety and mercy. It is enough if God accept of us. Quest. But what should we do, that we may be sure our sacrifices be accepted of God? How shall we know, when God doth accept our service in any holy duty? Ans. That a man's conscience may be sound established in this point of God's acceptation, we must look to three things. First, What we must do, to get our works acceptable to God. 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 sons of Levi must be purified and refined, as the silver is refined, before their offering will be pleasing, Mal. 3.3▪ 4. When the Lord rejected, with so much disdain, the sacrifices of the jews, he shows what they should have done to please him: they should have washed themselves by true repentance, and put away the evil of their works, Esay 1.11, 16. Only the works of the penitent cannot be accepted: if the person be not in favour, the works are hated. For, they are sanctified by the holy Ghost, Rom. 15.16. Secondly, that the manner of performing our service be right: there are diverse things in the manner are hateful; and diverse things pleasing. The things specially hateful, are, first, beloved sins: secondly, hypocrisy: thirdly, malice: and fourthly, lukewarmness. The sacrifice is loathsome, if it be blind, or lame, or blemished: that is, if men bring to God's service the love of any foul sin, the service is loathsome, Malach. 1. So, if men's hearts be carried away with continual distractions, that service is lost: this is, To come near to God with our lips, when our hearts are far from him. Hypocrisy is leaven, as beloved sin is honey; both forbidden. Again, when a man comes to God's work, and hath not forgiven his brother, he keeps the Feast with some leaven: his Passeover is defiled; nor can his own sins be forgiven, because he forgives not, Mat. 6. 1. Cor. 5.8. Finally, lukewarmness is like a vomit to God, when we are neither hot nor cold. They are loathed like the Laodiceans, Reuel. 3. There are other things wonderful pleasing to God: as, First, when a man doth whatsoever he doth, in the Name of Christ: this is the Altar that sanctifieth the gift, and the sacrifices are here acceptable through jesus Christ, Heb. 13.15. Col. 3.17. Secondly, when our works are sound powdered, with salt, that is, when we sound confess our own unworthiness, and give all glory to God in jesus Christ. Thirdly, when we love mercy and piety, accounting it our delight to do God's will, and thinking ourselves greatly honoured, to be admitted to do this service, Mic. 6.8. 2. Cor. 8.5. Fourthly, when we can bring faith, that is, a heart well persuaded of God, so as we can believe 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 unbelief, Heb. 10.36, 37. Fiftly, when it is our every-days work. Sacrifice will please God, if it be continual, Hebrews 13.15. Thus of the second thing. Thirdly, we may know, that our sacrifice is accepted, if the Lord burn it to ashes with fire from heaven. Thus God did put a difference between the sacrifice of Cain and Abel, by some visible sign: and though we may not limit God, and expect he should answer us by visible signs, yet God hath not left us without testimony of his favour. For, by his word of promise, and by his Spirit bearing witness to our spirits, hath he manifested even from heaven his acceptation: and in particular, when the believer stands before the Lord with his sacrifice duly offered; when the Lord doth suddenly fill his heart with the cloud of his presence, or warm his soul with the joys of the holy Ghost; what is this but the sign of his acceptation? Question. What if we be accepted in our service of God? what great thing is that to us? Answ. When God accepts thine offerings, thou mayst be assured of three things. First, that all thy sins be forgiven thee. God hath purged away thine iniquity: he hath received an atonement in jesus Christ, Psal 65.2, 3. Secondly, God is exceedingly delighted in them. Thy sacrifice is a sweet smell unto God: he rejoiceth over thee with joy, Phil. 4.18. Thirdly, it is a pledge unto thee, that God will supply all thy necessities out of the riches of his glory, in jesus Christ our Saviour, Phil. 4.19. Verse 6. Wherefore also it is contained in the Scripture, Behold, I put in Zion a chief cornerstone, elect and precious: and he that believeth therein, shall not be ashamed. HItherto of the proposition of the exhortation. The confirmation follows: where the Apostle gives reasons why we should make our recourse to Christ, to seek holiness 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 privileges of Christians, unto 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, observe 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 giving of Christ for the good of the Church; or the safety of the Christian that by faith receiveth Christ. The giving of Christ is expressed in these words, Behold, I lay in Zion a chief corner stone, elect, precious: the safety and happiness of the Christian that receiveth Christ, in these words; And he that believes in him, shall not be confounded. First, of the place where this testimony is found, viz. in the Scripture. By the Scripture, What is meant by Scripture▪ and why it is so called. is usually meant all the Books of the old and new Testament, written after an extraordinary manner by inspiration of the holy Ghost. But here 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 gives us occasion to consider of the nature of these Books, and of their use, 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 known of us: they are the Treasures of all truth. The doctrine, which was before delivered by tradition for 2000 years, was afterwards written down and explained in these Books: so as nothing needful was left out or omitted. Secondly, this word imports the excellency of the Bible above all other books, because it is called Scripture: as if no other writings were worthy to be mentioned in comparison of these. The Scripture exceeds all others in diverse respects. Wherein the Scriptures exceeds all other writings. 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 contain a wisdom far above all that, that can be had by the Princes and men of this world, the platform of the wisdom that is in God himself, 1. Cor. 6.7. Thirdly, they were penned by more excellent men than any other writings, the greatest, wisest, holiest men; Moses, David, Solomon, the Prophets, Evangelists, Apostles, etc. Fourthly, they have such properties, as no other writings have: they are more perfect, pure, deep, and immutable than any man's writings: These can tame all things necessary unto faith, and a good life, 2. Tim. 3.17.18. These writings only are pure, without fault, or error, or any corruption in them, and for depth and majesty never any writings came near them, and for unchangeableness, Heaven and earth must pass away, but a jot of God's Word shall not pass away, Math. 5.24. 1. Pet. 1.23. fifth, If we consider the effects, that must be acknowledged to the praise of the Scriptures, which can be true of no writings beside, no writings can describe God so fully to us: no writings do so bring glory to God, no Scripture but this can convert a soul to God, Heb. 4.12, 13. Other writings may show us some faults to be avoided, but give no power to subdue them, Psal. 19.8. These writings only can minister solid comfort to us in adversity, and these only can make us wise to salvation, and perfect to every good word and work. The consideration whereof should work in us a singular love to this book above all other books in the world, yea above all the treasures in the world, we should account them with David more sweet than honey, and more precious than Gold, Psal. 19.11. Psal. 119.14, 15, 27. Thirdly, the third thing may be noted from hence, is the harmony of all these books, they all agree, as if they were but one writing, yea one sentence, yea one word: Though the books were written by diverse 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 us, when we meet with doubts, or objections, or see●ing contradictions, to condemn our own ignorance, and to be fully resolved, that there is a sweet harmony, though we do not see it. And secondly and especially it should knit our hearts to the Scriptures, we should be affected as with the most delightful music of the world, or in the world. Fourthly, the fourth thing concerns the use of Scripture, and so we may note two things. First, that we must receive no opinions but what can be proved 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 prove what they teach, by Scripture. If the Apostles did it, who were men privileged from error, then much more must other men: we must believe no man, above 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 heaven. Which should teach us to get proofs into our heads for all that we believe, and to take heed of receiving traditions even from good men. For there be traditions on the right hand, as well as on the left, joh. 5.39. Acts 17.1. Thes. 5.21. Secondly, Thus of the place, where this testimony is: The manner how it is there, is in the word Contained: It is contained in Scripture. Contained.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is much ado about the word here rendered, Contained, among Interpreters: The word sounds actively in the Original, as if it were rendered, doth contain; or he containeth. But the Translators, and many Interpreters think, the active is put for the passive: He containeth, for, It is contained. If we read it actively, than the Name of God must be supplied thus: He, that is, God, contained it in Scripture: noting, that as a singular treasure, God hath placed this Testimony in Scripture, concerning Christ, and faith in him: and sure it is a great treasure, that we may have places in the sure Word of God, that so plainly testify of Christ, and our happiness in him: we should take great notice of them, and be much thankful to God for giving us such sentences so briefly, and yet so plainly and fully to inform us. Some supply the name of Christ, and so they say, Christ containeth, that is, excelleth, as the word may signify: He is had fully and excellently in Scripture, and in particular in this testimony of Scripture. The word rendered (Contained) signifies sometimes barely to be had; sometimes to be possessed, as Luke 5.9. They were possessed with fear. And so we possess a great treasure in Scripture, when we have such Testimonies as these. There is a Noun derived of this Verb, which is thought by the exactest Divines, to mean a special Section, or portion; and when it is applied to a place in Scripture, it signifies such a Scripture as is divided from the rest, as a principal matter either to be meditated of, or expounded. Such was that special portion of Scripture, which the Eunuch had to meditate of, and Philip expounded to him, Acts 8.32. where the word is used. And so whether the word be used actively or passively, it commends unto us this place of Scripture, and withal shows us a way, how to enrich ourselves, namely by singling out such choice places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the main matters of Religion. We may here note, what cause we have of thankfulness to God, for the helps we have in teaching, seeing we have the Chapter and verse quoted to us, which they had not in the Primitive Church; and withal we may observe, that one may have the profit of the scriptures, though he cannot quote Chapter and verse. And thus of the second thing concerning this testimony. Thirdly, the third follows, which is the matter testified, which concerns either the giving of Christ, or the safety of the Christian in believing in him. In the words that describe the giving of Christ observe: First, the wonder of it in the word (Behold): Secondly, the Author of it, God, I lay or put: Thirdly, the manner of it, He laid him down, as the stone of a foundation in a building: Fourthly, the place where: In Zion: noting, that this gift of Christ belongs only to the Church: Fiftly, what Christ was unto the Church, viz. a chief corner stone, elect, and precious. Behold.] This word is used in Scripture, sometimes to note a thing that is usually known, or aught to be known: so David saith, Behold, I was conceived in sin, Psalm 51. Sometimes to note, that some great wonder is spoken of, and must be much attended. In this place it may note both: For it is certain, that the testimonies of Scriptures concerning Christ, aught to be familiarly known of us, and this, as an especial one: But I rather think, it is used to note the wonder of the work here mentioned, and so the word may import diverse things unto us. First, it was a marvellous work, that God should give us his own Son to be our Saviour, and the fountain of life to us. Hence it is, that we may observe throughout the Scripture, that God doth set this note of attention and respect, both upon the general, and upon many particulars that concern Christ, as it were by the Word to pull us by the ears to make us attend, or to give us a sign; when we should specially listen. Thus God brings out Christ to the Church, and tells, how he loves him, and hath resolved upon it by him to save both jews and Gentiles, and wils them to behold him, and wonder at him, Isaiah 42.1. So when he promiseth the coming of Christ, Malach. 3.1 Esay 55.4 And of the ends of his coming, he makes a proclamation all the world over, that he hath appointed a Saviour unto Zion, Esay 62.11 Thus he would have us wonder at the service of the Angels about the time of his birth, Math. 1.20. Luke 2.9, 10. and at the miracle of his conception, that he should be borne of a Virgin, Mat. 1.21. and at the Wisemen led by a star out of the East, Mat. 2.1, 9 and at the opening of the heavens, when the voice came down to testify, that Christ was the beloved Son of God, in whom he was well pleased, Math. 3.16, 17. and at the service, which the Angels did him, and at his wonderful abasement for our sakes, Mat. 4.11 Math. 21.5. and especially that he should sacrifice his own body for our sins, 1. john 1.29. Heb. 10.7. and that he is alive from the dead, and liveth for ever, Reuel. 1.18. and that he hath opened the secret book of God's counsel, and made it known to the world, Re. 5.5. and that, after such hard times under the reign of Antichrist, he should recollect such troops of Gospelers, as stood with him on Mount Zion, Reu. 14.1. It were too long to number up more particulars: Only thus much we should learn, that the doctrine of Christ is to be received with great affection, attention, and admiration. Secondly, this word strikes us like a dart to the heart: for, it imports, that naturally we are extremely careless and stupid in this great doctrine concerning Christ & faith in us. For, when God calls for attention, it implies, that we are marvelous slow of heart to understand, or with affection to receive the doctrine. Let the use of all be then, to strive with our own hearts, and to awake from this heaviness and sleepiness, and with all our souls to praise God, with endless admiration of his goodness to us, in giving us his Son. Thus of the wonder of it. 2. The Author of it follows. I lay or put.] God would have us to take special notice of it, that it is he, that was the Author of this glorious work. He is the workmaster, the chief master builder. It is God's work, and the knowledge of this may serve for diverse uses. Use. For first, it should direct our thankfulness, we should give glory to God, and praise his rich grace. He will not lose his thanks for Christ. He holds himself much honoured, when we praise him for so great a gift as Christ. Secondly, it should much strengthen our faith, and make us believe the love of God, and his willingness to be reconciled. He is the party offended; and if he were hard to be pleased, he would never have sought out such a project for reconciliation: Besides, what can God deny us, if he can give us his own Son? and who is pleased also in his Word to signify so much, and commanded it by his servants to be told to the parties offending, that he hath found out such a way of perfect peace. Thirdly, we should hence be comforted in all the straits of godliness: when the Lord goeth about to lay the foundation of grace in our hearts, and to form Christ in us, we should remember it is the Lords work, and it shall prosper; if the Lord will have it go on, who can hinder it? The gates of Hell shall not prevail against it, when God builds it upon this Rock. Fourthly, it should teach us in all other distresses to trust upon God, and never be afraid of the oppositions of men, or the impediments of our deliverance. For what shall restrain God's mercy from us? If the Lord can bring about such a work as this, to found Zion, by laying Christ as the chief corner stone in her; then we may trust him in less matters. The Lord will accomplish all the Counsel of his will, and he that hath promised, that all shall work together for the best, will perform it. To this end he pleads this work of founding Christ in the womb of a Virgin, of purpose to give them thereby a sign of deliverance: then, in a temporal affliction it is easy for him to save us and deliver us from all our troubles, that can give us a Saviour for all our sins. Lastly, Ministers that are but under-masons & Carpenters, must learn to take all their directions at god, both to see to it, that they lay no other foundation, than what God hath laid, which is jesus Christ, and in all things to be faithful in good works, as such as must make their accounts to God. And thus of the Author. Thirdly, The time follows. I lay or put.] He speaks in the present time, yet meaneth it of a thing to be accomplished in the time to come. For God laid Christ down, as the corner stone, partly in his Incarnation, when he sent him into the world in the flesh to take our nature; and partly he is said to lay down this corner stone, when spiritually by means he forms Christ in the hearts of men in the visible Church. Now the Lord speaketh in the present time, I do lay, for diverse reasons. First, To signify, that the care of that business was then in his head, he was plotting about it, & did continually mind it. Secondly, to signify, that howsoever the main work of the open restoring of the world by Christ, in the calling of the Gentiles, was long after to be done, yet God did spiritually form Christ in the hearts of the remnant, so as at all times he did more or less further his building. Thirdly, to note the certainty of the accomplishment of it, he saith, he did then do it, to assure them, it should as certainly be done, as if it were then done: which should teach us to believe God, and never limit him. When we have his promise, let us reckon upon it: if God promise us any thing, it is as sure as if we had it. Thus of the time. Fourthly, The manner follows, noted in the word Laid. I lay. There are many things imported under this similitude, that Christ is laid, as the Mason lays the chief corner stone in the earth. For it imports, First, The divine nature of Christ, that he was before he was incarnate, That Christ is laid as a foundation-stone, imparts many things. as the cornerstone was, before it was laid for a foundation. Christ descended from heaven, Eph. 4.7, 9 Secondly, The unchangeableness of God's ordinances concerning the giving of Christ. He hath laid him as a foundation, that he would not have taken up again. Thirdly, the hiding of the glory of Christ, and of his life. He is of singular use to the church, and the Frame of God's work appeareth in his members: but Christ himself is hid with God, Col. 3.3. He is like the stone hidden in the earth: he is buried in the ground: and therefore we should be the more patient, if our life be hid also with God. Fourthly, it may be, by this term the mystery of the birth and conception of Christ is intimated. God digged the ground of our natures in the womb of Christ, that he might lay Christ there, etc. Fiftly, so it may likewise import the sanctification of the humane nature of Christ; who was qualified, as the stone is squared when it is laid down. Thus of the manner. The place follows. In Zion.] Zion, for certain, was a Fort of the jebusites, built on a hill close to jerusalem; which was taken by David, and called the City of David, 2. Sam. 5, 7; the Temple being afterwards built here. The Church of the jews was called Zion, because here they assembled: and so afterwards it was the title given to the Church of God, both of jews and Gentiles, that agree in one faith and true Religion, Zach. 10.11. And in especial, by Zion is meant the place of the assembly of the Saints, the Sanctuary. In the twelfth to the Hebrews, verse 22. it is thought to signify the saints in heaven, even the Congregation of the firstborn. In this place it must needs mean the Christian Church; in which, GOD built the new world, laying the foundation in Christ incarnate, which began in jerusalem, even at Zion in the Letter. Now, when the Lord calls his Church by this name of Zion, it is to import diverse things; partly to tell us what we were by nature, and partly to tell us what we are by his grace and favour. By nature, what were our assemblies but Forts of jebusites, in which multitudes of jocusts swarmed? we were Canaanites, enemies to God and all true religion: we were the halt and the blind, mentioned, Mic. 4.6, 7; alluding to that in 2. Sam. 5.6, 7. But, being conquered by David our King, even Christ the Son of David, we are new fortified for his use, and our estate is fitly resembled by Zion. 1. The Church is like Mount Zion for visibility. The Church is like Mount Zion in diverse respects Christians are like a City on a hill: they are such as all sorts of men easily take notice of; not that the men of the world are in love with Christians, but many times out of the hatred of the truth set they eyes and thoughts upon them, Matthew 5, etc. Secondly, the godly are like Mount Zion for unremoveablenesse: they that trust in the Lord, are like a mountain: men may as soon remove a mountain, as remove them from God, and happiness in God, Psal. 126.1. Thirdly, the Church is like Zion in respect of God's habitation there: God dwells there: he keeps house there, and in the assemblies thereof he feeds his people. The Sanctuary is God's foddering place: it is the City of God, the mountain of his holiness, the City of the great King, the City of the Lord of Hosts: God shines there, Psalm 48.1, 2, 8. Psalm 50.2. He is known there familiarly, because his dwelling place is there, Psalm 76.1, 2. He hath chosen his Church out of all the world: it is the place only which he hath desired: it is his rest for ever, Psalm 132.73, 14, 15. It is the place of the Name of the Lord of hosts, Esay 18.7. As David by an excellency reckoned Zion to be his City of residence: so God doth account of the Church as all he hath, as it were in the world. Fourthly, it may be, that the Church is resembled to Zion for the littleness of it, in comparison of the world: even in Zion, that is so much despised, will God lay his cornerstone. Fiftly, but the principal thing here intended, is, To signify to us, that God loves his Church above all the world, and that he will give Christ to none but to the Church. Out of Zion there can be no salvation; and in Zion there is all happiness to be had. The consideration hereof may serve us for many uses. Uses. First, we should hence inform ourselves concerning the excellency of the Church of God above all other Assemblies of men in the world. We should learn to think of the Assemblies of Christians, as the Zion of God: she is the Mountain of his holiness, the joy of the whole earth, Psal. 48.1, 2. the perfection of beauty, where God shines more than in all the world beside, Psal. 50.2. The Moon may be confounded, and the Sun ashamed, when the Lord is pleased to show himself to reign in Zion, and before his Ancients gloriously, Isaiah 24.23. yea the Church of God is an eternal excellency, Isaiah 60.15. whereas all other glories will vanish. And beside, we should hence be informed concerning the necessity of obtaining salvation in the Church. For this text shows us, that Christ is no where laid but in Zion, and can no where be found, but in the true Church; In Zion only hath God placed salvation for Israel, his glory: Only the godly are Gods Israel: Only in Israel doth God glory, and only in Zion can Gods Israel find salvation, Isaiah 46. ult. Secondly, Hence we should especially be moved to an effectual care to make it so, since that we are in the true Church, and that we are true members of Zion, and withal we should strive above all things to procure for ourselves the ordinances of God in Zion. It is said of the godly distressed for want of means, that going they went, and weeping they did go to seek the Lord in Zion with their faces thitherward, and with a resolution to bind themselves by covenant to the Lord, to be any thing he would have them to be, only if they might find favour in his eyes herein, jerem. 50.5. Quest. Now if you ask me, how the true members of Zion may be known? Ans. I answer: Marks of such as are true members of Zion. first generally, that all that are in Zion are not of Zion, and further that we must not judge of true Christians by their number. For God many times takes one of a Tribe, or one of a City, and two of a Tribe, to bring them to Zion, jerem. 3.14. But yet to answer more directly: Thou must be a new creature, or thou art no member of God's true Zion. For of every one in Zion it must be said, He was borne there, Psal. 86.5. The gates of Zion are to be opened only, that a righteous nation may enter in, Esay 26.1, 2. Men may deceive themselves, but God will not be deceived. For he hath his fire in Zion, and furnace in jerusalem: He will try every man, and make his count only by righteousness, Esay 31.9. Rom. 9 and therefore the sinners in Zion have reason to be afraid, Esay 35.14. And if yet we would have signs more particular, we may try ourselves by these that follow. First, Zion is a Virgin, and all the Godly are the Daughters of Zion, and so the chief Daughter of a chief mother. 1 Kings 19.1, 21. Reuel. 14.5. Now this is a true virtue of a true member of the Church, that his love is undefiled towards Christ; He is not enamoured with other things: He will have no other God, but one: He accounts all things but dross and dung in comparison of Christ: He harbours no beloved sin, but denieth the enticements of it with detestation, and grief, that he should ever be so assaulted. Secondly, God knoweth his own in Zion by this sign, that they are they, that mourn in Zion, that are far from making a mock of sin: The Lord himself is their witness, that their hearts are heavy by reason of their sins, and they know no grief like to the grief for their sins, Esay 61.2. Thirdly, thou mayst know thy estate by thy subjection to Christ and his ordinances: For God hath set his King in Zion. Now if thy Sovereign be in Heaven, and thou canst be willing to be ruled by his ordinances, this will be a comfortable testimony to thee: as chose, if thou dislike his government, and wouldst feign cast his yoke from thee, so as this man may not rule over thee: thou art of the number of the people, but not of God's people, Psal. 2.6. Thus of the second use. Thirdly, we should be careful to celebrate the praises of God, yea and therefore careful for all the goodness he shows unto us in Zion: Praise should wait for him. Psal. 65.1. The Lord is great, and greatly to be praised in Zion, the City of our God, Psal. 48.1. Psal. 147.12. Esay 51.16. All that serve the Lord in Zion, and are refreshed with the comforts of his presence, should get large hearts both for admiration, and celebration of his goodness, Psal. 134. the whole Psalm. Come, say the godly, jerem. 31.10. let us declare the work of the Lord in Zion, etc. Fourthly, since Zion is the place, where the Lord keeps house, and gives entertainment to all his followers, we should call one upon another to go up to the Lord in Zion; we should run thither to the bountifulness of the Lord, and in all our wants show ourselves instructed in this point, by making our recourse unto Zion, as the place where God is pleased most readily to declare his shining mercies, jerem. 31.6, 12. Fiftly, we should be stirred up to much prayer for the accomplishment of the building of God in Zion; Our hearts should long to see this work prosper: Oh that the salvation of Israel were come out of Zion! Psal. 14.1. For Zion's sake we should not hold our peace, Esay 62.1. but still beseech the Lord to do good to Zion, and build up the walls of jerusalem, Psal. 51.20. Sixtly, we should especially be grieved, if we see that Zion prospers not: Of all judgements we should most lament the desolation of Zion. The whole book of Lamentations is spent upon this subject: We should hang our harps upon the willows, if we remember, that Zion lieth waste, and there be none to build her up, Psal. 137. Seventhly, the especial use should be for consolation: If the Lord do us good in Zion, we should account it a marvellous felicity, if the lord admit us to be members of the true Church in places where God's work prospers. The Lord gives this promise in Esay to comfort them against all the miseries were outwardly to fall upon them: This work should make amends for all other troubles: If God build us up in spiritual things, he gives us double for all outward crosses: we should strive with our own hearts to be exceedingly affected with the happiness of our own condition on earth, when we know our interest in Zion: we should live without fear, yea everlasting joy should be upon our heads, and sorrow & mourning should flee away, Esay 31.10. and the rather, if we consider the prerogatives of Zion above all the world beside, for, First, Special prerogatives of Zion and the true members of it. the Lord dwells there: It is the Palace of his residence on earth, as hath been showed before. Secondly, the favour of God shines there: He delights in his people, and joys in all the members of Zion: He rejoiceth over them with joy, Zeph. 3.15, 16, 17. Psal. 86.2. Thirdly, in Zion we are loosed from our fetters and bonds. It is a place, where the Captives go free: The Lord turns back the captivity of his people, Psal. 14.7. Fourthly, in her Palaces God is known for a refuge in all distresses, Psal. 48.3. There is wonderful safety there: The Lord doth mightily preserve and defend his people; we are safe, if we be members of the true Church, and have true grace: the greatest adversaries labour in vain, and seeking see, and marvel, and haste away, Psal. 48.11, 12. They shall certainly be confounded, and turned back, that hate, Zion, Psal. 129.5. Upon every place of mount Zion shall be defence. Esay 4.5, Esay 33.20. Zion is a quiet habitation. God hath his year of recompense for the controversies of Zion, and his day of Vengeance, Esay 34.8. Fiftly, the Law comes out of Zion, and the word of the Lord from jerusalem: There we have directions for our life and for eternal life, Esay 2.3. It is God's foddering place, there he gives us shepherds to feed us, jerem. 3.14. Sixtly, the inhabitants of Zion have all remission of sins, and the healing of their infirmities, as the Prophet shows in these words excellently. The inhabitant thereof shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity, Esay 33.24. Seventhly, all the good news is there to be had: we are naturally Athenians, we love to tell, and hear news: if we were spiritually so, Oh! how would we rejoice in Zion! whose spiritual glory is to bring good tidings, Esay 40.9. and 41, 27. and 52.7, etc. eight, If the Lord be displeased with Zion, yet it is but for a moment, he will return in everlasting compassion: It is a sure thing, The Lord will yet have mercy upon Zion, Psal. 102.14. He will again comfort Zion, and make his wilderness like Eden, and his Desert like the garden of the Lord, Esay 51.3. Lastly, and specially we should rejoice in Zion because the Redeemer comes to Zion, and to them that turn from their transgressions in jacob, Esay 59.20. Yea salvation only comes out of Zion, Psal. 14.7. In Zion only hath God placed salvation for Israel his glory, Esay 46. ult. And therefore we should labour to walk worthy of so great mercies of God, and live with all contentment, whatsoever our outward estate be: Every poor Christian should think themselves abundantly happy: What shall one answer the messengers of the nations, saith the Prophet! Why thus: That the Lord hath founded Zion, and the poor of his people shall trust in it, Esay 14.32. Especially, if we consider that of the Psalm, that the Lord hath there commanded the blessing, even life for evermore, Psal. 133.3. Thus it should serve for consolation. eight, It imports and imputes also great reproof: Use 8. and so to two sorts of men. First, to the godly themselves, that live not comfortably, and are daily distressed with unbelief, shall any distresses now make Zion droop? The Lord takes it wonderfully unkindly, that Zion said, God hath forsaken me, and my God hath forgotten me, and pleads earnestly to prove, that it was false. What, says the Prophet Micah, Esay 49.15▪ is there no King in thee? why dost thou cry out? Mic. 4.8, 9, 10, 11, 12, 13. And the Prophet jeremy notes it with indignation: Behold, saith he, the voice of the cry of the daughter of my people, because of them that dwell n far countries: Is not the Lord in Zion? Is not her King in her? jerem. 8.19. Secondly, to careless and carnal Christians. Is the Lord about so great a work, as founding of Zion, and forming Christ in the hearts of men? Then woe to them that are at ease in Zion, and can sit still, and securely neglect so great salvation brought unto them, Amos 6.1. A corner stone.] Christ is described by these words: A corner stone, elect and precious▪ He is likened to the foundation stone in the corner of the building, by which similitude diverse Doctrines are imported, as, First, that Christ is the foundation of all the building of grace and godliness in the Church, and the only corner stone, Hebr. 1.3. joh▪ 5.39. Other foundation can no man lay, then that which is laid, which is jesus Christ, 1. Cor. 3. which should both teach us, and inform us: it should teach us, where to begin, when we go about the work of godliness, and eternal life: We must begin at Christ: All the building of true grace must begin at Christ, and our redemption in him: till we have learned Christ, we have learned nothing: and it should teach us also to stay our hearts in all estates upon Christ; we should rest in him, as the building doth upon the foundation: And further it should teach us to ascribe all the praise of the grace or hope we have received, unto Christ, and the support we have from him: And it may inform us, concerning the dotage of the Papists, who make Peter the rock and foundation of the Church: and yet here we have the testimony and Doctrine of Peter himself to the contrary, teaching us to acknowledge no other rock of foundation, but Christ himself. Secondly, we here are instructed concerning the Union of jews and Gentiles in one Christ: The two sides of the building meet all in the corner, and are both fastened upon this one foundation of Christ crucified. Thirdly, it is here imported, that God's building, even in these times of the Gospel, is not finished, nor will be in this life, till all the elect be called: He is for the most part employed in laying the foundation, and fastening the Elect, as they arise in their several ages, as lively stones upon this living stone. But the work will not be finished, till we be settled in that Building made without hands in heaven. Fourthly, hence we may gather a testimony of the two natures of Christ or in Christ. He is God, because he must be believed on: and he is man, because he is part of the Building, and was laid down of God as the cornerstone. Elect and precious.] There are two Epithets, by which the corner stone is commended, as meet to be the only head of the corner. The first is, that it is an Elect one, a choice one, that one of a thousand, there was not such another to be found in all the heap of the creatures to make a corner stone of. This is he that is separate from sinners, and acknowledged to be better and fitter for this work, than the Angels in heaven. There can be no other name, upon which we may be founded, but only the happy name of jesus. And therefore for the use of it, let every knee bow at the name of jesus, and let every tongue confess to the glory of God the Father, that he hath been wonderful in his choice. Let us adore him, whom God hath chosen, and given unto us as the foundation of all our happiness, especially let us learn of God to make our choice of him. Note. Oh Infidelity, Infidelity, how just is thy woeful destruction for thy unbelief! Oh man, that mightest have been for ever happy in this choice! Oh let us be warned, and save ourselves from the common ruin of the world. Let all this be vile in respect of Christ. Let us choose him above all the world. He is worthy, upon whom all our souls, and all our mind, and all our joy should be set. God forbid we should rejoice in any thing, but in Christ, and him crucified. Let us be crucified to the world, so we be loved of Christ. Shall we wilfully make ourselves like the miserable jews? Shall we choose rather Barrabas then jesus; and Belial, rather than Christ? If the daughter of a beggar should be offered in marriage, whether she would choose of a matchless Prince, or a base and servile peasant, would we not detest such folly, if she should neglect the Prince, and choose the peasant? And yet this is our case. God requires no more of us, but to choose his Son before the world, or Satan, or the flesh; and we are assured of eternal advancement: and yet behold, we choose not, we defer the time, we court the peasant, that will for ever undo us, and neglect the continual solicitations of the Heir of all things. Lord, put to our faith, and make us for ever resolute to cleave to the Lord jesus, and him alone. Secondly, he is said to be precious. Of this before, but yet somewhat note for the use: Is he precious? O than first, how should we admire the glory of that building, when the foundation is laid with precious stones? Secondly, this should beget in us an high estimation of Christ. Quest. What should we do to attain to this, heartily to account of Christ, as so excellent above all other things? Ans. First, How we may get an esteem of Christ above all things. we must think much of our misery, and our need of Christ. The true reason, why we are not more joyed in Christ, is, because we are not sound Catechised in the particulars of our misery in ourselves; we should seriously lay that doctrine one time after another upon our hearts, and it will make us run to Christ with singular affection. Secondly, we should get Catalogues of the great things, purchased by Christ, and of the wonderful precious promises made unto godliness both for this life, and that which is to come. This would put all other projects from the world, or the Devil, or the flesh, because there can be nothing in any degree comparable unto the unsearchable riches is to be had by Christ. Oh the preferment of a true Christian, if he had studied the premises sound! If we could effectually think upon the favour of God, the pardon of all sins, the inhabitation of the H. Ghost, the gifts of the Spirit, and all other sorts of spiritual blessings, if there were nothing else to be had by Christ, what can be equal in value to that immortal inheritance reserved for us in heaven? Thirdly, we should much think of the dignity of the person of Christ, of whom it is true, that when God brought out his first begotten Son, he said, Let all the Angels of heaven worship him; As also of his transcendent preferment to be carried up to heaven, and there sit at the right hand of the Majesty on high; a King of all Kings, even such a King, as all the Kings of the earth must cast down their Crowns at his feet. It is unspeakable stupidity, that keeps us from being fired with these things. Fourthly, we should often contemplate of our interest in Christ, and the assurance that he is of God given to us: All things are ours, because Christ is ours, as the Apostle Paul speaks. Question. But how should we show, that we do account Christ as dear and precious? Answer. I answer by diverse things. How we manifest our account of Christ, as precious. First, By longing for his coming again to us, mourning for our own absence from him. Then we did indeed sound show our love to Christ, when we did feel our hearts affectionately moved with a vehement desire after him. It is a dull love of Christ, that can be content with his absence. Secondly, while we are here in this world, we may show the high account we make of Christ, by joying in him, that is, by taking comfort in the means of his presence, or in the thoughts of his love to us; when we can prefer our entertainment in the House of Christ, above our greatest joys on earth. Thirdly, when in our conversation we can be contented to shun all the baits of the world and Satan, and, in respect of Christ, contemn all those sensual pleasures, profits or honours that entice us to make shipwreck of faith and a good conscience. Then we love Christ indeed, when our credits, friends, riches, yea, life itself is not dear unto us for Christ's sake and the Gospel. Fourthly, when we can renounce our own righteousness and praises, and seek only to be found clothed with his righteousness. Fiftly, we signify our respect of Christ, by the very respect we show to the members of Christ. He loves Christ with all his heart, that loves and entertains Christians as the only excellent people of the world. Hitherto of that part of the testimony which concerns Christ: the other part, that concerns Christians, follows. He that believeth on him, shall not be confounded.] In which words the happiness of the Christian which believeth in Christ, is expressed. There are many points of doctrine may be observed out of these words; as, First, in general, it is faith that makes the difference among men before God: men are judged of before GOD by their faith or unbelief. GOD, to find out a worthy man, doth not ask, what money, or land, or birth, or offices he hath; but what faith he hath, Gal. 5.6. He is rich and happy, that believeth; and he is miserable, that believeth not, whatsoever his outward estate be. Which should cause us more sound to inform ourselves, and not to be lifted up in ourselves for any outward things, nor to be dejected if our faith prosper: and it should be a great comfort to poor Christians in all their wants, if the LORD have made them rich in faith. He is a great rich man, that hath a strong faith. And therefore also we should learn to judge of men, not according to the flesh or these outward things, but ever acknowledge more honour to a faithful Christian, than to any rich wicked man. And it is a great sign of our own uprightness of heart, when we can judge of Christians as GOD judgeth, and without dissimulation account them the only excellent Ones. Secondly, in particular we may here observe the necessity of faith, in respect both of the favour of God, and the merits of Christ: we cannot please God, though we be in Zion, without believing, Heb. 11.6. and without faith we see here, we are not built upon the foundation, and so have no part as yet in Christ. And therefore we should every one be throughly awakened, to examine ourselves whether we have this precious faith or no, 2. Cor. 13.5. and to keep our own souls with so much attendance heerupon, as to be sure the Tempter deceive us not in our faith, 1. Thes. 3.4. And here especially take heed, that thou dash not thy soul upon the rock either of ignorance or presumption: of ignorance, as many do, that to this day know not what a true faith is; of presumption, as many do, that entertain, without all ground from God's promises, a hope to be saved, which they call a strong faith in Christ▪ and yet live in their sins without repentance, and here never taste of the sweetness of spiritual things, nor show the affections of godliness in God's service. Thirdly, note that he saith, He that believeth, indefinitely; meaning any, of what nature, or condition, or state of life soever. And therefore when this Text is quoted, Rom. 10.11. and 9.33. he saith, in stead of He that, Whosoever believeth: which showeth us plainly, that in matter of faith God is no accepter of persons. No man can say he is exempted. A poor man, a Gentile, a Barbarian, an unlearned man, a servant, etc. may believe as well as the rich, learned, free, etc. There is no exception against any calling of life, or any sex. Faith will make any one a child of GOD, and a member of Christ. The several sorts of men are all one in Christ jesus, Gal. 3.26, 28. This is the large extent of God's love to the world, that whosoever believeth, should be saved, john 3.16. Mark 16. The proclamation is to all that are athirst, they may be possessed of those treasures of gold without money, Esay 55. Which should much embolden us to go unto God with a true heart, in the assurance of faith, Heb. 10.22. And withal it should cause us to cast out of our hearts all the waverings and doubts of unbelief, arising from our own condition in unworthiness. Fourthly, we may hence note, that faith in Christ was ever required in all sorts of men. It was required of them in the Prophet Esay's time; and it is still here required in the Apostles time. Thus Paul, Heb. 11. shows, that faith was the character of the Godly in all Ages before the Flood and after the Flood, before the Law and after the Law: and he proves it by an induction of particulars in their several ranks. Which again should both serve to take down carelessness, seeing never man could please GOD without faith: and withal it should much persuade us, to get and preserve faith, seeing we have such a cloud of witnesses; and that every godly man, in every Age of the world, did provide himself of faith, whatsoever he wanted. Fiftly, observe here the nature of true faith. To believe God in any thing, he saith, will not save us, if we believe not in Christ. The object of faith is Christ: for, though we believe other things, yet either they are not things that directly concern salvation, or else they are founded upon Christ: nor is it enough to believe Christ, or to believe that he is sent of God, but we must believe in him, that is, out of sound judgement we must with all our hearts embrace the happy news of salvation by Christ, and rely upon him and his merits only for our own particular salvation. The very comparison here imported, shows us the nature of faith. Christ is like the foundation of a house: now, to believe in Christ, is, to fasten ourselves in our confidence upon Christ, as the stone lieth upon the foundation. To believe in Christ, is, to lie upon Christ unmoveably, and not flee out of the Building. And it is to be noted here, that the apostle adds these words, in him, to the Text in Esay, of purpose to explain the Prophet's meaning, and to show what kind of believing the Prophet intended. Therefore it is apparent, that Pagans cannot be saved, because they believe neither God nor Christ: no jews and Turks, because they believe God, but not Christ; nor the common Protestant, because he only saith he believeth, but doth not believe indeed; nor the Papist, because he believes not in Christ, nor placeth his confidence in him alone, but in his own works, or in Saints, or Angels, or in Pope's pardons and indulgences. Sixtly, note here the circumstance of time, by which he describeth a true faith. He doth not say, He that shall believe, or, He that hath believed, but, He that doth believe: which is to show us both what we should do with our faith, and what in some measure is done by every believer: for we should not believe at one time only, but at all times, we should every day live by our faith, Gal. 2.21. Christ liveth in us by faith, and so long as we go about without faith, we make Christ to be in us, Note. as it were without life. To spend one day without faith, is, to bury Christ, as it were for so long. Now, the life of Christ must be considered of us two ways: namely, as it is in itself, and as it is in our sense. For this latter, it is true, when we employ not our faith, we let Christ dye in us, in respect of sense. But for the first way, it is certain, a Christian doth always believe, after the life of faith is once conceived in him. There is no time, in which it can be truly said, Now he believeth not. Therefore doth the Apostle here say, He that believeth. It is true, that in some particular points or promises, a Christian may fail through unbelief; but not in the main point, or promise of salvation by Christ. It is true also, that a Christian may oftentimes, and usually, want the feeling of his faith, and go without the joys of the Holy Ghost, but yet he wanteth not faith: yea, a Christian may violently object against believing, and think he hath not faith, by the temptation of Satan, and the rebellion of that part of him that is unregenerate; and yet God can dispel all these clouds, and in the very dunghill of his unbelief, and sinfulness, can find out his own part of faith. In plain terms there is no time, after conversion, but if a Christian were throughly sifted, and put to it, he would be found resolved in that point, to rest upon the covenant of grace, for all happiness by Christ alone: I say at all times, in that part of him that is regenerate. Christ can dye in no man: and if faith could dye, than should Christ also die in us, seeing he liveth in us by faith. Note. A man may be without faith in the judgement of the world, in his own judgement; but never is without faith, in the judgement of God. A man may want this or that faith, but not faith simply, as that faith, Luke. 18. to rely upon God without failing, and to call upon him with continual perseverance, as resolved, that God will help us in that particular. It is true, If the Son of man come to search amongst men, he shall scarcely find that faith upon earth; but yet a true faith in the general, he will find in the breast of every godly man and woman. Peter's faith did not fail, when he denied his master. For Chest had prayed, that his faith should not fail, and was heard in that he prayed. Shall not be confounded.] The Prophet Isaiah hath it thus: He that believeth shall not make haste, & it may be understood either as a precept: Let him not make haste, or as a promise, He shall not make haste. Men make haste two ways, either in their behaviour, when they run headlong upon the duties they are to do; or when, through impatience, they will not tarry God's leisure for their help and deliverance; but fall to use unlawful means, and take that which comes next them, without consideration of the lawfulness of it. Now, the believer must avoid both these, and God will, in some measure, sanctify and guide the believer thereunto. The Apostle Paul, Rom. 9.33. & 10.11. And the Apostle Peter in this place, following the Greek translation, read it: He that believeth shall not be ashamed, as in the Romans, or confounded, as here. They swerve not from the meaning of the Prophet. For by this term is avouched; That the Godly, that believe, shall never have cause to repent themselves, or to fly from God to use ill means. The holy Ghost, then, in this place is pleased to assure the believer, that he shall not be confounded. To be confounded, signifies sometimes to be reproached, so Psal. 14.6. The wicked are said to confound the counsel of the godly, that is, they reproached it. Sometimes it signifies to be daunted, or dismayed. Psal. 127.5. Sometimes to be disappointed, or broken in their purposes, as Esay 19.9, 10. Sometimes to be extremely shamed: and so it is rendered, Rom. 10.11. Sometimes to be put to a Non plus, as Acts. 9.22. Sometimes to be driven into amazement, or wonder, Acts 2.6. Sometimes to be brought into such a strait, as one hath neither hope, nor help, 2. Cor. 4.8, 9 Lastly, it signifieth to perish utterly, or to be undone, or damned for ever, and so con●usion shall come to all, that hate Zion, or serve graven Images. It is true, that sometimes to be confounded, is taken in the good sense, and signifies either the affection of wonder, as before, Acts 2.6. or else a spiritual grace in the heart of a Christian, by which his soul mourns, and is abashed, and ashamed with him. And so there may be three reasons, or rather causes assigned, wherein the godly aught to be confounded. As first, in repentance for their sins, of which these places entreat, Ezech. 36.32. jerem. 31.19. Ezech. 16.61. and for this cause rebellious offenders must be noted, and their company shunned, that they may be confounded in themselves for their sins, 2. Thes. 3.14. and the Lord complains, that the people were not ashamed for their sins, jerem. 6.15. Secondly, when God, or Religion, or the godly are reproached, and disgraced: thus Psalm 44.15, 16. jerem. 51.51. Thirdly, the people that profess the truth, do err through indiscretion, or give offence, or live in any grievous evil, Isaiah 29.22, 23. Ezra 9.6, 7. Now because the confusion here mentioned, Means by which God keeps the believer from being confounded. is a misery God will turn away from the believer: therefore I will explain that point, and show, how many ways God keeps the believer from being confounded. They shall not be confounded.] This, God will make good unto them both in this life, and in the day of judgement: In this life they shall not be confounded, neither in respect of their outward estate, nor in respect of their spiritual estate. For their outward estate: whether we respect their condition and credit, or the means of their preservation: For their credit, God will do one of these two things: For either God will make them exceeding glorious, and make them high in praises, as Esay 49.2, 3. or, at the least, though they may pass through evil reports, yet they shall not be utterly shamed: God will give them good report amongst the godly, and will greatly esteem them himself, 2. Cor. 6.8. Heb. 11.2. Faith shall obtain a good report. And for the means of their preservation: Either first God will save them from the temptations that fell on the world, so as in the evil time they shall be provided for, and preserved from distress, as, Psal. 37.19. or else, secondly, God will not disappoint their trust, but come to their succour, and deliver them, as Psal. 22.6. and 25.3. and Rom. 5.3. or else, thirdly, if God do defer for a time, he will in the mean time refresh their hearts, and lighten their faces with the comfort of his favour and presence, as Psal. 34.6. Or else fourthly, if the Lord let the affliction yet continue, he will give them strength to bear it, and patience and magnanimity, so as it shall be no great burden to them, as it is showed of Christ, Isaiah 50.6, 7. so of Paul, Philip. 1.20. 2. Tim. 1.12. Or else five, though they may be many ways distressed, yet they shall never be forsaken, or perplexed, so as to have cause to despair: They shall not be destroyed, 2. Cor. 4.9. In all these senses, they shall not be confounded in respect of their outward estate. In what things the believer shall not be confounded. And for their spiritual estate they shall not be confounded, and this may be showed in diverse things: First, in respect of illumination, they shall not abide in darkness, joh. 12.46. Secondly, in respect of justification, their sins are not imputed to them, and the Lord so surely forgives the believer, that the conscience shall be satisfied with that propitiation is made in the blood of Christ: for, it is not ashamed of the former evil ways, because it believeth, that they enjoy God's pardon, as if they had never been, Rom. 3.25. Zeph. 3.11. Thirdly, in respect of Adoption, because by believing they are made the sons of God, and so need not be ashamed at any time of their condition, joh. 1.12. Fourthly, in respect of access unto the presence of God. For by faith he is privileged, he may go with boldness and confidence into the presence of the King of Kings; and therefore what should confound them? Eph. 3.12. Fiftly, in respect of the promises of God. For by faith, he obtaineth many rich and precious promises, each of them like a Well of joy, and a very spring of contentment, 2. Pet. 1.4. Heb. 11.13, 33, 34 Sixtly, in respect of the hope of glory. For by faith we have access to this grace, whence we stand and rejoice in the hope of the glory to come, Rom. 4.2. And for the Day of judgement, it is certain, they shall not be confounded in two respects: First, they shall have boldness at that Day and hour, and praise before all the world: They that are not a shamed of Christ in this world, he will not then be ashamed of them: And secondly they shall be delivered from eternal confusion, and damnation: They shall enjoy everlasting salvation, and shall not be confounded world without end, Isaiah 45.17. Quest. So that by this which hath been said, we may in part know, how to answer that objection which may be made: For some one may say, The Scripture in diverse places seems to grant, that God's servants have been ashamed, & confounded. Ans. Now for answer hereunto, diverse things must be distinctly considered of. First, How far the godly may be confounded. the godly shall not be ashamed, or shamed with everlasting shame, or they shall not be ashamed at the day of judgement: though it were granted, they might be ashamed in this life, Esay 45.17. in that World, which is without end, they shall not be ashamed. Secondly, we may answer with the Prophet Daniel, that shame and confusion belongs unto the godly, if we respect their deserts, but they are freed from it by the covenant of grace in Christ, Dan. 9.7. Thirdly, if we consider of the state of the Church in the public condition of it, as both good and bad are mingled together: so God may pour out terrible shame and confusion upon visible Churches for their great provocations, as, jerem. 9.19. and 17.13. Fourthly, this promise shows, what God will make good to the believer, if the fault be not in himself: he shall be set in such a condition, as he shall have no reason to be ashamed, but in all distresses two things shall be certain: first, that God will come quickly to his succour, Heb. 10.35, 36. Secondly, that till his deliverance he shall have a fair assurance and evidence for his hope in God, by his promises: so as if he do not withdraw himself through unbelief, in rest and quietness he shall be fortified, Esay 30.19. Fiftly, if we restrain the sense to the coherence and particular drift of this place, we may answer three things. First, that he shall not be so confounded, as to be driven to run headlong upon the use of any unlawful means. Secondly, that he shall not fall down from the foundation, which is Christ, though he should endure many a sore storm. And thirdly, he shall not be ashamed in the point of justification: he shall never repent, that he relied upon Christ, and his merits and righteousness. Sixtly, It is true, that in some temporal crosses they may be foiled in the judgement of the world, and in their own sense, as the Prophet confesseth, Psal. 48.9. and so far as this promise reacheth to temporal things, it must be understood with that common limitation, Esay 54.4. viz. so far, as it is good for them, they shall be kept from shame, as for poverty, or sickness, or the like, that is, if it be good for them. But yet if this temporal shame do fall upon them for their sins, repentance will remove it, as is promised, joel 2.13.26. Lastly, the Lord will give his people double for all their confusion, Esay 61.7. and therefore it is not to be reckoned as a cross, for which they have so much recompense made them. Uses. The use of all this remains then to be considered of, which concerns first, the godly; secondly, the wicked. The Godly should here learn, First, to take notice of their privileges above other men in this respect, etc. Secondly, To sue out this promise upon all occasions. For since they have a grant of freedom in this kind, they should seek unto God for the obtaining of it, as they shall find need: when either their crosses press them, or their hearts fail them: so did David in many places of the Psalms, as Psal. 31.1, 17. and 119.116. and in diverse other places. Thirdly, but they must ever look to it, that they be such as may answer the conditions of this promise, expressed in this or in other Scriptures; as, Conditions of such as will not be confounded. 1. They must preserve a constant respect unto God's commandments, and in all their ways be sound in God's statutes; else, wilful sin and shame will be companions, Psalms 119.6, 80. 2. They must not be ashamed of GOD's truth, and the profession of it, but witness a good profession before all men, Psalms 119.46. 3. They must not be too tender in matter of reproach from the world, but learn of Christ to despise the shame and scorns of men, Heb. 12.2. Esay 51.6, 7. 4. In this Text they must hold fast their faith, and live by it: it is a promise to the Godly, as he is a believer, and will rely upon God's mercy in jesus Christ: we must be established in the faith. The wicked may hence gather an argument of of singular terror. For, this Text imports, that such as live in their sins without repentance, and have not a lively faith in jesus Christ, shall certainly be confounded: and this will more particularly touch such sorts of men as are distinctly designed out to shame and confusion. Quest. Now, if any ask who are they shall be ashamed and confounded? Ans. I answer out of several Scriptures, They shall be ashamed and confounded, What sorts of men shall suffer shame and confusion. First, that worship graven Images, and trust upon them, Psalm 97.7. Esay 42.17. Secondly, that wish evil, and hate the Godly, and rejoice at their misery, and seek to do them mischief, Psalm 44.7. Psalm 129.5. Esay 26.11. and 41.11. Thirdly, that are proud, and deal perversely: for, pride is a forerunner of shame, Pro. Fourthly, that call not upon the Name of the Lord, that use not prayer, Psalm 53.5. Fiftly, that use customary lying: they shall be loathsome, and come to shame, Pro. 13.5. Sixtly, that put their trust in men, and not in the Lord, Esay 20.5. Seventhly, that are ashamed of Christ and the Gospel in this world, Mark 8.38. Lastly, that go about to establish their own righteousness, Rom. 10.4. Verses 7.8. 7. Unto you therefore which believe, it is precious: but unto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the corner, 8. And a stone to stumble at, and a rock of offence, even to them which stumble at the Word, being disobedient; unto the which thing they were even ordained. IN these words the Apostle expounds or applies the former testimony of scripture, which he urgeth both for the believer, and against the unbeliever. The believers he calls upon to take notice of their felicity; assuring them, that that Scripture doth avouch, that Christ is an incomparable treasure to them. Concerning the unbelievers he speaks terrible things; whom he describes both by their sin, and by their judgement. The sin is disobedience: their judgement is to be considered as it is denounced, first, against their Leaders, whom he calls Builders; and then, against the whole body of unbelievers. The plague upon the Builders, is, that the Kingdom of Christ shall be advanced in spite of their hearts: they shall perish and be confounded, but Christ shall reign and flourish. The plague upon the body of unbelievers, is, that Christ shall be to them a stone of stumbling, and a rock of offence; which is amplified by the consideration of the causes, partly in themselves, which is, their stumbling at the Word, and disobedience; and partly in God, who in his justice hath appointed them thereunto. Thus of the order of the words. Now, before I come to the full opening of each particular in these two verses, I may observe diverse things from the coherence and general consideration of all these words. First, in that the Apostle doth not rest satisfied to allege the Text, but doth withal apply it, it shows the necessity of application. We cannot profit by the Word, if it be not laid particularly to our hearts: as food doth not nourish, if it be not eaten; nor a medicine cure the distaste, if it be not taken; nor a plaster heal the sore, if it be not laid to it; nor are our wants supplied by coming to the market, if we do not buy and carry home. Which should work in us a sound care of application of the Word we hear or read: and withal it should waken us to a care of observing all the rules that may further us in applying; which are these, and such like. First, Rules for the applying of the Word aright. we must be careful to understand rightly the Scriptures we would apply: this is the very foundation of all application that is profitable, 2. Pet. 3. else we may grow perverse, and wrong both the Word and our own selves. Ob. But some private man might say, This is hard: how can we learn to know the clear meaning of the Scripture, and the sense of the Text? Sol. For answer hereunto: thou must know, that there be diverse rules that may help thee to understand, or at least, keep thee from wrong and dangerous mis-application. First, thou must be wise to sobriety, and not presume to know above what is meet, nor to meddle with such Secrets as should lead thee into knowledges that belong not to thy calling, or are not evidently revealed in Scripture. Secondly, thou must have respect unto other Scriptures, to take no sense that is contrary to other apparent Scriptures. Thirdly, thou must have respect to the Analogy of faith, to avoid all senses which oppose any article of faith, or thy faith, Rom. 12.3. Fourthly, thou must avoid all doubtful disputations, and unprofitable questions, and vain janglings, that tend not to edification, and the salvation of thy soul; and account it as a happiness, to be able to keep thyself free from entanglements therein. And therefore stand at the door of every opinion, and, before thou let it in, ask this question: What shall my soul be advantaged by this opinion at the day of JESUS CHRIST? And if it cannot answer to it directly, reject it, Psal. 119.66. David prays God to teach him good judgement and knowledge. Fiftly, let the public Ministry of GOD's servants 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 fearful, in any thing to be wiser than thy Teacher; I mean, to nourish private opinions, which are not justified by public doctrine. Sixtly, pray to God to ●each thee, and to give thee his Spirit to lead thee into all truth: understanding is God's gift, 2. Tim. 2.7. and he will teach thee humbly his way, Psal. 25. Thus of the first rule: we must first sound understand the sense of the Scripture we would apply. Secondly, thou must bring a mind apt to be taught, willing to be form, and to be all that which God would have thee to be: thou canst never profit by application, without a penitent mind; a mind that will part with any sin God shall discover in thee, and a mind careful to observe the conditions required, aswell as the promise tendered, james 1.21. This is indeed to glorify the Word. Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart: thou shalt find in all doctrines a difference. Some things, read or heard, have a special taste put upon them by God's spirit, or a special assurance of them wrought at the time of reading or hearing. Now, thou must be careful 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, know, that serious and secret meditation upon the matter thou hearest, is the principal nurse of fruitful 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. Rules for meditation. 2. He must let it be full. Give not over, till thou hast laid the truth up in thy heart: take heed of that common deceit, Psalm 119.45. of resting in the praise or liking of the doctrine: be not a judge against thine own soul. For, if the doctrine be worthy of such praise, why darest thou let it slip and run out? Let not the devil start it out of thy heart, Mat. 13.20. or the cares of life choke it, Luke 11.28. 3. Let it be constant. Be at the same point still from day to day, till it be sound form and seated in thy heart. How rich might many Christians have been, if they had observed this rule! Psal. 1.2. Psalm 119.3, 5. Esay 26.9. Fiftly, be wise for thyself: take heed of that error of transposing thy applications: say not, This is a good point for such and such, till thou have tried thine own heart, whether it belong not to thee, Psalm 119.59. Pro. 9.7. Sixtly, by any means be careful of the seasons of doctrine: be wise to understand the season. There be many truths, which if thou let pass the opportunity of informing of thyself, thou mayst perhaps never have it so again: and therefore take heed of losing precious things, when thou hast the time and means to attain them, etc. Thus of the first point. The second thing is the special duty of Ministers, to apply the Scriptures to the hearers, that belong to their charge: we see the Apostles do it, and for this purpose hath God set apart the ministry of the Word, that by them it might be applied. God inspired the Scriptures, and the Ministers are to urge them, and whet them upon the hearts of their hearers for their Instruction, Reproof or Consolation, 2. Tim. 3.17. They are like the Priests for cutting up, or dividing of the Sacrifices, 2. Tim. 2.15. And this may serve to justify the course of godly and painful ministers, that most study the sound application of their doctrine, and secretly staineth the pride of these men, that avoid with scorn, application, vainly affecting the praise of wit and learning. Thirdly, we may hence note, that all men, in the visible Church, have not a right to the comforts of the Scripture; and it is the Ministers duty to drive wicked men off, from claiming any 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 do the works of jacob, if they would have the comforts of jacob, Micah 2. verse 7. A Minister must separate betimes the clean and unclean. His word must be like a Fan, that will drive the chaff one way, and the Wheat another; and though wicked men brook not this, yet God requireth this discretion at the hands of his people. God's Ministers must not daub with vntempered mortar, or give the children's bread to dogs, or cast holy things to swine. Fourthly, they may hence clearly also see, that no other difference may be put between many, than what faith and unbelief, obedience and disobedience make. Men must not be known after the flesh. Fiftly, 'tis hence also apparent, that all the godly have a common right to the promises made in Christ. The godly in the Apostle Peter's 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 general. Two things are to be observed in particular: The one concerns the godly, who are comforted. The other concerns the wicked, who are terrified. The Godly are comforted in these words: To you therefore which believe, he is precious.] In which words, it is the drift of the Apostle to raise a use for consolation out of the former Text: whence consider, First, the persons comforted, viz. you that believe. Secondly, the happiness applied unto 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 have comfort in God's promises. It is not enough to know, that believers shall be saved, but we must be sure, that men in particular are believers: we must examine ourselves whether we be in the faith or no, 2. Cor. 13.5. Which should both reprove and direct. It reproves the great shameful slothfulness of Christians, that suffer the tempter to keep them without the assurance of faith: some have no faith at all; and the better sort live in too much doubtfulness in the point of the assurance of faith. And therefore we should be warned and directed to try our faith, and to make it sure, that we are believers. Quest. What is it to be a true believer? What it is to believe, and in how many things it is seen. Ans. It is, To embrace with our hearts the reconciliation and salvation which by Christ is purchased for us, and by the Gospel is offered to us. Now, that this point, being of such singular weight, may be clearly understood, I will break it open into particulars, or into particular parts or steps of judgement and practice in the believer. First, he must acknowledge, that by nature he stands bound to observe all the moral Law. Secondly, he must see, that he hath broken all those holy laws of God, and is therefore guilty before God of the curses of the Law, and so of eternal condemnation. Thirdly, he must know, that GOD sent his own Son in the flesh to obey the Law, and satisfy the justice of God, by making an expiation for man's sins. Fourthly, he must learn, that God hath bound himself by promise, that whosoever embraceth the agreements in this new covenant in Christ, shall be saved. Fiftly, that when a man doth, in his own particular, discern this gracious offer of God in the Gospel, and goeth to God, and with his heart relieth upon it, than he doth truly believe, and is justified, and shall be saved. Quest. But many men are persuaded, that God hath given Christ for them, and yet it is evident, that they do not believe, because there is no appearance of any repentance or reformation in them: many say they have a strong faith, and yet have none. How shall the persuasion of the godly man be distinguished from this vain presumption in wicked men? Ans. That persuasion of God's grace in Christ, which is true, and of the nature of true faith, doth prove itself to be right, by many infallible signs. First, Marks of a true saving ●aith. by the renovation of the heart. The knowledge of God's love in Christ, doth make the heart of man new: it cleanseth out the old dross, and makes a man hate his secret and most secret sins. Faith purifieth the heart, Acts 15. Secondly, by the joy and comforts of the holy Ghost; with which the beleeuer's hart is refreshed from the presence of God, 1. Pet. 1.9. Thirdly, by the victory of the world. For, the true believer is so satisfied with God's goodness in Christ, that he can deny his profits, pleasures, credit, friends, and the like, for Christ's sake and the Gospel: yea, faith mars the taste of earthly things, and makes a man able to forsake the love of worldly things, 1. john 5.5. It will endure the trial of troubles, of afflictions, and temptations, and persecutions, for the Gospel's sake, 1. Pet. 1.7. without making haste to use ill means in the evil day. Quest. But, how may faith be discerned in such as say they are not persuaded that they have faith; which sometimes proves to be the case of diverse dear children of God? Ans. Their faith may be discerned, First, by repentance, which cannot be separated from it: Signs of a weak but yet a true faith, in weak Christians. the sight, hatred, confession, and sorrow for their sins, is an argument of true faith, because without faith no man can have true repentance. Secondly, by their complaining of their unbelief, and desire of faith. I believe, Lord, help my unbelief, was the voice of him that had true faith. Thirdly, by their daily renouncing of their own merits, begging favour of God, only for the merits of Christ. Fourthly, by the love of the Godly: for faith worketh by love, Galat. 5. Fiftly, by other marks and signs of God's children, which can never be had, but faith is had also: such as are, love of God, and his Word, and of their enemies, and uprightness of heart, and the spirit of prayer, and the like. Precious.] Christ is precious to them that believe, not only in their account, but by effect; and so, both because he is great riches unto them, as also because he is an honour unto them. He is great riches unto them, yea unsearchable riches, Eph. 3.6. All ages ought to wonder at the riches of God's kindness to the believers in jesus Christ, Eph. 2.7. Christ in us is our riches, Col. 1.27 and thus he inricheth us with the favour of God, his own merits and righteousness, the grace of the Spirit, and the promises of the Word, and the hope of glory. The Uses are many. Uses. First, woe to the rich men of this world, that are not rich in God & Christ, Luke 12.16.21. Let not the rich man glory in his riches, jerem. 9 24. Secondly, let the brother of low degree rejoice, in that God hath thus exalted him, james 1.9. For, godly Christians are the richest men in the world: for their possessions are greatest, because they possess jesus Christ, and his treasures james 2.5. For God is rich to all that call upon him. He cannot be a poor man, that can pray, Rom. 10.12. Christ makes amends to the poor Christian for all his wants. Thirdly, hence we may gather another sign to try our faith by. If Christ be more precious to us, than all the world beside, it is certain we are true believers: For Christ is precious to none, but believers, Phil. 3.9, 8. Fourthly, we should strive with all thankfulness to admire, and praise the grace of God, that hath bestowed such riches upon us in Christ, Ephes. 1.7. Fiftly, we should hence learn to make more account of our faith, which is therefore precious, because it applies Christ unto us: Hence poor Christians are said to be rich, because they have faith, and assurance of faith, and he calleth it all riches of full assurance, Colos. 2.2. 2. Pet. 1.4. jam. 2.5. Sixtly, we should live securelesse. Men would promise to live at all heart's ease, if they were rich enough: why, Christians are exceeding rich, and possess more treasure, than all the world beside, and therefore should live henceforth by the faith of the Son of God, which was given to them, Gal. 2.20. Seventhly, look to it, that thou keep Christ, whatsoever thou losest: resolve to lose father, mother, wife, children, friends, house, lands, yea and life too, rather than lose Christ, who is so precious. Eightly, We should show it, that we account him our greatest riches: and that we shall do, first, by esteeming the Gospel, that brings us daily tidings, above gold and silver. Secondly, by often receiving of the Sacraments: we should account the Word and Sacraments as God's Exchequer, whither we always come to receive more treasure. Thirdly, by making much of them, that resemble his virtues. Fourthly, by longing for his appearing. Thus, as Christ is our riches. Now secondly, he is precious, in that he is an honour unto us, and so some translate it. Christ then is a singular honour to every believer, and he is so both in heaven and in earth. First, in heaven he is an honour to us, because he graceth us before God, and the Angels, covering our nakedness with the rich garment of his own imputed righteousness, and making daily intercession for us to God, and covering our imperfections, and presenting our works, and prayers to God, and giving the Angels a charge to look carefully to us. Secondly, And so he is an honour to us on earth, both amongst the godly, and amongst the wicked: First, He graceth us amongst the godly, by giving us a room in their hearts, causing them to love us, and honour us even for Christ only, whom they discover in us by our love to Christ, and faith in his name, and imitation of his virtues. Secondly, and he graceth us also amongst the wicked, by protecting and acknowledging us in times of greatest distress, and by washing out the blemishes, which our own indiscretions at any time brought upon us, & by clearing our innocencies from their unjust aspersions. The use may be, first for confutation of their folly and madness, Use. that account it a course of abasement to follow Christ, and leave the vanities of the world. Godly courses are honourable courses: No man ever lost honour by cleaving to Christ, and living so as might become the faith and love of Christ. Secondly, and withal we may hence be informed, that all the honour that is without Christ, is but obscure baseness: no man can be truly honourable without the faith of jesus Christ in his heart. Thirdly, we should hence be resolved to make more account of the Godly, because Christ is to them all honour: they are the only excellent ones in the world. Fourthly, we should labour also to be an honour unto Christ, and to the faith and profession of his name, and service: we must remember, that he is our surety to God for us, and hath undertaken for our good behaviour, and therefore for that reason we should be careful of our duties: and beside we see, that the disorders of great men's servants leave an imputation on their master, and so it is with us and Christ. If we live righteously, and soberly, and religiously, we honour Christ our Master: but otherwise if we be scandalous, we dishonour Christ, and therefore had need to look to our ways. And lastly, we should account Christ sufficient honour to us, and not regard the scorns and reproaches of the world, but rather with Moses esteem the reproaches of Christ, greater riches than the treasures of Egypt. Thus of the consolation to the godly. The terror to the unbelievers is expressed, first, partly by charging upon them their offence: secondly, and partly by describing their punishment. Their offence is disobedience. To them that are disobedient.] All unbelievers stand indicted of disobedience, Vnbeleevers are guilty of disobedience in diverse respects. and that in three respects: For first, they are guilty of Adam's disobedience: For by the disobedience of one man many are made sinners, Rom. 5.19. Secondly, they are guilty of disobedience against the moral Law, which they have broken by innumerable offences, and in respect thereof are liable to all the curses of God, Deut. 28. Thirdly, they are guilty of disobedience against the Gospel. For there is an obedience of faith: Rom. 1.5. and the Lord complains, that they obeyed not the Gospel, Rom. 10.16. and for this disobedience, God will render vengeance in flaming fire at the Day of judgement, 2. Thes. 1.8. Now men disobey the Gospel not only, when they are bewitched to receive false opinions in religion, Gal. 3.1. But also and chiefly when they believe not in jesus Christ, but live in their sins without repentance. Uses. The use should be for humiliation unto impenitent sinners; they should take notice of their indictment, & make haste to humble themselves before the Lord, lest Sentence come out against them, and there be no remedy; and the rather, because God will aggravate against them their disobedience. Now, there are many ways by which a sinner may take notice of the aggravations of his disobedience; as, Disobedience aggravated. First, by the number of his offences, if he consider, that he hath made his sins like the hairs of his head. To be guilty of treason but in one particular, should occasion fear: but he that is guilty of many treasons, hath great reason to be extremely confounded in himself; and this is thy case. Secondly, thy disobedience is the more grievous, because thou hast received abundance of blessings from God, who hath by them wooed thee to repentance; and this will heap much upon thee, Rom. 2.4. Esay 1.3. Thirdly, thou must consider all the means thou hast had of amendment; God hath planted thee in his garden the Church, he hath commanded his vine-dressers to bestow the pains, and apply the means of growth to thee. If now thou be not fruitful, this will be pleaded against thee, which art still a barren figtree, Luke 13.6. Fourthly, it increaseth thy disobedience, that thou hast been guilty of diverse heinous, and fowl evils, as if thou have been a drunkard, a filthy person, a blasphemer of the name of God, a man of blood, or the like. Fiftly, the continuance in sin: thou hast long abused the patience of God, and this heaps coals of further indignation against thee, Rom. 2. 4, 5. and the rather because thy heart hath been to sin ever: for there is in the heart of unregenerate men, a desire to sin for ever, and it is a grief to them to think, that at any time they should not be able to live in sin still. Sixtly, thou hast offended against thine own vows and covenants, and the promises thou hast made to God, both in baptism and the communion, and in other passages of thy life. Seventhly, it increaseth thy offence, that thou hast dealt wickedly in the land of uprightness, Esay. 26.11. There thou hast offended, where thou hast had the example of the godly to show thee a better course. It is ill to sin any where, though in Babel: but it is worse to transgress in Zion, or jerusalem, even in the glorious Churches of jesus Christ. Eightly, thy incorrigibleness adds to the heap of sin: though the Lord hath afflicted thee, yet thou hast not learned obedience by the things thou hast suffered, but thou hast made thy heart like an adamant, so as thou wouldst not return, jerem. 5.2, 3. Ninthly, it is yet more, that thou hast been so far from reforming thine own life, that thou hast scorned and reproached the good conversation of the godly, thou hast spoken evil of the good way of God. Thus and many other ways may the sinner charge his own heart, and thereby prepare himself to return to the Lord, while there is yet hope. For if thou wouldst return with all thy heart, and take unto thee words, and confess thy sins, and pray for forgiveness, and mourn before the Lord, and turn away from thy own wickedness; the Lord would show mercy, and the obedience of Christ would heal thy disobedience, and God would love thee freely, and the blood of Christ would cleanse thee from all thy sins, Hosh. 14. Isaiah 55.7. 1. joh. 1.7. and while it is yet to day, the Lord sendeth to thee, and beseecheth thee to be reconciled, 2. Cor. 5.19, 21. Consider, that God hath been with thee all this while, having sent many others to hell for their sins, and there is hope of forgiveness: the Lord hath received great offenders to mercy, as the Israelites, that often fell away from him, judges 10. and Mary Magdalene, and Peter, and David, and the thief upon the Cross: Consider, that God hath offered thee thy pardon in the Sacrament: Fear the Lord therefore and his goodness, and return with all thine heart, and iniquity shall not be thy ruin. Hitherto of their sin: their punishment follows; and so first upon their rulers and leaders, in these words: The Stone which the builders refused, is become the Head of the corner. Which words are taken out of Psal. 118.22. where they are used by the Prophet David, and here quoted by the Apostle Peter. The words have a double sense: for, they did concern both David and Christ. As they concerned David, this was the meaning: that Though the Nobles and Courtiers did despise, and reject, and oppose David; yet such was God's providence, that the man whom they rejected, GOD made King of Israel, and the chief stay & support of that State. Now, for this sense of the words, diverse things may be noted. First, that God ●ath raised up great men in the Commonwealth, for this end, that they might seek the public good, and employ their labours for the building up and prosperity of the State. Which should both teach great men to think of their duties, and the accounts they must make to God: as also it should teach the people to pray the more heartily for them, and to obey them in all lawful things. Secondly, we may hence gather the imperfection of all humane things. For, in that earthly Kingdoms need building up still, it shows, that they attain to no perfection, but at the best are still in progress. Thirdly, that many times great men wilfully oppose the right, and set themselves against the righteous, and resist the will of GOD. Which should teach us, not to place our confidence in the great men of this world, nor to be always led by their example in opinions. Fourthly, that God will find out the wickedness of great men, and bring them to confusion. God accepts not persons: he hateth sin in great men, as well as in mean men, and will cross and confound their godless and ungodly counsel's. Fiftly, that God takes to himself the power to dispose of earthly Kingdoms, and to give Kings and Rulers at his own pleasure. It was the Lord's doing, and it was marvelous, that David should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his sovereignty and prerogative, To set up Kings. By me Kings reign, Pro. 8. Which should teach Princes, and judges, and Nobles, to do homage to God, and acknowledge him for their Sovereign, and therefore serve him with fear, Psalms 2. And it should teach the people to give honour, and tribute, and custom, and obedience, for conscience sake, to their Rulers, seeing the power that is, is of God, Rom. 13. Now, as these words were understood in the case of David, so was David heerin a type of Christ: and so the words are to be understood in the case of Christ also, as our Saviour himself applies them, Mat. 22. and as it is evident to be the meaning of the Apostle here. And it is the drift of the Apostle, to strengthen weak Christians against the scandal that might arise from the opposition of the Kingdom of Christ. For, it might trouble them, and amaze them, to consider how Christ was opposed by the Scribes and pharisees, who were the great learned men of the time, and such as were eminent in the Church; and, in the account of the most men, were the chief persons that took care for Religion and the state of the Church, and did excel all other sorts, etc. Now, that this scandal might be removed, he shows in these words, First, that nothing did therein fall out, but what was the lot of David in his time. Secondly, that all this was foretold in the old Testament, and therefore might not seem strange. Thirdly, that all those oppositions should be in vain: for, GOD would reject and confound those opposites, and would prosper and advance the right of jesus Christ, without the help of those men. In the particular consideration of these words, three things must be noted. First, the persons threatened, viz. the Builders, that is, the Scribes and pharisees▪ and those that under pretence of religion, did oppose Christ. Secondly, the cause of their punishment, viz. the refusing of Christ the foundation stone. Thirdly, the judgement inflicted upon them, which is twofold: the one implied, the other expressed. There is a judgement implied, viz. that, Though they were by calling, and in the account of the multitude, Builders; yet God would reject them, and go on with his work, in converting both jews and Gentiles without them. The judgement expressed, is, that Christ, whom they so much hated and opposed, should be, in spite of their hearts, and to their extreme vexation, made King of the Church, and exalted to supreme power over all things, and the only stay of the whole Church both of jews and Gentiles. And heerin it is to be noted, both the manner how this shall be done, in the word, is become, or is made; and also the time, in that he saith, It is made. Builders.] Quest. A question may be moved here for the sense; viz. how the Scribes and pharisees, and such like men can be said to be builders? How far wicked men may be called Builders. Ans. For answer whereunto, we must understand, that the Scribes and pharisees, and so wicked men, that possess eminent places in the Church, may be said to be builders. First, in the account of the multitude, whatsoever they were indeed; yet they were commonly so accounted, as builders, and prime men in managing the affairs of the Church. Secondly, the Scribes and pharisees may be acknowledged in some respects as builders indeed: they did God some work. For howsoever they did not sound teach Christ, yet they drew the people by their doctrine, to avoid on the right hand the Stoical strictness of the Essenes', and on the left hand the profane irreligiousness of the Sadduces. Thirdly, they were builders by calling: they have the name not so much, from what they were, as from what men in their places had been, or aught to have been: And these are the persons that oppose CHRIST, and are thus severely judged of God. divers things may be hence noted. First, that men may be great in their own opinion, and in the account of the world, who yet are nothing set by of God: such were these pharisees, Luke 16.14, 15. And therefore we should labour for a spirit without guile, and not be wise in ourselves, or rest in outward shows, but seek the praise of God: we are safe if God allow of us, though all the world disallow us. Secondly, that God will acknowledge freely any good he finds in his very enemies; as here the pharisees are not denied the title of Builders, for that general work they did in encountering the Sadduces and Essenes'. And as they are called Builders: so are the devils called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall. Which should teach us to learn of God, to do likewise towards all our enemies: and withal it may much comfort us. If God will do thus with his enemies, what will he do with his own children and servants! how will he honour and reward them! and if the notorious oppositions of the pharisees cannot hinder God's acknowledging of that little goodness was in them, how much less shall the mere frailties of the Godly (that will do nothing against the truth, though they cannot do 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 Gospel, may be disallowed & opposed by great learned men, by such as are of great mark in the Church, even by such as were Governors of the Church in name and title. Quest. 1. Two questions do easily rise in men's minds, upon the hearing of this doctrine. The first is, Whence it should be, that learned men, who have more means to understand the truth, than other men, and by their calling more especially tied to the study of all truth, yet should be drawn to oppose or reject Christ and the truth. Ans. I answer, that this may come to pass diversely. How it comes to pass, that many great and learned men oppose the truth of the Gospel. 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 natural heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Ye err, not knowing the Scriptures, or the power of God. Secondly, in some it is, because of their secret Atheism. Many learned men be very Atheists in heart; and such were some of the pharisees: for, they neither knew the Father nor Christ, as he chargeth them. Thirdly, some have a spirit of slumber: they have eyes, and yet cannot see; as, in the case of some of those pharisees: they could not apply the very things themselves spoke. For, being asked about the King of the jews, Matth. 2. they could answer directly out of the Scriptures, and give such signs of the Messias, as did evidently agree to jesus Christ: and yet these men were so infatuated, that when God shows them the man to whom their own signs agree, they cannot allow of him. Fourthly, in some it is envy. They are so fretted at the credit and fame of Christ, or such as sincerely preach Christ, that for very envy they strive to destroy the work of God, and to disparage the progress of the Kingdom 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 usurpation of the dignities of the Church, that they alone might reign, and be had in request: this, no doubt, moved the pharisees, and was the cause why Diotrephes made such a stir in the Church. Sixtly, in others it is covetousness and desire of gain. These are they that account gain to be godliness, as the Apostle speaks: and such were some of the pharisees, Luke 16.14. Seventhly, in others it is a wilful and malicious hatred of the truth: and such was it in those pharisees, that were guilty of the sin against the holy Ghost. Quest. 2. But how shall a simple ignorant man stay his heart, and be 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 reject, who have more learning and wit than he? Ans. I answer: A simple and single-hearted Christian may somewhat be helped against the testimony of those wise men of the world, if he mark but their lives: for, usually by their fruits they may be known, By what means an ignorant and simple man may stay his heart, notwithstanding the oppositions of learned & wise men. Mat. 7. For, commonly, such as oppose Christ and the Gospel, or the sincerity of the Gospel, are men that may be apparently detected of profaneness, as our Saviour Christ shows by divers instances in the pharisees, Mat. 23. But because sometimes the messengers of Satan can transform themselves into Angels of light, therefore I answer secondly, that all the Godly have the sure Word of the Prophets and Apostles, which may be the touchstone to try the opinions of men by; which, in the points absolutely necessary to salvation, is evident, 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 be sure, let them pray to God to teach them: for, he hath promised to teach the humble his way, if a man come to God with an humble mind, and with desire of reformation of his life, in that he knows, God hath bound himself to show him his will, Psal. 25.9. john 7.17. Besides, every child of God hath the Spirit of God in his heart, who knoweth the things of God which indicted the Scriptures, and is the only supreme judge of all controversies. He that believeth, hath a witness 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 gives light to the simple. Use. The use of the point then, is First, to inform us concerning that great justice of God, in hiding his truth from the wise, and revealing it to babes and children, or infants: which our Saviour and Saint Paul take notice of. Mat. 11.15. 1. Cor. 1.28. Secondly, to confirm us against the sinister judgement of worldly-wise, and learned men, and in matter of religion not to be swayed by that inducement, since it is thus plainly told, & foretold. Thirdly, to confute the Papists, that plead unto the ignorant, that their religion is the right, because it is, & hath been maintained by such a number of Popes, & Cardinals, which have excelled in learning, & greatness of place: for here we see, the builders reject the head stone of the corner. Fourthly, to show us, that whatsoever wicked, wise, great men pretend, yet their quarrel is against Christ, and his Kingdom. Fiftly, to reach us therefore to pray for our teachers, and governors, that God would guide them by his good Spirit, and assist them in their callings, etc. Sixtly, to be more thankful to God, when the Lord gives us builders, not in name only, but in deed, that settle about God's work with all their hearts, and labour with all faithfulness to promote the Kingdom of Christ. Hitherto of the Persons. The cause of their punishment is their refusing of Christ. Refused.] They refused Christ, they disallowed him, as unfit for the support of the building: They cast him away, as rubbish, they rejected him, or accounted him, as a reprobate. Christ is many ways refused. Christ is refused, or disallowed many ways. First, when the Gospel of Christ is contemned, or neglected, that is, when men neglect, or contemn the doctrine of salvation by Christ, and live still in their sin without repentance, and seek not reconciliation with God, through the blood of Christ. Secondly, when men go about to establish their own righteousness, and neglect the righeousnes of Christ: and so when men fly to the intercession of Saints, or Angels, and use not the intercession of Christ. Thirdly, when men follow wicked company, and leave the care of the service of Christ; this is to choose Barrabas to be given unto them, rather than Christ. Fourthly, we may be guilty of this sin in the time of the use of Christ's ordinances, as in the Sacraments, when we discern not the Lord's body, or in hearing, or any other ordinances, when we entertain contemplative wickedness, and so commit spiritual dalliance with strangers before the face of Christ. Fiftly, when men fall away from the grace of Christ, and so joy with the jews, as it were to crucify the Son of God afresh, Hebr. 6. and 10. And so he is also refused, when in time of persecution he is denied before men: Thus Peter refused him, when he denied him. Sixtly, when his servants are rejected: and so either in general, when Christians are exposed to public scorn, & made as it were the offscouring of all things; or in particular, when his Ministers are despised. For he that despiseth them, despiseth him, etc. Quest. But how do the builders, that is, Churchmen, refuse Christ? Ans. I answer many ways. First, How Churchmen, viz. builders may refuse Christ. when they will not preach in his name: when they preach not at all: For this is to let Christ live, as it were in the rubbish still, and not to separate him out for the building, etc. Secondly, when in preaching they preach themselves, & not Christ crucified, leaving the word of Christ, to show their own wit & learning, etc. Thirdly, when they oppose the sincerity of the Gospel, in the conversion of the souls of men, or in the practice of godly Christians. Fourthly, when they teach the Doctrine of merit of works, or prefer the traditions of men before the commandments of God, as did the pharisees. Use. The use of this Doctrine concerning the refusing of Christ may be diverse, for First, it may teach us patience, when we are refused in the world: it is no other thing, than what did befall Christ himself; especially it should confirm us against the scandal arising from the discountenancing of godly men, which are crucified by all sorts of people in the world: If Christ himself were no better used, why should we wonder at it, to see godly Christians so neglected? And if the most powerful doctrine of Christ were so securely despised; what wonder is it, if the good way of God be now evil spoken of? Secondly, it may much comfort us, and that especially two manner of ways. First, by reasoning for the contrary. For if it be a sign of a notorious wicked man, to let Christ lie like rubbish, or refuse stuff, then is it an excellent sign of a godly mind, to love the Lord jesus, and to account all things but dung, in comparison of Christ, and his merits, and righteousness. Secondly, by considering the effect of Christ's refusal. For he was refused as our surety, that we might be received to favour. He was cast off by men as a reprobate, that we might enjoy the admirable privileges of the Elect of God; and beside, by enduring this contempt of men, he bore the punishment of all our neglect and contempt of God, & his holy Commandments. Thus of the cause. The punishment itself follows. Is made the Head of the corner.] Two things are here intended, as punishments to these builders. First, The one implied. Secondly, The other expressed. First, that which is implied, is, that God will pass by these workmen, and reject their service. This I gather from hence, that whereas these builders would not make use of Christ in the building; it is here repeated, that the building doth go on, and Christ is laid as the Head of the corner, which imports that God had rejected them. Now God rejects wicked Ministers two ways. First, one, when he curseth or blasteth their gifts, and refuseth to be glorified by them, when he causeth the night to come upon their divination, and puts out their right eyes: Secondly, the other is, when he roots them out by death, and makes their places spew them out: The first is here chiefly intended, Note. and so it notes, that it is a great curse of God upon learned men in the Ministry, when God will not employ them, or make use of their gifts: A learned man, that either laboureth not, or proposeth not in his labours God's glory, is a public and standing Monument of God's displeasure for men to stand and gaze at: as it is a great argument of disgrace done to a Carpenter, or Mason, to stand by while the house is builded, and they not entreated or suffered to work, and yet have their tools ready. Oh it is a marvellous justice of God to see learned, but not godly men pass by, so as they have not the honour to do any work in the Church for the salvation of the souls of men! & chose it should rejoice the hearts of godly Ministers, that God (as Paul saith of himself) will account them faithful to put them into his service, and to give their labours any success. Secondly, the expressed punishment is the preferment of Christ, and the promoting of his Kingdom: He is made the Head of the corner: which words must be considered either in relation to the builders, or in themselves, as they concern the exaltation of Christ. First, in relation to the builders, it imports, that it is a punishment to wicked Ministers that love not the Lord jesus, that Christ and his Kingdom should flourish. As it fretted the pharisees, so it doth and will fret the heart of wicked men, till the day of Christ; and it is a punishment, because of their envy at it, and because they find, that they have no part in Christ, or the happiness of his Kingdom, their consciences accusing them, and beside, because they are openly crossed in their oppositions, and so shamed before men. Which observation may serve for trial: For it is a certain note of a wicked man, who loves not the Lord jesus, that he is crossed, and accounts himself afflicted, or shamed, because the Kingdom of Christ prospers. The words in themselves concern the exaltation of Christ, and show, how God raised him out of the heap of rubbish, as it were, and carried him up to heaven, and made him their Head and King. Head, I say, over all things, giving him power over all things, and in particular in respect of the Angels, head of principalities and powers; and in respect of men, Head of the Church. Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building; where the holy Ghost intends to show, that he is the only foundation of the Church, as hath been showed in the first verse of this Chapter. And he is well said to be Head of the corner, because upon Christ meet (as the two sides meet in the corner stone) both Angels and men; and amongst men, both the Saints in heaven, and the godly on earth; and amongst men on earth, both jews and Gentiles, even all the Elect of all nations, ages, and conditions in the world. The uses of the exaltation of Christ briefly follow. Uses. First, It should teach us to strive by all means to get into his service, that is so powerful, and able to do so much for his servants. Secondly, It shows us the end of the oppositions of all wicked men: Christ shall increase and prosper, and they shall be confounded and perish. Thirdly, It should especially enforce the necessity of believing in Christ: we should lie upon him with all our weight, as the building doth on the foundation. Fourthly, It should comfort us in all distresses, considering what end God gave to the sufferings of Christ, and so it is urged, Hebr. 12.2. The consideration of the manner and the time, follows. Is become, or is made.] He doth not tell how, but leaves that, as granted to be effected without hands, even by the special providence of God, which gives us occasion to take notice of the truth, that in things of the Kingdom of jesus Christ, God is pleased to make his work, or to work sometimes without using any of the means, which the world takes notice of, he neglects all those means, which fall within the expectation, Psal. 118.20, 21. as here for the proclaiming of the Messias, there was not any one order, or rank of men eminent in the world, which God made use of. But by a way altogether strange to the world, erected the Christian Monarchy, which should teach us, not to limit God to the means which is likeliest to us, but to live in all things by faith; & where means seem to fail, then with Abraham above hope, and under hope, to give glory to God, and cast ourselves, and all our care upon God. Thus of the manner. The time follows, In that he said, It is become. Christ was Head of the corner according to the present time. First, if we consider the type of it, Christ was become head of the corner, in that David was made King of Israel, as a type of Christ's Kingdom over the Church. Secondly, Christ was Head, in that in the Apostles time he had received power after his Ascension, over all things, though as yet the Gentiles were not so fully converted. Thirdly, that he is become the head, may be taken prophetically. For the Prophets, to express the certainty of a thing to come, utter it in the words of the present tense. It is so, because it shall as surely be so, as if it were already done. Verse 8. And a stone to stumble at, and a rock of offence, even to them which stumble at the Word, being disobedient, unto the which thing they were even ordained. HItherto of the punishments upon the builders. The punishment upon the whole body of unbelievers, is contained in this verse. Wherein note first, the kinds of punishment. Christ is a rock of offence, and a stone of stumbling. Secondly, the causes both in themselves, and in God, in the words that follow. A rock of offence, and a stone of stumbling. Since wicked men have refused Christ, and will not believe in him; He, that may not be a stone of foundation, will prove a stone of stumbling, and a rock for them to dash on, till they be dashed to pieces: which words import the fearful judgements of God, spiritually inflicted upon unbelievers, which is twofold. First, they shall be given up to scandal; and then secondly to despair. Before I open the words particularly, diverse things may be noted in general. First, judgements, inflicted on some particular offenders, belong to all for divers reasons. that the punishments that light upon particular wicked men, are to be accounted the punishments of the whole body of unbelievers, as here despair and taking offence at Christ, it may light upon some particular offenders only, yet they are punishments belonging to all. 1. Because there is no judgement, but all wicked men have deserved it. 2. Because, when God plagues some, he means all, he threatens all. 3. Because no wicked man can be sure for the time to come, that he shall not fall into them. 4. Because the afflictions of this life are typical to wicked men; as, despair is a typical hell, and so all other judgements are but little hells. And this doctrine should much amaze impenitent sinners, if they consider, that any fearful judgement they see fall upon others, may fall upon them; and that GOD is aswell displeased with their sins, as with the sins of those he so plagued, as Christ shows, Luke 13.1, to 6. Secondly, that from one and the same cause, may arise diverse and contrary effects: as, Christ, that is a stone of foundation to the believer, is a stone of stumbling to the unbeliever. Thus, in Luke 2. he was appointed for the rising and falling of many in Israel. Thus the Gospel of peace is to wicked men a fire, a sword, a fan: It is a savour of life to the Godly, and a savour of death to the Wicked, 2. Cor. 2. as the Sun melteth the wax, and hardeneth the clay. This comes to pass by accident, and by the corruption that is in the hearts of wicked men, and by the fearful judgements of God. Use. The use should be to teach us therefore not to rest in the having of the means of salvation; as, the preaching of the Word, etc. For, through thy corruption it may be a means of greater damnation. Thirdly, that of all judgements in this life, spiritual judgements are the worst; which appears from hence in this, that when the LORD would declare his special displeasure upon wicked men, he threatens these in this place as the most fearful. Now, for explication of this point. All judgements in this life are either spiritual or temporal. By temporal judgements, I mean such as have their proper effects on the outward man, such as are, poverty, disgrace, sickness, imprisonment, losses in men's estates, and the like. By spiritual judgements, I mean such as have their proper effects upon the soul; as for example, hardness of heart, the spirit of slumber, dissertion, or the absence of GOD, the taking away of the gifts of the mind, the withholding of the Gospel, the delivering of men up to the power of Satan, or to the love of lies, terrors of despair, or taking of offence; of which later, in this place. Now, Spiritual plagues are worse than temporal crosses, for diverse reasons. these spiritual judgements are much worse than any of the former temporal crosses; first, because these judgements light upon the best part of man, which is the soul: and by how much the soul is better than the body, by so much it is worse to be distressed in soul than in body. Secondly, because they withhold from us the best Good, which is God or Christ: now, that which straightens us in the best things, must needs be the worst kind of restraint. Thirdly, because these crosses are more hardly cured: it is much easier to heal a sickness in the body, than a disease in the soul. Fourthly, because these judgements for the most part are inflicted upon the worst offenders; I say, for the most part: for, sometimes the Godly themselves may be scourged for a time, and for just reasons, with some kinds of spiritual judgements. Use. The use may be, first, for reproof of the madness of multitudes of people in the world, that can be extremely vexed and grieved for worldly crosses, yet have no sense or care of spiritual judgements: they howl upon their beds, if GOD take from them corn, or wine, or the fruits of the field; but never grieve, if God take the Gospel from them: they are much troubled if they lose the favour of their greatest friends; but never mourn because GOD hath forsaken them: they are very impatient if their bodies be sick, and yet very quiet if their souls be sick: they would think themselves undone if they were carried to prison, who yet are not much moved at it, that God should deliver them up to Satan. And yet I would not be mistaken. Note. I do not mean to say, that wicked men should not mourn for worldly or outward crosses. It is true, godly men should not, or not with great sorrows; but for wicked men, they ought to be extremely grieved for every outward affliction, because it comes in wrath from God, and is but the beginning of evils. But then two things must be noted: First, that their sorrow should be godly, viz. for their sins that brought those judgements, not for the cross itself; secondly, that they ought to be more troubled for spiritual judgements, than for temporal. Secondly, this should much comfort godly men and women in all their afflictions, and it should make them patient, because though God afflicts them in their bodies or states, yet he spareth their souls, and doth not execute those outward crosses but with much compassion. Thirdly, it should teach us how to pray in the case of afflictions: if they be spiritual judgements, we may pray directly for the removal of them; but for temporal judgements, we must pray with condition. And thus of the general observations. Before I enter upon the particular breaking open of the doctrine of this verse, it will not be amiss to show, that this, and such doctrine as this, is not unprofitable. Quest. For, some one might say, To what end serves this doctrine of God's dealing with unbelievers? Ans. I answer: it is profitable both for godly men and wicked men. For, wicked men may hence hear and fear, and do no more wickedly, seeing hence they may discern what they may come to, if they prevent it not by repentance. And for godly men, they may hence be the more inflamed with the admiration of God's goodness, when they shall hear of their own privileges by grace. Such Scriptures as this, contain the arraignment and trial of the ungodly. Now, it is very profitable for us to stand by, and hear the trial. We know multitudes of innocent men flock to the Assizes to hear the arraignment of malefactors, which breeds in them, first, contentment in the observation of the solemnity and manner of administration of justice: Secondly, a fear to offend: the terror of their sentence frights the heart for many days after: Thirdly, a love of innocency: it makes men love innocency much the better for a long while after: Fourthly, compassion to malefactors: it softens the heart, and makes men fit to show mercy to these poor condemned men. The like to all this is bred by the consideration of such Doctrines as this. In the words of this verse than two things are to be noted: first, the kinds of punishments inflicted upon the body of unbelievers: secondly the causes of it. The kinds are two: first, God will deliver them up to scandal, and then to despair: to scandal, as Christ is a stone of stumbling: to despair, as Christ is a rock of offence. These words are taken out of the Prophet Esay, Chapter 8. where the Lord intends by them to denounce the reprobation of the jews, as some think, or rather foretells the spiritual judgements, which shall be inflicted upon them. The Apostle in this place applies the words to the unbelievers of his time, among whom the obstinate jews were chief, to show, that as the other Scripture was comfortable to the Godly: so were there places, that did threaten the wicked: & that as the former place did prove Christ a stone of foundation for the godly, so this did show, that Christ was a stone in another sense to the wicked. Christ is a stone of trial to all men in the Church, because the Doctrine of Christ tries men whether they be elected, or rejected: good, or bad: so Esay 28.16. Again Christ is a precious stone to the believer: and thirdly, here a stone of stumbling to the unbelievers. Now, that we may know, what offence or scandal is, we may be helped by the Etymology of the original words: For Scandal in the original is either derived of a word that signifies, to halt, or else it noteth any thing that lieth in a man's way a stone, or a piece of wood, against which, he that runneth, stumbleth, and so hurteth or hindereth himself: It most properly signifieth rest, or a certain crooked piece with a bait upon it in instruments, by which mice, or wolves or foxes are taken: and thence the Church translated the name of scandal; to note the snares, by which men are catched, as beasts are in grins, and baits: so the word, it seems, is used. So then, Scandal defined and distinguished. a scandal is any thing, which causeth, or occasioneth offences, by which a man is made to halt, or is brought into a snare, or made to stand still, or fall in matter of Religion, or salvation: And so the sorcerers were a stumbling block to Pharaoh, and the false prophets to Ahab, and the lying signs of Antichrist, to such as love not the truth. Now, all scandal may be thus divided: Scandal is either active, or Passive, that is, given, or taken: Scandal given, is, when the author of the action is likewise the cause of the hurt that comes by it: Thus Elies sons were scandalous: thus David by his grievous sins gave offence, 1. Sam. 2.17.2. Sam. 18.22, etc. and thus Scandal is given either by evil doctrine, first, whether heretical, secondly, or superstitious: or else by wickedness of life, or by wilful abuse of Christian liberty. Offence taken, is either from ourselves, or from others: A man may be an offence, a stumbling block to himself, by dallying with some special beloved corruption: of which our Saviour Christ saith, If thine eye offend thee, pull it out, or thy hand, or thy foot, etc. Math. 5.29. Scandal taken from others, is either that they call humane, or that they call diabolical: Scandal taken, which they call humane, may either be found in Godly men or wicked men: Godly Christians that are weak, may be offended, or hindered in Religion diverse ways: as either by reason of the persecution and oppression of the godly: or by the Heresies, or dissensions of men in the Church, or by the flourishing estate and prosperity of the wicked: as also by the liberty some of the godly take in things indifferent, for the advancing of the Gospel in case of necessity: As when Paul, for the gaining of the Gentiles, neglected Moses Law. This was an offence to many believing jews et contra, etc. Wicked men also take offence, as here in this text is manifest. Now, the offence which they call Diabolical is that, when men wilfully and perversely will provoke themselves to sin freely, because of the examples of the vices of Godly men: as when the drunkenness of Noah, the incest of Lot, the adultery and murder of David, the perjury of Peter, or the like is alleged to maintain themselves in a liberty of sinning: It is the scandal of wicked men, which is here meant. Now wicked men make themselves miserable in this case of scandal both ways: By giving offence, and by taking offence. By giving offence, and so Christ curseth them for offending his little ones: Math. 18. Wicked men offend them either by the subtlety of false and corrupt Doctrine, or by provocation and enticement: or by evil example, or by discouraging them with reproaches, threats or oppositions, or the like: but this kind of offence is not meant here. It is offence taken, which is noted here, as a grievous curse upon them; and amongst offences, taken, this is their misery that they gather offence, from what should have been the cause of their holiness and happiness, even from Christ. Quest. Might some one say, What should men be offended at in Christ? The jews were offended: Ans. 1. At the vileness of his person, Wicked men were offended at Christ in many things Esay 53.2. joh. 18.36 Math. 9 10. or his mean condition▪ 2. At the poverty and simplicity of his disciples. 3. At the obscurity of his Kingdom, being without worldly pomp and glory. 4. At his conversation, because he kept company with sinners. 5. At his doctrine: partly, because he reproved their superstition, and hypocrisy, and the traditions of their fathers, and partly because he taught, that justification could not be had by Moses Law, but must be sought by believing in him, as also by other particular directions; as, that man must eat of his flesh; that he was the Son of God; that he was older than Abraham, etc. Lastly, at his miracles: for they thought, he did it by some Devil. Thus in our times the Papists, they take offence at the newness of our Religion, as they pretend; at the freeness of the people that profess it; at the doctrine of justification by faith alone, etc. Thus also wicked men in the Church are offended at the small number of such as are sincere; at the plainness of the preaching of the Gospel, or such like. Quest. 2 Might some one say, What if wicked men be offended, is that such a great misery? Ans. Yes: for it is many times the occasion of their ruin, for we see many men keep these objections in their hearts till their death, by which they are hardened from all care of salvation by Christ, at the best it is a notable hindrance for the time; it frustrates them of the Gospel, and of the communion of Saints, etc. Use. The use may be first for information: We may hence see, what an infectious sorceress unbelief is: It can make things exceeding good, to prove exceeding evil to them: it can make God, the Word, the Sacraments, & Christ himself (all good) to be occasions of extreme evil to him. Wicked men are like spiders, that can suck poison out of the sweetest flowers. Secondly, this should serve for great humiliation unto all wicked men, that find themselves stopped, or hindered, or cast out of the way by receiving scandal into their hearts: They should here take notice of it, that it is a singular curse of God, when God leaves a man to the liberty of admitting poisonful objections, and thereby to be hardened against the care for his own soul in matters of Religion. Men little think of the fearfulness of such men's cases, which must needs be extremely evil, either if they look upward to see, that God doth expose them to this offence, as a way of singular punishment, or if they look to the effect, whatsoever they can say, yet their poor souls in the mean time are left destitute of mercy, or the profit and power of it. Might some one say, Ob. How can they help it, seeing Christ is a stone of stumbling unto them? It seems they cannot avoid it. Christ is a stone of stumbling, Sol. not actively, but passively: Note. he doth not make them stumble, but they through their ignorance (walking in darkness) or through their precipitation running headlong in things, or through the poison of some beloved sin, which hath altogether corrupted their taste, do fall at the Doctrine of Christ, or turn the precious things of Christ into poison, by reason of the venom lying in themselves. Thirdly, such taking offence is a judgement. Weak Christians should be warned and temper themselves so, as to refrain that weakness of being so apt to be offended at the liberty of strong Christians; and to this end they should take heed of doubtful disputations, or ensnaring themselves about the use of indifferent things. For though God pities them, yet they are much plagued by their opinions, and entanglements herein. For first, they sin against their brethren by rash censure, and despising them: and secondly, they wrong their own souls: for sometimes they are hindered in the Word, and sometimes lose the benefit of the Sacraments by their ignorant scruples, and sometimes they draw much trouble and molestation upon them; and lastly they many times open the mouths of wicked men to revile them, and exasperate them against the good way of God. To conclude therefore this use: Since offence is the rod of the wicked, let not godly men suffer it to rest on their lot. Fourthly, since wicked men, by the judgement of God, and their own forwardness, are so apt to receive offence, it should teach the godly to order themselves so towards them, that they give no offence unto them, I say, give no offence, so as the fault should be in the godly, but rather they should strive to overcome this forwardness of wicked men, by all possible care, both to put them to silence, and by keeping them silent. Now, because there be some things, wherein regard must not be had of the offence of wicked men, I will open this point distinctly, and show, First, in what things the offence of wicked men is not to be regarded. Secondly, in what things we must take heed, we give them not offence, or in what things we may be guilty of giving offence to them. Thirdly, what rules may be observed in our carriage, which may silence wicked men, or compel respect and estimation from them, or at least put them to silence, etc. For the first, Wherein we are not to regard the offence of wicked men. if wicked men be offended for doing good, we are not to regard their offence: As when the pharisees were offended at Christ, he cared not, but said, Let them alone, they are blind, and leaders of the blind, etc. Math. 15.14. And so the Apostles answered, It is better to obey God then men, Acts 5.29. It is better, that scandal arise, then that the truth should be forsaken. Thus Michaiah cares not for the offence of Ahab, nor Eliah: and in this case, Levi is not to respect father, or mother, brethren or children, Deut. 33.9. And so though wicked men be offended, we must preach the Gospel with all plainness, and not affect wisdom of words, 1. Cor. 1.23. and we must labour for the meat, that perisheth not, and must pray unto God, and use religious exercises in our houses, as Daniel did: we must renew justification by our own works, and we must suffer in a good cause, and we must with strictness avoid the excesses of the time. In what things we may be guilty of giving offence to wicked men. Now for the second: we may be guilty of giving offence to the wicked: First, by scandalous and vicious life: thus David gave offence. Secondly, by indiscretion in the manner of doing good duties, as if men pray, or fast, or give alms to be heard, or seen of men. Thirdly, by rash zeal, as when men proclaim to the world a great deal of strictness in things that are not grounded upon the Word, and yet are tainted openly with known infirmities, and sins: or when men are violent and rash censurers, especially in things they commit themselves: or when men neglect their calling, and live inordinately, and are busybodies under pretence of Religion: or when men that have a fair door opened to do good by preaching the Gospel, will not yield in some indifferent things, that they may win them; as, woe had been to Paul, if he had not been a jew with the jews, that he might gain the jews thereby: or necessity lay upon him the preaching of the Gospel, or to preach the Gospel, though it were clogged at that time with condition of yielding to the jewish ceremonies, 1. Cor. 9 Now for the third, there are diverse excellent rules that may much adorn the lives of Christians in their courage toward the wicked; and so either prevent scandal, or leave them without excuse, Rules for the preventing of scandal. themselves being judges, as they will confess in the day of visitation. These things than will much advance our cause before wicked men, to show in our conversation, 1. Integrity, and harmlessness, and sound care of the practising of godliness, Philippians 1.15, 16. 2. Submission and obedience unto the King, and his humane ordinances, 1. Peter 2.13.14.15. 3. Reverence and fear, when we entreat of any thing, 1 Pet. 3.16. that concerns God, and Religion. 4. Meekness of wisdom, expressing a mind free from conceitedness, forwardness, or affectation, jam. 3.13. 5. Mercy to the poor, and a mind free from the greedy desire of earthly things, a serious declaration of the contempt of the world, jam. 1.26. Math. 5.16, etc. 6. Quietness and peace to be showed first in studying to be quiet, & to meddle with our own business: secondly, in making peace amongst others, Math. 5.8. 7. Love to our enemies, being ready to pray for them, or do them any good. Lastly, hence may be gathered some matter of consolation for the godly. For first, if the Lord have kept them from taking offence, he hath freed them from a great & sore spiritual judgement. Secondly, if the wicked should be so perverse, as to take offence, when he gives none; yet this may stay him, that Christ himself was an offence unto them. Thirdly, as it is a great judgement to be offended at Christ: so it is a great mercy and supernatural grace, when the Lord makes our hearts able to love the Lord jesus in all sincerity. Hitherto of the first kind of punishment: the second is, that Christ shall be to them A rock of offence, that is, they shall fall upon Christ, as the ship doth upon the rock, and be broken all to pieces: There shall be a desperate anguish upon their consciences, perceiving themselves to have no right in Christ, by the fear of which, as men that have suffered shipwreck, they shall be out of all hope of mercy. Thus he that falleth on this stone, shall be broken, and upon whom it shall fall, he shall be ground to powder, Luke 20 17. The consciences of wicked men are diversely affected: some are without feeling of any grievance in the matters of their souls; some have feeling. The conscience is without feeling, either through a continual security, and sleepiness, which is in all men, or through a searednes, by which some men are grown past feeling. Now those wicked men that have any feeling in this text, are cast into two sorts; for either they are offended, or they despair. Christ is to those latter, an occasion of their ruin, they suffer shipwreck upon Christ, which is joined with singular offence, or pain, or grievance of their consciences. This rock is like that in the judges, chap. 6.21. out of which fire went and consumed them. The despair that wicked men feel, is of two sorts. For either it is a despair, which riseth from their persuasion of their want of help in spiritual things, or from their want of help in outward things: sometimes they fall into desperate torments, and griefs, and fears about outward things, either upon fear of danger, or upon an apprehension that they are utterly undone, or shall be in matters of the world: Deut. 28.96.67. this was the despair mentioned: and this despair was in Saul, Achitophel and Belshazzer, Dan. 5. and in the jews, when they said there was no hope, jer. 2.25. and this was in the Egyptians, Babylonians, Tyrians; and their case in the desolation of their estate by war, mentioned in many chapters of the Prophet Esay. But, this despair is not meant here: for, this is a despair of all help or salvation of the soul by Christ; conceiving, that they are utterly cast off of God, and shall perish for ever. Thus Cain and judas despaired of all mercy in God. And this despair of salvation and all happiness, How many ways wicked men may despair. is felt either in hell, or at the day of judgement, or in this life. First, it is certain, that the Wicked feel an eternal despair in hell, which increaseth their torments, because they have no hope of ease or help: and thus also the devil's despair. This despair in hell, is a mere gnawing the conscience, and tormenting it, which never dieth. Secondly, they also feel despair with singular horror, when they come to appear before jesus Christ at the last Day, when they behold the face of the judge, and feel within them a witness that tells them they shall be damned. This torment will then come upon them, like the pains of a woman in travel; and their anguish will be so great, that they will cry to the mountains to cover them from the face of the judge, Reu. 1.7. & 6.16. 1. Thes. 5.3. Thirdly, now the first degree of this despair, is felt by diverse wicked men in this life, as it was by Cain and judas: and of this he speaketh here. And thus wicked men despair, when they think their sins cannot be forgiven, and that they have no benefit by Christ, and shall certainly perish for ever. And this is noted here as a grievous curse of God inflicted upon unbelievers. Despair is one of God's most fearful judgements in this world; which when God inflicteth, he may be said to rain upon them fire and brimstone, and an horrible tempest, Psal. 11.6. Most fearful is their case, when the wrathful Arm of God takes hold of them, and he pours out his indignation upon them: this will make their loins to shake, Psalm 69.23, 24. They are then like the raging sea, having no peace within them, Esay 57 ult. They are brought to the King of terrors, and their confidence is rooted out, job 18.11, 14. There they were in great fear, Psalms 14.5. They are said to blaspheme God, and gnaw their tongues, Reuel. 16.9, 10. While God's Saints sing for joy of heart, they howl for vexation of spirit, Esay 65.14. They could be glad to run into the holes of the rocks, and into the caves of the earth for fear of the Lord, and the glory of his Majesty, when he comes thus terribly to shake the earth, Esay 2.19. Surely, such is the case of the Wicked; and this is the portion of their cup that know not God. And how terrible this torment is in the heart of a wicked man, may appear, if we consider but what torment the very Godly suffer in their despair, which is far easier than that of the wicked. David saith, The pains of hell compassed him, Psalm 18.5, 6. and 116.3. and that God's terrors did cut him off; and that he was ready to die; and that, while he suffered God's terrors, he was distracted, Psal. 88.15, 16, 14. As also it may appear by those torments which the very despair for outward things hath put wicked men to, which is far less grievous than this despair of God's mercy and eternal salvation: and yet in that case their pains are compared to the pain of a woman in travel, Psalm 48.6. See more at large of the horrible plight wicked men have been in in this respect, in the description of the judgements should fall upon the foreign nations, rendered by the Prophet Esay in many chapters. Uses. The use may be, first, for great amazement to wicked men, that now perhaps laugh and sing in the jollity of their hearts. O let them remember, what God may do to them! What case will they be in, if God bring them once to despair? And this is the por●ion of their Cup. Oh! if the terror of a King be as the roaring of a Lion; what then is their case, if God shall reveal his wrath from heaven upon them for their weighty sins! And the more should they be affrighted, because despair is but as it were the beginning of evils. They feel it for a short time on earth, but shall feel it for ever in hell. And therefore, if it be possible, they should be persuaded in time to repent, that they may be delivered from this great wrath to come. Oh how easy, in comparison, might men's repentance be, if they would be warned in time! Secondly, this doctrine may breed in us a wonderful awfulness and fear of God: when we read of such judgements in Scripture, or behold any poor wretches tormented with this judgement, it should breed in us not only an infallible assurance that there is a God, or that there shall be a hell of woeful torments, or the like; but it should especially make us think of God with all reverence, and be afraid to displease him: for, dominion and fear are ever with him, job 25.2. This doctrine should make us resolute to go our ways, and sin no more: the counsel of the Wicked should be far from us, seeing he can thus put out their candle, and make them drink of the wrath of the Almighty, job 21.17, 20. Thirdly, it should work in all of us a care to use all means, that we may be kept from despair. Quest. What then should we do, that we fall not into despair? Ans. Some things are to be avoided: some things are to be done. If we would not fall into despair, Preseruatives against despair. First, we must take heed of wilful unbelief, such as was in the jews; when men not only neglect the assurance of salvation brought by Christ, but contemn it, and strive to put all such cares out of their heads. Secondly, we must take heed of stumbling. If men feel their hearts to be ensnared in respect of Christ, and that they are tossed with vile objections, etc. let them look to themselves, and amend in time: for, if Christ be a stone of stumbling, he may be a rock of offence. Thirdly, we must take heed of security, and contempt of the knowledge of God's ways. Despair will work terribly, when it lights upon a mind that hath contemned knowledge, and lived in all ease and security, job 21.1, to 20. Fourthly, we must take heed of apostasy from the profession of the love of the truth: for, despair is many times a woeful scourge to such kind of creatures; as the stories record, and experience shows. Fiftly, we must in general take heed of all gross and presumptuous sins, especially the sins against the third, sixth, and seventh commandments: for, usually these sins go before in the desperation; such as are, swearing, and cursing, and perjury, and murder, and incest, and whoredom, etc. The Wicked flee, when none pursues them: but the righteous are bold as a Lion, Pro. 28.1. and 14.14. Now, secondly, there are other things which we must do, that we may avoid despair. First, we must not smother our doubts in matters of Religion, especially in the cases of our conscience, but take the pains to ask and seek resolution: else, that which is but doubting at the first, may prove to be despair in the end. Those lesser sores in men's hearts, may fester and rankle within us, till they prove to this great disease. Secondly, we must store our heads with the promises of the Gospel, and those comfortable places of Scripture, as may breed in us a full persuasion of God's singular compassion and mercy towards all penitent sinners; and withal do show us that plentiful redemption in jesus Christ, and the marvelous efficacy of his blood to cleanse us from all our sins. Thirdly, we should, above all things, put on the shield of faith; I mean, we should use all diligence to get the assurance of GOD's favour in Christ: for, assurance will preserve us safe from despair. For, as unbelief brings it: so faith preserves us from it. Fourthly, we should be careful upon all occasions to keep our assizes; and if we be endangered by any sin, we should make haste to judge ourselves, that we be not condemned of the Lord. For, the attendance upon this point, maketh all safe: whereas the long neglect of our daily sins, without any humiliation for them, may turn in the end to the pangs of some miserable despair. Use 4. Fourthly, hence the Godly may comfort themselves, 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 withal, if they consider how God showeth them, they should account their other afflictions but light, in comparison of what falls upon wicked men. Ob. But we read, that godly men have been in despair; as, David, job, and others. Sol. It is true: but yet there was ever great difference between the despair of the Godly and the Wicked, which I will briefly note. First, Special differences between the despair of the Godly and the Wicked. they differed in the causes. The honours 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 ob●iect: for, godly men despair of themselves; wicked men despair of God. It is a grace usual in repentance, to despair of all happiness from ourselves: 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 sins greater than can be forgiven: but the Godly give glory to God, and account him always just and good. Again, wicked men rage and repent not: but godly men bewail their sins, and cry mightily to God, Reu. 16.9, 10. jer. 18.12. Wicked men be in travel, but they bring forth nothing but wind: they are never the better when they come out of their affliction, no though they poured out a prayer to GOD in the time of distress, Esay 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept down as the house of a spider, they have no hope at all, job 8.13. and 11. ult. Whereas godly men, at the worst, are supported with some kind of hope, or persuasion of mercy: and therefore usually 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 always hath respect to the strength of his children, to lay no more upon them than they are able to bear: whereas he respects the sin of wicked men, and regards it not, though they cry out with Cain, they cannot bear it. Fiftly, God gives issue out of the trial, and returns from his displeasure in a moment, when he deals with the Godly, Esay 54. whereas wicked men can have no such hope. Lastly, seeing despair is such a curse, and is so far from leading men to Christ, that it makes them suffer shipwreck upon Christ; Ministers & all others should take heed of driving the people upon any pretence, into this kind of desperation: let men be taught to despair of themselves, but never to despair of God. Hitherto of the kinds of punishments. The causes follow: first, in themselves; secondly, in God. In themselves it is their stumbling at the word, and their disobedience. To them which stumble at the Word.] There is a divers reading. The old reading was thus: To them that offend in the Word; noting either in general, that God's word, or Christ, doth not profit these men that were guilty of evil speaking, and the gross abuses of the tongue: or in particular, it should note the sins of the stubborn jews, who offended in word, when they blasphemed Christ, and denied him. But I rather take it as here it is translated: and so it notes the causes, why many men fall into scandal, and from thence into despair, viz. because they bring ill hearts to the Word of God, they have minds that are rebellious, and will not be subject to the Gospel, but entertain it with diseased & cavilling minds. Those people are likely not to receive any good by Christ, that quarrel at the Word of Christ. Now, that this may not be mistaken or neglected, I will show, first, what it is, not to stumble at the Word, lest some weak ones should be dismayed: Then secondly, how many ways wicked men stumble at the Word. For the first. How & wherein men take offence at the Word. To be grieved in heart for the reproofs of the Word, is not an offence, but a grace: so we are troubled not with dislike of the Word, but of our own sins. Secondly, to inquire of the truth, and that which is delivered, and to try the doctrine, by turning to the Scriptures as the Bereans did: this is not condemned here; nor is it a stumbling at the Word, to put a difference between the teaching of Christ, and the teaching of the Scribes and pharisees. Secondly, but men are said to be offended at the Word, when their hearts rise against it, or they ensnare themselves through their own corruption by occasion of the Word. To speak distinctly, wicked men are offended at the word with a threefold offence. First, with the offence of anger, when they rage and fret at the Word, or the teachers thereof, because their sins are reproved, or their miseries foretold. And this offence they show, either when they envy the success of the Word, Acts. 4.2. or rail and revile God's Saints, as Ahab did Michaiah for telling him the truth: or when they mock at the Word, as the pharisees did, Luke 16.14. Secondly, with the offence of scandal, when they take occasion from the doctrine they hear, 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, joh. 6. Thirdly, with the offence diabolical, when men pervert the good Word of God, to inflame themselves the more greedily to sin, making it a doctrine of liberty, or taking occasion to commit sin from the Law, that rebukes sin. Uses. The use may be first for information, and so two ways. 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 cavils and objections against it: they oppose reason to faith. Secondly, we may hence take notice of the difference of a regenerate and unregenerate heart. To the one the Word is a savour of life, to the other it is a deadly savour, and full of offence to them. And withal, this may humble wicked men. For this is a sure truth, that so long as they are offended at the Word, so long they have no part in Christ: and withal it may comfort all those that love the Word, and receive it with joy constantly. For that is a means and sign of their interest in Christ. Being disobedient.] These words contain another cause why Christ was no better relished by them, and why they found such an ill taste in the word of Christ: it ●as the wickedness that was in them: Sin had marred their tastes: sweet meats have but an ill relish with those who have corrupt and diseased stomaches, and the cause is apparent, the ill humours in their stomaches, and nothing in the meats they eat: But of their disobedience before: and therefore this shall suffice in this place: and thus of the cause in themselves. The cause in God follows. Whereunto they were appointed.] There is much difference of the reading of the original words in the translations. Some read thus: They stumble at the Word, & believe not in him, in whom they are placed, or set; and expound it thus, In whom they live, move, and have their being: some read, in stead of disobedient, They believed not: But for these words, read them as here. But then their meaning is, that the jews believed not, though they were thereunto appointed, that is, though they had the promise of salvation, and were a people separate thereunto: and so it is an aggravation of their unbelief. This sense and reading is not to be despised. But I take it, as I find it in the translation: and so the sense is, that these men, whether jews or Gentiles, that are here spoken of, were appointed to this misery by the decree of God: and so they are words that express the substance of that part of God's decree, which Divines call Reprobation. And so it is to be observed from hence, that wicked men are appointed from everlasting, to the enduring of the misery which are inflicted upon them in this life, or in Hell: This is a doctrine which is extremely distasted by flesh and blood, and proves many times more offensive to the common people, and is always to be reckoned as strong meat: and therefore, that I may fairly get off this point, I offer two things to your considerations: First, the proofs that plainly avouch so much, as is here observed. Secondly, I will set down certain infallible observations, which tend to quiet men's minds, and persuade them against the seeming difficulty, or absurdity of this truth. Proofs of Reprobation. For the first, the Apostle jude saith, that the wicked men he treateth of, were of old ordained to this condemnation, jude 4. and the Apostle Peter saith, that the ungodly were reserved unto the day of judgement to be punished, 2. Pet. 2.9. and verse 12. he saith, that they are natural brute beasts, made to be taken, and destroyed: and it is manifestly implied, 1. Thes. 5.8. that God hath ordained wicked men to wrath: so Rom. 9.22. For the second▪ though this doctrine seem wonderful hard, Certain observations for the quieting of our minds in the doctrine of reprobation. yet to assure us, there is no hard dealing at all in God, there be many things may confirm us, and ease our minds, though for the present we cannot understand how this should be, and perhaps are much troubled about this point, and therefore seriously consider, First, for thyself; that if thou have truly repent, and do believe in jesus Christ, and hast in thee the signs of a child of God; for thy part thou art free from this danger, and out of all question art in safe estate, and therefore oughtest not to grieve, but rejoice with singular praise to God. Secondly, seeing God hath comforted us with many doctrines, and trusted us with many clear points of knowledge, can we not be contented, that God should speak darkly to us in one point? Especially when we are told beforehand, that there is an Abyssus: a depth, yea many depths in this doctrine? Shall we be wayward, because one truth will not sink yet into our heads? We are told, that this is a point unsearchable, Rom. 11.32, 33. and the rather, because weak Christians are not tied to eat strong meat: they may safely let this doctrine alone. Thirdly, that no man can know his own reprobation, nor aught to believe so of himself: but is called upon to use the means by which he may be saved. Fourthly, we have this oath of God for it. That he desires not the death of the sinner, but would have all men to repent and be saved. Fiftly, that whereas Divines make two parts of the decree of reprobation: Preterition and Praedamnation; All Divines are agreed for the latter, that God did never determine to damn any man for his own pleasure, but the cause of his perdition was his own sin. And here is reason for it: For God may, to show his sovereignty annihilate his creature; but to appoint a reasonable creature to an estate of endless pain, without respect of his desert, cannot agree to the unspotted justice of God. And for the other part of passing over, and forsaking a great part of men for the glory of his justice, the exactest Divines do not attribute that to the mere will of God, but hold, that God did first look upon those men as sinners, at least in the general corruption brought in by the Fall. For all men have sinned in Adam, and are guilty of high treason against God. Sixtly, that sin is no effect of reprobation, but only a consequent: God's decree doth not force any man to sin, etc. Seventhly, that what soever God hath decreed, yet all grant, that God is no way any Author of sin: he doth not cause sin in any, but only permits it, and endureth it: and whereas the most that can be objected, is, that God hardeneth whom he will, Rom. 9 it is agreed upon in the answer of all sound Divines, that God doth not infuse any wickedness from without, in men's hearts: but whereas their hearts are in themselves by custom in sin hardened, as a just judge he gives them over to Satan and his power, who is as it were the jailer, but doth never restrain them from good, and the means of it. eight, now may men say, that ●●nne came upon men by reason of the rigour of God's Law: For it was impossible to be kept. For this there is a clear answer: When God gave his Law at first, man was able to keep it; and it came by his own default, that he was not able to keep it afterwards. A man that sends his servant to the market, and gives him charge to do such and such business for him; if that servant make himself drunken, and so be unfit to do his master's business, he is worthy to be punished, because he was fit to do it, when he was first sent about it. Ninthly, it is plain in this verse, that those men of whom he here speaks, are indicted of grievous sin against Christ and the Gospel. Tenthly, that things may be just, though the reasons of them do not appear unto us: if it be true of some cases of justice among men, much more in this case of God's justice. Lastly, it should much satisfy us, that in the day of jesus Christ, those mysteries of Religion shall be broken open, and all than shall be made clear unto us, as clear as the shining of the Sun at noonday. Thus of the punishment of unbelievers, and so also of the first argument, taken from testimony of Scripture. Verses 9, and 10. But ye are a chosen generation, a royal Priest hood, an holy Nation, a peculiar people, that ye should show forth the virtues of h●● that hath called you out of darkness into his marvelous light; Which in times past were not a people, yet are now the people of God; which had not obtained mercy, but now have obtained mercy. THese words contain the second argument to persuade Christians to make their constant recourse unto Christ, and from him to procure virtue to enable them for holiness of conversation: and it is taken from the consideration of the excellency of that estate, unto which they were brought by Christ. For the description whereof, the Apostle singles out two places of Scripture, with which he makes up a complete narration of their great prerogatives above all other people, and above that they themselves were in former times. The places of Scripture he makes use of, are Exod. 9 and Hosh. 1. And before I open the words, two things may be here noted. First, the Apostle's care to prove what he saith from the scripture, whether it be against wicked men, or for godly men: which shows, that we should much more take heed to GOD's Word, being less than Apostles, especially such an Apostle. Secondly, we may hence note, that the promises or praises given to the Godly in the old Testament, are not envied to Christians in the new Testament. God is no respecter of persons: but we have free liberty to search the books of God, and to choose out of all the examples of the suits of godly men, or the preferments, what we will: and if we make a suit of it to god, he will not deny it, but show us their mercy. Now, for the particular opening of these words, we must observe, that it is the purpose of the Apostle to show briefly the privileges of the godly above all others, or what themselves were before their conversion. And the privilege of their estate may be considered either positively in itself, or comparatively. It is described positively, verse 9 and comparatively, verse 10. In the ninth verse, there he reckons up a number of prerogatives belonging to the Godly, and withal shows the use they should make of them, or the end why they were conferred upon them. The Godly excel in diverse respects, if we consider, First, their election: they are chosen of God. Secondly, their alliance or kindred: they are a chosen kindred. Thirdly, their dignity above other men: they are royal Kings. Fourthly, their function or private employment before God: Priests. Fiftly, their behaviour, or outward conversation: they are holy. Sixtly, their number: they are a Nation. Seventhly, their acceptation with God: they are a peculiar people. First, for Election. The Apostle, looking upon the words in Exodus 19.5, 6. and seeing that they described the happiness of Christians in this life, doth in the Forefront put-to this privilege of their election, as the foundation of all the rest, and would have Christians much affected with the consideration of this prerogative. It is one of the chief and prime comforts of a Christian, to consider, that he is elect of GOD, Psalm 106.4, 5. 2. Pet. 1.9. elect, I say, both before time, and in time. Before time, in God's decree: and in time, when the Godly are singled and called out of the world, and picked out, one of a city, and two of a tribe, in all the ages of the world, and distinguished from other men, by believing in jesus Christ. As the Israelites were chosen out of all the nations of the world; so now the Elect out of all the Ages of the world. Quest. But, what is there in the election of a Christian, that should so much affect him, as to account himself so wonderful happy in that respect? Ans. There are many things in our election, which should much ravish us: as, to consider, The specialties of Election. First, when we were chosen, viz. before the foundation of the world from all eternity. Oh what a favour is it to think, that God had such thought of us before ever we had any being! Ephes. 1.4. Secondly, by whom we were chosen, viz. by God. Men are wont to be affected, if any of any degree almost do point out them above others, unto any condition of praise or preferment. To be beloved and in request with any, is a contentment: but especially, if Kings or great persons should choose us out to set their love upon us, how would we be moved with that! Oh! what comparison can there be between the greatest men on earth, and the great God in heaven? Thirdly, to what we were chosen, viz. to a Kingdom and great glory. For meaner persons to be chosen to any preferment, it would prove a great contentment; but especially, to be advanced to the highest honours: why, God hath chosen and called us to no less an happiness than a Kingdom and glory, yea, his Kingdom and glory in heaven, Mat. 25.34. 2. Thes. 2.13, 14. Fourthly, for how long this choice must last, viz. for ever. To be chosen to a great office, though it were but for a year, is a great honour in the account of some men, but especially to enjoy a kingdom, if it may be for diverse years, as 20, 30, 40, or the like, how would men rejoice, that could attain to such an election? But behold, our happiness is greater. For we have by our Election an entrance into the everlasting Kingdom of jesus Christ. Fiftly, upon what reasons we were chosen. viz. upon God's free and mere grace and goodness: he chooseth whom he will. It was his good pleasure to choose us to such a Kingdom: we had it not by descent, or desert, Rom. 9.18, 21. Ephes. 1.11. Sixtly, in what manner he chose us, viz. unchangeably, to be chosen to so great an estate, though it had been but during pleasure, and that pleasure to, such as might change, had been a great advancement. But God's purpose remains according to his choice, Rom. 9 and whom he elected, he calls; and whom he calls, he justifies; and whom he justifies, he glorifies, Rom. 8.30. The foundation of God remaineth sure, 2 Tim. 2.19. Lastly, to consider whom he chose, which hath a double incitation in it. For first, the Scripture tells us, Many are called, but few are chosen. Now this increaseth our honour, that but a few only can be admitted to the participation of it. If many had enjoyed it, the commonness of it might have had in it some occasion of lessening the value of it, Deut. 7.6, 7. Math. 20.16. Secondly, God chose us, that were most vile creatures polluted in blood, covered with filthiness, fall'n from him by vile Apostasy and our rebellion in our first parents, and being guilty of many treasons in our own actions. And this should much move us, that God should set his heart upon such vile wretches, as we every day are proved to be. Uses. The use of this may be diverse. But I will only stand upon two uses. First, the consideration hereof should enforce upon us a care to make our Election sure, 2. Pet. 1.9. Question. Now if any ask, by what signs I may know, that I am elected of God? Answer. I answer, There be diverse infallible signs of Election: as for example, First, Signs of Election. Separation from the world: when God singles us out from the world, it doth manifest, that he hath chosen us from all eternity. Now, that this separation may be proved sure and infallible, we must know, 1. That it is wrought in us by the Gospel, 2. Thes. 2.14. 2. That it contains in it a contempt of earthly things, so as our hearts do unfeignedly dislaime all happiness in the things of this world, as out of true judgement resolving, that all is vanity and vexation of spirit. The love of God, and the love of the world cannot stand together, 1 john. 2.14. 3. That it withdraws us from needless society, or delight in the men of this world, who follow the lusts of life, and mind only earthly things. Psal. 26. 4. An estimation of spiritual things above all the world. Secondly, a relying upon jesus Christ, and the covenants of grace in him, so as we trust wholly upon him for righteousness, and happiness▪ Hence it is, that faith is called the faith of God's Elect, Titus 1.1. Thirdly, the Sanctification of the spirit, 3. Thes. 2.13. which hath in it both the reformations of those evils, which were wont to prevail over us, and were most beloved of us, as also the qualifying the heart with such graces as are supernatural, such as those mentioned in the Catalogue 2. Pet. 1.5, 6, 7, 8, 9 and such are those graces heretofore mentioned in the sight of salvation. Fourthly, the testimony of the spirit of Adoption. For every godly man hath a witness in himself, 1. joh. 5.10. Rom. 8.15. God's Spirit doth assure God's Elect, that they are elect, and that it doth principally, by sealing up unto them the promises of God's Word, Ephes. 1.13, 14. Fiftly, by the conformity of Christians unto Christ in affliction: for the Elect are predestinate to be made like unto Christ in sufferings. Now, because this sign must be warily explicated, we must understand, that barely to be afflicted, is not a sign of Election. For so may, and are wicked men, as well as godly men: but to become like Christ in the suffering, is the sign; which that it may be more infallible and clear, we must observe in these sufferings. Marks of such as truly suffer with Christ. 1. The kinds, as for example, to be hated & scorned of the world, and reviled & persecuted, is a token, that we are not of the world, because the world would love his own. joh. 15.18, 19 2. The causes, as if we be hated for goodness, and do not suffer as evil doers, joh. 1●▪ 8.21 Psal. 38.20. when our afflictions are the afflictions of the Gospel, 2. Tim. 1.8, 9 Mat. 5.12. 3. The effects, that we love obedience by our sufferings, Heb. 5.8. and be made more holy and fruitful, and quiet, and meek, and humble by them, Heb. 15.11. So as we can say, It was good for me, that I was afflicted, Psal. 119. 4. By the manner, that we be like Christ in silence, Esay 13.7. patience, and despising the shame of the cross, Heb. 12.1, 2. 1. Pet. 2.21, 22, 23. prayers to God, and submission to Gods will, with strong cries and fervency, Heb. 5.7. 5. By the issue, when God giveth a like end to the trial of his servants, as he did unto the Passion of Christ, making all work together for the best, Rom. 8.28. 6. The entertainment, which God gives unto his servants in the means of communion with God: For when we meet with God familiarly, and continue in his ordinances, that is an infallible sign and note of Election: as when a man finds constantly the pleasures of God's house, Psal. 65.4. power and much assurance in hearing the Word, 1. Thes. 1.4, 5. an inward sealing up of the comforts of the covenant, in receiving of the Sacraments, testified by the secret and sweet refreshing of the heart in the time of receiving, the conscience being comforted in the forgiveness of sins past, Math. 26.28. an answer and assurance, that God hath heard our prayers, and been with us in his service, job. 15.15, 16. and the like. Use 2. The second use should be to work in us a care to live so, as may become the knowledge, remembrance, and assurance of our Election: and so we shall do, First, Rules to live so as becomes the assurance of Election. If we stir up our hearts to a continual praising of God for his rich and freegrace herein, Ephes. 1.3, 6. Secondly, if we strive to joy, and glory in it continually, Psal. 106.5, 6. Thirdly, if we love one another, joh. 15.17. and choose as God chooseth, Eph. 1.4. not despising the poorest Christian, jam. 2.5. Fourthly, if we set up the Lord to be our God to love him with all our heart, and to serve him, and in all things to show ourselves desirous to please him, and to be resolved to please him, and his truth, and to his glory, etc. Deut. 26. Esay 44.1.5. Fiftly, if we confirm ourselves in a resolution to have no fellowship with the unfruitful works of darkness, nor to suffer ourselves to be unequally yoked: but since God hath chosen us out of the world, to keep ourselves from needless society with wicked men. Sixtly, if we continue in the Word, and be patient in afflictions, and show contentations in all estates, as knowing, that it is our Father's pleasure to give us a Kingdom, Luke 12.32. and that all shall work together for the best, Rom. 8.28. and that the very hairs of our heads are numbered, Math. 10. & that nothing can be laid to our charge to condemn us, Rom. 8.33. and that God will never cast away his people, whom before he knew, Rom. 11.2. because his foundation remaineth sure, and he knoweth, who are his, 2. Tim. 2.19. Seventhly, if we strive to live without blame and offence, that God may no way suffer dishonour for our sakes, Eph. 1.4. Thus of the election. The next thing by which they are commended, is their kindred and generation. This word generation signifies sometimes an age, or succession of men, or so many men as live in the world, in the age of one man: so one generation passeth, and another cometh, etc. Eccles. 1. Sometimes it signifies a progeny or offspring, that is, so many as do descend out of the loins of such a one: as, the generation from Abraham to David, Mat. 1. Sometimes it signifies a kindred or stock; and so, not only carnal, but spiritual: and thus, wicked men are said to be an adulterous and untoward generation, Mat. 12.39. faithless and perverse, Mat. 17.17. and so it is no privilege to be one of that generation: but we are called upon to save ourselves from this untoward generation, Matth. 12.40. so that it is a privilege to be one of this sort or kindred. They are the generation of vipers, Mat. 3. Now, there is another kind of spiritual alliance, and that is it whereby all Christians are akin one to another through the blood of Christ, as they all descend of the second Adam: and of this it is, that the Prophet speaketh, Esay 53.8. when admiredly he saith of Christ, Who can tell his generation? And thus the Godly are begotten of the best blood in the world, because they are begotten of the blood of Christ, john 1.13. The doctrine than is, that Godly men are the happiest men in the world, in respect of their kindred and alliance. None come of so good a kindred as godly Christians, which may appear by diverse reasons. Godly Christians come of the best kindred, which appears by many reasons. First, because they descend of the best blood, being the generation of Christ the second Adam; and so are better born than they that can tell of their great Nobility and Blood, both by the father's and mother's side, john 1.13. Secondly, because they are a chosen picked children or kindred, all the kindred culled out of all mankind; and so is no kindred in the world. For, in all other kindreds are all sorts of persons to be found, good and bad, virtuous and vicious: but of this kindred are none but good. Thirdly, because the whole kindred is royal; they enjoy all great preferments: whereas there be few kindreds in the world, but there are some poor in it; but this generation hath not one poor man in it: all the kindred are Kings. Fourthly, because all are fit for employment: all the kindred are Priests, and can sacrifice, which was not true of the very Tribe of Levi. There is not one Christian, but he can perform the work of the Priesthood, and doth in his order. Fiftly, because there are so many of the kindred. The meanest Christian is akin to all the Saints in heaven, and to all the Godly in earth or on earth: and there is no kindred in the flesh, that can attain to the like number of kinsfolks in any degree of comparison worth the speaking of. Sixtly, because they are all accepted into high favour with the King of kings. Though a King on earth, out of his love to see one person, would do much for many of his kindred, yet it is never seen, that all the kindred universally are preferred and entertained into special favour with the King: yet so it is with all the Godly: it is true of all, and of every one, that they are his peculiar treasure. Seventhly, because all our kindred will do for us: there is none of them but are able to pleasure us: whereas in carnal kindred, one may be akin to so great persons, that they will do nothing for them. Eightly, because other kindred may and will die, and leave us: but all this generation lives for ever. Uses. The consideration whereof may serve for diverse reasons. First, hence godly Christians may gather comfort against the best of their kindred in the flesh, whether they be lost by displeasure, or by death: for, God here makes a supply of better kindred. It should not therefore be grievous to the Godly to forsake their father's house, Psal. 45. Secondly, hence we should learn how to esteem of godly Ministers: for, hereby is implied, that they are the Fathers & Princes of the Tribes in this holy Nation. Thirdly, it should teach us many duties concerning the Godly, to whom we are allied. 1. To study our genealogy, and get the knowledge of as many of our kindred as we can. 2. To glory in our kindred, to joy in our happiness heerin. 3. To do all good we can to our kindred, even to the household of faith, for this very reason, because they are our kinsmen in the Spirit; and, in particular, we should be ready to do all that for them, which the law of kindred bindeth us unto, viz. 1. We should acknowledge them, and not hide ourselves from any that is godly. 2. We should receive one another heartily and willingly, without grudging or murmuring. 3. We should defend one another, and be ready in all oppositions to stand for the godly. 4. We should show all bowels of mercy, and tender kindness, and pity, and sympathise in their necessities and miseries. Fourthly, we should hence learn to be provident to preserve our own reputation, that we be no way a dishonour and shame to our kindred, but learn of the wise steward, by lawful means to preserve our credits, and provide for ourselves, though he did it by unlawful: for, our Saviour noted this defect, when he said, The children of this world are wiser in their generation, than the children of the light, Luke 16.8. Thus much of their kindred or generation. A royal Priesthood.] These words contain the two next prerogatives; which have so much connexion one with another, that they are joined together as inseparable. The Apostle makes a comely and effectual inversion of the words recorded in Exodus 19: for, there they are said to be a Kingdom of Priests, which the Apostle more plainly expresses in the words, A royal Priesthood. They are both Kings and Priests, but both with difference from other men of either of those callings. They are Kings, not profane or civil only, but sacred Kings: they are Priests, not common or typical Priests, but royal. The one word tells their dignity to which they are ordained; the other, their office in respect of God. These words, with those that follow, are in Exodus expounded, or rather propounded indefinitely to the Israelites, but in this place limited to the Elect only; which shows, that promises and privileges of right belong only to the Elect and Chosen of God, etc. Royal.] Christian's may be said to be Royal in four respects. First, Godly men are Royal many waeys. comparatively with wicked men: for, whatsoever their condition be, yet if their estate be compared with the miserable condition of all impenitent sinners; it is a Royal estate, they are like Kings in respect of them. Secondly, as they are united to his body, who is the greatest King, as members of jesus Christ, who is King of kings, Reuel. 19 Thirdly, because they look for a Kingdom. It is their Father's pleasure to give them a Kingdom; They shall one day reign, and therefore are Royal. Fourthly, because for the very present, in this life they have the state of Kings: They have the state of Kings in this life, I say. For, first they appear clad in purple. The Romans knew who was King, when they saw the man clad in purple Robes: Christians have royal Garments, Garments of Salvation; the righteousness of Christ doth cover them, which so soon as they put on, they are saluted for Kings in Heaven. Secondly, they have the attendance of Kings, a great train and guard about them; no King like any of them, that is not one of them; for they have the Angels for their guard, and as ministering Spirits to them, Psalm 34. and 91. Hebr. 1.14. Thirdly, they have the dominion of kings, and sovereignty and power of Kings: and so, first, the whole world is their kingdom, in which they reign: they are heirs of the world, Rom. 4. and so our Saviour saith, They inherit the earth, Matthew 5. Fourthly, their own hearts are as a large Kingdom, in which they sit and reign, governing and ruling over the innumerable thoughts of their minds and affections, and passions of their hearts: among which they do justice, by daily subduing their unruly passions, and wicked thoughts, which, like so many Rebels, exalt themselves against the obedience should be yielded to Christ the supreme Lord and Emperor; as also by promoting the weal of all those saving graces which are placed in their hearts, nourishing and lifting up all good thoughts, and cherishing all holy desires and good affections; conscience being, by commission, the chief judge for their affairs of this whole Kingdom. Fiftly, it is something royal; and, which proves them to be Kings, they have a regal supremacy. A King is he that judgeth all, and is judged of none: such a one also is every spiritual man said to be, 1. Cor. 2. ult. Sixtly, they prove themselves Kings by the many conquests they make over the world and Satan, sometimes in lesser skirmishes, sometimes in some main and whole battles. Ob. Might some one say, Is this all the Kingdom of a Christian? This is infinitely below the magnificence and honour of an earthly kingdom, etc. Sol. GOD hath done more for the natural man, or for the nature of men, for providing means for this spiritual Kingdom, than in opening a way for earthly Kingdoms; which may appear by diverse differences. For, First, Differences between spiritual and earthly Kings. none but great men, and of great means, can attain to the Kingdom of this world: but here the poor may have a Kingdom, as well as the rich. Blessed are the poor in spirit: for, theirs is the Kingdom of heaven. Secondly, while the father lives, the little child cannot reign: whereas, in this Kingdom, little-ones attain to the Kingdom, and safely hold it, Mat. 18. Thirdly, this kingdom is of heaven, whereas the others are only of the earth. Fourthly, these Kings are all just, there is none unrighteous can possess these thrones: They are all washed, justified and sanctified. There is not a drunkard, a railer, a buggerer, an adulterer, a murderer, or any the like amongst them, which is no privilege belonging to the kingdom of this world, Rom. 14.17. 1 Cor. 6.9, 10, 11. Gal. 5.21. The godly are Kings, such as Melchisedech was, somewhat obscure in the world, but they reign in righteousness, in peace, none like them, Heb. 7. Fiftly, the godly have received a kingdom, that cannot be shaken. Their kingdom is an everlasting kingdom, Heb. 12.28. But all the kingdoms of the world may be, and have been shaken, and will be ruined and end; whereas the godly that set out in sovereignty over lesser dominions, and with less pomp, yet increase so fast, till at length they attain the most glorious Kingdom in the new heavens, and new earth. Uses. The use of all this may be diverse. First, for singular comfort to the godly: what account soever the world makes of them, yet here they see, what God hath ordained them unto: It matters not for the world's neglect of them; for God's Kingdom comes not by observation: and in particular it should comfort them in two causes. First, in matter of service, when they come to stand before the Lord, they must know, that they are honourable in God's sight He respects them as so many Kings in his presence. Secondly, in the mortification of vices, they have received power & authority as Kings, and therefore no rebellious conversation can so exalt itself, but it may be subdued. The oil of God is upon them: and what can the greatest Rebels do against the power of the King? But secondly, withal here is terror to wicked men. For this is the privilege only of the godly; and it is certain, that wicked men are in God's account as base, as the godly are honourable, they are thrust besides these thrones: And so both sorts of wicked men: For not only openly profane men are to be smitten with this terror, but also hypocrites. It is true indeed, that hypocrites act the parts of Kings: but they are only such Kings as Players are upon a stage, they speak of the words, or the words of Kings: but are not indeed. For they are by the wiser and better sort accounted as Rogues, and the scum of the people: even so are wicked men in God's account, neither will their outward shows help them. For the Kingdom of God is tried not by words, but by the power of it, 1. Cor. 4.20. And withal unruly Christians may be hence checked, such as will not be ruled by their teachers: such were the Corinthians, they reigned without Paul, and their godly teachers. But the Apostle wisheth they were indeed Kings, or did indeed reign. Why bearest thou the name of a King, and canst not rule thy passions? Thirdly, diverse uses for instructions may be hence gathered: for, First, we should hence learn to honour poor Christians: They are spiritual Kings, as well as the Kings of the earth: and we know, what a stir we would make to entertain the Kings of this world, jam. 2.5. Secondly, we should hence be stirred up in desire after this Kingdom, to pray for it, that it may come, and that God would count us worthy of such a Kingdom, Math. 6. 2. Thes. 1.5. and to this end we should look to two things. First, that we seek this kingdom, first, above all other things, Mat. 6. Secondly, that we should refuse no pains nor handship for the entertainment of true godliness: This Kingdom of heaven should suffer violence, and the violent only will take it by force. Mat. 11.12. It is an easy thing for john to be a partner in the patience of the brethren, when he is a partner with them in the Kingdom: of jesus Christ, Reuel. 1.9. It is no great thing men can suffer, if we consider, it is for a Kingdom: and the want of outward things should the less trouble us, if God make us so rich in spiritual things. Thirdly, we should hence especially learn to live in this world like Kings: and this Christians should show, First, by declaring their conquest over the passions and desires of their own hearts: It is a royal quality in a Christian, to be able to show all meekness of mind, and temper, and sobriety, in being able to deny unto himself what may not be had without sin, or offence. He that wins the conquest over his own heart, is greater than he that wins a City. Secondly, putting on the Lord jesus: The righteousness of Christ is the robe of a Christian: and since all the life of a Christian is a high feast, he should always put on his robe, to distinguish him from all other men: and this righteousness is both the imputed righteousness of Christ, as also the inherent virtues of Christ. Thirdly, by serving the public. King's are the common treasure of the subjects: they are appointed for the good of many Christians, and should show, that they remember, that they are Kings, by devoting themselves to all possible profitableness of conversation. Fourthly, by their contentation. What should they fear? or what should discontent them? Hath not GOD given them a Kingdom, and great glory? Fiftly, by subduing carnal and servile fears of men: Why should Christians fear the faces of great men on earth? are they not spiritual Kings themselves? and is not the breath in the nostrils of the greatest men on earth? why art thou then afraid to come before them? etc. Priesthood.] The fourth thing, for which Christians are commended, is their Priesthood, which notes the honour of their employment in things that concern God and his service, Esay 61.6. Reuel. 1.6, etc. Now, the Priesthood of Christians is a singular privilege, if we, first, either consider the kinds of Priesthood: or secondly, the specialties of their calling and employment. First, for the kind: The Priesthood of Christians is better than the Priesthood of the Levites the sons of Aaron, because it is a royal Priesthood: They are Priests after the order of Melchisedech, as Christ himself was, in which order every Priest was a King: so were none of the sons, or house of Aaron: Secondly, and for the specialties of favour imported in the Priesthood of Christians, diverse prerogatives are included in it: For first, the Priesthood of a Christian imports separation, and consecration to God: The godly of all the people in the world are the only people that are devoted to God, and chosen out of all the world as his portion, as the Levites were out of all Israel. Secondly, it imports nearness and constancy of communion with God: The Priests lived in God's House, and stood always before the Lord, dwelled in his presence, and did approach nearer to him, than all the people else: so do the godly spiritually: They only dwell in his sight, and enjoy his special presence, and see the glory of his presence, and have their souls satiated with fatness, arising from the comfort of God's favourable presence, jerem. 31.14. Uses. Now the consideration of this excellent Priesthood of Christians should serve, first, for consolation: secondly, for instruction: and thirdly, for great reproof. First, it should much comfort godly and careful Christians to consider, how near God hath placed them to himself even in his chamber of presence, as it were: & how meanly soever the world doth account of their service, yet they hence know, that their Priesthood is a Royal Priesthood, and the godly employments of Religious men are more honourable, than the greatest employments of the greatest Monarches of the earth, & withal it may specially comfort fearful Christians against one scruple: They sometimes are afraid to go into God's presence, or they doubt their access, they are so unworthy to come before the Lord. Why? this word Priesthood satisfy them: For it imports, that they are privi-should ledged by their calling to come before God. The Priests might enter into the House of the Lord, yea they must do it, it was required of them: It was a sin, if they did it not, and they did not sin by doing it. Secondly, the Priesthood of Christians should put them in mind of diverse duties, as First, it should work in them a care of knowledge: the Priests should preserve knowledge, and they should seek the Law at his mouth. A godly Christian should be able to direct others, and hold forth the light of the Word for the profit of others: and as dumb Ministers are to be disliked, so are dumb Christians too. Secondly, it should teach Christians to strive to be of an harmless, and inoffensive disposition. The Priests in the Law of God were men without blemish: and so should Christians in the Gospel, Phil. 2, 15. Thirdly, we should hence learn to set the Lord always before us, and to walk before him, seeing it is our office to keep in the Temple, and to be near the Lord. Fourthly, it should compel upon us a care of our sacrifice: The main work of the Priests was, to offer sacrifices: Now our sacrifices are principally prayers and good works, as more at large is showed on the notes of verse 5. and in these we must be daily employed: But then we must in all our services look to the rules of Sacrificing, which as I said, I have handled at large verse 5. only for the present remember these few things: 1. That their sacrifices are worth nothing, without an Altar to sacrifice them on: and this Altar is jesus Christ, Heb. 13.10. 2. That thou must have fire to burn the sacrifice on the Altar; and this fire is holy affections, Mark 9 3. That in all thy sacrifices thou must keep out leaven: now the spiritual leaven, that mars thy sacrifices, are: first, malice: secondly, any notable wickedness: thirdly, evil opinions, fourthly, worldly grief and passions, which like leaven soureth the sacrifice. Thus of the second principal use. Use 3. This may serve for reproofe-of diverse sorts of men, as, First, of the Papist: They have fire, but no Altar, and therefore cannot sacrifice: They have zeal, but not knowledge, as was said in the case of the Jews, who knew not the righteousness of Christ. Secondly, of the carnal Protestants. They have an Altar, in that they profess justification by Christ: but either they have no sacrifice, or no fire. The rich among them bring not their sacrifice of alms, and all sorts neglect prayer and good works; or if they do any service to God, there is no fire to burn the sacrifice: they serve God without zeal and holy affections. Thirdly, hypocrites are here rebuked. They bring, for matter, the right sacrifices sometimes, and they have fire too: but it is strange fire many times: they have zeal, but it is rash and unwarranted: they do good duties in an ill manner, or spend their zeal on traditions, either on the left hand, or on the right. Fourthly, fearful Christians are here reproved, because when they have sacrifices, and an Altar, and fire too, yet they believe not the atonement may come by it, or the acceptation of them from God. Thus of the fourth point. An holy Nation.] The holiness of a Christian is his fifth prerogative, wherein he excels all other people: and the Godly are holy many ways. Some are less principal: some are more principal. First, Christians are holy many ways. they are holy in respect of GOD's appointment and calling: God hath decreed them to holiness, Eph. 1.4. and created them to good works, Eph. 2.10. and called them to be Saints, 1. Cor. 1.16. Secondly, they are holy in their sect or kindred. They are of a holy kindred: for, their Head Christ jesus is infinitely holy, and their brethren are holy brethren, Heb. 4.1. Thirdly, they are holy in their Laws. No people have so holy, just, and exact Laws: there is no defect or error in them. The Word of God is perfect, Psal. 19 Pro. 8.5, 6. Fourthly, they are holy in their signs: they wear the badges of righteousness. The uncircumcised were accounted unholy; and the jews, a holy nation, because being circumcised, they had the sign of righteousness: so are Christians holy by Baptism sacramentally. Fiftly, they are holy, in regard of separation from the wicked and the World. A thing was said to be holy, in the Law, which was separated from common uses, to the use of the Tabernacle: so are the Godly holy, because separated from the unholy. But, chiefly, the Godly excel for holiness, if we respect the holiness, First, of justification: they are holy by the imputation of the perfect holiness of Christ, and so are they as holy as ever was Adam in Paradise, or the Angels in heaven. Secondly, of sanctification: they have holiness in their natures, and they practise holiness too: and thus they are holy in heart, and by inchoation. They have grace in all parts, though not in all degrees, & they are not destitute of any saving or heavenly gift, 1. Cor. 9.11. And this kind of holiness must not be slighted or meanly accounted of: for, first, it is a holiness wrought by the holy Ghost. Secondly, it is presented to God by the intercession of Christ; whereby all imperfections are covered. And thirdly, it is acknowledged in the covenant of grace, which admits of uprightness and sincerity in stead of perfection, which in the other covenants were required. Thirdly, they are holy in hope, because they look for perfect holiness in nature and action, in another world. There is a righteousness which they wait for, that exceeds all the righteousness that ever was in any man in this world, Christ jesus excepted. But I conceit, it is the holiness of sanctification which is here meant. Now, this holiness consists either of mortification or vivification. Mortification is employed about the subduing of corruptions; and vivification, about qualifying the heart and life of the believer with holiness. Vivification also is exercised either about new grace in the heart, or new obedience in the conversation. I take it, the later is here meant: and so the Apostle intends to say, that no people are like the believing Christians, for the holiness of their conversation. Uses. The use of this point may be, first, for great encouragement to the true Christian, notwithstanding all his infirmities with which he is burdened: and therefore he should take heed, that he be not wicked overmuch, Eccles. 7. that is, he should not think to vilely of himself: For though he be guilty of many sins, yet he is truly holy, and that many ways, as was showed before. God hath done great things for him, that hath given him a holy head, and a holy calling, and especially that he hath already made him perfectly holy by justification, and will make him perfectly holy in Sanctification in another world, yea he ought to take reason of comfort for his holiness of Sanctification; as for the reasons before, so the very holiness of his conversation is much more exact, then is the conversation of the wicked, or then was his own before his calling. And withal this should much stir up godly men to the care of sound holiness in their conversation, and the rather, because, first, they were redeemed from a vain conversation by the blood of Christ, 1. Pet. 1.18. Secondly, they should much thereby advance the profession of true Religion, Phil. 1.27. Thirdly, because a holy conversation is a good conversation, God requires nothing of us to do, but it is all fair work, and good for us, whereas when we have done, the Devil, the world, and the flesh work that, which was extremely ill for us. Fourthly, we hold our profession before many witnesses, many eyes are upon us, and the most men are crooked, and perverse, 1. Tim. 6.12. Phil. 2.15. and the best way to silence foolish men, is by unrebukeablenes of conversation, 1. Pet. 2.15. Fiftly, our heavenly Father is hereby glorified, Math. 5. and 6. Sixtly, it will be a great comfort to us in adversity, 2. Cor. 1.12. Lastly, great is our reward in heaven. For hereby will be ministered abundantly an entrance into the glorious Kingdom of jesus Christ, 2. Pet. 1.11. But then we must look to diverse rules about our conversation, that it may be right: for, First, Special rules for the right ordering of us in an holy conversation. it must be a good conversation in Christ, 1. Pet. 3.16. Secondly, it must be a conversation discharged from those usual vices, which are hateful in such as profess the sincerity of the Gospel, and yet common in the world, such as are lying, wrath, bitterness, rotten communication, or cursed speaking, or the like, Eph. 4.25. Col. 3.8. 1. Pet. 1.14. Thirdly, it must be all manner of conversation, 1. Pet. 1.15. we must show respect to all God's commandments, at home, and abroad, in religion, mercy, righteousness, or honesty. Fourthly, we must show all meekness of wisdom, when we hear outward praise, or do good, or are to express ourselves in discourse, or otherwise, jam. 3.13. 2. Cor. 1.12. And that we may attain to this holiness of conversation, First, Means for obtaining an holy conversation. we must walk according to the rule of God's Word, and let that be a light to our feet, and a lantern unto our paths, Gal. 6.16. joh. 3.21. Secondly, we must set before us the pattern of such Christians, as have most excelled that way, Phil. 3.17. and walk with the wife. Thirdly, especially as obedient children, we should learn of our heavenly Father, to fashion ourselves according to his nature, and in all conversation strive to be holy, as he is holy: and as it follows in this verse, we should study and strive to show forth the virtues, that were eminent in jesus Christ, 1. Pet. 1.15, 16. and 12.10. Thirdly, in so much as holiness is the prerogative of a Christian, it should teach all sorts of men to try themselves, whether they have attained true holiness, or no: so as they be sure their holiness exceed the holiness of the Scribes and pharisees. For else they cannot enter into the Kingdom of heaven: For a Christian must have that holiness of conversation, which no wicked man can attain unto. Now that this trial may be done effectually, I will show wherein the holiness of a true Christian exceeds the holiness, First, of a mere civil honest man. Secondly, of the most glorious Hypocrite. Differences between the holiness of conversation in civil honest men and Gods elect. First, for the mere civil honest man: the true Christian exceeds his righteousness, both in the righteousness of faith, and in the internal holiness of the heart, and the power of holy affections: but because it is holiness of conversation, which is especially here meant, I will touch the differences in conversation, and so, First, they differ in one main cause of orderly life. For the holiness of the godly Christian proceeds from a regenerate heart: whereas the mere civil man is so naturally, or only by restraining grace: He hath not been in the furnace of mortification for sin. Secondly, the mere civil honest man glories in this, that he pays every man his own, and is no adulterer, or drunkard, or the like notorious offender: But for the most part he is altogether defective in the religious duties of the first table, especially in the duties of the Sabbath, and the religious duties he should perform in his family. Thirdly, the mere civil honest man makes conscience of great offences, but cares not to be stained with lesser sins, whereas the true Christian lives circumspectly, and makes conscience of the least commandment. Secondly, now for the Hypocrite: though the difference be hidden, yet it may be assigned in diverse things, as, First, Differences between the Hypocrite and Gods elect in the holiness of conversation. the holiness of the godly Christian slows from a pure conscience, and faith unfeigned: whereas there is no such repentance, or faith in the Hypocrite. Secondly, the true Christian hath his praise of God, but the Hypocrite of men, Rom. 2.26. Thirdly, the true Christian obeys in all things: The Hypocrite but in some, as here for the most part, they may be found tainted with some evil vice. Fourthly, the true Christian is careful of his conversation in all places, and companies: The Hypocrite only, or chiefly, when he is, where he thinks, he shall be observed, and marked. Fiftly, the true Christian will not cease bearing fruit, what weather soever come, jerem. 17.7, 8. But the Hypocrite gives over, when hard times come He is not like the good ground, that brings forth fruit with patience: The Hypocrite will not hold our till the end, though the times be peaceable till his death. For the most part, he than bears the burden of his Hypocrisy, he cannot die in peace. Use. Lastly, this is a terrible doctrine for open and notorious offenders. For hereby it is apparent they are strangers from the Commonwealth of Israel, and are not of this nation, their language and their works betray them: Drunkards, Adulterers, Swearers, Liars, Usurers, and such like cannot inherit, or have any lot in this heavenly Canaan. For all this nation is holy, and such are not they, their own consciences being judges. Nor is it a pleasing Doctrine to scandalous professors: For such as give scandal, are either Hypocrites, or godly: If they be Hypocrites, their scandals betray them, and testify to their faces, they have no lot amongst the Saints: and if they be godly Christians, that have fall'n through weakness, yet they have cause to be much humbled: For by them the name of God is blasphemed; and besides many other inconveniences, that will pursue their fall, this is not the least, that hereby they have weakened their evidence, and wonderfully darkened the marks of their happiness: For if the Godly be a holy nation, how discomfortably have they provided for themselves, and their own souls, that have so stained their profession of holiness! An holy nation.] The sixth prerogative of Christians is imported in this word Nation, The sixth prerogative is their number. which shows the number. For though all the wicked are more in number then the godly: yet such is the glory and greatness of the number of all the godly of all ages, that if we could behold them on earth, as we shall see them in heaven, and at the last judgement, we would wonderfully admire the beauty, and multitude of the Christian Army. All the godly together make a goodly nation, & though in largeness of number, they do not go beyond the wicked, yet in the privileges of their number, they go far beyond them. They are all one, and a whole nation of them, which imports diverse privileges. First, they are all originally of one blood, born of the blood of jesus Christ. Secondly, they are all governed by one Ruler: their Noble Ruler is of themselves: there is one heart in them to serve the Lord. Thirdly, they are all governed by one book of Laws. Fourthly, they all enjoy the same privileges in the communion of Saints, even those before contained in this verse. Fiftly, they all enjoy the love of God: they are his portion. As Israel was his out of all the world: so the godly are his, and make all but one nation. In that all the godly are one nation, diverse things may from thence be observed by way of use. Use. First, it should be very comfortable to all that are truly godly, and so it should comfort them diverse ways. First, against the fewness of them that live in one place, and so against the reproach of the world for that reason. For here they may know, that if all the godly were together, there would be no cause to despise them for their number. Never such a nation of men, as they. Secondly, in the case of adversaries, the gates of hell shall not prevail against them. They are a whole nation of them, they may be oppressed, but they can never utterly be rooted out. Thirdly, in respect of their consanguinity with all the godly, though they differ much in estate or condition, yet wheresoever, or howsoever they live, they are all countrymen, they are all of one nation; the partition wall is broken down. All godly Christians, whether jews or Gentiles, are but one nation. Fourthly, in respect of the government and protection of Christ over them. Why criest thou then, O Christian; Is there no King in Zion? Secondly, hence some use for instruction may be made. For first, we may here learn to know no man after the flesh. All other relations are swallowed up in this relation: when thou art once converted, thou needst not reckon of what country thou art, or how descended, for thou art now only of the Christian nation. All godly men should acknowledge no respects more than those are wrought in them by Christ. Secondly, since Christians are all countrymen, and seeing they are like the jews dispersed up and down the world, they should therefore be glad one of another, and make much one of another, and defend one another, and relieve one another by all means of help and comfort. Thirdly, they should therefore observe the fashions of the Godly, and be more strict to follow the manners of their nation, wheresoever they come. A peculiar people.] The Latins render the words of the original, The acceptation of the words. Populus acquisitionis. In the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word, rendered peculiar, signifies sometimes conservation or saving, as Heb. 10.39. to the saving or conservation of the soul: sometimes, purchase, as, the Church was purchased by his blood, Acts 20.28; sometimes, possession or obtaining, as, He ordained us to the obtaining of salvation, 1. Thes. 5.9 and the glory of Christ, 2. Thes. 2.14. Neither do Interpreters agree about the attributing of what felicity the word imports. For, one would have the sense thus: Populus acquisitionis, that is, the people he could gain by; intending thereby, that the Apostle should say, that the Godly were the only people that God could get any thing by. Others would have it thus: A people for obtaining, that is, of heaven: and so the sense is, 1. Thes. 5.9. that they are a people God hath set apart to obtain heaven, or to gain more than any people. Others, thus: A people of purchase, that is, such as were purchased, viz. by the blood of Christ. And so the people of God were purchased out of the world by the blood of Christ; and the Israelites were typically redeemed out of Egypt by the blood of the Lamb. The Godly are a people bought at a great price; none ever so dearly ransomed. But I take it as it is here rendered, A peculiar people: and so the word may intimate a double reason. For, Doct. first, they are a peculiar people, because God hath every way fashioned them for himself. Secondly, they are a peculiar people, because they are his treasure, yea, all his treasure. The Godly comprehend all his gettings: they are as it were all he hath. And so Exodus 19 verse 6. may explain it. Use. The use may be partly for consolation, and partly for instruction. First, it should exceedingly comfort the Godly, to know their acceptation with God: they are in high favour with him: they are his very Favourites. And this should distinctly comfort them diverse ways: as first, that God doth make so much account of them to love them, as any covetous man can love his treasure. Hence God is said to delight in them, to rejoice over them with joy, and his mercy to them pleaseth him. Secondly, it should comfort them in respect of the suits they may obtain from God. He is rich to all that call upon him. No King can do so much for his Favourites, as God can and will do for his. God's Favourites may ask whatsoever they will, and be sure to have it: and therefore it were a shame for them to be poor. Thirdly, the Favourites of earthly Princes may lose all, and fall into the King's displeasure, and so be undone for ever, and go out with singular disgrace and ruin: but God's Favourites have this privilege, they shall never lose the favour of God. He will love them to the end, john 13.1. Nothing shall separate them from the love of God in Christ, Ro. 8. ult. God hath not appointed any of them to wrath, but to the obtaining of salvation, 1. Thes. 5.9, 10. And all this should be the more comfortable, because God respects no persons. Every Subject cannot be the King's Favourite; nor is every servant, in Ordinary; nor is every one that serves, in the Chamber of Presence, or Privy-chamber: but, in God's Court, all servants are Favourites; and he hath treasure enough to enrich them all, and affection enough to love them all. Secondly, diverse instructions may be here gathered: for, if we be God's Favourites, and his treasure, it should teach us, 1. To live comfortably, even to live by faith, to trust upon God's favour for life and salvation; nor need we doubt our pardon, nor question our preferment. 2. To live humbly, to be ever ready to acknowledge, that it was God's free grace that hath rai●ed them up from the very dung hill, as it were, to such high preferment: we must confess, that we hold all from him: we must humble ourselves, seeing we have this honour to walk with our God. Pride is one of the first things destroys the Favourites of the world. 3. To live holily, denying ungodliness and worldly lusts, and living religiously, and soberly, and righteously in this present world: since he hath redeemed us to be a people peculiar to himself, we should be zealous of good works. An exactness of living is required of such as must live in Prince's presence: and since GOD hath bought us at so dear a rate, we must not live to ourselves, but to him that died for us, 2. Cor. 5.15. Tit. 2.12, 14. 4. To submit ourselves to God's disposing: we are his treasure: it is reason he should do with his own what he will; and the rather, because he will never employ his treasure, but for advantage. He that blamed the evil servant for not gaining by his talon, will certainly himself gain by all the ways he imploies his own treasure. This doctrine should serve also for a double warning to wicked men. First, to take heed how they wrong God's people: if they touch his Anointed, they touch the apple of his eye. He will be sensible, and requite it. They are not in a safe condition, that wrong the Favourites of Kings; their backs are as good as broken; and every man is afraid of them: and it is no less danger, to be injurious to that people which is so dear to God. And withal, this doctrine should teach us and them, that if they have any desire to get the King of heaven's pardon, or to obtain favour with him: if they have any mind to repent, they should do well to get some of those Favourites to commend their suit to the King; God will not deny them: The prayers of the righteous avail much, especially if they be earnest with him. Hitherto of the enumeration of the particulars of the prerogatives of the godly: The end of them follows, viz. That they may show the virtues of Christ that called them. Virtues.] The original word here translated virtues, is but sparingly used in Scripture: the Apostle Paul only useth it once, viz. Phil. 4.8. and the Apostle Peter here: and twice in the next Epistle: neither do Interpreters agree about the translation of it. The sense, as the word is taken for praises For many following the Syriach, render it praises, and not virtues: And so the meaning is, our privileges are bestowed upon us to this end, that we should, show forth the praises of Christ, and that diverse ways. First, by embracing these prerogatives themselves, For these do set out much the praises of Christ: as his love to man, his wisdom, and power, that could redeem a people out of such misery to happiness, and his singular acceptation with his Father, from whom he obtained such large prerogatives for his servants. Secondly, by thanksgiving, when we praise God for Christ, and give praise to Christ for all his goodness, and love to us. Thirdly, by commending the riches of the love of Christ to us, setting forth his praise from day to day, as we have occasion by discourse to others. Fourthly, by living so, as that God in jesus Christ may be glorified in the world, especially in the Church. Now other writers follow the native signification of the word, and translate it virtues, but with different interpretation. For some by the virtues of Christ understand the benefits exhibited to us by Christ, and so we are enriched with the former privileges, that so we might make it appear, how much we have gained by jesus Christ: And these benefits of Christ, we show forth by thanksgiving to God, daily praising him for them, as also by the word of exhortation, when we call upon others to seek after them: and lastly, by carrying ourselves so, as may become so great treasure, keeping them with all care, esteeming them above all gettings, and living as contentedly, as if God had given us a kingdom on earth, and ordering our conversation so, as men might see our care of good works, becoming such high preferment. But I rather follow those Interpreters, that take the word, as it properly signifieth for the gifts of the mind in Christians bestowed upon them by Christ, and so it is originally a philosophical word, expressing those endowments of the mind, which Philosophers in their Ethics prescribed, and it is the more sparingly used by the Apostle, because it is too low a word to express the worth of the rich mercies and graces of Christ: and the Apostle Paul, Phil. 4.8. when he saith, If there be any virtue, etc. meaneth, that if there were any virtue, in which Philosophers did excel, they should strive not to come behind those natural men, even in those virtues, such as were chastity, liberality, temperance, sobriety, magnanimity, truth, justice, and such like. Now as the Scripture taketh notice of virtue, it belongs to the duties of the second table, as godliness doth to the first; and though virtue considered morally, hath nothing supernatural in it: yet considered, as it is propounded here, it is of singular worthiness to be regarded: For though those virtues which were in the Philosophers, were but natural: yet there were certain virtues in Christ, belonging to the second table, which as the pattern is given us in him, could never be found in mere natural men; so that the Apostle doth of purpose separate the consideration of virtues, and in especial call upon us to get framed in us those virtues, which did most shine in the nature, and conversation of the Lord jesus Christ. Now in all the words four things must be distinctly handled. The division. First, that every Christian is bound to imitate the special virtues of jesus Christ. Secondly, that it is not enough to have those virtues, but they must show them forth accordingly. Thirdly, how those virtues thus showed forth, are still called the virtues of Christ. Fourthly, the Periphrasis, by which Christ is described, is to be attended when he saith, It is he that called us. The first part. For the first of these, It is apparent, that the Apostle takes all the godly bound to the imitation of the virtues of Christ. Note by the way, that it is the virtues of Christ that are to be imitated. For every thing in Christ is not to be imitated, As Five things we are not to imitate in Christ. First, not his infirmities: for though they were unblameable, and without sin: yet they imported weakness: and so, though they be in us, yet we are not to strive after the attainment of them. Secondly, not his works of Divinity; as his miracles, curing of men with a word, walking on the water, fasting forty days, and such like. Thirdly, not his works of Office, such works as he did in that singular obedience to that singular commandment of his Father, in dying to redeem 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 Mosaical Laws, those that were Ceremonial: for Christ must be considered, as the son of Adam, and not as the son of Abraham. As the son of Adam, he was bound to the Moral law, whether as it was first written in men's hearts: or as after it was taught by tradition: and at length by the Writings of Moses. Fiftly, we are not bound to follow every action of Christ in indifferent things, no not in such, as had some circumstantial relation to religious duties: such as were to sit and preach, or to preach on mountains, or by high way sides, and in a ship: or to pray all night, or to wear a garment without a seam, or to sit at the Paschall Supper, and a multitude of such like instances; such as was the commandment to his Disciples to take nothing for their journey, neither staffs, nor scrip, nor money, nor two coats, and so he preached the Gospel freely himself, and such was his lifting up of his eyes to heaven in prayer. They are the virtues of Christ only, 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 every Christian to study the life of his Saviour, and to seek to imitate those things were most eminent in him. Now that this point may more distinctly be observed, we must consider what those virtues are, and were, which in Christ did so much excel, and in Scripture we are charged specially to imitate, and would so much adorn the lives of Christians. There are nine virtues, 9 Virtues in Christ, which we must show forth in our lives. which did exceedingly excel in Christ, and would maruilously adorn the lives of Christians, if they would walk as Christ hath left them example, which I may reckon in this order: The first was wisdom, 1 Wisdom: and discretion. The people wondered at his gracious words, and the wisdom, that was in in him, Luke 4.22. and he requireth of his Disciples, that they should be wise as serpents, and innocent as doves, and they should grow in understanding, and wisdom, Col. 2.2, 3. and 3.10. Now, this wisdom of Christ we should show, How we should show it, viz. five ways. First, by restraining rash zeal and furious sentences upon wicked men, as Christ did, Luke. 9.55. Secondly, by avoiding with discretion the snares, which are laid for us by our adversaries, being advised, how we let fall any thing might bring dishonour to our profession, & needle's danger to our estates: This discretion our Saviour Christ showed, when he was tempted with hard and dangerous questions, as that about Caesar, and the questions of the Lawyers, and Sadduces. Thirdly, by avoiding in indifferent things, what by experience we see is misliked in others, as when the austerity of john was censured, Christ took his liberty in the use of the creatures, and convenient company-keeping. Luke 7.33, 34. Fourthly, by giving place oftentimes to the sudden, and violent furies of wicked men, when they will run on wilfully, till there may be convenient time to deal with them: so did Christ often avoid the commotions of his adversaries. Fiftly, By gracious words, and fruitful communication, when we so speak as becomes the Oracles of God, with all reverence 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 only feed curiosity, or the like ill humours. But yet it manifestly appears by the practice of Christ, What it must not have in it. that this wisdom must not have in it either forbearing of just reproofs, or dissimulation, or the omission of necessary duties, or the practice of unlawful things, for fear of men, or a subtlety only to compass great things for one's self, or a denial of the truth, or such like. The second thing in Christ, 2 Meekness▪ was meekness: and this we are charged to learn of Christ, Mat. 11.29. And thus Paul beseecheth them by the meekness of Christ, 2. Cor. 10.1. Now, showed in four things. we should show this meekness, first, by restraining the passions of our hearts, such as are, anger, malice, wrath, bitterness, and the like: this way our Lord jesus did wonderfully excel. Secondly, by avoiding strife and contention. Do nothing through strife, saith the Apostle, Phil. 2.4. but let the same mind be in you, that was in Christ. Thus is it a singular praise to be gentle, jam. 3.17. Thirdly, by an easy subjection to God's will to bear the yoke of God, is to imitate Christ heerin, to be easily persuaded or entreated to do those things which belong to our duty and Christian obedience, Mat. 11.29. Fourthly, by gentle dealing with such as have fallen through infirmity: this is required of us, Gal. 6. 1. And thus did Christ toward Peter after his fall: he never showed his displeasure, when he saw he was displeased with himself. 3 Humility: The third virtue is humility or lowliness of mind. This is also required of us, Mat. 11. as a virtue we should imitate in Christ. Now, Christ showed his humility, which is showed 3▪ ways. First, by making himself of no reputation, Phil. 2.8. He abased himself, to take our nature upon him. He hid, for a time, the glory he had with the Father; and beside, he showed it by avoiding many time's applause and fame of the people. He sought not the honour of men. He suppressed often his own praises, john 5.34, 44. And thus we shall do likewise, if our praise be not of men, but of GOD, and that we do nothing through vainglory, Phil. 2.4, 6. And as he did not seek the applause of others, so he did not give witness of himself, john 5.31. He praised not himself: and we should show our humility by a low opinion of ourselves, thinking better of others, than of ourselves, Phil. 2.4. Secondly, by making himself equal with them of the lower sort, which is required of us, Rom. 12.16. and was performed by him, when he sorted with Publicans and sinners, and the meanest of the people, magnifying the poor of this world. Ob. Might some one say, Yea, this shows the pride of Professers now: for, they will not sort nor converse with their neighbours, especially if they be, as they account them, but guilty of any crime, such as drunkenness, whoredom, swearing, etc. Sol. The example of Christ is perversely alleged, to condemn the Godly heerin: for, they do only profess a resolution to shun all needless society with open wicked men. Two things may be said about Christ's practice heerin. First, that he conversed with them, not as a companion, but as a Physician. He came to them, as the Physician doth to his Patient, to heal them: and thus it is not denied, but the company of the worst men may be resorted unto, viz. when we have a calling and fitness to reclaim them. Secondly, consider well what these persons were, with whom Christ sometimes kept company. The Publicans were such as gathered toll or tribute-money for Caesar, and for that reason were extremely hateful among the jews, who liked not to be subject to foreign government: but it is not manifest, that they were men of notorious evil conversation. It was the stomach of the jews, not the wickedness of the men, made Publicans to be so hateful. And whereas it is added, that he kept company with sinners; it may be answered, that they were penitent sinners, as our Saviour said of them, Mark 2. It is true, some of them had been notoriously wicked, as Mary Magdalen, who once had been a most wanton woman, but was now received to mercy, and had repent with many tears; which though the jews acknowledged not, because she was one of Christ's Converts, yet to us it ought to be evident. Thirdly, Christ showed his humility by bearing the infirmities of the weak, unto which we are exhorted, Rom. 15.1, 2. and Eph. 4.2. and Christ practised it daily, by bearing with the strange weaknesses of his disciples. Now, these duties of humility we are the more bound unto, more (I say) than Christ, first, because we are sinful creatures, and aught ever to bear upon us some part of the shame of our offences. Secondly, because we are infinitely inferior to him, in respect of his greatness. If he, that was so great by relation to God, equal to God, and by birth and office, etc. if he (I say) carry himself so humbly, how little reason have we to stand upon birth, riches, calling, gifts, or the like? etc. 4 Contempt of the world▪ The fourth virtue that was eminent in Christ, was contempt of the world; an admirable thing, that he, who was Heir of all things, could show so little regard of worldly things: and this he showed, showed in four things. First, by living in such want of all things, as he affirms, Luke 9.57, 58. Secondly, by refusing the preferments were offered him upon sinful terms; whether by the devil, who offered him all the glory of the Kingdoms of the world; or by men, who would have made him King. Thirdly, by knowing no man after the flesh, by his neglect of earthly kindred: his hearers were his father and mother, brothers and sisters: he esteemed of men according to their spiritual estate in God's Kingdom, and not according to their outward estate in the world. Fourthly, by seeking the things of others, more than his own: his life was wholly devoted to the profiting of others. Thus should we show our contempt of the world also, by using the world, as though we used it not, 1. Cor. 7.31. by not caring for the things of this life with distrustful cares, Mat. 6. by not seeking great things for ourselves, and by looking on the things of others, as well as our own things, Phil▪ 2.4. and by acknowledging of spiritual relations with our best affections. The fifth virtue eminent in CHRIST, was Mercy: 5 Mercy. which he showed not only by counsel, persuading his hearers to all sorts of mercy upon all occasions, but by his practice also, by healing both the souls and bodies of all sorts of diseases in all sorts of men, going about and doing good in all places, where he came: This is a virtue in many Scriptures much urged upon Christians, Col. 2.12. Rom. 12. 1. Tim. 6. jam. 3.17. and our mercy should have the same praises, his had: First, it should be all sorts of mercy to soul and body: showed four ways. Secondly, we should be full of mercy: Thirdly, we should be ready to communicate, and distribute: Fourthly, it should be with pity and bowels of mercy. All this was in Christ, and is required of us. The sixth virtue in Christ, Patience was patience: This virtue we are charged withal, and urged to it by the example of Christ, Heb. 12.1, 2. And thus we are to learn of him to be a patient people, both for the matter, that we endure the cross, Luke 9.23. 1. Pet. 4.1. and 2.24. and for the manner, to be showed four ways. we must suffer, as he did: First, with silence: he was as a lamb dumb before his shearer: Secondly, with subjection to Gods will: Father, thy will be done: so David, I should have been patient, because thou didst it, Psal. 39 Thirdly, with long suffering: Christ bore his cross daily, and so should we. Fourthly, with willingness: we must take up our cross, Luke 9 Christ despised the shame, Heb. 12. And the rather should we be form unto patience in all tribulations, 3 Motives. because we are, first, sinful creatures, and have deserved our crosses: so did not Christ in his own person: secondly, we suffer not such extreme things, as Christ did: thirdly, we have reason to be silent in the evil day, because we have not such wisdom to speak, as Christ had. Compassion to enemies. The seventh virtue eminent in Christ, was his compassion to his enemies, which he showed diverse ways, as First, by praying for them on the cross, when he suffered the extremest things from them: Father, forgive them, they know not what they do. Secondly, by restraining reviling, & revenge: he rendered not evil for evil, he reviled not again, 1. Pet. 2.24. Rom. 15.3. He would not send fire from heaven upon them, Luke 9.55. Thirdly, by doing them all the good he might: He instructed them with patience: He was the good Samaritan, that healed their wound, and was at cost with them. Fourthly, by receiving them with gladness, when they repented as he did, the thief on the cross. Fiftly, by mourning for the hardness of their hearts and impenitency: thus he weeps over jerusalem. All this is required of us, we should pray for them that curse us, Math. 5. We must not render reviling for reviling, 1. Pet. 3.9. and 2.24. we should mourn for them in their miseries: so did David, Psal. 35.13, 14. and we should overcome their evil with goodness, as Rom. 12.19, 20. The eighth virtue in Christ, Inoffensivenes was harmlessness and inoffensivenes, and we are exhorted to unrebukeablenes: and to live without offence, because we are the sons of God, Phil. 2.15. and Christ requires in us the innocency of doves, and for the same reason compares the godly to sheep▪ Where I say, we should live without offence, I mean, without giving offence: For Christ himself, that most innocent Lamb of God, was rebuked, and reproached, and reviled, and so may the most godly Christians. It is a blessed thing to be reviled for following goodness, and for the Gospel's sake. The last virtue, which I reckon in Christ, was, his love to the godly: Love to the godly. which we are required to imitate, Ephes. 5.7, 8. 1. joh. 3. Now there are diverse things we should learn of Christ, in our love to the godly. First, to love them with a preventing love: For Christ loved us first. Secondly, to love them, though they be our inferiors: so did Christ love us. Thirdly, to love them not withstanding their infirmities: Christ loved the Church, though she be black, Cantic. 1. and full of spots, and wrinkles, Eph. 5. Fourthly, to love them fervently: Nothing should be too dear to part with for them: Christ shed his blood for our sakes, Eph. 5.2. 1. joh. 3. And withal we should show the fervency of our love by defending them, as Christ did his Disciples, and by Sympathy in all distresses, and temptations, as Christ hath a feeling of our infirmities, Heb. 4.15. so we should be like affectioned one to another, Rom. 12.15. And thus much of the first point. The second thing hence to be noted, is, that it is not enough to have the virtues of Christ, but we must show forth the virtues of Christ: Now we show forth the virtues of Christ diverse ways. How many ways we show forth the virtues of Christ. First, By observing certain public solemnities, as by the use of the Sacraments. For therein we not only remember the praises of Christ, till he come again, but also we enter into bond with God for the imitation of the holiness, which was in Christ. Secondly, by Martyrdom, when we can resolve to suffer the extremest things, rather than forsake our innocency. This makes men acknowledge the virtue of Christ in us. Thirdly, by the power of practice in our conversation, and so to show them forth, is, 1. To practise them to the life: To make a clear impression of them in our works: The word here rendered to show forth, signifieth to preach, and so it may note, that we should practise those virtues so clearly, that our lives might be as so many Sermons upon the life of Christ. 2. To practise them so, as others may observe them: and so it imports, that upon all occasions in our conversations, which are before other men, we should be sure, not to be wanting in those virtues, when we are provoked to the contrary vices. Quest. But may we do things for the show? Is not that Hypocrisy, and vainglory forbidden unto Christians? Ans. There are some virtues, we can never offend that ways by showing them: as we can never show too much wisdom: we may be vainglorious in too much show of our knowledge: We may offend in bringing our zeal too much to the show, but we can never show to much true patience, Phil. 4.5. or meekness, or moderation of mind, we may offend, in making show of diverse duties of piety in the first table, as alms, prayer, fasting, Math. 6. But those virtues here mentioned, may on all occasions be lawfully held out to the best show: But that I may express myself more distinctly, outward shows are then condemned, as sinful, viz. 7 Ways wherein we may offend by outward shows. First, when sinful things are showed, as carnal passions, and railing, in stead, of true zeal. Secondly, when secret duties are done openly, and for show, as when private prayer and fasting is so performed, as that others may manifestly observe them, Mat. 6. Thirdly, when outward shows are purposely affected: affection and hunting after applause is condemned. Fourthly, when care in lesser things is showed, and the care of greater things is manifestly neglected, this hath grievous irritation in it, and is Pharisaical, Math. 23. Fiftly, when the things showed, are done deceitfully: such was the practice of Ananias, and Saphirah, Acts 5. Sixtly, when men multiply the use of the means of holiness, but neglect the practice of it, Esay 1. Mic. 6. Seventhly, when we show our gifts, of purpose to the contempt and disgrace of others, Rom. 12.16. jam. 3.10. 1. Cor. 8.3. The use briefly may be Use. First, for humiliation, and so first unto ungodly men in the Church that profess the service of Christ, and claim the privileges of Christians, and yet in stead of showing forth the virtue of Christ, show forth the wickedness of the Devil, by their lewd conversation causing the name of God to be blasphemed by Papists, and Atheists, and all sorts of Heretics, and Sectaries, by their whoredoms, swearing, malice, drunkenness, and the lusts of their father the devil; and those of all sorts. These are they that carry Christ about in scorn, to be derided of the enemies of the truth: for, when with their words they profess Christ, by their works they deny him themselves, and cause him to be denied by others. Were there not a remnant that bear the Image of Christ in sincerity, who would ever embrace a religion that were professed by men of such wicked conversation? Secondly, it should exceedingly humble scandalous Professers, that would have the world think better of them than of the former sort, and yet become grievous to men by their vile offences. Thirdly, unfruitful Christians, which lie in a continual barrenness, whose ground is always fallow, have but little consolation from hence: for, though they are better than the former, in that they are not openly wicked, yet they fall short of their duty here, because they do not more effectually show forth the graces of Christ. And that there may be a healing of this error, they must mend, first, their ignorance, and pray to GOD to teach them to profit: secondly, their slothfulness, rowzing up themselves to more zeal of good works, and care to answer the opportunities of well-doing. Use 2. Secondly, for instruction. All that love the Lord jesus, should hence be persuaded to increase in all care of well-doing, and study how to show forth the light of their works before men; and the rather, because, 1. They have received such singular mercy from the Lord. Motives to the show of virtue. 2. They shall hereby glorify their heavenly Father, and make Religion to be well-spoken of, Phil. 2.15, 16. 2. Thes. 3.21. and put to silence the ignorance of the foolish: we should be as tender of the honour of our profession, as of our own honour. 3. They shall hereby wonderfully establish their own hearts in the assurance of their calling and election, 1. john 1.5, 6. 2. Pet. 1.5. to 10. and much increase their own contentment, and joy in the Lord, 1. Cor. 15.58. 4. They shall have a full and plentiful reward in the day of the Lord, Rom. 2.7, 8, 9, 10, 11. 5. The hearts of their Teachers shall be hereby filled with joy, when they see they have not laboured in vain, Phil. 2.16. 2. Cor. 3.1, 2, 3. Of him that, etc.] In the third place, it may be here considered of, why those virtues, showed forth by Christians, are yet called the virtues of Christ. For answer whereunto, we may be informed, that they are the virtues of Christ in diverse respects. Why the virtues in us, are called the virtues of Christ. First, because they are such virtues as are had only by such as be in Christ by effectual calling: for, all the Wicked are strangers from the life of God. Secondly, because they are received from the Spirit of Christ: of his fullness we have all received these graces, john 1.14. Eph. 1.21. Thirdly, because they are showed forth for his glory. All our gifts and services are devoted to the glory of Christ: as they are in him, so they are for him. Lastly, I think they may be called the virtues of Christ, because they resemble his virtues: as the picture of a man is called by the name of the man himself. And the consideration hereof should the more incite us to the care of these virtues, seeing we are here to follow no worse a pattern than the example of the Lord jesus himself: and withal, we should be the more humble, when we have had and done all we can, seeing we have nothing but what we have received. And since all should be for his glory, we have reason to say at the best, We are unprofitable servants. And withal, it should comfort us against the sense of our infirmities, to consider, how weak soever we have been; yet our gifts are acknowledged for the virtues of Christ himself; and, by the benefit of Christ's intercession, are accepted of God, as if they had been found in the person of Christ himself. Thus of the third point. He that hath called you.] The fourth thing to be noted, is this Periphrasis here given of Christ. In stead of saying, the virtues of Christ, he saith, the virtues of him that called you; which he doth of purpose to exalt the praise of the gifts of God in our calling; and partly to show, that we enter upon the possession of the former prerogatives, the most of them, when we are called by the grace of jesus Christ, and partly thereby guiding us to the knowledge of that work of God, which may assure us of our interest in the former prerogatives. All which shows, that we have great reason seriously to study the doctrine of our calling by jesus Christ. Sorts of callings Calling is either personal, or natural, or spiritual, or supernatural. The personal calling is to some office; the natural, to the exercise of some moral virtue: the spiritual or supernatural, is to Christ, calling us to seek happiness and blessedness in him. This is here meant. And so the calling of a Christian is to be reckoned among the gifts or endowments God bestows upon his people: which that we may distinctly understand according to the order of them, there are seven gifts of God. 7 Gifts of God. First, vocation; by which he calls men out of the world, into the Church. Secondly, justification; by which he forgives the Called their sins, and clothes them with the rich Robe of Christ's righteousness. Thirdly, sanctification; by which he qualifies their nature with all heavenly gifts necessary for their salvation. Fourthly, adoption; by which he acknowledgeth and receiveth them for his sons and heirs. Fiftly, Christian liberty; by which he frees them from all things that might hold them in bondage, or in a servile condition; as, from the rigour and curse of the Law, from the dominion of sin, from the burden of Moses ceremonies, and humane traditions, and from those servile fears in God's service, bred by the spirit of bondage. Sixtly, consolation; by which he keeps them in this happy condition: which he performeth three ways. 1. By defending them against all adversaries. 2. By delivering them out of their many troubles in their militant estate. 3. By bestowing upon them the gifts of perseverance to the end, and for ever. Seventhly, temporal blessings; by which he furnisheth them for this present life. The six first of these, are gifts principal: the last is but accessary. The three first are the chief gifts: and the three next are such as arise out of the first. Now, Distinction of calling. this work of calling men into the church, is either external or internal. By the external, men are called into the visible Church: by the internal, men are called into the invisible Church. And that we may conceive of this distinctly; in respect of calling, all men may be cast into four companies. First, some are not called at all any way by the Gospel; as, many of the Pagans, etc. Secondly, some are called only externally; as, those in Mat. 20. Many called, but few chosen. Thirdly, some are called internally only; as, the thief on the Crosse. Fourthly, some are called both internally and externally: so the Elect of God for the most part and ordinarily. It is the last sort of men, that are understood here. Now that this work of God calling us, may in the order of working bee more clearly understood, we may conceive it thus: 4 things in the order of working our calling. The first cause, is God's love of men, his kindness and love to men, as the Apostle calls it, Tit. 3.4. First, that God conceives in himself a compassionate love of man, lying in his extreme natural distress. Secondly, Christ then as Mediator lays the ground of this calling, and so he doth two ways. First, by removing what might hinder the work, as the displeasure of God, and the curse of the Law, which he did, by being made sin for us, 2. Cor. 5.22. Secondly, by purchasing, and bringing to light immortality, and also the people that should possess it, which purchase he made with his own blood, Acts. 20.28. 2 Tim. 1.9, 10. Thirdly, than God sends the Word of reconciliation, furnishing men with gifts to preach the Gospel, and so useth their ministry of reconciliation, as the only ordinary means of calling men, 2. Cor. 5.18, 19 Rom. 10.14, 17. Fourthly, the Spirit of Christ doth inwardly persuade the hearts of men to receive the Word, and so to be reconciled to God. Use. The use of this doctrine of our Christian calling may serve both for instruction, and for terror: for instruction, and so it may teach, First, unregenerate men in the Church, as ever they would be saved, to awake to the care of of their calling, Eph. 5.14. and to be entreated while they have the ministry of reconciliation, 2. Cor. 5.20. and to open, when Christ knocks. Reu. 3.21. taking heed, they be not as the horse or Mule, Psal. 32.9. and that they may prosper in this work of their calling, they must look to two things. 1. That they be not hardened through the deceitfulness of sin, Heb. 3.13. 2. That they despise not professing, but account the feet of them that bring the glad tidings, to be beautiful, Esay 52.9. There are four reasons assigned by the Apostle, Heb. 3, etc. Fourthly, why men should be ruled, when Christ grants them the means. First, because it is to day, they know not, how long they shall have the means, Heb. 3.7, etc. Secondly, because of all deceits, it is most miserable to be deceived of the things offered us in the Gospel, verse 13. Thirdly, because God is extremely grieved, and provoked by our neglects herein, verse 16. Fourthly, because else we shall fail of the promise of entering into his rest, Heb. 4.1, 2. Secondly, godly men should hence learn diverse things. First, to be diligent above all things to make their calling sure: now there be diverse signs of a true effectual calling, such as these: As Eight signs of an effectual calling. 1. The opening of the heart to receive the Word of God, and to attend the things which are spoken, Acts 16.14. whereby they are enabled to hear, as the learned, Esaiah 51.6. 2. The weariness of heart under the burden of sin, Math. 11.29. & 9.13. 3. The answer of the heart to the voice of Christ, consenting to obey, and to enter into covenant with God, Esaiah 1.18, 19 4. The taking away of the detestable things, & their abominations from them, Ezech. 11.17, 21. Col. 2.11. Ezech. 11.18. 5. The knitting of the heart to the godly. 6. The removing of the stony heart, and the planting of the heart of flesh, Ezech. 11.19. 7. The virtues of Christ, as in the coherence in this text. 8. In general, the truth of our calling appears by the demonstration of the spirit & power. The holy Ghost quickening the heart to new obedience, 2. Cor. 2.4, 5. Ephes. 2.5. called the manifestation of the spirit. Secondly, it should teach them to strive to walk worthy their calling: for the manifestation of the spirit was given to profit withal: & we are therefore called, that we might be to the praise of his rich grace. Now that we may walk in some measure, as becomes this great gift of God; 5 Rules that show us how to walk worthy of our calling. First, we should be humble, and not wise in our own conceit, though hardness lie yet upon the hearts of some, Rom. 11.25, 30, 31. For the wind blows where it listeth, and the Spirit of Christ works where and when it pleaseth him, john 3. and we have nothing, but what we have received. Secondly, we should be exceeding thankful to God for his rich grace in our calling: And the rather, 1. Because this is no common favour, but in special grace communicated to us: For no man cometh, but whom the Father draweth. 2. Because it was done without respect of our own works, without all desert on our part. 2. Tim. 1.9. For God called us, that were worldly, carnal, natural, & sinful men, strangers from the life of God, dead in sins, serving the lusts, and diverse pleasures, yea such as never sought God, we were miserable sinners, Ephes. 2.1, 12. Mat. 13. 3. Because of the means and manner of our calling: God the Father worketh his part, & I work, saith our Saviour: An excellent work, when such workmen are needful to it, and in this work the ministration of the spirit exceeds in glory, 2. Cor. 3.7, 8. and it is a holy calling, wherewith he hath called us, 2. Tim. 1.9. 4. Because they are so great happinesses, to which he hath called us: As to the fellowship of his Son: To be sons, and heirs with him, 1. Cor. 1.7. and to a Kingdom, and so great glory, 1. Thes. 2.12. 2. Thes. 2.14. 5. Because God's gifts and calling are without repentance: He will never repent, that he hath so called us, Rom. 11.29. Esay 54.7, 8, 9, 10. jam. 1.17. And thus of the second way, by which we should show ourselves desirous to walk worthy of our calling. 3. We should show this by well doing, we must be careful to maintain good works, Tit. 3.8. For we were called, that we might serve him in holiness and righteousness all the days of our life, Luke 1.74, 75. 4. We should therefore live contentedly, when we are assured of the work of Christ in calling us with such a calling. jacob should not now be ashamed, nor his face wax pale, Esay 29.23, 24. 5. We should in our particular be careful to rest where we are, in the doctrine we have learned, and been taught, and not be carried about with every wind of Doctrine, Eph. 4.11, 12, 14. Thus, as the uses are common to the Godly in general. Thirdly, Ministers in particular from the consideration of this doctrine of our calling by jesus Christ, should learn to preach Christ, and him crucified, and to deny the excellency of wisdom, or words, that men's faith may be in the power of Christ: It is Christ must give them increase▪ they should learn of Paul, 1. Cor. 2.2, 4, 5. One thing by the way I might note concerning the time of our calling: we should not be curious about that, to know the day or hour, when it was, but we must rest satisfied to know, that we are the Called of jesus Christ. And thus of the uses for instruction. Use 3. Hence also may be concluded much terror to wicked men, that are not called, in that this work of calling is the door of all grace communicated to us: Now wicked men not called, are of two sorts: first, some outwardly refuse their calling: secondly, some seem to obey it, but it is not effectually: both are in miserable case, but not both alike: For the later are near the Kingdom of God many times. The first sort resist the holy Ghost, The misery of such as refuse their calling, showed in eight things. put the Word of Christ from them, refuse to answer, or obey, reject the counsel of God, harden their hearts, and are therefore extremely miserable: for, First, they judge themselves unworthy of everlasting life, Acts 13.46. Secondly, they are in danger to be left, and forsaken of God, and have the means taken from them, john 12.39. Thirdly, God will provoke them many times to jealousy, by calling a people to himself, whom they account foolish, Rom. 10.19. especially when they have rebelled against the means, Ezech. 3.6, 7. Fourthly, God will laugh at the calamity of such men, Prou. 1.26. Fiftly, and they may be taken away with sudden destruction, Prou. 1.17. Sixtly, if they call to God, it may be, he will not answer hereafter, Prou. 1.28, 29, 30. Seventhly, if they live in prosperity, that shall destroy them, Prou. 1.31. Eightly, the dust of the feet of God's servants shall witness against them in the day of Christ, and then they shall be fearfully punished. Math. 10. Of the estate of such as have temporary grace Now there are another sort of wicked men, that are called externally, and in some respect internally too, and yet are not right: such as have temporary grace, do obey their calling after a sort, and for a time; for they assent unto a part of the Word of God, which they receive with joy: and this is called a taste of the good word of God: they may also be persuaded to leave diverse sins, as Herod was, and may be endued with diverse graces of the spirit, which they had not before, Heb. 6.4, 5. Now this calling yet is not that effectual inward calling, which is in Gods Elect. For they receive not the promise of grace in Christ to them in particular, to rely upon it, nor are they persuaded to for sake all sin, nor have they any one saving grace, which is in the godly: Now these men are miserable, because they are not truly called; and the more, first, because they were near the Kingdom of God, and yet want it: secondly, because they will be the hardlier drawn to see their miseries: Harlots and Publicans may enter into the Kingdom of heaven before them. Hitherto of our calling, and so of the positive description of the happiness of a Christian: the comparative follows in the last words of this verse, & the whole 10. v. where the Apostle intends to show them their happiness now in Christ in comparison of that miserable estate they lived in before: so that he compares the estate of a Christian in grace with the estate of a Christian in nature: and this he doth, first, in metaphorical terms, in the end of this verse: and then in plain words, verse 10. In this verse he compares their misery to darkness, and their happiness to marvelous light. Out of darkness.] From the general consideration of all the words, two things may be observed. First, that it is profitable even for godly men to be put in mind of the misery they were in by nature. For the consideration hereof may 1. Keep them humble, The remembrance of our misery past, is pofitable in ●●x respects. to remember how vile they have been. 2. Quicken them, to the reformation of the sin that yet hangs upon them, Col. 3.5, 6, 7, 8. 3. Work compassion in them towards others, that lie yet in their sins, and teach them to deal meekly with them, Tit. 3.2, 3. 4. Make them more watchful, to look on a nature which hath been so vile. 5. Quicken them to redeem the time they have spent in the service of sin, 1. Pet. 4.3. 6. It should set the greater price upon our happiness in Christ, and so is the consideration used here. Secondly, that a mind, that is truly cured of sin, can easily bear the remembrance of it, as it is past: A man that hath been wounded in his arm, will endure you to gripe him, when he is well healed: A sign he is not well healed, when he cannot be touched: so is it with sinners. Thus in General. The first thing then to be considered of, is the misery of men by nature expressed in the word darkness. Darkness.] The darkness that is in the world, is not all of a sort: The acceptations of the word darkness. For there is, first, darkness upon the earth, which is nothing but the absence of the light of the Sun. Secondly, there is darkness upon the outward estates of men in the world, and that is the darkness of affliction: Now afflictions are called darkness in diverse respects: As, first in respect of the cause: when they fall upon men by the anger of God: The want of the light of God's countenance, is miserable darkness: the absence of the Sun cannot make a worse darkness. Secondly, in respect of the effects, because afflictions darken the outward glory of man's estate, and withal breed sorrow and anguish, and the clouds and storms of discomfort and grief; and, for the time, deprive the heart of lightsomness and joy. Of both these respects, may the words of the Prophet Esay be understood, Esay 5.30. and 8.22. And so God creates darkness as a punishment, upon all occasions, for sin, Esay 45.7. Afflictions may be compared to darkness in respect of another effect, and that is the amazement bred in the heart; by which, the afflicted is unable to see a way out of distress, and unresolued either how to take it, or what means to use for deliverance. Thus it is a curse upon wicked men, that their ways are made dark, Psal. 35.6. Thirdly, afflictions are called darkness when they are secret and hidden, and fall upon men at unawares, when they are not dreamt of, job 20.26. And thus of darkness upon men's estates Thirdly, there is a darkness falls upon the bodies: and so it is either blindness, wanting the light of the Sun, or else it is death and the grave. Death and the grave is called darkness, job 17.13. and 10.21, 22. Psal. 88.13. Fourthly, there is a darkness upon the souls of men: and that is spiritual blindness, when the soul lives without the knowledge of God, and jesus Christ especially. As it respecteth the will of God in general, it is the darkness of ignorance and error: and as it respecteth the promise of grace in jesus Christ, it is the darkness of unbelief, Eph. 4. Lastly, there is a darkness shall light upon both souls and bodies of wicked men in hell: and that is called utter darkness, Mat. 8.12. and 22.15. So that darkness, as it comprehends in it the misery of wicked men, is either temporal darkness upon the estates or bodies of men, or spiritual darkness upon the souls of men, or else eternal darkness in hell. This darkness also may be considered in the degrees of it. Degrees of darkness. For, besides the ordinary darkness, there is, first, obscure darkness, called also the power of darkness: and such was the darkness of Gentilism: and such is that darkness threatened to such as curse father and mother, Pro. 21.20. so was the darkness, jer. 2.1, 2. and that our Saviour Christ speaketh of, Luke 22.53. Such also was that night brought upon the Diviners, Mic. 3.6, 7. Secondly, there is utter darkness, or eternal darkness in hell, which is the highest degree of the misery of wicked men. I take it, it is especially the darkness of ignorance is here meant, though the other cannot be excluded. That which is evident to be observed from hence, is, that all men that are not effectually called, live in darkness, and walk-on in darkness, Eph. 4.17. 1. john 2.9. Psal. 82.5. It is a continual night with them: they are like the Egyptians, that could have no Sun to light them, but were covered with palpable darkness. Neither are they helped, that they enjoy the light of the Sun: for, of all darknesses, that which comes from the absence of the Sun, is the least, or hath least distress in it. If a man lived where he should never see day, or were born blind, yet his distress were nothing, in comparison of the darkness, especially spiritual, that lieth upon the poor soul of an unregenerate man, which lieth shut up in miserable darkness: which, these men may feel in themselves, by their living without GOD in the world, and by the absence of the joys of God, and by their singular uncapableness in the things of the Kingdom of GOD, and by their strange and absurd errors in conceiving of matters of Religion, & by their monstrous thoughts and objections they feel at some times, and disability to conceive of the worth of eternal things, though the least of them be better than the whole world; and, lastly, by their want of discovering what to do, almost in all the occasions of life. Use. The use may be for singular terror to wicked men, if they had hearts to consider of it, to know, that they live in such a condition as no prisoner can suffer in the worst dungeon of the world; and the rather, if they consider the aggravation of their distress, in respect of the darkness they live in, or are likely to live in: as, First, that they have the Devils, as the Rulers of the darkness they live in; Nine aggravations of the darkness is in wicked men. who, like cruel jailers, will see to it, that they be kept still in their dungeon, with all increase of heaviness and misery, Eph. 6.12. Secondly, that their darkness is also the shadow of death, a most deadly poisonful darkness, that daily increaseth in the infection and annoyance of it, Esay 9.2. Thirdly, that they suffer so many kinds of darkness in the vexations and discomforts of each of them. Fourthly, that it is such gross darkness, so thick and palpable, without any mixture of true light or comfort: if they had but starlight or moonlight, it were some ease. Fiftly, that they are neither safe, walking nor lying still. If they walk, they go in singular danger: for, they know not whither they go, 1. john 2.11. job 18.5, 6, 7. If they lie still and sleep it out, they are in danger to be swallowed up eternally. Sixtly, that this darkness will not hide from God. All they do, is manifest before him, Esay 29.15. Seventhly, that it is a continual darkness: it will never be day with them, so long as they live in that estate without repentance, job 15.30. All his days he eats in darkness, Eccles. 5.17. eight, that they are in danger every hour to be cast into utter darkness, where will be no ease nor end. He knoweth not, that the day of this darkness is ready at hand; into which if he fall, he shall never depart out. Ninthly, that this is the case of every unregenerate man: the whole world of them lieth in darkness, and not one escapeth it: their whole earth is without form, and void; and their heavens have no light in them, jer. 4.24. Ob. But we see, wicked men have joy and comfort many times. Sol. They have certain sparks of light, like the light smitten out of the flint: first, they cannot warm themselves by it, nor see how to direct their ways: secondly, it will quickly go out: thirdly howsoever it be for a time here, yet at length they must lie down in sorrow, Esay 50.10. And the consideration hereof should in the second place much reprove the perverseness of wicked men, and that in diverse respects, and considerations. First, that they can be silent in darkness, as the phrase is, 1. Sam. 2.9. that they can live so securely, & never make moan, or humble themselves in their distress. Secondly, that they dare, which is worse, many times call darkness, light, and light darkness, and defend it, that they are in as great liberty and safety as the best of them all. Oh woe unto them, because they call darkness light, Esay●. 20. Thirdly, that they will not come into the light, when the door is opened, and while there is spiritual means of light. What a thing is this, that light is come into the world, and the darkness comprehendeth it not? joh. 1.5. Fourthly, this is their condemnation, that they love darkness more than light, and prefer their vile condition before the condition of the children of the light, joh. 3.21. Thirdly, let these poor wretches be instructed, if it be possible, 1. To embrace the means of light. 2. To pray to God to be entreated of them to lighten their darkness: doth not he justly perish, that may enjoy the light for ask for it, yet and will not? Ob. If any ask, how may they know? that they are in darkness? Ans. I answer, First, 4 Signs of spiritual darkness. By the uncapablenes and insensibleness of the soul in the things of the Kingdom of God, Eph. 4.17. 1. Cor. 2.14. Secondly, By the works of darkness, by the continual practice of sin without sound repentance, Rom. 13. 1. john 1.6, 7. Thirdly, in particular, by the habitual hatred of the godly, because they follow goodness, 1. joh. 2.9, 11. Fourthly, by the absence of God in the use of his ordinances, who is as the Sun to the Godly, Psal. 84.12. And thus of the use that concerns the wicked. Use 2. Godly men should from hence gather increase of consolation in their hearts, from the consideration of God's mercy, in translating them from the Kingdom of darkness, into the Kingdom of his dear Love, Col. 1.12, 13. they are the men, upon whom God hath accomplished the prophecy and promise of his grace: They are the deaf men that are made to hear the words of the book: and the blind men, that see out of obscurity and darkness, Esay 29.18, 19 The Lord hath made darkness light before them, and brought them, being but blind men, by a way they knew not, Esay 42.16. The people that sat in darkness, have seen great light, Esay 9.1. These men are the prisoners, that once were in darkness, and God sent his own Son to the prison door to bid them come forth, and show themselves, Esay 49.9. And their deliverance from darkness should be the more comfortable, if they consider, First, what a world of people are yet covered with darkness, Esay 61.1. Secondly, that darkness shall never return: They enjoy a day that never shall have night following. Ob. But is there not darkness still in godly men, as well as in other men? Sol. I answer, In some respects there is, and in some respects there is not. It is true, that in respect of the ignorance yet upon godly men in this life, they may say, as it is in job 19.8. God hath set darkness in our paths, and fenced up our ways, or job 37.19. Teach us what we shall say unto him: for we cannot order ourselves because of darkness: & sometimes in their afflictions they may say, as aforesaid: But yet not withstanding there is great difference between the state of the godly, and the state of the wicked: for First, 6 Differences between the darkness is in godly men, and that which is in wicked men. the godly are delivered from utter darkness altogether. Secondly, for their darkness in this life, it is true, they may be subject to such darkness as clouds may make, or an Eclipse, but the night is clean passed with them, Rom. 13.12. Thirdly, though they have darkness, yet they are not under the power of darkness, Col. 1.13. He that believeth, cannot abide in darkness, but is getting out, joh. 12.46. as one made free, and set at liberty. Fourthly, their darkness is not a gross and palpable darkness, they can see their way, and are all taught of God: It is no darkness can hinder their salvation. Fiftly, though their afflictions may increase upon them, yet God will not forsake them, but will show them great lights: Esay 50.10. Mich. 7 8. Psal. 1●2. ●. the Lord will be light unto them for comfort for the present, and will send them the light of deliverance in due time. Sixtly, they have their Patent drawn, & sealed, and delivered them, whereby they are appointed to enjoy unspeakable light, and an absolute freedom from all darkness: They are children of light, and are borne to singular privileges in that respect: the time will come, when there shall be no ignorance, no affliction, no discomfort any more. Thus of their misery, and so of the estate, from which they are called. Now followeth to be considered their happiness, to which they are called, expressed by the metaphorical term of light, and commended by the Epitheton of marvellous. Light.] Acceptations of the word Light. Light is either uncreated, or created: The uncreated light, is the shining essence of God, infinitely above the shining light of the Sun: Thus God is light and dwells in that unapprochable light, 1. john 1.6. 1. Tim. 6.16. The created light is that, which is made and begotten by God; whence he is called The Father of lights, jam. 1.17. and this created light is either natural, or spiritual: Natural is the light of the Sun in the firmament: The spiritual light, since the fall, was all collected, and seated in Christ. As God gathered the light of the two first days, and placed it in the body of the Sun, as the original vessel of light: so did the Lord collect, and gather the light together after man had fall'n, and placed it in Christ, that he, as the Sun of righteousness, might be the fountain of light unto the spiritual world. And thus Christ is said to be light, john 8.12. the light of the world, that lighteneth every man that cometh into the world, joh. 1.9. The beams of this light in Christ, are diffused all abroad upon men: and so the light communicated from Christ, is either temporal or eternal. Temporal light is either the blessing of God in Christ, making the outward estates of God's servants glorious and prosperous, job 29.3. Hest. 8.16. Or else it is that light that shines upon the souls of men; which must be distinguished according to the instruments of conveying or receiving it. The instrument of conveying it, is, outwardly the Law and the Gospel; and, inwardly, the Spirit of Christ. The instrument of receiving it, in respect of the general will of God, is the understanding; or, in respect of the promise of grace, it is faith. The Law is a light, Pro. 6.23. of the light of the Gospel, 2. Tim. 1.10. 2. Cor. 4.6. Knowledge is light, Acts 26.18. and of the light of faith, john 8.12. Eternal light is the light of heaven, where the inheritance of the Saints lieth, Col. 1.12. Revelat. 18.19. It is the spiritual light upon the souls of men, the light of knowledge and faith is here specially meant, which is conveyed and increased by the Gospel. Doct. The point then hence is clear, that God's servants, in comparison of their former condition, are brought into great light. The spiritual light shineth upon every one that is to be converted, Acts 26.18. God hath promised light to every penitent sinner, job 33.28, 30. Esay 42.16. And Christ was given to be the light both of jews and Gentiles, Esay 42.7. and 49.6. Hence it is, that Christians are said to be the children of light, Luke 16.18. john 12.36. yea, light itself, Eph. 5.6. the lights of the world▪ Phil. 2.15. And thus they are so, by reason of the light of jesus Christ, shining in their hearts through the knowledge and belief of the Gospel. All the world is like unto Egypt, smitten with darkness: and the Godly are like the children of Israel in Goshen. Use. The use may be, first, for instruction to the Godly: since they are called to such light by Christ, they should 1. Believe in the light: since they see now what they do, they should establish their hearts, in the first place, in the assurance of God's love, since his shining favour showeth itself in the Gospel. 2. They should do the works that belong to the light: they may now see what to do, and therefore ought not to be idle, but to work while they have the light, 1. john 2.8. And to that end, they should daily come to the light, that it may be manifest, that their works are wrought in God, john 3.21. And they should now abound in all goodness, and justice, or righteousness & truth, Eph. 5.8, 9 proving, what that acceptable will of God is, verse 10. 3. They should▪ therefore cast away the works of darkness, and have no fellowship with the children of the night, but rather reprove them, Eph. 5 7. to 14. For, what fellowship between light and darkness? 2. Cor. 6.17. 4. They should, in all difficulties and ignorances, pray to God to show forth his light and truth, seeing they are called to light, Psalm 43.3. Use 2. Secondly, godly men should hence be comforted, and that in diverse respects. First, though they may have many distresses in their estates, yet light is risen to their souls: though they may for a season suffer some eclipse of their comfort, yet light is sown for the righteous, and joy for the upright in heart, Psal. 97.11. And the more they should be glad of their portion in light, when they behold the daily ruins of ungodly men. The light of the righteous rejoiceth, when the lamp of the wicked is put out, Pro. 13.9. In 2. Cor. 4.4, 6. there are three reasons of consolations assigned. First, the light we have should comfort us if we consider how many men have their minds blinded by the god of this world; and of those, many of them great, wise, and learned men. Secondly, if we consider what darkness we have lived in: God hath done as great a work upon our hearts, as he did when he commanded the light to shine out of darkness, in the beginning of the world. Thirdly, if we consider what glorious things are revealed unto us: for, by the gospel, he hath caused to shine in our hearts the knowledge of the glory of God, etc. Finally, it is the more comfortable, in that the Apostle calls this light, marvelous light; which is now in the next place to be opened. Marvellous light.] The spiritual light, which shines in the hearts of the godly by the Gospel, is a marvelous light, either because it is such as the Godly do marvel at, or because it is such as they ought to marvel and wonder at. In how many respects the light of the godly is marvelous. When men first enter into the truth, that is, when they are first converted, Christians being (for the most part) full of affections, as they that have scaped lately singular danger, and as they that never before saw the King's Court, they are frequently stirred up with admiration at the glory of the Gospel: they wonder at and are vehemently affected with the new discovery of the riches of Christ, showed them in the preaching of the Gospel: and thus it is a marvelous light in this sense, Esay 30.26. But I rather consider of it in the other sense; It is a marvelous light, though we should not have the heart to be so affected toward it: it is marvelous, I say, First, because it is a light that needed the Mediator to procure it: none but Christ can give us this light. Other light is free, we pay nothing for it: but this is carried in the hand of the Mediator to us, and for us, Esay 42. and 49. Secondly, because it cometh after so long a night of ignorance and sin: they must needs account the light precious, that have not seen it a long time; Esay 9.2. Mat 4.16. as blind men when they receive sight. Thirdly, and more, because it is a light commanded to shine out of darkness, 2. Cor. 4.6. That God should call light out of such darkness as was in our hearts, is marvelous. Fourthly, in comparison with the times of the Law, and the shadows of the old Testament. Fiftly, because it is a light comes not from any creature, but from God the Creator. God is our light, Esay 6.19. And in this respect, this light is like the light that shone about Paul, Acts 22.6. Sixtly, because it is a light that shines at the time of the evening of this world. That the Sun should shine in the day time, is no wonder: but, that it should shine in the night, or at evening, were a dreadful wonder: even so it is in this last age of the world, Zach. 14.7. Seventhly, because it is a knowledge above the reach of reason: it is the light of faith. eight, because it shines only to the godly. It is light in Goshen, when there is no light in Egypt; that was marvelous: and so is it when we see the light shining all abroad, and many men sit in darkness, even in the same place, in the same congregation, city or family. When the Godly see clearly, the Wicked discern nothing: light is withheld from the Wicked. Ninthly, because it hath more force than any other light: for, it is the light of life: it quickens the soul, and enlyves it, john 8.12. Lastly, because it is an everlasting light: it is such a day, as no night followeth it. The consideration of all this should work diverse things in us. For, if in all these senses it be a marvellous light, than First, we should be marvellously affected with it, and strive to be exceeding thankful for it. How have we deserved to be cast again into darkness for our extreme unthankfulness! How have we given God cause to take away the Candlestick from us! Let us therefore strive after thankfulness and admiration: and if the Lord do work it in us, let us take heed we lose not our first love. Secondly, we should arm ourselves for the defence of the light: we should preserve it as a singular treasure: both in our hearts and in our Churches; we should with the more resolution resist the works of darkness, standing always upon our guard, Rom. 13.12. Thirdly, we should strive after all the degrees of the assurance of faith. Fourthly, we should strive to make our light shine the more excellently, both for the measure of good works, Malac. 5.16. and for the strict & precise respect of the exact doing of good duties. Now we have the light so clearly shining, we may do every thing the more exactly, then if it were dark, Ephes. 5.15. Our gifts must not be hid. The light must not be put under a bushel, Math. 5.15. Phil. 2.15. We should now avoid not only greater faul●s and falls, but lesser stumblings, 1 joh. 2.10.11. We should do all things to the life and power of them, and show discretion aswell as knowledge. This doctrine also doth imply the grievous misery of wicked men: for if it be marvellous light, into which the godly are called, there is a marvellous darkness, in which wicked men live. The whole creation of God had been but a confused heap, if God had not set in it the light of the Sun: such a confused Chaos is the world of men, if the Gospel shine not into their hearts. Finally, this should much comfort the godly, they are called into marvellous light in all the senses before named: which should much inflame their hearts, and they should rebuke their own hearts for not valuing so rich treasure. We may from hence take occasion to note, how little we should trust to the judgement of flesh and blood, in valuing spiritual things, when the very godly themselves do not so much esteem of them as they should. Whatsoever we think, yet in God's account, the light of the Gospel, the light of faith and knowledge, the light of God's countenance, etc. is marvellous light. But if the light of the godly be marvellous in this world, what shall it be in the world to come, when God & the Lamb shall be their immediate light? here God lights us by the means: there God himself will be our everlasting light. here our light may be darkened with clouds of affliction and temptation: there shall be an eternal light without all darkness. here we have no light, but what is infused into us: there we shall ourselves shine as the Sun i● the firmament. Hitherto of the description in Tropical terms. Now it followeth in plain words. Verse 10. Which in times past were not a people, yet are now the people of God: which in times past were not under mercy, but now have obtained mercy. THe Apostle takes the words of this verse out of the Prophet Hosea, chapter 1.11. where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea, and in the place where it was said unto them, Ye are not my people, it shall be said unto them▪ Ye are my people. Now the Apostle applies that sentence to the people to whom he wrote, showing, that it was accomplished in them. Quest. The question is, of whom the Prophet and Apostle spoke. Ans. Some say, Of the Israelites in the letter, both because the same chapter shows, that they were cast off, and called Loammi, not God's people: as also because the Apostle is thought to write only to the jews. But the Apostle Paul, Rom. 9.24, 25, 26. apparently. expounds it of the Gentiles chiefly, and therefore we must rest in his sense, which by the way shows, that this Epistle was written to the Elect amongst the Gentiles, as they were strangers and pilgrims in the world, and not to the provincial jews only. The Apostle then, to the singular comfort of Christians in those times, shows, that now were the Prophecies accomplished concerning the calling of the Gentiles; which was before a great mystery, hidden from ages and generations, Col. 1.26. admired by Angels, Eph. 3.10. 1. Pet. 1.12. Before I open the words of this verse in particular, some use would be made of this great work of calling the Gentiles; and so, from the consideration of their estate, both before and after calling. And first, Of the calling of the Gentiles in general. for the meditation of the estate of all the world, or the nations of the world, before Christ preached unto them: note, First, the horrible infectiousnes of sin: whole worlds of people are poisoned with it. Secondly, the dreadful horror of God's justice against sin: which as we may see plainly in the sufferings of Christ; so also very lively in the desertion and forsaking of the Gentiles, so many millions of men perishing without pardon or pity: and therefore it was never safe to follow a multitude in evil, nor to plead the practice of fathers or forefathers, with the like. And for the meditation of their calling again in Christ by the Gospel, we may gather matter, First, Use. of information; and so, first, that God is not tied to any place. If Israel after the flesh will not serve him, he will raise up children unto Abraham from among the Gentiles, Mat. 21.43. Secondly, that the Church of Christ is now Catholic, of all nations; and therefore Christ's Kingdom the largest kingdom in the world, and the glory of it must not be restrained to Rome, or any one place. Secondly, of consolation: for, here we may observe, 1. The infallibility of God's promises: these promises concern the calling of the Gentiles as being dead, and were most unlikely, and yet we see them fulfilled: which should teach us to trust upon God. 2. The wisdom and power of God, working light out of darkness. The rebellion of the jews is so far from laying Zion waste, or dissolving Religion, that it is an occasion of a greater work of God among the Gentiles: yea, when profaneness seems to overgrowe all, and the whole world seems to live in wickedness, yet we know not what times may come for the glory of Religion among jews and Gentiles. 3. God's wonderful love to his Elect: he will gather them from all the four winds of heaven: though they be few in number, in comparison, and live dispersed in every Country, yet God, the great Husbandman, will not want means to fetch them home into his garner. A husbandman, that had all his field grown over with weeds, save here and there one grain of corn on a land, would never be at the pains of gathering & separating: yet God will. 4. The great encouragement that poor sinners and mean persons have to come to Christ, and seek God. For here we see, he hath showed mercy to the very abject Gentiles, against whom he had infinite cause of exception: and the rather should we be encouraged, because wheresoever we live either in East or West, we may sit down with Abraham, Isaak, and jacob in the Kingdom of God, Math. 8.11. And withal, here is matter of instruction, for, 1. We must look to our faith: For God justified the heathen only by faith, Galat. 3.8. 2. We must not be secure, but must learn to observe all things, that are commanded us, Math. 28.20. The name of God must be great amongst us, and we must offer incense, and a pure offering, Mala. 1.11. We must be fruitful, especially we that live in these latter ages of the world, lest God hasten the calling of his nation of the jews, and cast us off for unbelief and unfruitfulness, Rom. 11. And thus in general of the calling of the Gentiles. In particular in this verse here is a twofold comparison: first, the one respects, what they were to God: secondly, the other respects what God was to them. They were to God by nature no people, by grace they are his people: and God withheld from them his saving mercy by nature, and now by grace they are under mercy: First, of their being a people to God: And then of God's mercy to them. Which in times past were not a people.] The word people is diversely taken: Many sorts of people in Scripture. For sometimes it signifieth any multitude, or great number of any sort, and so Ants are said to be a people, Pro. 30.25. and Caterpillars, joel 2.2, 5. Sometimes it signifies the lower sort of men, as they are distinguished from the Nobility in any State: and so they are used and styled the common people. But, properly and originally, the word populus was thought to signify a multitude of citizens in one city, enjoying the right and communion in society and employments, under one Head and Governer. Now, the holy Ghost in this place affirms, that men that live in their sins, without faith and repentance, are not a people, though they be never so many in number, or other prerogatives: and the nations of men living without God, may be said, not to be a people, Why wicked men are said, not to be a people. Either because they are a people of no note, in no request in respect of true greatness: as the jews did vilely esteem of all the uncircumcised: Or because they were not a peculiar people, or (as the Antithesis shows it) were not the people of God. Now, till men subject themselves to God's government by jesus Christ, they are not a people. The Empire of the whole world belongs to God and his Son Christ, Psal. 2.10. Now, all nations that come not in to kiss the Son, are no members of the Empire of the Commonwealth of Israel: let them have what Heads or rulers they will, they are but as so many Rebels, or (at the least) as so many strangers from God's Kingdom; therefore called strangers and enemies, Col. 1.22. They are neither born of the blood of Israel, nor have they any right of inheritance from God, nor live they under the laws of the Empire, nor made free denizens: yea, this p●●●se seems to import, that all men that are not gathered into the number of God's people, are but a confused heap, and disordered multitude, never happy in respect of any government: they are brought into no order; and, as the Prophet also further saith, they are good for nothing▪ jer. 13.10. God regards them not, nor looketh after them as it were: and though they have Laws, and a kind of government, yet their Laws and Customs are vain, Esay 10.3. altogether insufficient to make them live happily. Use. The use may be, First, for information: and so it may inform us in two things. First, the vanity and insufficiency of worldly things, riches, power, honour, conquests, carnal parentage, and the like, avail men nothing unto a blessed life: the Gentiles had all these in their greatest glory, and yet not worthy to be called a people. Secondly, we may hence gather the reason of these strange devouring judgements, which fall upon the world by wars, famine, pestilence, etc. For, inasmuch as worlds of men live without the compass of the obedience to God's government, and stand out as so many Rebels; the Lord therefore, seeing they will not be his people, fights against them from heaven, and makes wonderful havoc among them; as a great King, that revengeth himself by the strength of Armies, upon Rebels. Secondly, for instruction: and so we, that were sinners of the Gentiles, should hence learn to acknowledge & praise the free grace of God, who without our deserts hath reckoned us in the Court of his people; we that were by nature, viz. none of God's people. Thirdly, and especially it should set out the misery of all men living in their sins without repentance: and the rather should we be moved with this terror, 1. Because no place can privilege impenitent sinners: for, not only professed Gentiles, but even wicked Israelites are in Scripture reckoned as no people. The wicked are accounted as no people, though they live in the Church, and dwell among God's people. For, what is the chaff to the wheat, though both lie together? Yea, though men bear the name of God's people, yet God hates them never a whit the less for that: and therefore to distinguish them, and show how little he regards them, he calls them the evil people, jer. 13.10. the disobedient and gainsaying people, Rom. 10.21. the people of Gomorrah, Esay 1.10. the people of my curse, Esay 34.5. 2. Because God will show by his fierce wrath, that he doth not reckon of them at all, but will cast them off as a girdle that is good for nothing, jer. 13.10. Many places of Scripture show this. All the sinners of the people shall die, Amos 9.10. God will take away his power from them, even his loving kindness and mercies, and would not have them much pitied, jer. 16.5. Behold, saith the same Prophet in another place, the whirlwind of the Lord goeth forth with fury: a continual whirlwind; it shall fall with pain on the head of the wicked, jer. 30.23. so Ezech. 11.21. Esay 34.5. Ob. But, when men live in the Church, and are baptised, etc. how may it be known, that they are not God's people? what signs are there of men that are not God's people? Sol. They are described in diverse Scriptures, where we may find out what people it is God excepts against. First, such as can live without God in the world, Who are not God's people. are not God's people, Ephes. 2.12. Such as can go whole days, weeks, months, years, without any hearty care of God, or his glory, or favour. These are evidently not a people. Secondly, such as are of a stifneck: such as will not let God's yoke come upon them, such as will not obey his voice, but walk in the imaginations and counsels of their own evil hearts, jerem. 7.23, 24, etc. 13.10. especially such as refuse to hear his voice, and are withal gainsayers, and such as are talkers, whose lips carry about them the infamy of God's true people, and the blasphemy of God's name, Rom. 10.21. jerem. 10.13. Ezech. 36.3, etc. Thirdly, it may be discerned by their manner of serving of God: for such as God rejects from being of his people: may draw near to him with their lips, but their hearts are from him; and they do him no service, but as men's laws fear them to it. A constant habitual alienation of the heart from the care of God's presence in God's ordinances, is a sure sign of persons God regards not. Ob. But there are faults in the best men in the world, and therefore why should such as live in the Church, and profess the true Religion, be cast off only for living in sin, seeing all are sinners? Sol. I answer with the words of the holy Ghost, Deut. 32.5, 6. Their spot is not the spot of God's people; that spot that is in the wicked, is a spot of leprosy, and therefore they ought to be put without the Camp till they be cleansed: The sins of the Godly, are sins of infirmity; and the sins of the wicked, are sins of presumption: The wicked never obey from the heart, which all the godly do; sin doth not reign in them as it doth in the wicked. Thus of their estate by Nature: as they were not a people: their estate by Grace is described in those words; Are now the people of God. Are now the people of God:] The difference of reading here, from that of the prophet is to be noted▪ for, whereas in the prophet it is thus. In the place where it was said, ye are not my people; it shall be said unto them, Ye are the sons of the living God: which words are somewhat doubtful: for some might gather, that therefore all which were not a people, should in time be the people of God. The Apostle therefore applies it so, as that it may appear, that the comfort only belongs to godly Christians; and in stead of the words, Ye shall be called the Sons of the living God, he saith, Ye are now the people of God, which in sense differs not: and the Apostle leapeth to the direct Antithesis, and takes it for granted, that all God's People are God's Sons also, unless we conceive, that he borrowed these words out of Hosh. 2. ult. which I rather incline unto, though Interpreters most take to the words, and the first Chap. Ye are now the people of God.] For the sense of the words, we must understand, that men are in Scripture said to be God's people three ways. First, in respect of eternal Praedestination, see Rom. 11.2. Men are God's people three ways. He will not cast off the people he knew before. Secondly, in respect of the covenant in the Law, and so the sons of Abraham were God's people, and none other, as many Scriptures show. Thirdly, in respect of the covenant in the Gospel; and so it is to be taken here: and all unregenerate men were not a people, and all that believe, are God's people by the benefit of the covenant of Grace in the Gospel. Now for the coherence I might note, That they that are not the people of God, may be the people of God, and so acknowledged of God himself; which should teach us with meekness and patience, to wait when God will turn those that lie in their sins, and despair of no man, and restrain fierce and perverse censures, concerning the final estate of other men: But the main point is, that God's people are the only people in the World; None worthy to be called a people, in comparison of them! No subject, in any government, so happy as God's people, under his government in Christ! and therefore to be made the people of God here, is reckoned as a condition beyond all comparison: Now that God's people excel all other Subjects in the World, may appear many ways: First, in respect of the love of God that he bears to his people, which hath four matchless praises, that no King on earth can afford to his Subjects: jer. 31.3. For, first it is an everlasting Love, when all the favour of the Princes on earth is both mutable, and mortal. Secondly, it is a particular love to each Subject; All the people are loved, and by name, Deut. 33.3. The Lord counteth, when he reckons his people, he was become their God, Psal. 87.5, 6. Thirdly, it is a free love; There was no desert in us: whereas Princes look at somewhat that may pleasure themselves, even where desert is less. Fourthly, How Gods people excel all other people. it is a tender Love; and therefore God's people are said to be married to their King and God, Hosh. 2.19. and therefore God is said to account his People to be his Portion, Deut. 32.9. Secondly, they are an elect People; which hath a twofold consideration in it: For, first, they are elect from all eternity, and so every one of the People hath a particular act of Parliament to assure his right, Rom. 11.2. And secondly, they are elect in time, that is, they are separated and culled out of all the people of the World. Exod. 33.6. Thirdly, all God's People have a general pardon given them for all offences, jerem. 31.34. He saves his People from their sins; and this pardon is grounded upon a sufficient atonement made by a most faithful high Priest for them, Heb. 2.17. Who also sanctified all this People with his own blood, Heb. 13.12. Christ is given for covenant: he is their surety for them, & their witness, Esay 42.6. & 55.5. Who also redeemed them with his blood: All, a People of Purchase. Fourthly, all God's People are qualified with new gifts, above all the people in the World; their natures be amended, they are all washed and cleansed from their filthiness: there is not one vile person amongst them, Ezech. 36.25. & 37.23. etc. He hath form them for himself, and his own service, Esay 43.22. Fiftly, all God's Subjects are adopted to be God's sons: and so can no Prince on Earth say of his: they are, as it were, the fruit of his womb, Psal. 110.3. Sixtly, the Laws by which they are governed, are the perfectest in the whole world: For the Law of God is perfect, Psal. 119.8. Seventhly, all God's people live in his presence, and see his glory, Exod. 33.16. Levit. 26.11, 12. Zach. 1.10, 11. Psal. 95.7. Other Kings have many subjects they never saw, and few that have that preferment, to live in the King's presence, or near about him. eight, God feasts all his subjects, and that often, and in his own presence, and with the best provision of the world, Esay 25.8. Esay 65.13, 14. jerem. 31.14. King's would soon consume their treasure, if they should do it often, or almost once, etc. Ninthly, no people so graced of their King in hearing requests, and receiving petitions. For all God's people may cry, and be heard, and at all times, and in all suits, which no King on earth can grant to all his subjects, and seldom or never so much as to any one, Esay 30.19. john 14. Whatsoever they ask in the name of Christ shall be granted unto them. Tenthly, they are the longest lived of any people: As the days of a tree are the days of my people, saith the Lord: They may endure many a storm, but they are fast rooted still. Mine Elect shall long enjoy the works of their hands, Esay 65.22. For, first, they only have the promise of a long life in this world, and it is limited only with that condition, If it be good for them. And secondly, if that God take away some of his people, and that quickly, out of this world: yet that shortens not their life, or dependence upon God: For when they die a bodily death, they are said to be gathered to his people, or their people, and there receive eternal life instead of it: Death doth not put them out of service, or deprive them of the King's presence, but removeth them only out of one room into another: whereas they stood below stairs before, they serve now above stairs, and are all of the Presence, and Privie-chamber to God. Eleventh, they are the wealthiest people in the world, none better provided for: For, first for Spiritual gifts, and rich favours from the King of kings, they are not destitute of any heavenly gifts, 1. Cor. 1.5. Eph. 1.3. And for outward provision, God hath taken all the chief creatures, and bound them to serve them with provision in whatsoever they want: The heaven, the earth, the corn, etc. all are bound for the supply of their wants, Host 2.21, 22, 23. Twelfthly, they excel for protection: Whether we respect their preservation, or the revenge is done upon their enemies: For their preservation, though the earth and the heavens should be shaken, yet God will be the hope of his people, joel 3.16. and as the mountains are about jerusalem, so is the Lord about them that fear him, and therefore they cannot be moved, Psal. 125.1, 2. and if the rod of the wicked do enter upon them, yet it shall not rest upon their lot, v. 3. of the same Psalm. And for vengeance: It is certain, the Lord will avenge their quarrel upon all their enemies, though they be unable to right their own wrongs; and because God would have it done throughly, he reserves the work of vengeance to himself, to make the recompense, Heb. 10.30. Rom. 12.20. Uses. The use may be both for Consolation, and Instruction: For it should exceedingly comfort God's children, considering what singular happiness they enjoy by the government of jesus Christ. Oh! blessed are the people, whose God is the Lord, Psal. 33.12. and 144.15. Moses admires, a little before his death, the wonderful felicity of the godly, considered as they are God's people. Israel is happy; none like to God's people, or this people: nor is there any like unto the God of jerusalem. For, God rides upon the heaven, in their help: the eternal God is their refuge; and underneath are the everlasting Armies. He will thrust out their enemies before them, and say, Destroy them. Israel alone shall dwell in safety. The Fountain of jacob shall be upon a land of corn and wine: and his heavens shall drop down dew. They are a people saved by the Lord, who is the shield of their help, and the sword of their excellency. Their enemies shall be found liars to them, Deut. 33.26. to the end. And this excellent estate is the more comfortable to be thought upon, 1. Because people of any nation may be admitted to this estate, and the Lord, without respect of persons, will bless them with the blessing of his people, as the Prophet excellently shows, Esay 2.19. and 19.24, 25. The Gentiles have come to rejoice amongst his people, Rom. 15.9, 10, 11. They were hard times, when the Lord's dominion was in a manner confined in the Kingdom of judah and Israel. 2. Because it is so great and glorious a work on God's part, to make us his people: for, he doth as it were plant the heavens, and lay the foundation of the earth, that he may say unto Zion, Thou art my people, Esay 51. verse 16. 3. Because in the hardest times that can befall the godly, the Lord will have them plead this privilege: and they may go to God, and he will acknowledge them in all their distresses, and sanctify their afflictions, and deliver them at the voice of their cry, Esay 64 9 Zach. 13.19. 4. Because they shall yet enjoy a far more excellent estate in another world, than now they have, Reu. 21. They are now but as the children of Israel in Goshen, or in the wilderness. Use 2. Secondly, diverse things may be hence observed for instruction; as, 1. Such as live in the Church, and yet have not the marks of God's people on them, should awake, and look about them, and labour to get into the number of God's people. These fools among the people, as the Prophet David calleth them, should understand; and these evil neighbours unto Israel, should be persuaded to learn the ways of God's people, and so they may be built up in the midst of Israel, jer. 12.16. And it should be their daily prayer unto God, to grant them this one request, namely, to bless them with the favour of his people, Psal. 106.3, 4. 2. The penitent sinner, that feels his heart called by the voice of Christ, should hence be moved to enter into the covenant of God, and speedily to take the oath of subjection & allegiance, binding himself with all his heart to God, and his divine service, deu. 29.10, 11, 12, 13. jer. 50.5. 3. Such as have taken the oath, and are acknowledged for true Subjects, should for the rest of their time study how to carry themselves as becomes the people of God: and so, In general, they should remember two things. 1. To give ear to God's Law, and hearken what the Lord will say unto them from time to time, Psal. 78.1. Esay 51.4. 2. To lead a holy life and conversation: for, therefore hath God severed them from all nations, that they might be holy to him, Levit. 20.26. All God's people are righteous, Esay 59.21. and 62.12. And Christ hath redeemed them from all iniquity, and purified them, that they might be a peculiar people unto him, zealous of good works, Tit. 2.14. They must therefore be no more polluted with their transgressions, nor be fashioned to the lusts of their former ignorance, Ezech. 14.11. and 36.25, etc. In particular they should 1. Give God thanks for ever, for blessing them with the blessing of his people, Psal. 79. ult. 2. They should humble themselves, to walk with their God, Rules for God's people, how to carry themselves too God. Mic. 6.8. being humbled at his feet, to receive his Law, Deut. 33.3. bowing down with all reverence to worship him, Psa. 95.7. For, God is a great God above all gods, and a great King above all kings. 3. They must avoid needless society with the wicked, 2. Cor. 6.16. and take heed, that they learn not the manners of other nations, Levit 20.24. 4. The Law of GOD must be in their hearts. For, they should be a wise and understanding people above all men: and this is the sign of God's people, Esay 51.7. Deut. 4.6. And it is God's covenant, to write his Laws in their hearts, jer. 31.33. 5. They must avoid Idols, and keep God's Sabbath: this, God requires perpetually, Levit. 26.1, 2, 3, 11, 12. and graciously accepts, when he finds this care, Esay 56. with protestation against those that will not keep his Sabbaths, jer. 17, etc. 6. They must walk confidently in the trust upon God's goodness and covenant with them, as the godly resolved, Mic. 4.5. All people walk in the name of their god: and therefore we will walk in the Name of the Lord our God for ever and ever, resolving to cleave to God in a perpetual covenant, jer. 50.4, 5. 7. They should approve themselves to be God's people, by their language: their language should be a pure language, not speaking lies: a deceitful tongue should not be found in their mouths; and their words should be gracious, such as might minister grace to the hearers, Zeph. 3.9, 13. Eph. 4. Col. 4. 8. They should be patient in all adversities, as being of Moses mind, that it is better to suffer affliction with God's people, than to enjoy the treasures of Egypt, Heb. 11 25. 9 They should obey according to all that God commands them, showing a respect to all God's Commandments; seeing they serve God, and not men, and that all dissimulation will be open before his eyes, jeremy 11. verse 4. And thus of the second way of comparison. In the last words of the verse, their estate is considered in relation from God to them. And so, in the state of nature they were not under mercy: but, in the state of grace, they are now under mercy. Not under mercy.] Doct. All the time that men live without repentance for their sins, and faith in jesus Christ, they live without the mercy of God: they are not under mercy: God loves them not, nor regards them: they are children of wrath, Eph. 2.3. and the wrath of God abideth on them, joh. 3.36. Yea, though the Lord be exceeding merciful in himself, and to the faithful, yet by no means will he clear the guilty, Exod. 34.6. Num. 14.18. Now, this not being under mercy, imports divers things. First, that their sins are not forgiven or pardoned. Secondly, that their souls are not healed of their original diseases, but they live still in their blood. Thirdly, that they are liable unto all sorts of judgements: and those which are upon them, came from the wrath of GOD, which hateth them, etc. Fourthly, that they are in danger of eternal condemnation; in general, that they live and lie under the forfeiture of the covenant of works, and have no part in Christ, or the covenant of grace. Use. The use should be therefore to teach wicked men, to take heed how they presume of God's mercy: they may deceive themselves; but God will not be mocked, Gal. 6.7. For such things as they are guilty of, the wrath of God comes upon the children of disobedience, Eph. 5.5. They that live after the flesh, shall die, Rom. 8.13. For the more distinct understanding of this point, four things would be considered of. First, that wicked men are exceeding apt to plead God's mercy, though it belong not to them; and do not believe, that God will deal so with them as they are threatened. Secondly, that God directly declared himself, that he will not show mercy or pity towards diverse sorts of offenders. Thirdly, that the things men usually object, will not be available to deliver them from God's wrath. Fourthly, what sorts of men, in particular, God will not be merciful unto. For the first: that men are apt to plead God's mercy when it belongs not to them, is apparent through the whole course of Scriptures, to have ever been in the disposition of most wicked men: they bless themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2. They live at ease, and put far away the evil day from them, Amos 6.1, 3. They cry Peace, peace, when sudden destruction is made to come upon them, 1. Thes. 5.3. For the second: that God will not be merciful to many a man that lives in the visible Church, is manifested by many Scriptures; as, Deut. 29.19. jer. 16.5. Ezech. 5.11. and 7.4, 9 and 8.18. Hosh. 1.6. and 2.4. and in many other places. For the third: their excuses and pretences are all vain: for, 1. If they stand upon their greatness in the world, Excuses of wicked men refuted. it is certain, that riches will not avail in the day of wrath, job 36.18, 19, etc. 2. Nor will it help them, to be born of godly Ancestors: for, rather than God will be tied to the wicked seed of Abraham, he will raise up children of the stones, to Abraham, Mat. 3. 3. Nor can multitude privilege them. For, though hand join in hand, yet sin shall not go unpunished: and God turns nations of men into hell, Psalms 9.17. 4. Nor will their outward serving of God serve their turn. It is bootless to cry, The Temple of the Lord, the Temple of the Lord, if men redress not their ways, jer. 7.4, 8, 9, 10. 5. Nor will it help them, that some Ministers speak comfortably to them, and by their preaching they may expect mercy: for, GOD will judge those Prophets that strengthen the hands of the wicked. The stubborn people were never a whit the safer, when the Prophet told them they should have peace, and no evil should come unto them: but the Lord protesteth, that the whirlwind of his fury should fall grievously upon the head of the wicked for all that, jer. 23.15, 19, 20. that at length they should consider it perfectly: and the Lord threateneth that he will rend the wall of security which the Prophets have built with vntempered mortar, that he will rend it even with the fierce wind of his fury, and there shall be an overflowing shower in his anger to consume it, Ezech. 13.10. to 15. 6. Neither may the patience of God prove, that he means to show expected mercy: for, though a sinner prolong his days an hundred times, yet it shall not be well with the wicked, nor ought he to settle his heart the more freely on his sin; because sometimes it is not speedily executed: for God will find a time to set his sins in order before him, and then he may tear him in pieces, and none can deliver him, Eccles. 8.11, 12, 13. Psal. 50.19. 7. Neither will it ease them, that there are so many promises of mercy in Scripture. For they are limited; and beside in diverse places where mercy is promised, the Lord explains himself, by showing that he will not cheer the wicked, Ex. 34.7. as was alleged before, so Nahum 1.3. and v. 7. compared with the 6. 8. Neither will their Baptism help them: for neither Circumcision nor uncircumcision availeth any thing, but a new Creature, Gal. 6. Ob. If any say, But though they be not now under mercy, yet hereafter they may be upon Repentance. Ans. I answer, that in this they say truly, but yet not safely: For, many men that have promised themselves the late Repentance and mercy, have died in their sins before they could ever repent. And thy times are in God's hands, thou knowest not when, nor how thou shalt die: and therefore the surest way is, Now to turn to God with all thy heart, as they were counselled more at large, joel 2.12, 13. Now for the fourth, it may awake some sort of offenders the more effectually, that besides the general threatenings against wicked men, they in particular are assured that they are not under mercy: As first, such as show no mercy to men, jam. 2.13. and such as transgress of malicious wickedness, Psal. 59.6. and such as are people of no understanding, Esay 7.11. and such as walk after the imaginations of their own wicked hearts, and will not hearken unto God, jerem. 16.5, 10, 12. and such as bless themselves in their heart, when they hear the curses of the Laws, Deut. 29.19. and such as steal, murder, commit adultery, and swear falsely, jer. 7.9. and many other particulars. Catalogues might be instanced in all the several Scriptures: the Prophet Malachy puts in such, as deal corruptly in tything, and offering, Malach. 1.8, 9 To conclude; the counsel of the Prophet jeremy is excellent in this case, who most effectually speaks thus: Hear ye, give ear, be not proud: for the Lord hath spoken, Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness: But if you will not hear, my soul shall weep in secret for your pride, and mine eye run down with tears, jerem. 13.15, 16. Use 2. Secondly, the consideration of this doctrine may justify the practice of godly Ministers, that denounce the judgements of God upon their hearers, that live in sin without repentance: It is their duty to show them, that they are not under mercy; they are required to cry aloud, and to show God's people their sins, Esay 58.1. And the Prophets, that cried peace, peace, are extremely threatened of God, so as for not warning the people, the blood of their souls is required of the Prophets, Ezech. 33. verse 2. to 10. Use 3. The third use may be therefore for the singular humiliation of wicked men, that live in the assemblies of Christians: Though they have obtained a place in God's Church, yet they have not obtained mercy, but live under the fearful displeasure of God: and this is the more terrible, if they consider three things. First, that this is the case of multitudes of men in the Church: but a remnant are under mercy: which will appear more distinctly, if you draw out of our assemblies, such as in Scripture are expressly said not to be under mercy, as, 1. Take all such as yet live in their natural Atheism, What wicked men in particular are not under mercy. that mind not God, nor Religion, that only care for earthly things, and show it by a constant either neglect, or contempt of the public assemblies of Christians amongst us: These cannot obtain mercy, because they refuse to hear God's voice, and to seek to the ordinary means of mercy, Isaiah 50.1, 2. Heb. 3.7. 2. Draw out then secret offenders, such as sin in the dark, and say, Who seeth us? There are many amongst us, that for ough●●ee know, live honestly, who yet in secret are polluted with desperate abominations, as, fearful deceit in their callings, prodigious filthiness of body, or the like. 3. Remove from us likewise open and notorious offenders, such as are drunkards, outrageous swearers, known adulterers, or fornicators, murderers, railers and extortioners: For to such belongeth not God's mercy, or Kingdom, 1. Cor. 6.9. 4. Then separate from us such as are only civilly honest, & not religious: There are many, that are far from gross offences, either open, or secret, who are not yet under mercy, which is discovered diverse ways; as by their ignorance: For God will not have mercy upon people that have no understanding, Esay 27.11. And by their impenitency, they never sound and in secret confessed their sins to God: They never mourned for their many corruptions: There is a world of inward wickedness, which they were never humbled for: And also by their unbelief; they know no way, how to be saved by Christ by effectual believing on his mercy, but think to be saved by their own good deeds, or else they live in a general security, not looking after salvation, but thinking it enough, that they are well accounted of amongst men. 5. Lastly cast out Hypocrites, that only make a show of godliness, and have not the power of it: that draw near to God with their mouths, but have their hearts far from him. These in vain worship God. These are jews outward, but have not the circumcision of the heart, and therefore their praise is not of God. You may easily conceive, how small a number will remain, if all these be deducted out of the societies of Christians. Secondly, if they withal consider, that if mercy be not obtained, all else is in vain. It doth not profit him to obtain credit, riches, friends in this world, long life, or aught else, if he obtain not mercy: what shall it advantage thee to obtain the whole world, if for want of mercy thou lose thine own soul. Thirdly, it increaseth their misery, that they may dye in the case they are in. For either God may take away the means of mercy from them, or may leave them to so much insensibleness, as they may remove themselves from the means of mercy; or God being provoked by their long obstinacy, may deliver them up to a reprobate sense; or God may suddenly take them away by death, and then woe unto them: it had been better for them, they had never been borne. Quest. But some one may ask, What should be the cause, that so many obtain not mercy of God, seeing God is in his own nature so gracious, and they are in so great need of mercy? Ans. I answer, that the cause why some obtain not mercy, is, Why many obtain not mercy. First, because they seek it not: they be at a great deal of care and pains many times to seek other things, but they altogether neglect their own mercy, and seek not for it. Now God stands upon that, That he will be sought unto: The house of Israel must know, that though God be many ways gracious, as is showed at large, Ezec. 36.25. etc. yet for all this, he will be sought unto; or else even Israel may want mercy, verse 32. Secondly, others are so far from seeking mercy, that they refuse mercy, when God in the Gospel daily calls upon them, and beseecheth them to be reconciled: yet they are so busily employed in following foolish vanities, that they forsake their own mercy, jonas 2.8. They will not answer, when God calls, but reject his Word, and grieve his good Spirit, and abuse his patience and bountifulness, and so heap up wrath against the day of wrath. Thirdly, others seek mercy, but they seek it not aright; they fail in the manner, as either they seek it coldly, and carelessly, praying but for fashion sake, or with their lips without power of affections. They speak for mercy, but they do not care for mercy: They neither observe, nor regard, whether their petitions be granted, or denied: and this is the condition of the ordinary sort of men: or else they seek mercy corruptly without sincerity of the heart. As when men pray God to forgive them the sins, which yet they mind not to leave. Now this is a shameful kind of seeking mercy: For God stands upon it, that we must forsake our wickedness, or else he will not forgive, Esay 55.6. 2. Tim. 2.19. Or else lastly, men seek it too late, as Esau sought the blessing, when it was gone, Heb. 12.15. They may call, when God will not answer, Pro. 1. Zachar. 7. And this is the case of some, that put off their repentance, until the latter end. But have now obtained mercy.] Doct. The godly are exceeding happy in the obtaining of God's mercy: All that are called in Christ jesus, even all that have truly repent themselves of their sins, are certainly under mercy, and in that respect, in a marvellous safe and happy condition. Three things are distinctly imported in the observation. First, the one is: that God is merciful: Mercy may be obtained, jonah 4.2. Psal. 116.5. and 86. Secondly, that penitent sinners do obtain mercy, joel 2.13. Esay 55.7. Thirdly, that such as have obtained God's mercy, are in a marvellous happy case, in comparison of what they were before in. It is enough, if we obtain mercy, whatsoever we obtain not: Hence the Phrase, Thou hast covered him with thy mercy. And our happiness in respect of the interest we have in God's mercy is the greater, if we consider either the properties, or the effects of God's mercy. There are four admirable properties in the mercy of God, which he shows to his people. 4 Properties of God's mercy. First, his mercy is tender mercy, Psalm 51.1. which he shows in diverse things: as, 1 It is tender many ways. 1. That he is full of compassion, in pitying the distresses of his people: no father can so pity his child, Psalm 103.13. Hence, his bowels are said to be troubled for them, or to sound in him. Where is the sounding of thy bowels, saith the Prophet? Esay 63.15. jer. 31.20. The word Misericordiam imports as much: for, it sounds misery laid to the heart. God then is merciful, in that he lays our miseries to his heart. 2. That he waits to show mercy, Esay 30.18. watching for all opportunities, as it were, to prevent us with his blessings. 3. That he is slow to anger; not easily stirred to displeasure, when he hath showed his favour, Psal. 103.1. He is a God of judgement, that considers the weaknesses and infirmities of his servants, as knowing whereof they are made, Esay 30.18. Psalm 103. 4. That if he do see some more prevailing evils in his people, yet he will spare; as a father spares his only son, Mal. 3.17. And if he do chide, yet he rebukes his people still with great affection, jer. 31.19. and he will quickly give-over, and not chide always, Psalm 103. He is ready to forgive, as soon as they call unto him, Esay 65.23. and 55.7. Psalm 103. 5. That if he do bring affliction upon his people to humble them, yet he will not consume them, but will repent him of the evil, joel 2.13. Deut. 32.36. Amos 7.36. 6. That in showing his love, he is of great kindness, called the marvelous loving kindness, Psalm 17.7. hence, resembled to marriage-kindnes, Hosh. 2.19. No husband can be so fond of his wife, as God is of his people: nor can any man devose such ways to express kindness, as GOD doth to his people. 7. That his mercy is without all grievance to him. Mercy pleaseth him, Mic. 7.18. It breeds as it were an unspeakable contentment in GOD himself, when he hath dealt mercifully with his servants. Secondly, 2 It is immense. his mercy is immense, unmeasurable: and this is expressed by diverse forms of speech in the Scripture. Thus, God is said to be plenteous in mercy, Psalm 86.5. abundant in mercy, 1. Pet. 1.3. rich in mercy, Eph. 2.4. His mercy is great above the heavens, Psal. 108.5. God's Word heerin hath magnified his name above all things, Psalms 138.2. He hath a multitude of mercies, Psalms 51.1. manifold mercies, Nehemie 9.19. They are unsearchable, high as the heaven is from the earth, Psalm 103.11. His kindness is said to be marvelous loving kindness, Psalm 17.7. Which must needs appear to be so, because he is a Father of mercies: all mercies in the world flow from him, 2. Cor. 1.3. and all his paths are mercy and truth. Whatsoever he doth to his people, is in mercy, Psalm 25.6. And therefore the Prophet, that could find similitudes to express the faithfulness and judgements of God by, yet is fain to give-over when he comes to his special mercy to his Chosen, and vents himself by exclamation, Oh how excellent is thy mercy! Psalm 36.7.8. It is free mercy, and that diverse ways. Thirdly, this mercy is the more admirable, in that it is free: which appears diverse ways. First, in that it is showed without deserts on our parts: which the term gracious, every where given to God in Scripture, doth import. Secondly, in that God is tied to no man, nor to any posterity of men: he hath mercy on whom he will have mercy, Rom. 9 Thirdly, because it is extended to all sorts of people. If the rich mercy of God could have been obtained only by Kings, or Apostles, or the like, it had been the less comfortable unto us: but bond, as well as the free; the Barbarian, as well as the Grecian; the Gentile, as well as the jew; the poor, as well as the rich, may be possessed hereof. He doth not spend all his mercy on Abraham or David, but he reserveth mercy for thousands, Exod. 34.6. and will bestow the true mercies of David upon meaner men, Esay 55.4. His mercy is over all his works, especially over all his spiritual works in jesus Christ, Psalm 145.9. Fourthly, it appears to be free, because it can be alone: God can love us, though no body else do: though Abraham know us not, yet GOD will be a Father unto us, and never leave us nor forsake us, Esay 63.15, 16. Ob. But, might some one say, In the second Commandment it is plain, that GOD shows mercy ●o them that keep his Commandments. It seems then, his mercy is not free, but he hath respect to deserts in us. Sol. First, our keeping of the Commandments is not alleged as the cause of mercy, but as the sign of mercy: The words show to whom God will show mercy; not for what cause. Secondly, when he saith he will show mercy, it evidently excludes merit: For, it is mercy, that God will bestow such great things upon men for their works; for there is no proportion between our works, and the goodness we receive from God: When we have done all, we should account ourselves unprofitable servants. Ob. But it seems, God's mercy is caused by merit; for God shows us mercy for the merits of Christ: If Christ deserve it, than it seems it is not free? Sol. First, mercy excludes merit in us, though not in Christ. Secondly, it was mercy that God gave us Christ to merit for us. And thus of the third property of God's mercy. Fourthly, God's mercy is eternal. God's mercy is the more admirable yet, in that it is eternal: God will not change his word: He keepeth his covenant and mercy with his servants, 1. King 8.23. God's mercies have been from all eternity, Psalm 25.6. and he will not take away his mercy from his servants, Psalm 89.34. but his mercy and loving kindness shall follow them all the days of their life, Psalm 23. ult. His mercies are new every morning, he hath never done showing of mercy, Lament. 3.23. Esay 33.3. He is still building up his mercies, and will never leave, till he have finished them in an everlasting frame of unspeakable glory, Psalm 89.2. His mercy is everlasting and endureth for ever, Psalm 103.3. & 136. from everlasting, to everlasting, Psalm 103.17. God may forsake his people for a moment, to their thinking, and in a little wrath he may hide his face, but with everlasting mercies he will receive them: As he hath sworn that the waters of Noah shall no more cover the Earth: so hath he sworn he will no more be wroth with his people. The hills may be removed, and the mountains may depart, but God's covenant of peace shall not be removed, saith the Lord, that hath mercy on thee, Isaiah 54.7. to 11. If God's covenant be not with day and night, and if he have not appointed the ordinances of heaven and earth; then may he cast away his servants and their seed, jerem. 33.25, 26. But we see the course of nature is firm, and therefore aught to be more assured of the firmness of the covenant of God's mercy to his people. The effects of mercy follow. To obtain mercy, is, to obtain those benefits which God hath promised to his people, as the fruits of his mercy. Where God shows mercy, First, he will hear their prayers graciously: this is promised, 6 Effects of God's mercy. Isaiah, 30.18, 19 and pleaded by David, Psalm 4.1. Secondly, he sanctifies all afflictions, so as whatsoever befalls the godly, proceeds from mercy, and not justice in God; and shall work for the best, Rom. 8.28. It is God's love that maketh him correct, Heb. 12.6, 7. Thirdly, he heals their natures from the diseases of their minds: for, to show mercy, is likewise to cure us, and sanctify us; and God promiseth it, Hosh. 14.3. Fourthly, he multiplies pardon, Isaiah 55.7. It is not grievous to forgive sin daily, when they seek to him for forgiveness. Fiftly, he delivers the soul, absolutely, from the pit: they are free from condemnation, job 33.27. Psal. 86.13, etc. Sixtly, In all dangers and weaknesses his mercy holds them up, even when the godly say their foot slippeth, Psal. 94.18. Seventhly, he guides them in all their ways: He that hath mercy on them (saith the Prophet) shall lead them, even by the springs of water shall he guide them, Isaiah 49.10. The World is like a wilderness, the wicked are like wild beasts in a desert; God's children are so provided for, that God preserves them, yea and himself finds them out means of singular refreshing all their days. eight, He crownes them with blessings, Psal. 103.4. Ninthly, he gives them assurance of an immortal inheritance, 1. Pet. 1.3, 4. The consideration of this marvelous mercy, which the godly have obtained, may teach us diverse things. Use. 1. First, with all thankfulness to acknowledge the mercy of God: we should always mention the loving kindness of God, in all the experiences we have of the truth of his mercies toward us, Esay 63 7. We should frame ourselves to an easy discourse of the glory of God's Kingdom, and talk of his power, Psalm 145.8, 9, 10. We should be so persuaded of this truth, as freely to say, that we know that the Lord is gracious and very merciful, Psalm 116.5. It is a great sin, Not to remember the multitudes of God's mercies, Psal. 106.7. Oh! that men would therefore indeed praise the Lord for his goodness, etc. Psalm 107. four times repeated in that Psalm: Christians should glory in it; not in their riches, strength, wisdom, etc. but in this, that they know God that exerciseth mercy, jer. 9.24. Secondly, in all our ways heartily to disclaim merits of works, or opinion of our worthiness or deserts: say still, with the Prophet in the Psalm, Not unto us, not unto us Lord, but to thy Name give the glory, for thy mercy and truth's sake, Psal. 115.1. The whole frame of our salvation depends upon God's Grace, not on works, Ephes. 2. Tit. 3.5. Thirdly, let us with David resolve to dwell in the house of the Lord for ever, since our happiness lieth in mercy, and since we have the tidings of mercy in God's house: there the fountain of this grace is daily opened unto us, and we may draw water still with joy out of this well of salvation in the Gospel, Psal. 5.7. & 23. ult. Fourthly, we should learn of God to be merciful: Let us strive to comfort others with showing them mercy, as we have received mercy from the Lord. Oh let us be merciful, as our heavenly Father is merciful, Luke 6. Fiftly, we should hence be encouraged, and resolved, since we know our privileges, to go boldly unto the throne of Grace upon all occasions, to seek mercy to help in the time of need: We have obtained mercy of the Lord, and therefore may, and aught to make use of our privilege, Heb. 4.16. Secondly, this doctrine of God's mercy, may serve for singular comfort to the godly, Use. 2. and that both in the case of sin, and in the case of afflictions. 1. Against the disquietness of the heart for sin, it should much refresh them, to remember that they have obtained mercy, yea though innumerable evils have compassed them about, Psal. 40.11, 12. and though our offences are exceeding grievous, Psal. 51.1. Exod. 34.6, 7. 2. Secondly, in the case of afflictions, many things should hence comfort us. 1. That howsoever it go with our bodies, yet God hath mercy on our souls. 2. That it is mercy, that our afflictions are not worse, that we are not consumed, Lamentations 7.22. 3. That in the worst afflictions God doth many ways show mercy, his mercies are new every morning, Lament. 3.23. 4. That though God cause grief, yet he will have compassion to regard us according to our strength, he will deal with us in measure, Lament. 3.32. Esay 27.7. 5. That he doth not afflict willingly, Lament. 3.33. 6. That all shall work together for the best, Rom. 8.28. Deut. 8.16. 7. God will give a good end, jam. 5.11. He will lift up from the gates of death, Psal. 9.13. God will give thee rest from thy sorrows and fears, and hard usage, Esay 14.1, 3. Psal. 57.3. He will send from heaven to save thee. 8. He will afflict but for a moment, Esay 54.7. But in both these cases we must remember, First, to seek mercy of God, Ezech. 36.32. Secondly, if we be not presently answered, our eyes must look up to God, and we must wait for his mercies, Psal. 123.3, 4. Thirdly, we must check ourselves for the doubtfulness of our hearts, as David doth, Psal. 4.7, 8. and 77.10. Fourthly, because we live too much by sense, we must beseech God not only to be merciful, but to let his mercy be showed, and come to us, Psal. 85.8. and 116.77. Fiftly, we should also beseech God not only to let us feel his mercies, but to satisfy us also early with his mercies, Psalm 90. verse 14. Sixtly, we must look to it, that we walk in our integrity, Psalm 26.11. and live by rule, Gal. 6.16. Lastly, howsoever: we must trust in God, and look to it, that we rest upon the Lord, Psal. 32.10. and 33.18, 22. For God takes pleasure in those which hope in his mercy, Psal. 147.11. Quest. But how may a man, that is not yet comforted with God's mercy, take a sound course to obtain mercy? Ans. That men may obtain mercy; First, Helps to obtain mercy. they must take unto themselves words, and confess their sins to God, and heartily bewail their offences, joel 2.13. Hosh. 14.3. Secondly, they must turn from, and forsake their evil ways, and their unrighteousness inward and outward, Esay. 55.7. Thirdly, they must be careful to seek the Lord, while he may be found, Esay 55.6. Fourthly, they must be merciful, and love mercy: For than they shall obtain mercy, Math. 5.6. Fiftly, they must learn the way of God's people, and learn them diligently, jerem. 12.15, 16. They must have pure hands, and a clean heart, and not lift up their souls to vanity, Psal. 4.5. Sixtly, they must hate the evil, and love the good, Amos 5.5. Seventhly, they must cry unto God daily, Psal. 86.3. eight, there must nought of the cursed thing clean unto their hands, Deuteronomie 13. verse 17. Ninthly, when the Lord saith, Seek ye my face: their hearts must say, Thy face (O Lord) will we seek, Psal. 27.7, 8. Verses 11.12. Dear beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul: And have your conversation honest among the Gentiles; that they which speak evil of you, as of evil doers, may by your good works which they shall see, glorify God in the day of their visitation. THese words contain the epilogue or conclusion of the whole exhortation, as it concerns Christians in general, from verse 13 of the former chapter, hitherto: and it hath in it matter both of dehortation and of exhortation, as answering in the substance to all that he hath hitherto entreated of by way of use. The dehortation is in verse 11; the exhortation, in verse 12: in the one, showing what they should avoid; in the other, what they should do. They should avoid fleshly lusts: and that they should do, is, to live honestly. In general, we may note, that it is the proper effect of all sorts of doctrine in scripture, to make an impression of care in our hearts, about the reformation of our lives; that it is in vain heard, which doth not some way breed in us a hatred of vice, and a love of honesty: this is the use of all Scripture, 1. Tim. 3.16, 17. Which may serve for trial of such as come to the Word: they may know whether they be good or evil hearers, by the impression made upon their hearts by the Word. And it may serve for information, to show us the excellency of the Word above all other Writings, because there is no line in Scripture, but some way it tends to the redress of our natures from sin, and to plant holiness in us: which can be true of no human Writings. And withal, it shows the happy estate of the godly, who, though they have many diseases in their natures, yet they have wonderful store and variety of medicines in God's Word, to heal their natures. If, for the diseases of our bodies, there be but one herb in the whole field that is good for cure, we have reason to think, that God hath provided well in nature for us: but how is his mercy glorious, who, in the spiritual Field of his Word, hath made to grow as many herbs for cure of all our diseases, as there be sentences in Scripture! And, lastly, it should teach us to use the Scriptures to this end, to redress our ways by them. And thus in general. The first part of the epilogue hath in it matter of dehortation: where obserne, First, the parties dehorted; who are described by an epithet importing their privilege above other men, viz. Dear beloved. Secondly, the manner of propounding the dehortation, viz. by way of beseeching: I beseech you. Thirdly, the matter from which he dehorts, viz. fleshly lusts. Fourthly, the manner how they are to be avoided, viz. abstain from them. Fiftly, the motives: First, Ye are strangers and pilgrims: secondly, these lusts are fleshly: thirdly, they fight against the soul. Dear beloved.] This term is not used complementally or carelessly, but with great affection in the Apostle, and with special choice and fitness for the matter entreated of; which we may observe in the most places, where this lovely epithet is given to the godly in other Scriptures. GOD is exceeding choice of his words: he never mentioneth the terms of love, but he brings to his children the affections of love, as I may so say. Men, through custom, use fair compliment of words, when their hearts be not moved: but let our love be without dissimulation. But let that go. The point here to be plainly observed, is, that Christians are beloved: of all other people they are most loved. How many ways Gods people are the only beloved ones. I will but briefly explicate this. First, GOD loves them, and that with infinite and everlasting love, and hath manifested it by sending his own Son, to be a propitiation for their sins, 1. john 4.9, 10. Secondly, Christ loveth them, which he showed by giving his life for them. Thirdly, the Angels of heaven love them; which they show by joying in their conversion, and by their careful attendance about them. Fourthly, the Godly, in general, love them. There is no godly man, that knows them, but loves them: for, every one that loves God that begot them, loves every one that is begotten of God; every one, I say, that he knows, 1. john 5.1. Lastly, the godly Teachers love them; which they show, in that they are not only willing to impart to them the Gospel, but even their own souls, because their people are dear unto them, 1. Thes. 2.8. Now, Use. this love of God, of Christ, of the Angels, of the godly men & Ministers, should serve to support us against the contempt and hatred of the world: we have a love that is much better than the love of worldly men can be to us. First, because it is of better persons: and secondly, because it is of a better kind; for, it is more fervent, and it is more pure, and more constant. Worldly men can show no love that hath comparison to the love of God, or Christ, or any of those, for the fervency of it. And if worldly men love us, it is to draw us unto one evil or other; and beside, it will not last: for, wicked men will agree with themselves no longer than so many Curs will agree: they are always contending, hateful, and hating one another. Secondly, this point should much check the unbelief of Christians, and their unthankfulness: for, many times they are affected, as if they were not beloved of any: whereby they much dishonour the love of God, and of Christ, and of Christians towards them also; and thereby they flatly contradict the Text, which saith, They are beloved. Thirdly, impenitent sinners should be moved hereby to become true Christians, because till then, they are monstrous hateful creatures: GOD loathes them and their works, john 3.36. Esay 1.11, etc. And such vile persons are vile and odious in the e●es of the godly, Psalm 24.4. Psalm 15. How Christians may preserve this love. Fourthly, Christians should labour to preserve this love unto themselves, with increase of the comfort of it: and so diverse things would much advantage them in this love; as, 1. Faith. To live by faith, commends them wonderfully to God's love, as being the condition mentioned, when he sent his Son into the world, john 3.16. For, without it, it is impossible to please God. 2. Humility would much commend them to the love of the Angels; who rejoice more in one sinner that is penitent, than in 99 just men that need no repentance. 3 The fruits of wisdom, mentioned, jam. 3.17. have a marvelous force to win love among men. To be pure, in respect of sincere Religion; to be gentle and peaceable, free from passion and contention; to be easy to be entreated; to be also full of mercy & good works, and all this without judging or hypocrisy; to be no censurers, nor counterfeits: oh! this is exceeding amiable, if these things were carefully expressed. 4. And for their Ministers, two things would much increase their love to them. First, obedience to their doctrine: for, this will prevail more than all the bounty in the world, 1. Thes. 2.13. Heb. 13.18. Secondly, to converse without backbiting, or uncharitable judging of them. By these two, the Philippians and Thessalonians were highly advanced in the affection of the Apostle: and through the want of these, the Corinthians lost much in the love of the Apostle. Thus of the persons dehorted. The manner of the dehortation follows. I beseech ye] In that the Apostle, in the name of God doth beseech them, diverse things are imported, as First, the marvelous gentleness and love of God to men: he that may command, threaten, punish, yea, cast off; yet is pleased to beseech men. Secondly, the dignity and excellency of a clean heart, and honest life; It is a thing which God (by his servants) doth vehemently beg at our hands. Thirdly, the honour of a Christian; he is spoken to as to a great Prince, as the two former reasons show him to be. Fourthly, a rule of direction, how to carry ourselves towards others in the case of reformation; we must learn of the Apostle to express a Spirit of meekness, and love, and humility: Passion and pride work unspeakable prejudice and hurt in the care of other men's faults. Fiftly, with what reverentnesse, and earnestness should we speak to God, when he speaks thus to us? Thus of the manner of propounding the dehortation. The matter to be avoided, is lusts. Abstain from fleshly lusts.] By lusts are sometimes meant gross sins, and disorders, which are the fruits of lust, and so the sins mentioned chapter 4.4. of this Epistle, are called lusts of the Gentiles. By lust, is sometimes meant corruption of nature: But I think, it is taken neither of these ways here. By lust, is sometimes meant the filthy desire of the heart after bodily uncleanness, and so called the lusts of uncleanness, Col. 3.5. Rom. 1.24. But by lusts here (I take it) is meant all sorts of evil desires in the heart of man, and so called worldly lusts, Titus 2.12. And in special these sorts of lusts are named in Scripture, which Christians should especially avoid. justs to be especially avoided First, the lusts of uncleanness: filthy desires. Secondly, the lusts of covetousness, and worldly cares. Thirdly, the lusts of vainglory, whether of envy, conceitedness, or desire of applause. Fourthly, the lusts of Epicurism: Those desires after delicious or excessive fare, or vain apparel. Fiftly, the lusts of malice, and revenge. These and such like, are the lusts which Christians must forsake. The use is diverse. Uses. First, for information: and so it may show us, 1. That outward honesty will not serve the turn: It is not enough to be free from gross sins: what case then are civil honest men in? 2. That in reformation it is not enough to forsake the evils we have no desire after, but we must leave our own lusts. Secondly, for consolation. here is imported an excellent comfort to the godly in the case of inward and hateful temptations. When vile things come into the mind of the godly, if they dislike them, and do not lust after them, nor entertain them with spiritual dalliance, they may be assured, that those evils shall not be charged upon them: For before a temptation can be a sin, it must have somewhat of coveting in it. Christ was tempted as we are, and yet he sinned not, because he liked them not, but rejected them. Abstain from them.] The manner how they are to be avoided, is contained in this word, abstain: which doth import diverse things. First, that without departing from iniquity, we cannot have comfort of our repentance. To come into the company of the godly: to make show of Religion: to come to Church: or use private means: or barely to confess sin, or to feel terrors for sin, is not enough, unless we leave sin. judas, Demas, Cain, and the wicked Israelites could do the former; yet never repent. Secondly, that the occasions of lusts will be daily offered to us from the world, or the Devil, or our own corrupted nature: Now it is not an argument of our misery to have them, but to entertain them. Uses. The use may be, 1. For Information: The true abstinence is to abstain from sin: The other abstinence from meat, or the like, is but circumstantial, and not in itself acceptable to God, Esay 58. 2. For trial: Those are sound Christians indeed, that abstain from fleshly lusts. Quest. But are there not lusts in godly men, as well as in wicked men? Ans. There may be, but with great difference, for 3 Differences of lusts in Godly men and wicked men. 1. The godly man may be entangled with evil desires, but the wicked man is more: For he burns in lust, yields himself over to his heart's lusts: He is given up to his lusts, he takes care for the lusts of the flesh to fulfil them: He serves his lusts, etc. Rom. 13.13. and 1.24. Tit. 3.3. Eph. 2.3. 2. The godly man, if he be overcome of his lusts for a time, yet he humbleth himself, and judgeth himself for them, and grieves for them, whereas the wicked boasteth himself of of his hearts lusts, and placeth his contentment in them, Psal. 10.3. 3. The godly man, if he be yet overcome, he will break off his iniquity by repentance, whereas the wicked in his lusts is like the Devil. He is incorrigible, no ill success, or judgement, or reproof can break off his desire of transgression: yea, his lusts are called, The lusts of his father the Devil, joh. 8.44. Thirdly, all godly Christians should learn from hence to be seriously bend to preserve themselves in the purity of Christian Religion, and to keep their hearts from these foul annoyances. Quest. But what should we do to be preserved from lusts? Ans. First, thou must avoid the occasions of lusts: such as are, 1. Evil company, Helps to avoid lusts. and therein evil example and evil counsel, Psal. 1.1. 2. Idleness and solitariness. 3. Excessive desire after, and delight in riches, 1. Tim. 6.9. 4. Ignorance, 1. Pet. 1.14. 5. Intemperance, drunkenness, and fullness of bread, and deliciousness of fare, and apparel. 6. Hardness of heart, Ephes. 4.17, 18. Secondly, we must walk in the Spirit, cherishing all good motions, and pure imaginations, yielding our hearts over to the government of God's Spirit, doing all duties with the powers of our soul, Gal. 1.16. Thirdly, we must crucify them, if they arise among ourselves, with the same mind was in Christ, and resolve to suffer in the flesh by the sound practice of mortification. Fourthly, we must strive after contentation, 1. Tim. 6. Fiftly, we must get knowledge: For as ignorance brings them in: so knowledge fills the hart, and dares them out. Thus of the manner of avoiding them. The motives follow: and the first of them is, Ye are strangers and pilgrims.] A stranger is he that lives in a place that is not his own Country, or Kingdom, or Nation, whither by right he belongs: so Abraham was a stranger, Gen. 21.23. and the Israelites in Egypt, Exod. 2.12. Now, a pilgrim is he that resteth not in a place, but traveleth onward from place to place. Godly men are said to be strangers, and not strangers, in diverse respects. It is said, they are not strangers in respect of freedom to the City of God, and the Commonwealth of Israel, Eph. 2.29. They are strangers in respect of their absence from the heavenly Canaan, which is their own home, to which they were born by regeneration. In this world, then, all the godly are but strangers and pilgrims; which may serve, Use. First, for reproof, even of diverse godly men, and that in diverse respects. 1. For their too much minding of earthly things. Why do our hearts carry us away after the world, considering, it is but an Inn to be in for a little time? 2. For their meddling with other folks business. A stranger only thinks of his own affairs, and doth not interpose himself in the affairs of others: so should we study to be quiet, and meddle with our own businesses. 3. For discouragement of heart under the sense of our own weaknesses and weariness in spiritual things: we must expect in such travel, much weakness and weariness. 4. For impatience, either under the crosses of life, cast on us by GOD (whereas strangers arm themselves to bear all weathers) or under the scorns and contempt of the world: whereas we should look for it, that the world should gaze at us, and deride us, as usually men do at strangers. Nor should Christians be at leisure to stay their journey, by seeking revenge for their wrongs, or be troubled if they cannot get preferment in the world. Secondly, for instruction. It should wholly impose upon us the care of carrying ourselves like strangers and pilgrims. 1. By having our conversation without covetousness. 2. By our language, speaking always as may become the people of God, and heirs of heaven; that the men of this world may perceive by our speech, that we are not of this world. 3. By our circumspection, and desire to live without offence: as a stranger is very heedful of his ways in all places where he comes. 4. By our daily enquiring after the particular way to heaven. 5. By our thankfulness for the favours we find while we are in the world, seeing it is a place we are not to look for much in. 6. By our apparel. If strangers be known by their garments, then is it a great fault for christians, to be found in the fashions of this world. 7. By our delight in good company: we should be glad of any that would go with us to heaven. 8. By our affection homeward: our minds should still be in heaven. Nor should godly men be overmuch troubled, that they are strangers here in this world, and pilgrims, in the condition of travellers: for, First, they are not strangers in the Commonwealth of Israel, and in the Kingdom of Christ: at the same time they are strangers, in respect of their condition in this world. Secondly, they are well provided-for at their Inns: God provides their resting-places, and no good thing will he withhold from them. That God, which commands men to regard strangers, and show them mercy, will himself much more be careful for his strangers. Thirdly, their pilgrimage will not be long. Fourthly, they have good company: all the godly travel their way. Fiftly, God hath appointed them guides: yea, Christ himself will be their way. Sixtly, by prayers they may send home continually. Seventhly, it should much comfort them, to think what a glorious condition they shall be in, when they come home, in the new jerusalem. Thus of the first reason. Secondly, the lusts must be avoided, because they are fleshly. Fleshly.] These lusts are fleshly in diverse respects. First, Lust's are fleshly in diverse respects. because they please after the flesh, which is, the corrupt nature of man: they hold no delight, or show of profit, but to the flesh: they are exceeding noisome, and grievous, and foolish to the Spirit. Secondly, because they reign only in fleshly persons: they be the lusts of Gentiles, and such as are strangers from the life of God. Godly men complain of them as an extreme misery, Rom. 7. 1. Pet. 4.3. Thirdly, because they arise most from the body, which is but a servant to the soul: and it is an extreme unmanlinesse, for the soul to be at the command of her servant the body; which concludes against the lusts of uncleanness, riotousness, drunkenness, vanity of apparel, etc. Fourthly, because they proceed from the old man, or corruption of nature, or the flesh, considered as the enemy to God, and man's salvation: and so it is an argument taken from the hatefulness of the flesh, and her working in us. The lusts and desires of the flesh ought to be hateful, and we should suspect and abstain from the projects of the flesh, if we consider, 1. That the flesh savoureth not the things of God, 8 Evil properties & effects of the flesh. Rom. 8. 2. That she opposeth all good ways, partly by objecting against them, and partly by making evil present, when we should perform them, Ro. 3. That her wisdom is against God: her fairest reasons are pleaded for things that are hateful to God: such also are her excuses, and extenuations, and promises. 4. That, if she be followed, she will lead us by degrees into all abominations; as, whoredoms, murders, debates, heresies, etc. these are her fruits, Gal. 5. 5. She will betray us to Satan, that he may by himself set up strong fortifications in our fowls: and her treason is the more dangerous, because she is a domestical enemy; and, by his working in secret, our hearts may become a very cage or sty of unclean spirits. 6. She hath already spoiled the Image of God in us, and made us look most deformedly. 7. If she once get power, she is most tyrannical: no respect of credit, profit, no nor salvation itself, can stir: she will be served, whatsoever come of it. 8. We should abhor her, for the very mischief she doth to our posterity: we cannot look upon our children, but we may see what woeful hurt she hath done by the infection they received in their propagation. Uses. The use may be, First, for reproof of such as lay the blame of their faults upon their evil luck, or evil counsel, or the devil: whereas they ought to lay the fault upon their own flesh, even their own ill nature. The devil nor the world could never hurt us, if the flesh did not betray us by defect, or consent, or evil action. Secondly, for information. We may see what we should mortify, and abstain from. Religion doth not bind men to mortify the substance of the flesh, but the lusts of the flesh: we are not to destroy any faculty of the soul, or in the soul, or part of the body; but the inordinate appetite and desires of either: we are not to abstain from the necessary means of life, as, house, lands, diet, apparel, company, etc. but the evil concupiscence about these. Thirdly, for instruction. It should teach us therefore to restrain the flesh as much as we can; and therefore we shall, with the same labour, restrain the lusts of the flesh: and to this end, 1. We must, with all fear and jealousy, watch our own natures, as mistrusting. 2. We must silence the flesh, and not suffer it to plead for sin. 3. We must, by a daily course of mortification, judge the flesh; that so we may be as it were condemned in the flesh. 4. We must keep from it what may pamper it; as, idleness, excess of diet, apparel, recreation, etc. Which war against the soul] These words may be considered either in their coherence, or in themselves: in their coherence, and so they are the third reason taken from the evil effect of those lusts. In themselves, there are two things to be opened; both what the soul is, and what this war in the soul is. The point is clear, that fleshly lusts do much hurt the souls of men; and so, both the souls of wicked men, and of godly men. First, of wicked men. These lusts hurt the souls, How these lusts hurt the souls of wicked men, 1. Because they provoke the wrath of God upon them. The Israelites were not estranged from their lusts, and therefore the wrath of God came upon them, Psalm 78.29, 30, 31. 2. Because they make us resemble the devil, john 8.44. 3. Because they hinder the power of the Word from them: they will never come to the knowledge of the truth, 2. Tim. 3.6. 4. Because it brings the soul in bondage: so as all the conversation of the soul is in a manner about those lusts of the flesh, Eph. 2.2. 5. Because they make all their prayers abominable, jam. 4. 6. Because sometimes they are scourged with a reprobate mind, being given up to their lusts, Rom. 1. 7. Because they may drown the soul in perdition, 1. Tim. 6.9. If godly men entertain these inward evils in their thoughts & affections, many evils will follow. as also the souls of godly men. 1. They hinder the Word. 2. They grieve the good Spirit, by which they are sealed to the day of redemption. 3. They harden the heart, and blind the understanding. 4. They hinder good duties, Gal. 5.17. 5. They wound the soul. 6. They make the mind foul and loathsome: they defile. 7. They may bring outward judgements upon thee, or inward terrors of conscience. Use. The use may be partly to declare the misery of such Christians, as are fall'n away from the acknowledgement of the truth, by entertaining these loathsome lusts, of whose fearful estate at large, 2. Pet. 2.18. to the end. Partly it should work in all the godly obedience to the Counsel of the Apostle here, in abstaining from these lusts, as grievous hurts to the soul, or their souls: They should put on the Lord jesus in sincerity, and never more take care to fulfil these lusts of the flesh, Rom. 13.13. Thus of these words in the coherence: The sense will be more full, if we consider more at large two things in the words. First, what the soul is. Secondly, what this war in the soul is. Two things have made the inquiry about the soul exceeding difficult. The first is the nature of the soul. For it is a spiritual essence, and therefore wonderful hard to be conceited of. There be three things cannot fully be conceived of, or defined by man: first, God: secondly, an Angel: and thirdly, the soul of man. Now besides this transcendency, as I may call it, of the soul, the fall of man, and custom in sin, and the remainders of corruption in the best, have made this doctrine so hard, that wicked men scarce discern, that they have a soul; and godly men are very ignorant, and impotent in conceiving the condition of the soul. This word soul is diversely accepted in Scripture: for it signifies sometimes, The life of man, as Math. 6.25. Be not careful for your souls, Soul taken in diverse senses. what ye shall eat, etc. Christ: because look what the soul is to the body, that is Christ to the whole man: so Psalm 16.10. Thou wilt not leave my soul in Hell, that is, Christ, Acts 2.25, 29. etc. and 13.35, 36. The dead bodies, Levit. 19.28. The whole man, so Gene. 46.26. by a Synecdoche. But here it signifies that part of man, which is called his spirit. By the soul than we understand that part of man which is invisible, & invisibly placed within the body of man. Now the things which are fit for us to inquire into and know, concerning the nature and excellency of the soul, may be comprised briefly in this description of the soul. The soul of man is a substance incorporeal, invisible, A description of the Soul. and immortal, created of God, and united to the body, and endued with the admirable faculties of vegetation, sense, and reason, to this end principally, that God might be of man truly acknowledged, and duly worshipped. Every branch of this description contains an excellent commendation of the soul, and should much affect us with admiration of God's workmanship, and his love to us in making us such excellent creatures; and withal it should breed in us the care which the Apostle here calls for, of avoiding all things that might defile our precious souls. The soul is the abridgement of the invisible world, as the body is the abridgement of the visible world: Man is rightly said to be a little world: God made man last, and in man made an Epitome of all the former works: For all things meet in man, who consists of a substance partly corporeal, and partly spiritual. For all things, which God created besides man, are either such creatures, as are discerned by sense being bodily, or such creatures, as are removed from sense, being spiritual, as the Angels. Now I say, man may resemble both sorts of creatures; the visible in his body, and the invisible in his soul. Now the former description of the soul of man doth commend the soul for seven things. First, that it is a substance. Secondly, 7 things very considerable in man's Soul. that it is incorporeal. Thirdly, that it is immortal, and cannot die. Fourthly, that it is created of God immediately. Fiftly, That it is joined to the body after a wonderful manner. Sixtly, that it hath these excellent faculties. Seventhly, that hereby man hath honour to know God and his works, which all other creatures in this visible world want. The first thing then to be inquired after, is, what the soul is in respect of the being of it: and this I must answer: first, by removing from the consideration of it, what it is not. First, the soul is not the harmony, or right temper of the harmonies of the body, as Galen, that great Physician, is said to affirm, which appears evidently by these reasons. 1. That then every body, in which the harmonies, or four elements are tempered, should have a soul in it, and so stones should have souls yea such as man hath, endued with reason, etc. And therefore simply the soul cannot be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or temperature of the elements, or humours. 2. It is apparent, that the soul governs the excesses, which arise from the humours of the body, as a man, that by temper is apt to be angry or heated, yet hath something within him, which bridles this anger, notwithstanding the heat of his body. 3. If the soul were nothing else, but the temperament of the humours, than it were but a mere accident, in that it can be present or absent as the corruption of the body: but we see that cannot be: For remove the soul from the body, and it ceaseth to be a living body. 4. By Scripture it is evident, that when the body was form, the soul as a thing distinct from it, was infused into it by God himself, Genesis 2.7. Secondly, the soul is not a power, force, or faculty infused into the body, by which is is able to live, or move, or work: For then removing the body from it, it cannot subsist; whereas we shall prove afterwards, that the soul will subsist without the body, and therefore cannot be an accident in the body, or a power only of the body. Besides, the soul is the subject of virtues and vices, of sciences and arts: Now, no accident can be so. Thirdly, the soul is not the life of man: That is apparent in scripture, when a difference is put between the soul and life, Psal. 49.18. as, what soul shall be blessed in life? So 2 Sam. 11.11. By thy life, and the life of thy soul. The soul than is a substance of itself, put within us by God, distinct from the body: this may be evidently proved. First, The soul is a substance. God, after he had made the body, is said to breath into it the breath of lives, to note, that his soul was a substance distinct of itself. Secondly, because it can subsist without the body, as is apparent in the soul of Abraham, Lazarus, and Dives, Luke 16. And of the soul of the thief on the cross it is said, This day thou shalt be with me in Paradise. Thirdly, God is said to have form the Spirit in the midst of man, so it is a substance of itself: Note, he saith, in him, not of him. Fourthly, those words of David & Christ prove it: Into thy hands I commit my spirit: the body being committed to the earth, there remained a substance delivered to God. Fiftly, that place of Ecclesiastes, Chapter 12. is most plain; The body returns to dust, and the Spirit to God that gave it: Therefore there is in man a Spirit, which returns to GOD. Sixtly, Paul desires to be dissolved, and to be with Christ: so there was a substance which should enjoy the presence of Christ, Phil. 1.23. The second thing to be proved is, that the soul is incorporeal. It is joined to the body, but it is no body; it informeth the matter of man which is his body: but it is without matter itself: It is immaterial: It is wholly a spiritual substance: It is not a bodily substance, no, not a most subtle, or pure body: but altogether incorporeal: This is a high doctrine, and shows the soul to be an admirable kind of substance. Now that the soul is void of matter, and is no bodily substance, may be plainly proved, though not easily explicated. First, The soul is not a bodily substance. it is expressly said to be a Spirit: now Spirits are not flesh and bones, or any like bodily substance, Psa. 31.6. Eccle. 12.7. and Zach. 12.1. It is reckoned one of the wonders of God's creation, that he made in man a spirit. Secondly, the soul is after the Image of God, and hath imprinted upon it the similitude of the goodness, wisdom, and holiness of God: Now it were not like God, if it were a body, nor were it capable of such habits, which can be stamped upon mere natural, or bodily things. Thirdly, the soul performeth those actions, which depend not upon the body, and are done without bodily instruments: for it understandeth and willeth. Fourthly, if the soul were a body, than it must be corpus animatum or inanimatum: but, to say it is without life, is senseless, because it enlyves and animates the body; and to say it is animatum, enlyved itself, it must then be so by some other body. All which the same questions will be asked, and so run into an infinite. The third thing is, that the soul is invisible: this shows the transcendency of the nature of it; and experience in all men proves this: for, who ever saw a soul? Ob. The soul of Dives in hell saw the soul of Abraham and Lazarus: and john saw the souls of those that suffered for the testimony of jesus, Reu. 20.4. Sol. These souls were seen by the eyes of understanding, not by the bodily eyes. The fourth thing to be proved, The soul is immortal. is, that the soul is immortal, it cannot die: when it is once kindled, it will never go out, or be extinct; as the Sadduces wickedly imagined, and some Atheists still think the contrary. This is a point necessary to be known; as for the truth itself, so for the use of it in our lives: for, to doubt of immortality, makes us miserable; and to believe, the souls are mortal, makes men Epicures: Let us eat and drink; for, to morrow we shall die. But, to be fully assured of an estate after life, makes a man careful to avoid sin, lest his soul live for ever miserably; and to serve God, that he may live for ever happily. Now, things may be said to be immortal two ways: either absolutely, and in their own nature, and so God only is immortal: or else they are so by the will and pleasure of God, and not by their own nature; and so the souls of men, and so the Angels are immortal. There have been two sorts of men that have denied the immortality of the soul. The one were the Sadduces among the jews; who held, that in death the soul of man is utterly extinct, as the soul of a beast. The other were certain Arabians, Eus. Eccl. Hist. l 2. c. 26. Aug. tom. 6. de haeres. c. 8.3. of whom Eusebius and S. Augustine make mention; who said, that the soul died with the body, and so remained dead till the day of judgement: and then they revived with the resurrection of the body. Now, against the first fort may be produced many reasons, as also evident Scriptures. The reasons are such as these. 1. The providence and justice of God proveth the immortality of the soul. For, here in this life good men have not all their happiness; and evil men live in prosperity: so there must be another life, where justice must be done. 2. Religion confirms this: for, to what end were Religion and serving of God, if the soul died, like the soul of the beast, seeing in this life the most godly are outwardly in great misery many times? For, if Paul say, If the dead rise not, then of all men are we most miserable; it will hold much more strange, if the soul live not at all after death. 3. The wisdom of God proves it: for, else man were not in better case than the beast, yea, in some cases worse. For, man, from his infancy to his death, is liable to many diseases, subject to cares and griefs, which the beast is free from▪ yea, this adds to man's misery, that he knows he must die; which the beast doth not. Now, shall man, that was counted like God, be thought to have no better end than the beast, that did exalt himself so much in the glory of his beginning? 4. The conscience of malefactors proves this, who fear a judgement after this life, and an estate of misery. 5. The nature of the soul proves it: for, it is simple, and void of all contrariety, and accidents, and causes of corruption or putrefaction, and is, beside, the Image of GOD. Now, no mortal thing can be the image of that which is immortal. These reasons make it exceeding probable. But I am of their minds, that think it may be believed by faith, but not be proved by reason. The Scripture therefore only makes this point clear, such as these: First, our Saviour proves it out of the Word of God; saying, I am the God of Abraham, Isaac, and jacob, etc. Secondly, it is most plain, Mat. 10.28. Thirdly, eternal life is every where promised to them that believe. Fourthly, such places as entreat of the resurrection, last judgement, and the glory of heaven, prove it. Now for the other sort, that confess the life of the Soul after the last judgement, but deny that the Soul lives after death till then, there are diverse Scriptures against their opinion, As First, the former Scriptures. The Soul cannot be killed at all, Math. 10. And God was presently the God of Abraham, as then living: and for eternal life, it is not said, He shall have; but, He hath eternal life, that believeth. Secondly, Christ said to the thief: This day thou shalt be with me in Paradise; not at the last day. Thirdly, Rom. 8.38. Death cannot separate us from God in Christ, as it would, if the Soul were dead, or asleep, and did not enjoy God. Fourthly, the dead that die in the Lord, are forthwith blessed, Reuel. 14.14. Fiftly, the souls of Abraham and Lazarus were in joy and alive after death; so was the soul of Dives in hell. Sixtly, john saw, under the Altar, the souls of them that were slain for the testimony of jesus, and they cried with a loud voice: O Lord, how long? etc. Reuel. 6. Seventhly, the souls of the wicked die not, but are kept in prison, and are now in prison too, 1. Pet. 3.19. Before I leave this point of the immortality of the soul; it is profitable, briefly, to answer certain objections which may be brought out of some words in the Scriptures, as Ob. 1. The Soul that sinneth, shall die, Ezeth. 18. Therefore it seems the soul is mortal, or at least for sin it must die; and the rather, because it was threatened in Paradise: That day that thou eatest thereof, thou shalt die the death. Sol. The Scriptures evidently show, that since the fall, and sin, yet the Soul doth not die, as the places before alleged prove: But the answer is, that this death threatened, or inflicted, is not the destruction of the being of the Soul; but the depriving of it of the grace, and favour, and presence of God. Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast; As dieth the one, so dieth the other. Sol. These are not the words of Solomon, but of the Epicure, who is here, as in other places of that book, brought in, declaring his mind of things: For, Solomon himself concludeth evidently, that the Soul returneth unto God that gave it, as in the last Chapter. The other objections are the objections of the dreamers, that is, of such as imagine that the Soul lieth asleep till the day of judgement, and perceives nothing, and is without operation, which is to say, it is dead; seeing life is nothing else but the continual motion and action of the Soul. Ob. 1. It is said that man, when he dies, that he sleepeth; as Christ said, that Lazarus, He sleepeth: and Stephen slept in the Lord, john 11. Act▪ ●7. Sol. Other Scriptures add another word, viz. in the grave, or in the dust, job 7.21. and Psalm 78. sleeping in their graves; but it is evident, that the Soul cannot sleep in the grave, but the body only: And Stephen delivered his Spirit to Christ. Ob. 2. Paul saith, that if the body rise not, we are of all men most miserable; That it seems canno● be true▪ if the Soul enjoy blessedness without the body. Sol. The immortality of the Soul, and the resurrection of the body, are conjoined: For the Soul without the body, can be for ever, because it is the form of the body; though God for the time do, by his power and grace, provide for the Soul in glory, yet it is not at full happiness, till it be joined to the body again: For, without the body it hath no use of vegetation, or senses, but only of reason. But for the Argument of the Apostle, it holds good of that part of man which is in question, which is the body of man: For the bodies of Godly men are more miserable than other men; kept under and exposed to many restraints and pains, either by mortification, or persecution, which the bodies of wicked men are not exposed unto. Ob. 3. It is said of the spirit of Princes, that it returneth to his Earth, and in the day of death his thoughts perish: So the Soul thinks of nothing after death, till the day of judgement. Sol. The place is corruptly alleged two ways: One in the Words, the other in the Sense: for the text doth not say, That his Spirit returneth to his earth; but thus, his Spirit returneth, viz. out of his body to God, and he not it, returneth to the earth, viz. in respect of his body: for the other, these words, his thoughts perish, must not be understood of his understanding after death, but of his projects, while he lived. For men are exhorted not to trust in Princes: For they may die, and then all their promises and projects▪ will be of no use, and come to nothing. Object. 4. It is said, that the dead cannot praise God, Psal. 88 and 1▪ 13. and 30. Sol. That the souls of the godly in heaven do praise God, is manifest, Revel 5.11, 13.14. and 19.1. Now the Scriptures cannot be contrary one to another: and therefore the places in the Psalms must not be taken simply, but only in some respect. The dead do praise God, but not as the li●ing did in their lives: their praises cannot provoke other men to believe in God, or serve him, as in this life they might. Thus of the immortality of the soul. The next thing to be inquired after, The original of the Soul. is, about the original of the soul: and about this point in several ages diverse men have breathed diverse and strange conceits, erring because they knew not, or regarded not the Scriptures. First, some conceived so highly of the soul, as to think, it was no creature, but uncreated, and eternal, without beginning, but this must needs be false. 1. Because then the soul should be God, and infinite too, For God only is uncreated. 2. Because then the soul had understanding, and thoughts, and willed from eternity, whereas till it was in our bodies, it did not work: and to imagine, it should be as a dead lump all that while, is monstrously absurd. Secondly, others have conceived, that when men die, their souls go into the bodies of other men, that be borne; and so our souls heretofore were the souls of some men that be dead: This was the opinion of diverse of the Philosophers: and it is apparent, that diverse of the jews were infected with it: for about Christ they said, some, that he was Elias, some, that he was jeremias; and some, one of the Prophets, and some, john Baptist. Now they saw that his body was not theirs, and therefore they thought, that his soul was the soul of some of them. Now this opinion cannot be true. 1. Because no Scripture gives any notice of it: For in that place the conceit of the jews is told with dislike. 2. Because the souls that were delivered out of the miseries of this life, should be brought from their blessedness into misery again, which in most absurd. Thirdly, Others have imagined, that the Angels should beget our souls, as our parents beget our bodies: But this is extremely absurd. 1. Because than our souls should be in the Image of Angels, whereas they were made in the Image of God. 2. Because this was an heresy long since condemned, and with hatred cast out of the Church. Fourthly, many Divines, both of ancient and modern Writers, have declared themselves to be of the mind, that the soul comes from the parents by generation, Anima non est ex traduce. per traducem, and that the parents do beget the whole man, which consists of soul as well as body. Now, though it be true, that this opinion hath had, and still hath great patroness, and that it may not be denied, but that it is defended with marvelous great appearance of reason and truth; yet it is rejected, and hath been by the greater part of sound Divines, and by reasons unanswerable: for, if the soul come from the parents, than it must come either from the body of the parents, or from their souls. Now, it is apparent, it cannot come from their bodies, 1. Because a bodily substance cannot beget a spiritual substance, because it cannot derive from itself that which it hath not. 2. Because the soul must consist of the four elements, of which the body is compounded: but, it is apparent, there are no bodily humours in the soul; for, it is not hot, nor cold, nor moist, nor dry. 3. Because nothing that is mortal, can beget a thing that is immortal, such as the soul hath been proved to be. Nor can the soul come from the soul of the parents, First, because if it did, either the whole soul was derived of the parents, or but a part of it. If the whole soul was derived, than the parents should die: nor can a part of the soul be deriveed, because the soul is indivisible: there can be no partition in an essence which is simple and uncompounded. Secondly, we know, that the Angels produce not Angels: nor can the souls of men produce souls, because they are spirits, as the Angels are. Nor can the soul come from the whole man: First, because it is evident by experience, that after the parents have done the work of generation, the first matter lies diverse days in the womb; in which, the parts of the body are secretly form, before it have life, or a living and quickening soul: which is an evident demonstration, that from the parents comes nothing but the bodily substance, which is fashioned by degrees, to be a meet Tabernacle for the soul afterwards to be infused into. Secondly, because if the parents did propagate the soul, they must propagate such a soul as at that time they had; which cannot be: for, then godly parents should derive a soul to their children, which at the least in part was regenerate. But this is evidently against all Scripture; all confessing, that the child is born infected with original sin. Thirdly, because it is contrary to the Scriptures; which acknowledge, that the soul was form by God himself: which was true both of our first parent Adam, Gen. 2.7. and of the souls of all his posterity, which are expressly said to be made by GOD, Esay 57 verse 16. Lastly, it remains then, that the souls come from God. Now, if the souls come from God, than it must needs be, as GOD is the material cause, or as he is the efficient cause. It is true, that some have imagined, that the soul of man was made of the substance of God, because it is said, GOD breathed into man the breath of life, Gen. 2.7. as if he infused into him somewhat from himself, as a part of his divine substance. And the Apostle Paul saith, Acts 17.18. We are the Progeny of God: and Saint Peter saith, We partake of the divine Nature, 2. Pet. 1.4. Now, this opinion cannot be true, and was worthily condemned by the Fathers, as heretical: for, Then man should be God. For, whatsoever God begets from himself, is God: and therefore we say, Christ is God. Then some part of God's nature should be infected with sin and ignorance, and be damned in hell too; which is wonderful blasphemous to believe. Now, for the places alleged, That in Genes. 2. must be understood figuratively: for, God hath not properly breath; but he meaneth, that God after a wonderful manner did infuse the soul into the body. And for the place in the Acts, we are said to be the progeny of God, not in regard of substance, but in respect of resemblance in gifts, with which man's nature is adorned. And for the place in Peter, we are said to partake of the divine nature in the same sense, namely, as we are qualified with gifts; as, wisdom, goodness, holiness, in some kind of likeness of God. It remains then, that we are of God effectually, because God hath created our souls, God creates the soul. and form them in us. This then is the truth, that God doth create the particular soul of every man, and inhere it to the body, when it is form and distinguished in the parts thereof. This may be proved diversely. First, it is clear, it was so done with the soul of Adam: for, his body was already framed, and then his soul breathed into him. Now, if the soul of Eve, and of all others, had another manner of beginning than the creation of GOD, it would have been mentioned in the Scriptures: but that is no where mentioned. Secondly, Moses calls God the God of the spirits of all flesh, Numb. 16.22. and 27.16. Thirdly, David saith, The Lord fashioneth the hearts of all men alike, Psalm. 33.15. It is GOD's work then to create the heart. Fourthly, Solomon saith, Eccles. 12.7. The body returns to the dust, and the soul to GOD that gave it: in the dissolution of all things, they return to the first causes and matter. As the body may be proved originally to be of the earth, because it returns to dust: so must the soul be of God, because it returns to God which is said to have given it. Fiftly, the Prophet Esay useth this phrase concerning God, and in his name: The souls which I have made, Esay 57.16. Do you ask how the soul comes into the body? The Lord answers, I made it. Sixtly, the Prophet Ezechiel, showing how man becomes a living creature, speaks thus: Thus saith the Lord to these bones: I will cause a spirit to enter into them, and they shall live, Ezech. 37.5. Seventhly, the words of the Prophet Zacharie are yet more clear. Thus saith the Lord: The Lord which spreads out the heavens, and foundeth the earth, and form the spirit of man in him. Out of these words it may be proved, that God created the soul of every man, and that it is his only work. For, first, he saith expressly, God form the spirit in man. Secondly, this work of God is compared to two other works, viz. the spreading out of the heavens, and the laying of the foundation of the earth. Now, it is evident, that those two things he did of himself, of nothing, without any means. Lastly, that place in Hebr. 12.9. is most clear. The words are these: We have had the fathers of our flesh, which chastised us, and we reverenced them: how much more should we be subject to the Father of our spirits, and live? Where is a manifest antithesis between the flesh and the Spirit; and the fathers of our flesh, and God the Father of our spirit: we had our flesh from our parents, and our spirit from God. I might add the reason, taken from the manner of giving of the soul of Christ: for, he was made in all things like to us, sin only excepted. Now, it is evident, that Christ's soul was not begot by carnal propagation; and therefore it was created of God. Object. Now, against this is strongly objected, that, if the soul be created immediately of God, than it is created either pure, or sinful; if pure, then how is it, that the soul is guilty of original sin? if impure, then how can it be avoided, but that God must be the Author of sin? Answer. This reason drove divers of the Fathers in the time of Hierome, especially the Western Fathers, to believe, that the soul was propagated from the parents: and Saint Augustine is doubtful which opinion to take to, the inconveniences of each opinion seemed so great. But, other Divines answer this objection in this manner: First, that the soul is created of God, pure, but joined to a body conceived in sin: which is no injustice in God, because he delivers the soul but into such an estate as man had cast himself into by his own wilful sin, bringing this corruption not only upon himself, but upon all his posterity, who fell in him. He, by agreement with GOD, being as the common sort of mankind, was with him to stand or fall, in that general respect. Nor may it be doubted, but that the body may work upon the soul: as we see by experience, when the body is full of choleric humours, it inclines the soul to anger; and so when the body is burdened with melancholy humours, it evidently makes sadness even in the very mind, etc. Another answer may be this: God creates the soul pure; but yet that soul is guilty of owing, though not of doing; debendi, though not agendi: it is charged with the debt of Adam, as children may be charged with their father's debts. Now, this is one part of original sin. As for the other of corrupt inclination, it is to answer modestly, if we say we understand not, being assured of two things: The one, that God is the Father of spirits; and the other, that all men are infected with sin from the womb. Both are to be believed, though in this life we cannot explicate it: and what hurt is it if we be ignorant how sin entered into our natures, seeing it concerns us to know it is there, and to learn how to get our natures recovered? Objection 2. Other living creatures beget the like to themselves, both in body, and in soul too: and therefore by this doctrine, men should be more unable and unperfect than any living creature. For, if he do beget but only the body, he doth not beget one in specie like to himself. Answer. Though GOD create the soul, yet it follows not, but that it may be truly said, that man begets a man, and that he is not more unperfect in generation than any other creature: for, First, the Virgin Mary did bear Christ man in her womb: and Christ man is said to be of the seed of the Virgin, and yet his soul was created of God, as hath been showed before. Secondly, though there be some dissimilitude in the generation of man, and of a beast, yet it doth not follow, that man is more unperfect. As for instance: The beast begets his young, and brings him forth strong, covered with a hide, able to feed himself presently, full of leaping, and other actions: But man brings forth an Infant, weak, crying, naked, unable to feed itself. What, is man therefore more unperfect? No. For, the perfection of generation doth not consist of these things, or in these things. For here man excels all other living creatures in the world in generation, because he is God's instrument for the begetting of a body fit to be united to such a soul. God also doth hereby commend the generation of man, and dignify it, that he is pleased so to work in man's generation, as he doth not in any other creature, vouchsafing to give unto man's generation such an admirable soul to his body. For, therefore was the creation of the first man more excellent than the creation of other creatures, because God, having framed his body of the dust of the earth, did infuse such a soul into him. Object. It is a peevish objection that some make thus: If God create the soul in all men, then when any is born of Adultery, God should cooperate with the adulterer, and so be either the Author, or the approver of the sin, that will give the soul to such a wicked generation. Solut. Some answer thus: that God is not the author or approver, because out of evil he only works good for his own glory. Others answer, That God only cooperates with the action, not with the sin of the action, or the evil of the action, or the evil which is in the will of the agents. But the best answer is theirs, that answer by a similitude thus: The earth hath received her nature and vigour from God, to nourish and bring forth the seed that is cast into it, without difference, whether the seed be lawfully taken out of the barn, or stolen by fraud. The stolen grain doth not cease to grow in the earth, nor is it to be expected, that nature should cast out such seed, and yet the earth doth not justify the action of him that stole the grain: so is it with God that works according to the grounds of nature, and his own decree and providence. He is not to be blamed for the evil of the action, when he works according to the rules of nature, and will glorify himself by raising a frame of good out of that which by men was ill done. Object 4. We see, that children resemble the virtues or vices of their parents; and therefore as from the bodies of their parents they receive a likeness to them in body: so is it, that from their souls they receive this similitude of their virtues or vices. Solut. Experience shows, that this is not always true. For many children have no resemblance in them of their parents qualities. Secondly, where this is true, it is not because their souls are derived from the souls of their parents, but they have it from the bodies of their parents: For the soul after suffers from the sympathy with the body, as by reason of certain humours in the bodies of parents, that incite wrath or grief, or lust, or the like, may come infection to the child, but not from their souls. Thirdly, rather the Argument may be retorted upon them, that in as much as the souls of all children are not like in qualities to the souls of their parents, that therefore they receive not their souls from their parents. Object. 5. Genesis 9 Levit. 17. The soul is said to be in the blood: Now it is evident, that the blood is from the parents. Solut. The soul is in the blood, but how? By the effect of it, which is life: otherwise the soul is neither devoured in the blood, nor depends upon it in itself. Object. 6. It is said, Genes. 2. That God rested from all his works. Now if he did daily create new souls, than he rested not from all his works, but continues creation still. Solut. The meaning of Moses cannot be, that God rested simply from all creation. For than it must needs follow too, that the soul of Christ was not created▪ but propagated: which cannot be true. But his meaning is, that he rested from creation of things in specie; he made no more new sorts of things. That hinders not creation in individuo, which is a work of God, preserving those sorts he had made at the first, by creating successively a new supply, as in this case of the souls of men. That God did not rest absolutely, is plain by the words of our Saviour Christ: My Father worketh hitherto, and I work, john 5. Fiftly, hitherto of the Original of the Soul: The union of the soul with the body follows, which is a consideration of no less difficulty, than the former, no less needful to be known, no less certain. That it is united to the body, so as to make it one man, is apparanti by the words of God in the creation: He breathed into him the breath of lives, and so Adam became a living soul: He became then a man, or a living creature, distinct from other creatures, upon his conjunction of the soul with the body. And by this union with the body, doth the Spirit of man differ from the Angels, who are Spirits separate, and such as exist without relation to a body: whereas the soul of man, in the creation of it, and the disposition of it also, tends unto this conjunction with the body, and doth not fully exercise itself living without the body; and that is the reason, why man is not absolutely perfect after death in his soul, till the day of judgement: For though the soul do enjoy an estate free from sin, or pain, or misery: yet two of the faculties of the soul are without exercise, till it be united again to the body, viz. the faculties of vegetation, and sense, which cannot be exercised but in the body. The manner how the soul is united to the body, Union of the Soul● with the body, how. is full of difficulty to express: The question is, whether the soul work upon the body from without, and so is by that means joined to it, or whether it be placed in the body, and work there, and from thence. This later is the truth: for, the soul doth not work from without, which I show by a comparison. The light & the eye are joined together in seeing; but how? The light, from without, extends itself to the eye, and so is joined to it: so is not the soul joined to the body, but is seated within the body; which appears so, partly by experience: for, we may all perceive, that our thoughts, reason, will, affections, etc. do discover themselves within us; and it is manifest, that God infused the soul, not upon the body, but into the body, seating it within us. The soul, then, is within the body, and so joined to it; but how? Divines have sought out divers similitudes to express their minds. And first to show how it is not joined: First, not as water, and the vessel that holds it, are joined by contact, or touching one another: for, the soul is not a bodily substance, and therefore cannot be joined by touching; nor do the water and vessel make one thing, as the soul and body do one man; nor do they work together, as the soul and body do: for, the water doth all the work thereof in watering or cleansing, without the vessel. Secondly, not by mixture; as water and wine are mingled together: for, things mingled cease to be what they were: for, there is no longer water nor wine, now they are mingled; nor is the soul material, to suffer such a mingling. Thirdly, not as the heat of the fire is united to the water, when the water is heated: for, though the heat be joined to the water as the former, yet it is but an accidental form; and they are one by accident, not per se. Thirdly, not as the voice is in the air: for, though the voice be dispersed abroad the air, and do likewise carry something to the understanding, besides the sound, yet doth not this reach to express the union of the soul with the body. For, the voice is not the form of the air, nor is it conceived in the air, without the breaking of the air; and beside, it presently vanisheth: whereas the soul is a substance, and doth not easily depart out of the body. Fiftly, nor as the Mariner is in the ship with the Governor, for the dispatch of his journey: for, though the body be as a tabernacle wherein the soul dwells, yet that similitude doth not express this union, because the soul & body make one thing; whereas the ship and the Mariner do not make one thing, but are two distinct sorts of things: yea, the soul and body are so one, that by sympathy what one suffers, the other feels; whereas the wounding of the Mariner is not the tearing of the ship, or chose. There are two similitudes do more nearly reach this Secret. The first is of Christ. For, as God & man make one Christ: so the soul & body make one man. But I will not meddle with the breaking open of that dreadful mystery. The other is of the light of the Sun in the air: for, there are many things in this comparison, do fitly resemble this divine light which is, our souls, as they are joined to our bodies. 1. This light doth fitly resemble the soul, because it is a thing that cannot be corrupted or divided. 2. This light doth so pierce into, and penetrate the air, that they are both made one, and are not separated: so doth the soul the body. 3. The light and the air, though joined together, are not confounded or mingled together: for, the light remaineth light, and the air the air: so is it in this union between the soul and the body. 4. The light is so in the air, that the air being smitten, yet the light is not touched, nor divided, nor carried about, as the air is: so doth the soul remain unpearced, though the body be wounded, and fall, yea, and die too. 5. As the light is only from the Sun: so is the soul only from God. 6. As the air, without the light, is as it were dead, because it is dark, and cold, and will putrefy: so is the body, without the soul. 7. As no man can show, by what bands the light is fastened to the air: so is it extremely difficult to show how the soul is fastened to the body. This similitude, we see, doth in many things fit this case, but yet not fully. For, the light is not the essential form of the air: only this comparison doth in many things satisfy the question, in that it shows, that the soul is in the body by Penetration, or Immeation, as they call it: It pierceth thorough the whole body, only we must take heed of two things. First, that we imagine not the soul to be in the body, as in a place, or as contained of it: For the soul cannot be circumscribed by the measure of a place: we may not imagine, that the soul is just as big as the body, and no bigger: For though it be true, that the soul is in the body, and the whole soul too, yet it is not contained there, as bodies be contained in their places: For rather the soul sustaineth the body. Secondly, God is said to be in us: and so is the soul, but not alike. For God is in us by his virtue, and grace, and operation, but not as our former: whereas the soul is the form of the body, and both make one man. Quest. But some one will say, Can it not be showed by what band the soul is tied to the body? Ans. Some divines and Philosophers undertake to determine that, and say, that God hath created in the body of man a certain humour, which is fitted for this union; and so they say, the soul is united to the body by the vital spirits, which are of nature mixed, partly Corporeal, and partly Spiritual: For as those vital spirits do consist for the matter of them, of the radical heat and moisture in man, so they are corporeal; and as they have an unexpressable nimbleness in working, or sparkling in the body: so they draw near to the nature of the soul; and by these vital spirits thus inlived, are the soul and body joined together. Quest. There yet remaineth another question, and that is, Where the soul resides in the body, in what place is it centred? Ans. The most say, that the whole soul is in the whole body, and the whole soul in every part of the body. Others say: It is a vain question, seeing the soul is not in the body as in a place. For it cannot be measured by length, breadth, or depth, but it is in the body as the essential form is in the matter, which cannot be locally. Others say, that the soul is seated in one principal place of the body, as the chief palace and seat of residence, and is in all other parts by diffusion of virtues, through the instruments thereunto fitted, and placed of purpose by God in the framing of the body: and thus the soul reasons in the head, wills and affects in the heart, sees in the eyes, etc. The chiefest mansion of the soul seems to be in the heart, because it is the last that dies in us. Sixtly, hitherto of the union of the soul with the body: The faculties of the soul follow. There are three faculties, or powers of the soul, by which it works: or there are three things which the soul effects, viz. The faculties of the soul. 1. Vegetation: 2. Sense: 3. Reason. And thus the soul may be considered, either as it works upon, or by the body only, or as it works in and by itself chiefly. Upon the body, & by certain instruments in the body, it works vegetation, and sense; and by itself, without the necessity of using the body, it works reason. The first power than is vegetation, 1 Vegetation. by which the soul works four things distinctly upon the body. 1. Life: 2. Nourishment: 3. Growth: 4. Procreation. The first thing then by the vegetative power of the soul, wrought upon the body, is life, which is in respect of the body nothing else, but the kindling the radical and vital heat in the body, through the conjunction of the soul with the body, and the continuation of that heat, until the time appointed of God for the dissolution of it; so that life is two ways to be considered: first, either in the breeding of it: secondly, or in the continuance of it: The breeding of it is in the very first moment▪ of the union of the form with the matter, and by that instrument of the vital, or radical heat: The continuance of it, is nothing else but the preservation of the motion and duration of the working of these vital spirits. The second thing wrought upon the body by the vegetative power of the soul, is nourishment: and this power of nourishing, is a faculty, by which food taken into the body by the force of natural heat, is turned into the substance of the body, for the repairing of that which is consumed in the body: And this is a work rather to be admired: For the soul, by the use of natural heat, is fain to subdue the nature of the food received, and having melted it, as it were in a furnace, it casts out what is contrary to the body, and extracts for the use of the body, so much as is now made like unto it. The third thing, which the soul works upon the body by the vegetative power, is growth, and this it doth, by employing that part of the food, which is now made like to the body, unto the extension of the body, unto the Dimensions thereof, even to the increase of bigness, and force, which increase for the convenient actions of the body: and this work is done upon the body, but unto a certain time of man's age, or till about 30. years; and then, because nature tends not into infiniteness, she gives over this work. Lastly, Procreation is the fourth work of the vegetative faculty of the soul, by which it raiseth up seed in the body, and formeth in it a mere substance like unto the body, from whence it comes unto the perpetual preservation of the sort of the creature: And this is an admirable power. For hereby living creatures do approach unto eternity, and are made as it were immortal. For though the body dye, yet by procreation it is as it were kept alive, and so the kind of creature is perpetuated: for the other two works of nourishment and growth, only serve for that body in individuo; but this power of procreating reserves the sort or species from ceasing to be. Thus of Vegetation: Sense follows. The second thing the Soul works either upon or by the body, Sense. is Sense; and by this faculty, a man, in his body, is enabled to discern things without himself, and accordingly to desire and move to them, which the former faculties did not reach unto. Now as the Soul works sense upon, or by the body, it must be considered two ways: First, as it works either apprehension: Secondly, or motion. The apprehending senses wrought upon the body by the Soul, are of two sorts: First, either outward; Secondly, or inward. Outwardly the Soul works upon the body five senses, 1 Outward. or five ways of apprehending things by sense. The body of a man is enabled by the Soul, to discern of things without itself, by outward helps five ways: viz. By Seeing 1. Hearing 2. Smelling 3. Tasting 4. Feeling 5. And these ways of discerning, are not to be contemned: For, admirably ought it to be conceived of God's wisdom in and towards man, even in these. For, first by the sight, through the benefit of light, which God hath caused to shine upon his whole creation, man may see what God hath wrought; whereas else, if the light be taken out of the air, or sight from man, the works of God are buried, as it were, in the dark; yea, the body of a man is, as it were, but a Dungeon without sight; and what the Sun and Moon are in heaven, that are the eyes in man, shining in his head, as these Stars in the firmament. The sight is a chief help for all the great employments of life in all callings: The eyes are as watchmen set on high in their watch-Tower, to discover the coming of enemies. The eyes are also as the true windows of the Soul, by which the Species or forms of things are taken into the Soul: For, God hath caused all substance in the World, to cast out beams, as it were, which have the pictures of the things themselves carried about; and these coming to the sight, are by it (above all other senses) taken in, and delivered to the Souls within, the eyes being a looking glass that resemble the things seen: and this noble sense may put us in mind of God's knowledge, if we mark the degrees of seeing. The eye of man discerns, at once, a great share or quantity of things together: The mind of man will take in a far greater quantity and number, and yet is finite, for it cannot reach to all things that God hath made at once. Now God's understanding is infinite, and beholds all at once. For the second, the sense of hearing is worthy to be thought on, if we consider either the benefits come by it, or the manner how it is performed; for by hearing is let into the Soul and Body, not only sounds of delight or wonder, but also sounds of necessity, both for natural life, by letting in speech and discourse, and for eternal life, by letting in the Word of GOD. First, the manner of hearing is admirable: Sound is the breaking of the air, stirred up by the dashing or collision of solid bodies, and is spread in the air, as a stone cast into the water, makes and draws from it circles: Thus the sound is brought to the ear, the hollow turnings in the ear gather and hold the sounds, as it were canes: The sound at length rusheth upon a little bone, or gristle like a hammer, which moved, smites upon another bone like an Anuel, by which stroke the spirits in the hearing move, and are stirred up: and so they take in the sound, & carry it to the brain, the seat of inward senses. These two are the most noble outward senses, yet there is great use of the other three: Thirdly, for by tasting, we discern of meats profitable or hurtful for the body. Fourthly, by smelling, we receive in those delightful savours God hath caused to arise from diverse of his creatures, and to avoid things by savour ●oysome to the body. Fiftly, and touching, though it be the most stupid sense, yet is of great use for the safety of the body. All these senses are as a guard for the body, and as Intelligencers for the Soul. 2 Inward sense. Thus of the outward senses. The Soul worketh likewise inward senses upon and by the body; and the general use of these inward senses, is to receive, and lay up, what is brought unto them by the outward senses; for the outward senses are like servants, that trade abroad, and get together the images of diverse things, which they carry with them home to the inward senses: Now there are three inward senses. 1. The common Sense. 2. The Fantasy. 3. The Memory. And these are lodged in three several rooms or little cells in the brain. First, the common sense lieth in the former part of the head, and contains all that store, by which all the outward senses are furnished: For spirits fetch the vigour of each sense from this the common sense. As the lines that go to the Circumference, meet all in the Centre: so do all the outward senses meet in the common sense: and hither likewise are all the forms of things taken by the outward senses, brought, and distinguished. Secondly, the fantasy is lodged in the middle part of the brain, where, as in a shop it takes in the images of things brought to the common sense, and there forms them more exactly, and oftentimes makes new after an admirable manner, by thinking, and then, after it hath separated what it likes not, it delivers the rest over to the memory, which is lodged in the hinder part of the brain, which is as it were the treasury to keep, what the fantasy as a judge hath sentenced to her keeping, the common sense being but as the doorkeeper unto the fantasy. And these three senses differ in the ability to receive, and keep the impression of the images of things brought to them: For the common sense is seated in the more soft part of the brain, and so not able to keep them long: as wax over-soft, doth not long keep the impression of the seal. The fantasy is placed in a harder part of the brain, and therefore keeps the impression longer: But the memory is placed in the hardest part of all, and behind in the head, further off from the concourse and trouble of the outward senses, and by reason of the stiffness of the brain, it keeps the impression longest. Now that natural heat with the animal spirits, is like a fire to keep the brain soft in the degrees thereof, that it may receive the impression, as hot water the wax fit to be marked. Thus of the senses. But before I pass from them, it is profitable to note certain things, which befall the senses for the good of the body and soul, and that is the binding and losing of the senses. For God hath so tempered the state of the senses in man, that they should neither always rest, nor always work: Hence, from their resting comes sleep, and from their working comes waking, or watching: we wake, when the senses are loose; and sleep, when the soul binds them up: both are thus wrought, when the vegetative power wants help for concoction of the meat, the natural heat is sent from the senses to dispatch that work, and then we sleep; and when that is done, the heat returns to the senses, and tickles them, and so they awake. But it is to be observed, that though in sleep the common sense, and so the outward senses are all bound, yet the fantasy and memory do not cease, but being now freed from the attendance upon the intelligences of them, or the outward senses, as if they were at more liberty, they are exercised more freely, and often fall to new forming, and compounding of the Images brought in before by the common sense, and so erect a new frame of things, which are vented & expressed by dreaming: In which, a secret and admirable working of God by the soul may appear, if we consider the strange things are fashioned in our imagination in our sleep: yea the reasonable soul in sleep comes into this shop of the fantasy, and there doth strange works, which, as I said, are vented in our dreams; in which we find as effectual use of reason, as as we had waking. Thus of the soul, as it worketh apprehension. Now followeth it to consider, how the soul works motion upon the body. It is out of all doubt, that motion in the body is from the soul. For of itself, it is but a dead lump, as it shows itself to be, when the soul is gone out of it. Now the soul gives unto the body a threefold motion. First, the vital motion. Secondly, the motion of appetite. Thirdly, the motion from place to place. The vital motion given to the body by the soul, is wrought two ways, both by the pulse, and by breathing; both of absolute necessity to preserve life in the body. The motion of pulse is begun at the heart, which is made continually to beat by the soul, which beating of the heart begets those sparkles, which we call vital Spirits, arising out of the finest of the blood, which spirits are carried by the pulse thorough the arteries, and they shine in the whole body, according as their passages are more or less open. Breathing is another strange motion of the soul in the body, by which both air is fetched in continually for the cooling of natural heat in the heart, and other members, and the spirits refreshed, and also the gross and more smoky spirits are exhaled out of the breast. Thus of the vital motion. The motion of appetite is a contrary commanding motion in the creature, by which he is inclined to take to him such things from without, as he conceives good and needful for him, and so likewise to avoid things hurtful, and so the soul begets diverse appetites and desires: as, the desire after food, which we call hunger and thirst; and the desire after procreation, and the appetites, we call affections or passions, so far forth as they are seated upon the body, and exercised by instruments in the body; such as, in general, breed sorrow, or pleasure, or passiveness in us; such as are, joy, grief, anger, and the rest, etc. It were too difficult and too tedious for popular teaching, to show in particular, and distinctly, how the soul admirably worketh about each of these. The motion from place to place, is the last: and this is a strong work of the soul, driving on the body to the motion of the whole, or of some part of the body. The body cannot remove itself, but it is of the soul, that it is stirred up and down: for, when the soul is gone, it can move no longer. And in vain were appetites or desires given to the creatures, if this motion from place to place were not given, because without it, it could never compass things desired. Hitherto of the working of the soul upon the body, and those strange things it doth in the body, by the faculties of vegetation and sense. It is true, that those things are done by the souls of brute creatures: but, as their souls differ exceedingly from the glory and excellency of the souls of men, so are the effects upon their bodies but certain glimpses of those things which are done exactly by the souls of men; I mean, in respect of the inward senses of fantasy and memory, there is in beasts but only a dark shadow of them, in comparison of what is in men. But for the third faculty of the soul, Of the faculty of reason in the soul, and wherein it excels. which is reason: therein men excel all creatures in this visible world: and it is profitable for us to know what God hath done for us in our souls, generally considered above all other creatures; and so man excels in respect of his reasonable soul, 1. In that he can conceive of things by the light of understanding, as well as by sense. This light is admirable, whether we conceive of it as proceeding from GOD, who shines upon the soul, as the Sun doth upon the body: or whether we believe it to be a light conferred upon the understanding; by which, from within, it discerns things. 2. In that it can conceive of things that never were in the senses; as, things absent, that never were seen, yea, things, altogether immaterial; as, Angels, and virtues, and vices. 3. In that it can conceive of the nature of God, and discern God from his works. 4. In that it can conceive of things by a discerning reflection; as, it can conceive of itself, and understand, that it doth understand. 5. In that it can distinguish between good and evil, truth and falsehood; I say, of the moral goodness of things: whereas the fantasy can judge only of so much of the natural goodness of things, as they show to the outward senses. 6. In the largeness of the extent of our understanding. For, the understanding can, in a small moment of time, go almost over the world, and view it all, as it were, at once: whereas the senses are forced in within a narrow compass. 7. In that it can invent things that never were in being: and thus we see daily, what strange things, for number and skill, are invented for the use of the life of man, by art and skill of man's understanding, in every calling of men. 8. In that the reasonable soul governs and appoints, and crosseth, and fetters, and altars, and rectifies the other faculties of vegetation and sense; and, in respect thereof, can turn, and tame, and rule, and order all sorts of other creatures. 9 In that, by begetting with strange variety, it can make known what images are within, whether begotten by the senses, or by the mind itself. 10. In that it is the faculty by which only true blessedness is apprehended and attained. 11. In that man's understanding is made, after a sort, all things. For, the understanding becomes the things understood, in that it doth conceive a true and evident image of the thing to be understood: so that, as man is the Image of God, so hath he in him the images of all things, printed as it were, in his understanding. This is a most dreadful dignity in the souls of men; yea, heerin he resembles God in the creation of the world: for, man's reasonable soul doth, as it were, form worlds of things in itself. If any object, that the sensitive soul hath the images of things in it: I answer two things. First, that the sense can receive only the images of a few things, that is, only of such things as have colour, sound, taste, smell, or touchable qualities: but the mind can beget the images of all things. Secondly, that those images in the senses, are dull, and dark, and confused, in comparison of the likeness of things in the mind. 12. In that he hath a will, in choosing or refusing things good or evil, that cannot be compelled. The liberty of the will is inseparable to it, in what it chooseth or refuseth: for, it implies a contradiction, that the will should be constrained. 13. In that it hath in it that divine thing which we call conscience, which is given to the soul as a guardian, as it were, to attend it, from God; the effects whereof are admirable in us: for, it testifies to our actions: it accuseth, or excuseth: it comforts, when we have well done, above all outward comforts; and it terrifieth and scourgeth the soul with unexpressible afflictions many times for sin: it is a judge, witness, and executioner many times in us. Now, if the soul be thus admirable in any estate (for, all these things are true of the reasonable soul, even in the estate of corruption) than how excellent was the estate of man, in respect of his soul, before the Fall! and how doth it excel in the godly, who have their souls enlightened with the light of faith, and garnished with saving graces! but, especially, how shall it exceed in glory, when it shall be presented before God in the Kingdom of heaven! So that, as the whole man, made in God's Image, is (as it were) the visible God in this great world: so the soul is as it were a little God in the lesser world, which is the body of man. And thus much of the faculties of the soul. The end why the soul was made. Now the end of all this follows: The Lord made the soul, & endowed it with so excellent a being, & so admirable faculties, that so the Lord might in this visible world have a creature, that would know him and serve him rightly. The creatures without sense are God's workmanship, but discern nothing of God, or themselves, or other things. The creatures with sense discern other things by sense, but know nothing of God: Now God made man, as the abridgement of all he had made, and gave him this soul, of purpose that he might discern God aright, and serve, and worship and praise him. Use 1. The consideration of the excellency of the soul, and of the end why it was created, should stir us up to make conscience of the service, and knowledge of God: It is as if we had never been, if we answer not this end: We should be fired to the observation and praise of God, and of his love to man. And withal it should make us wonderful careful of our souls, since we see they are such excellent creatures: Our soul is more worth, than all this visible world beside. Especially it should fire us to a care of things, that concern the blessed Immortality of our souls: we should be forced to all possible care of all such things, as might be provision for the eternal well-being of our souls. And in particular the excellency of the soul should dissuade us from fleshly lusts, and all inward impurity, by which the soul is defiled or wounded. Hitherto of the description of the soul: The war against the soul is now to be considered of: Concerning which I propound these things to be handled. First, who are the combatants. Secondly, by what ways and means the soul is assaulted and opposed. Thirdly, why God would suffer the soul to be thus assaulted. Fourthly, what reason Christians have to be careful of themselves and provide against this war. Fiftly, by what means we must resist and defend the soul. Sixtly, what hope there is of victory. Seventhly, how many ways we may obtain victory. eight, by what signs we may know that we are not overcome. And then the use of the whole. For the first, 4 Kind's of war against the soul. there are four kinds of war waged against the soul, as it is encountered by four sorts of adversaries. For, both God, and the world, and he devil, and the flesh, war against the soul of man: briefly of the three first. God wars against the soul, either in earnest and in deed, or in show and appearance, and not as an adversary in deed. In earnest God fights against the soul, by the threatenings and rebukes of his Word, when he smites and beats men down by the word of his mouth, Esay 11. and also by torments of conscience poured out upon the wicked men; and so he fought against Cain and judas. Sometimes, God is but a putative adversary, and doth but seem to fight against them; and so he warreth against his own servants: either by outward crosses, or by disertion, or by fear and terror; and thus he fought against job: And in this case, God is like a Captain training his soldiers, or like a Fencer teaching his scholar to fight. The world wars against the soul, two ways, by the enticements of profits, pleasures, honours, evil counsel, or example: and by persecution either of the tongue or hand. The devil wars against the soul, by evil doctrine, or temptations or illusions. But none of these three are principally intended here: it is the flesh, that maketh war against the soul, that is here meant. By the flesh, is meant the corruption that is in the nature of man, called the old man and the Law of the members. By the soul is here meant the spirit, or regenerate man, the new man, the grace of Christ in the soul. Thus of the first point, who are the combatants: the flesh is the assailant; the Spirit, the defendant. For the second point: the flesh encounters and wars against the soul divers ways, and by strange kinds of fights; as, 1. By mists of ignorance: it casts mists before the eyes of the soul, The flesh wars against the soul five ways. that it might be blinded; for, there is a manifest combat between the natural understanding, and the regenerate mind: carnal reason and saving knowledge often fight it out within a man. 2. By doubtings and distractions: and so the flesh casts out such questions as these, as so many darts into the soul; Whether there be a God, or the Scripture be the Word of GOD? Whether Christ be the Son of God, and our Mediator? Whether it be the true Church we are in; or whether our sins be forgiven, or we be in the state of grace? whether there shall be any resurrection, or heaven, or hell, or immortal Being of the soul? Against all these, the soul is driven to make often defences, and drives them out with hard conflicts. 3. By rebellious denial of obedience to the law of the mind; exalting itself against the obedience enjoined by Christ to the soul, Rom. 7. 2. Cor. 10. and casting out resolutions of denial, & thoughts that say they ought not, or will not obey. 4. By hindering the work of the soul, that overcomes the former resolutions, and will obey: and that it doth by making evil present, when she should do good; or by hindering and dulling of the affections of the heart, or by casting in of other projects, of purpose to breed distractions in the time of doing good duties, Rome 7. 5. By lusting, that is, by bringing-in of contrary desires, evil concupiscences, longings after forbidden things: and in these lusts usually the flesh combines with the outward adversaries of the soul, the world and the devil; and kindles the fire of those inordinate desires, by dalliance with the world, or the devil's temptations. And thus of the second point. The third thing is a question; Why GOD should suffer the soul to be thus annoyed by the flesh; saying, He could have made man again in Christ, as he made Adam in Paradise, and so have utterly abolished the flesh? Why God doth suffer this war. For answer hereunto, three things may be said. First, that we are bound with all thankfulness to praise God for that grace he hath given us in Christ, though it be not full perfect; and so ought not to reason with GOD, why he gave us not more grace; and the rather, because we look for a time, when we shall be more happy in that respect, than ever Adam was: and beside, though grace given us, be imperfect, in respect of degree, and so, less than Adam's was; yet it is perfect, in respect of continuance: and so it is better than Adam's. Thirdly, there may be diverse reasons assigned, why GOD did suffer the flesh to remain in us after calling, for a time, that is, while we war in this world: for, 1. It shows the greatness of God's power, that can keep us, notwithstanding such continual danger we are in. 2. By this conflict, diverse graces of the Spirit are raised up and exercised, which else were of little use; as, godly sorrow, poverty of spirit, desire of death, and faith also hath much employment about this combat. 3. By this combat, all the graces of God's Spirit are proved to be right, and not counterfeit in the true Christians: for, no man can constantly bear arms against the flesh, but he is a new creature. This combat, then, serves for the trial of the gifts and graces of Christians. 4. By this combat, we are cured of the horrible disease of self-love & pride in ourselves, and made more to love God, and trust in him; as knowing, that we deserve no favour at his hand, nor can be strong in our own might. 5. It is equal we should war, before we triumph; that we should fight in the battles on earth, before we reign in heaven. Lastly, it makes heaven and grace more precious in our sight, and breeds in us a desire to be dissolved, and so warns from the love of this present evil world. In the fourth place we must consider, by what means the soul may preserve itself against the treacheries and assaults of the flesh: and so the means is to be used either before the conflict, or in the conflict, or after the conflict. Before the conflict, if we would take a sound course to be preserved against the danger of the flesh, we must look to these things: 1. We must stand upon our guard, and keep a daily watch over our hearts and ways, and not be reckless to despise our own ways, or never take notice of our hearts: he lives dangerously, that lives securely: we must take a diligent view of our own natural dispositions, to be able to discern distinctly, what it is the flesh usually is prone to, or employed in. 2. We must be sure to commit ourselves to God, and by faith lay hold upon jesus Christ, and settle ourselves in our assurance: for that cuts off many of the main advantages of the flesh, especially it quencheth all those hellish darts that arise from doubtings and despair: which is to discern the flesh. 3. We must quicken in us our hope of a better life: for that will show us so much glory to be had in the service of Christ, as all the motions of the flesh will seem vain in comparison: we are never alured by the lusts of the flesh, but when we have forgotten heaven, or are destitute of the lively hope of it. 4. We must be sober, in the use of outward things, 1. Pet. 1.13. and remove from the flesh, those things we observe the flesh to be apt to dally withal: if the flesh could be divorced from the world, there were little or no danger. 5. We must with all readiness, upon all occasions, entertain all good motions any way cast into us by God's Spirit: for as those are set up and nourished, the flesh is subdued and kept under. 6. We must daily commit ourselves and our souls to God by prayer, and beseech him to keep us, and accordingly to beg strength to avoid those evils, which by nature we find ourselves most prone to, 2. Tim. 1.12. Now if the flesh, notwithstanding, do on the sudden (either provoked by the world, or enticed by the devil) make assault and lust after evil things: then in the conflict, our armour must be, 1. Contrary lustings, Gal. 1.17. The Spirit must lust against the flesh, by raising up holy desires, and loathing of those base affections of the flesh. 2. Prayer: we must crucify them, drag them before the Cross of Christ, and there accuse them, shame them, judge them, condemn them, and beg virtue from the death of Christ to kill them. 3. The Word of God. For as Christ beat away the devil, by alleging what was written: so should we get store of places of Scripture, which we might allege to our own hearts, when we are enticed to any sin: and so the promises of the Gospel would be as shoes to our feet; that neither thorny care prick, nor vain pleasures defile us: and so those promises are, because they both show us greater things then fleshly pleasures can be, and withal show us such treasure in Christ, as may free us from living in care. Two rules are of excellent use for this purpose. 1. To silence the flesh: When it assaults, not to suffer it to plead much, but presently resist it. 2. To look to the beginnings of any corruption: not to dally with it, and give it way upon pretence of safety: for it may strangely provoke, and beyond expectation, if it be not looked to at first. After the conflict, we must remember two things. 1. To give thanks to God for the help of his presence, as accounting it a singular favour to be protected against so vile an enemy. 2. To take heed of security; so to consider of our present deliverance, as to look for more conflicts. In the fifth place it is profitable, considering what reasons Christians have to be careful of themselves, and attend their souls in respect of the flesh: for, 1. This combat is a daily combat: the war is never at an end: it is an adversary, that never takes so much as a day of truce. 2. There is no safety or help, by running away: for thy adversary is seated within thee, and thou canst not run from thyself. 3. The flesh hath might and continual aid from the devil and the world; which, almost with infinite variety of occasions, ministers obstinacy to the flesh. 4. For want of care, many worthy Champions have been for the time foiled shamefully; as were Noah, Lot, David, Peter, and others. 5. No Christian can avoid it, but hath this combat within him, Gal. 5.17. And as these or the like reasons may breed care and watchfulness: so hath the true Christian no cause of despair, but rather many arguments of hope of good success, and daily victories and triumphs over the flesh, if he be watchful: for, 1. God hath provided him of armour against those kinds of assaults: and it is mighty to preserve and subdue, 2. Cor. 10.3, 4. 2. Christ in his power doth rest in us, for this end, to assist us in the combat, as we cry for help, 2. Cor. 12.10. 3. We fight against an adversary hath been often foiled by all sorts of Godly Christians, and by ourselves in diverse particular combats; yea, against an adversary, that hath received a deadly wound that cannot be cured: for, so the flesh the first day of our conversion was mortified. All that are Christ's, have mortified the flesh with the lusts thereof. 4. We have assurance of victory, if we resist, Rom. 8.38. 5. An incorruptible Crown is laid up for all that overcome, 2. Tim. 4.7, 8. Reu. 2. Now, for the seventh point: we obtain victory against the flesh diverse ways, as, 1. In our justification, How many ways we get victory over our lusts. when we by faith obtain the pardon of our sins committed, and a righteousness able to cover us, notwithstanding all the spite the flesh doth us. This is our victory in Christ, Rom. 7. 2. In our sanctification: and so we get victory. 1. When we conquer some sins wholly, so that we never commit them again. 2. When we turn, and subdue the power of the sin that remains; so as they cannot reign, though they rebel. 3. We shall have our final and full victory in our glorification in the day of CHRIST, when the flesh shall be utterly abolished for ever. Now for the eighth point: we may know, that we are not at any time overcomne, by these signs, if we find them in us. Signs to know whether we be overcomne of our lusts. 1. If we judge ourselves for all known sins; so as there be no sin arising from the flesh, but we condemn it, and keep ourselves as men condemned in the flesh, being grieved at the rebellion of the flesh in us, Rom. 7.1. Pet. 4.7. 2. If we hold fast our assurance of faith, we are safe, so long as we keep the faith, 2. Tim. 4.7. 3. If we go on in our Christian way or course, and do not give-over the practice of known duties, against the light of our consciences: if we finish our course, 2. Tim. 4.7. Use 1. The use of all should be, First, for information; and so two ways: for, 1. It shows the miseries of such persons as never feel this combat, that have all quiet in them: it is a sign, the flesh and the devil rule all, and there is no sanctified Spirit to resist. 2. It shows the folly of some godly persons, that are troubled, as if their states were not right, because they find such a combat in themselves: whereas they should rather conclude the contrary, that therefore there is some workmanship of Christ in them, which is so opposed by the flesh and the devil; and that it is the case of all the godly, to be assaulted with rebellious thoughts and desires, and other practices of the flesh, reckoned up before. Secondly, for instruction: and so it should teach Christians, and warn them to take heed of three things, viz. of security, despair, and fainting: for, all these are mischievous. We may not be secure, sith we have such an enemy within us: nor must we be too much out of hope, or despair of success, for the reasons before alleged: nor yet must we give way, so much as to fainting of spirit; but pluck up our own hearts, and, with trust in God's grace, resist still the risings of corruption, till we get a final victory. Verse 12. And have your conversation honest amongst the Gentiles; that they which speak evil of you, as evil doers, may by your good works which they shall see, glorify God in the day of their visitation. HItherto of the dehortation. The words of this verse are an exhortation: wherein consider both what he exhorts to, and by what reasons. The matter he exhorts to, concerns their outward conversation, which he would have to be honest and amiable. The reasons are, First, because the Christians lived among Gentiles, that embraced not the true Religion. Secondly, because diverse of these Gentiles were so spiteful against the Christians, that they would take all occasions to speak evil of them. Thirdly, because some of them that now did speak evil of them, might hereafter be converted to the true Religion. Fourthly, because if they now observe their good works, when they shall be visited of God, they will much magnify them to the great glory of God. That which he then exhorts them to, is the care of their conversation, which he amplifies, by showing what kind of conversation he would have it to be, viz. A fair or honest conversation. And have your conversation honest.] divers things may be hence observed. First, that a sound Christian must show himself to be so by his conversation; a Christian must show the power of his Religion by his works, and by sound practice; and that too, amongst men abroad, he must be known by his fruits, Col. 1.9, 10. Tit. 2.12. and therefore the Apostle beseecheth them to prove before the Gentiles, that they were true Christians, by their works and conversation. This reproves their discontentment that are vexed, because they are not reputed for sound Christians, and yet show no care of a conscionable behaviour in their dealings and carriage among men; and withal, this may warn all sorts of Christians to look to themselves, that they be not deceived with vain shadows in pretences; for 'tis not talking and discoursing of Religion will serve turn, nor the frequenting of the exercises of Religion; nor is it enough to do secret duties: but they are bound to the good behaviour generally in their carriage amongst men. This is the first point. Secondly, from the coherence we may note also, that a man must first reform his heart, and then his life; he must first get a clean heart, freed from lusts, and then look to his conversation: Holiness must be both within and without; he is an hypocrite, that hath a fair conversation, and a foul heart: neither may he plead the goodness of his heart, that leads a foul conversation; both must be joined together. Thirdly, we may hence note, that every Christian must be careful, and look to it in particular, that his conversation be honest: honesty of life, is with special care to be intended; now this must be explicated. The word translated Honest, signifies properly, Fair; and the Translatours respecting the matter of our conversation, render it well, Honest; so as withal for the manner we add, that it be a fair conversation: so that two things must be observed in our conversation, the Matter and the Manner. For the Matter: We must be sure that we be honest: It is a vain thing to think of being religious, if we fail in honesty; we must not only study the duties of the first Table, but we must be careful to prove the power of our Religion in the sound practice of the duties of the second Table: we must live righteously as well as religiously, Tit. 2.12. we must add virtue to our faith, 2. Pet. 1.5. and withal, we should labour to excel in honesty, to carry ourselves so in all our dealings, that our carriage might allure, through the fairness of our behaviour; we must in the things of honesty, strive for an alluring carriage. There be diverse things in our outward conversation, which set a great gloss upon many actions, and certain particular duties which show exceeding comely in a Christian man's behaviour; those the Apostle would have us to study and be careful of, even all things that are honest, and might win credit to the profession of Religion, Phil. 4.8. This then is the question: What are those things which would so adorn the outward conversation of Christians and make it fair and amiable? Six things to be looked to, to express a fair conversation. For answer hereunto there are things distinctly which are of singular praise, and much adorn a Christians conversation, and make it fair. The first is harmlessness, to be free from all courses of injury, and cruelty, and oppression and the like. A hurtful and injurious conversation is a foul and unseemly conversation. The second is discretion: when men carry themselves with all due respect of their words, and the consideration of the time, place, and persons with whom they converse: a discreet conversation, is a wonderful fair conversation: when as a foolish, vain, rash, conceited, talkative behaviour, is extremely irksome and loathsome, Col. 4.5. jam. 3.13. The third is quietness and gentleness, which excels, as it shows itself. First, by humbleness of mind, thinking meanly of himself, & esteeming others better than himself, Esay 4.2. in giving honour, going before others, Rom. 12.13. Secondly, by peaceableness, when men study to be quiet, Eph. 4.11, 12. and meddle with their own business, and avoid contention by all means, rather suffering wrong then prove quarrelsome, Heb. 12.14. Thirdly, easiness to be entreated in case of offence taken, and willingness to be guided in things profitable and good, jam. 3.17. The fourth is sobriety. When a man lives so, as he is not blemished, either with filthiness, or drunkenness, or covetousness: a man that is unspotted of the world for any foul crimes, and withal can show a mind not transported with the greedy desires after earthly things, is much honoured, and justly amongst men: the worst man cannot but acknowledge the praise of such: So as men show this in their dealings evidently, Rom. 13.13. jam. 1.26. The fifth is fidelity and plainness: when men are just and true in all their dealings, and will keep their words and promises, and abhor the sins of deceit, and avoid subtlety and worldly wisdom, and show themselves to be plain men, as it was said of jacob, that he was a plain man, not like subtle Esau. This aught much to be sought after by Christians, that men may see their hearts by their words, 2. Cor. 1.12. The sixth is profitableness: rendered in the end of this verse, good works. They lead a fair conversation, that do good, and are helpful to others, and ready to show any kindness or mercy to any that live near them, or have occasion to use them. This is an admirable praise. Use. The use should be, therefore, to teach us to study how to adorn our conversation with such integrity and virtuous behaviour, as may win praise and reputation to our profession; especially we should at least shun all those hateful evils, which by experience we find to be grievous and loathsome, and are to be accounted as blemishes in our conversing, being things as are in a special manner loathsome, and provoke ill opinion in others, as being against honesty and that fair conversation should be found in us: as, First, the sins of uncleanness, and whoredom, and fornication, and lasciviousness, and filthy speaking, Rom. 13.13. Eph. 5.3, 4. Secondly, the sins of drunkenness and riotousness, Rom. 13.13. 1. Pet. 4.3. Thirdly, the sins of passion, malice, wrath, bitterness, crying and evil speaking, Eph. 4.31. Fourthly, sins of deceit, lying, dissimulation, and hypocrisy. Fiftly, Pride, stateliness, desire of vain glory, Gal. 5.26. Sixtly, backbiting, complaining, censuring, judging, Mat. 7.1. jam. 4. Gal. 5.13. Seventhly, idleness and slothfulness, 1. Thes. 4.11, 12. eight, to be a busybody in other men's matters, prying, and enquiring, and meddling with things that belong not to them, 1. Thes. 4.11, 12. 1. Pet. 4. To which, add prattling and talkativeness, 1. Tim. 5.13. Ninthly, such courses as have appearance of evil in them: such are, the use of vain apparel, and wilful resorting to persons and places that are of evil report. Thus of the matter to which he exhorts. The reasons follow, why they should be careful of an honest and fair behaviour; and first, because they live among the Gentiles. Among the Gentiles.] Those Gentiles were such as lived in their natural idolatry, the nations that had not received the Christian faith. Those that think this Epistle was written only to the provincial jews, allege the words of this verse to prove it: for, they say, it was written to such as lived among the Gentiles, and were no Gentiles: and they only were the jews. But this reason is of no force: for, those Gentiles, that were converted to the Christian faith, became Christians, and so were no more Gentiles or Pagans: and so these words may be understood of all sorts of Christians that lived among the unconuerted Gentiles, whether they were in their natural estate, either jews or Pagans. In that the Christians lived among the Gentiles, and must, by their fair conversation, be rightly ordered towards those Gentiles, diverse things may be observed. First, we may hence note, how hard a thing it is to recover men from a false religion, though their religion be grossly absurd. In this place, whither the Gospel came, we see multitudes of men remained Gentiles still, and would not receive the Christian faith. And this is the more to be noted, if we either consider the reasons the Gentiles had to remain in their religion, or the manifest causes they had to move them to embrace the Christian Religion: for, for their own religion, they might easily observe these things amongst many other: First, their palpable and sottish idolatry, in worshipping so many gods, and those so accounted to be gods, being many of them apparently but senseless creatures; as, the Sun, Moon, and Stars, others of them but dead men; and others of them such, as of whom there was not the least colour or appearance of Divinity. Secondly, the most notorious wickedness of life, which did every where abound in all the nations that were Pagans, Rom. 1. Thirdly, that they followed a religion that gave them no hope of a better life after death, nor could describe any estate worth the desiring. Fourthly, there was no agreement among them, what should be the chief Good, while they lived: but men were carried according to the sensual desires of their own hearts. On the other side, for the Christian Religion, they saw that the doctrine of it was every where proved by miracles; and that their own Oracles, in every place where the Gospel came, were put to silence. Besides, they might observe, that the Christian Religion did teach the most absolute way for holiness of life, and that the Christians did live the most unrebukeably of all others, yea, did with gladness dye in the defence of their Religion: and further, the Christian Religion did show them the glory of heaven, and discovered that certain estate of most blessed Immortality. Quest. But, may some one say, What might be the motives to the Gentiles, to make them continue so obstinate? Ans. There were, chiefly, five things which caused this obstinacy in the Gentiles. The first was the tradition of their fathers & forefathers: they would not forsake that religion, which for so many hundred years their Ancestors had professed, 1. Pet. 1.18. Secondly, the god of this world did mightily labour to blind their eyes, that they might not understand the Gospel, 2. Cor. 4.4. Thirdly, they saw, that the Christian Religion was persecuted in all places, both by reproaches and martyrdom. Fourthly, they would not receive the Christian Religion, because there were but few that professed it, and that their wise men and great men of the world, for the most part, did reject it, 1. Cor. 1. The last and chief reason was the love of their sins, which they saw they must forgo, if they embraced the Christian Religion. It was true also, that the wickedness of some hypocrites that crept in among Christians, did make the way of God evil spoken of, and many Gentiles to blaspheme, Rom. 2. I might add, that the doctrine of Christ's Passion, was a scandal unto many Gentiles, who accounted it as a foolish thing, to believe him as a Saviour, that could not save himself from so ignominious a death; being willingly ignorant of the necessity of that oblation of Christ, as the Surety and Sacrifice for our sins. It is profitable to consider of the obstinacy of these Gentiles, together with their motives: for, first we may see that they stood upon the same grounds in effect, upon which the Papists do rest at this day; for the Papists main allegations are, the traditions of Fathers and Forefathers, together with the multitudes of people that follow their Religion; but especially the consideration of the woeful estate of forlorn men, should teach us with the more thankfulness to celebrate the praise of God's mercy to us, that did subdue our natures, and draw us out of blindness and wickedness, into the true Religion, and into the kingdom of jesus Christ: And Ministers should hence learn with patience to do their work, and not to be discouraged, though multitudes of people be not brought to the obedience of Christ; they must not look to speed better than the Apostles, who in all places left thousands of people that would not regard them nor their Ministeries, 2. Tim. 2.25, 26. Lastly, we should learn even of wicked men, how we should entertain the truth; for if it be so hard a matter to get men to change their minds when they hold gross errors and falsehood; how ought we to stick to the truth when we have received it, and not receive any other doctrine, though an Angel from heaven should teach us otherwise then is written in the Word of God? Gal. 1.7. Doct. 2. We may hence also note, that God is pleased to suffer his children in this life to live amongst wicked men. A godly man can live no where, but there are some wicked living there; the tares will grow up with the Wheat. There may be diverse reasons assigned of this, why God doth not gather his people altogether from the places where wicked men dwell, as: First, God doth hereby try his people, whether they will forsake the enticements of the wicked, and cleave to him and his truth; the more byways there are, the more praise to him that keeps the right way. Secondly, God doth by the wicked many times refine and purify his servants; by reason of the wicked, he both keeps them clean, and if they gather any filth, by them he washeth them: wicked men are many time's God's Laundresses to godly men: for, if God appoint them to chasten his servants; they will do it throughly, both by reproaches, and other ways. Thirdly, the Kingdom of Christ must be set up among wicked men, because amongst them are many of God's Elect, which are in due time to be converted from their wickedness. Fourthly, hereby the power of Christ is magnified, that can set up and maintain his Sceptre in the midst of his enemies. Fiftly, by this course God's patience is prolonged; for God is pleased, for the godlie's sakes, to forbear those destroying judgements which else would fall upon the wicked. The use should be, to teach us to bear with patience the inconveniences which befall us in our places and callings, by reason of the neighbourhood of wicked men, as knowing that it is the condition of all the Godly, and hath always been so, and is so in all places; and therefore to resolve with ourselves, rather to learn how to carry ourselves fairly and honestly among them, then through impatience without calling, to shift our places, or without charity, to make any schism or rent in the Church. Secondly, since on Earth it will be no better with us in respect of our habitation; we should therefore learn the more to desire to be in heaven, where all the people shall be righteous: since there is so much unrighteousness in this World, we should long for these new heavens and new earth, wherein dwelleth righteousness. We should be the more thankful, if God ease us, in any degree, of the molestations of wicked men, either ridding out manifest Idolaters, Pagans, or Papists, or restraining those that are with us, from unquietness, and tumult, and daily sl●nder; or comforting us with a large fellowship of the Godly. Fourthly, It should teach us circumspection, seeing the days are evil, both to hold forth our own light in the midst of their darkness, & to take heed that we trust not every man, nor believe every thing: a holy reservedness will become this Doctrine. Fiftly, the zeal of God's House should the more overcome us to strive to win men to God, and provoke them, as we have occasion and ability, to the love of God, and the true Religion. Sixtly, we should cleave the faster to the society of the Godly, and strive together, and contend for the faith, seeing that we are always in the midst of our enemies. Lastly, it may be a great comfort to such as can quiet themselves well towards wicked men, that can keep their way, and be still upright and undefiled, that can also keep peace, and win love from their very enemies, that can do valiantly in the winning men to the liking of Religion for their sakes. To be good among the good, is not singular; but to be evil among the good, is abominable; and so is it an admirable praise to be good among the evil. Doct. 3. That in some cases the conversation of a Christian may extend itself even to wicked men. Some one will say, We are forbidden conversation with them, how then can we converse with them? Ans. First, our conversation may reach unto them by fame or report; so the Christians conversed among the Gentiles, in that what they did, In what cases it is lawful to converse with wicked men. was discoursed of among the Gentiles: But this is not all; for in some cases we may go among them lawfully, even into their presence and company; as, First, in case of negotiation in things of necessity, as trade, public service, or the like. Secondly, in case of natural or civil obligation to them; as children, wives, servants, subjects, may not withdraw their attendance or service from them, but may and must converse with them. Thirdly, in case of Religion, men that intent to admonish, confute, persuade or win them to the love of Religion, may for that end converse with them; but then two cautions must be observed: First, that the party that would so converse with them, must be able to admonish or confute, etc. Secondly, such an end must not be made a pretence, only to cover needless society with them. Lastly, a difference must be put between the open enemies of God, and such as give some hope of inclination to Religion, though yet they be not manifestly Religious. There are some persons that are inoffensive, so as they are not guilty of any gross and open crime, and seem to favour Religion and the exercises thereof, and do desire the society of the godly, and take no pleasure in evil company; now we must beware that we judge not rashly of these, to account them as Gentiles, and such as are without; and with these we may hold more sure society. Doct. 4. It may be lastly hence observed, that to convince or win the Gentiles, honesty of conversation is chiefly to be respected; honesty, I say, not Religion. To show the practice of religious duties before them, is a way to irritate them: they must be beaten with their own weapons, and overcome in the things they profess to be good. The way to amaze them that are without, is to show, that religion forms in us such things as they confess to be good, yet cannot come to, or not in such a manner or degree: such as are faithfulness, chastity, meekness, wisdom, taciturnity, mercy, or the like. The use should be therefore to teach godly christians, in the places where they live, to look to this point: not only to live without offence, but to strive to excel in the virtues that concern outward honesty of life. And to this end it were excellent, if Christians would mark, in in what things the men of the world where, they live, do strive to excel; and not rest satisfied, till they can make all sorts of men discern, that Religion hath made them even in those things to go beyond them: And thus they should not suffer themselves to be put down by Papists or any carnal persons, in works of mercy, or truth in their words and promises, or quietness of disposition, or magnanimity, or the like; and the rather, because their praise is of God: whereas carnal men have only the praise of men. And beside, the true Christian shall have a recompense of reward in heaven, Ephes. 6.8. whereas the Pharise hath his reward only in this life. And further we should be more careful to win praise to our God & the true Religion, than they are to get applause to themselves, or a strange god. And we are in the light, they are in darkness: it were a shame they should do their work better in the dark than we in the light, Rom. 13. Thus of the first reason. The second reason why they should be careful of their conversation, is, because the Gentiles are apt to speak evil of the Christians, as evil doers. That whereas they speak evil of you, as of evil doers.] From hence three things may be observed. First, that it hath been the lot of godly men to be evil spoken of and traduced: As we see the Christians Churches in the primitive times were exposed to the infamous reports of the Gentiles. Two things would be here explained: First, that it hath always been so: And then the causes of it. For the first, that it hath always been so, is clear by instances of all times; before the Law, under the Law, and in the time of the Gospel. 1. Before the Law: Ishmael scoffs at Isaac: and Joseph's brethren scorn and revile him. job was accused as an Hypocrite by his own friends, and scorned by the basest of the people, job 30.1. So was it with Moses and the Israelites, Heb. 11.26. 2. Under the Law. David was slandered by many, Psal. 31.12. The abjects tear his name, and ceased not, Psal. 35.15. The drunkards sang of him, Psa. 69.13. he was a reproach of men, a by word, a proverb, etc. So in the Prophet Esay's time, Esay 8.18. and 59.16. and 51.8. jeremy complains, that they consulted how to devose devices against him, and to smite him with the tongue. 3. Under the Gospel. 1. Look to the Author and finisher of our faith, Christ jesus: he was charged with gluttony, Mat. 11.18. blasphemy, Mat. 26.65. madness, joh. 10.20. to be a deceiver, joh. 7.22. and to have a devil, and work by the prince of devils. 2. The Apostles were made a spectacle to men and Angels, and accounted as the off-scowring of all things, 1. Cor. 4.9, 10, 13. 3. Yea it is foretold to be the case of all Christians, Math. 5.12. Gal. 4.29. The causes of those reproaches follow. First, in wicked men: it is their natural hatred of the truth and goodness, 1. joh. 2. and 3. Secondly, in the devil: it is his policy, here by. 1. To keep men from embracing a religion that is so traduced, Causes why godly men are evil spoken of. Acts 28. 2. To discourage and hinder the weak Christian, and to make him fearful in the way of God. 3. To pull back certain men which were going towards the Kingdom of God. Thirdly, in God's will: hereby to try the constancy of his servants, and to make them live more watchfully. Fourthly, in Christians themselves, it is Sometimes long of hypocrites that break out into scandalous courses, and so make the way of God evil spoken of. Sometimes it is the indiscretion and weaknesses of some Christians, which first set wicked men a-work. But chiefly it is their goodness, because they will not run with the wicked into the same excess of riot, 1. Pet. 4.5. Psal. 38. 1 joh. 3. Thus of the first doctrine. Doct. 2. The second thing may be noted from hence, is, that to speak evil of the godly, is a property of wicked men, of men not yet visited of God. Such as dishonour godly Christians, did never endeavour to glorify God himself, 1. Cor. 6.9, 10. Psalm 15. Romans 1.29, 30. and therefore their tongues that are given to reviling of the godly, are said to be set on fire from hell, jam. 3. Doct. 3. The third thing is, that to speak evil of the good, is a vice that all wicked men are guilty of, as here he supposeth it to be the sin of all the Gentiles, so of all men by nature, Rom. 3.12, 13. It followeth that I should show the uses may be made of the three doctrines together; but first a question may be asked; and that is, Quest. Whether may not evil be spoken of godly men at all, and in no case? I answer, Evil may not at all be spoken of them in these cases following. In what cases it is not hurtful to speak evil of godly men. First, in things that are hidden, thou mayst not judge them; as, thou mayst not meddle with them for the thoughts and intents of their hearts, 1. Cor. 4.5. Secondly, in things doubtful, of which there is no proof for in such cases all men must speak and judge the best. Thirdly, in things indifferent they may not be censured, either for their judgement, or practice, Rom. 14. Fourthly, things secret, though evil, yet may not be carried about or discovered: for he that reveals a Secret, goeth about as a slanderer, Proverbs. Fiftly, they must not be evil spoken of for mere frailties and infirmities: for, love must cover a multitude of those evils: and their nakedness herein must be covered. Sixtly, they must not be evil spoken of behind their backs for any evils, unless it be when they are incorrigible, or may infect others; or otherwise, that their sins be spoken of for some manifest glory of God: Backbiting is directly condemned. Seventhly, not for any faults for which they have truly repent. Eightly, not in any case so, as to judge them with a final sentence: to pronounce absolutely of their estates, that they are hypocrites, or shall be damned. Lastly, evil must never be spoken of them for welldoing: no man may dare to call good, evil. Otherwise in things that are apparently evil, they may be reproved by Magistrates, or Ministers, or Parents, or Masters: yea and by any that is able to admonish, so as their sins be not spoken of with hatred or mere desire to disgrace them. The uses of all this are for instruction, and so both to wicked men and godly men. And so it is needful to be attended, because all of us either do reproach, or are reproached. Wicked men should be warned, if it be possible, to repent of this sin and forbear it, and that for many reasons. First, Reasons against evil speaking. if they consider God's commandment, which forbiddeth all excesses of this kind, Psalm 33.13. Tit. 3.1. Secondly, if they consider the causes of their evil speaking; which as was showed before, is the malice of their own hearts against the truth, and the especial working of the devil, who is the fire of hell, that sets their tongues a-work, jam. 3. Thirdly, if they consider that this is the devil's special sin, to be an accuser of the brethren, & from thence hath his name in other languages: And wilt thou make a devil of thyself; or discover such a devilish property in this nature? Fourthly, if they consider the effect of this sin of reproaching and slandering the godly, either to the godly, or to themselves. First, to the godly: what mischief do they? Evil words are compared to swords and razors. It is a kind of murder: it is as hateful as if they did cut or pierce their bodies: and beside, to what grievous contempts and indignities many times dost thou bring them by thy lies and slanders? Secondly, to thyself: consider what thou bringst by speaking evil of the godly. 1. Though thou do it never so secretly behind their backs, yet it is overheard and will come out: how wouldst thou be ashamed, if he, of whom thou speakest, stood behind thee, when thou didst slander him? O man, consider, though the godly man never hear thee, yet God doth hear it, and all thou sayest, thou must bear thy shame for it. 2. Observe what interpretation God makes of it: he calls this sin, blasphemy: for so the word is in the original, Col. 3.8. to note thereby, that he is vexed at this sin of vilifying his people, as if it were the reproaching of himself. 3. Consider what a shame it will be to thee: when God shall clear the innocency of his servants, how wilt thou be confounded when they are justified? 4. Consider what hurt it doth thyself and others: it is a great means to set you further off from the Kingdom of God, and to harden your hearts against the cares of your own reformation and salvation: Evil words corrupt good manners. Thou losest so much even of natural honesty, as thou admittest of evil in thy tongue. 5. Consider the punishment from the Lord. This is a sin that God hath grievously threatened, as these places show: Psalm 50.20. and 109.29. Esay 51.18. Psalm 31.18. Esay 41.11, 12. 1. Pet. 4.4, 5. And as it is evil, to speak evil of those that are godly, as it appears by these reasons: so it is monstrous, to be guilty of speaking evil in any of the cases following: as, 1. To speak evil of the absent, that cannot defend themselves. In what cases, in particular, it is odious to speak evil. 2. To speak evil of such as God hath humbled and afflicted, and do judge themselves for their sins. 3. To speak evil of such as have been friendly to us, and showed their loving respect of us, and done us good. 4. To speak evil of our superiors; as, godly Magistrates, and good Ministers. 5. To speak evil of such as are nearly linked unto us; as, of our parents: and so it is monstrous uncomely, when wives speak evil of their husbands; and chose. 6. To speak evil of any, simply for godliness sake. 7. To speak evil of others, and yet be guilty of the same offences themselves. 8. And so it is monstrous, when men speak evil of such behind their backs, to whom they speak fair before their faces: this hooding of hatred and cursing with lying lips, is abominable. So then, this doctrine against evill-speaking, doth in a special manner light upon such persons, as are guilty of any of those ways of evil-speaking. And thus of the uses that concern wicked men. Secondly, godly men be also instructed from hence. For, since this doctrine tells them, that it hath been the lot of godly men in all ages, to be evill-spoken of in all places where they live, they should thereby be made careful to order themselves aright, in bearing reproaches in a right manner; as resolved to prepare for the trial of this affliction, if they be not scourged with it: for, as the devil, when he gave-over to tempt Christ, is said to cease but for a season; so, if wicked men hold their tongues, we must not think they will be quiet always: for, till God turn their hearts, they are apt to speak evil. Now, that a godly man may be rightly ordered in respect of reproaches, he must look to three things. First, Helps against reproaches, to bear them. he must be sure he be free from this evil himself, that he help not the wicked against the righteous, and by his own intemperance, raise evil fames; by reason of which, Religion is evill-spoken of: for, railing, cursing, slandering, censuring, and the like, will make the very godly look like wicked ones, yea, like the devil himself. Shall it be accounted a Paganish offence? and shall a godly Christian be guilty of it? Especially such Christians should be extremely abased for their evil natures, that raise evil reports of other Christians, in cases where wicked men themselves are silent. Secondly, that he carry himself in a holy manner when he is reproached: and so he must remember two things. 1. That he render not reviling for reviling; but, if he find himself stirred, with David to go to God, and betake himself to prayer, Psalm 109.4. 1. Pet. 3.9. 2. That he strive to confute them by real apologies: and so he doth, if he endeavour to put them to silence by his good works, and a careful course of conversation. Thirdly, because the godliest men may have their passions, and may be stirred up with such indignations (as appears, jer. 8.18, 21.) he must labour to fence his own heart with store of arguments, that may make him patient and comfortable under this cross: and thus it should comfort him to consider, 1. That no reproaches can make him vile in God's sight: how vile soever he seem to be unto men, yet in God's eyes he is honourable, Esay 43.4. 2. That thou art but as an evil doer, not an evil doer. It is not miserable, To be as an evil doer: but it is miserable, To be an evil doer, 2. Cor. 6.8, 9 3. This is not to resist unto blood, Heb. 12.3. This is a far less cross than hath been laid upon many of the best servants of God: they have lost their lives in the defence of pure Religion. 4. That howsoever it go with thee in this life, yet in the Day of jesus Christ thy innocence shall be cleared, and thy faith and sincerity shall be found unto praise, and honour, and glory: thou shalt have abundant praise in that Day, 1. Pet. 1.7. Thus of the use that concerns either wicked men, or godly men. There is yet a use that concerns all men: and that is, To take heed of receiving evil reports against the godly: for, seeing it is so usual for ill-minded men to devose & divulge evil reports of them, all men should be wary, and take heed of receiving the evil speeches that are bruited or spoken of any in the business of godliness. The receiving of false reports is forbidden in Scripture, as well as the devising or divulging of them, Exod. 23.1. And it is made a sign of a wicked disposition, To give heed to false lips: and that man is himself a liar, that harkneth to a naughty tongue, Pro. 17.4. And therefore GOD will plague in hell, not only liars, but such as love lies, Reu. 22.8. And a good man is said to have this property, that he will not receive an ill report against his neighbour, Psal. 15. And by receiving evil reports, a man becomes accessary to the slander, and guilty of it: for, as it is true, that the receiver of evill-gotten goods is accessary to the theft; so is it in the case of slander, and somewhat worse: for, there may be thieves, though there be no receivers; but there can be no slanderers, without some to receive the slander. Neither is there any great difference between the tale-bearer and the tale-hearer: for, the tale-bearer hath the devil in his tongue; and the tale-hearer hath the devil in his ear. Quest. But what should we do to avoid talebearers, or if we do hear reproaches or slanders of other men? Ans. As the Northwind drives away the rain; so must thy angry countenance do the slandering tongue: thou must not any way show any liking of his discourse, but the contrary: yea, and further, thou must▪ as far as thou art able, make apology to the godly man that is evill-spoken of. And the tongue of a godly wiseman should be in this sense healthful, because it should be ready to heal that wound which the tale-bearer hath made in the name of his neighbour, Pro. 12.18. & 25.23. Thus of the second reason. The third and fourth reasons are contained in these last words, viz. That they may by your good works which they shall behold▪ glorify God in the day of visitation. The reasons are, because God may visit them: and if he do, they will glorify God upon the remembrance of your good works. But here I purpose to handle the words as they lie in the order of reading them: and so I have four things to consider of. First, of good works; secondly, of the beholding of good works; thirdly, of the glorifying of God; fourthly, of the day of visitation. Good works.] Divers observations are implied here: First, that Religion sets men to work: there is labour in godliness. He must work, that will be truly godly or religious. God entertains no servants, but he sets them to work: they are called to labour all the days of their life. We must work out our salvation: without working we cannot be saved, though our works be not the cause of salvation. This point proves, that the Gospel is not a doctrine of liberty: religion doth call men to working, not to live as they list, but as he lists that died for them, and requires their service. And secondly, this doctrine shows who is a true Christian. For, as the Scripture is wont to describe a profane man, by saying, that he is a worker of iniquity: so doth it avouch, that he is a godly man, that worketh truth and righteousness, Psal. 5. Pro. 14.23. john 3.21. Psal. 106.2. To be a worker of iniquity, imports three things: First, gross known sin; secondly, a daily custom in the practice of it; and thirdly, an estimation of sin, as the means of our happy life. The wicked man lives by sin, as the labourer doth by his trade. So here, that man that will labour, and that constantly, about the works of a holy life, making it his every-days care to do God's will, and accounts it the happiness of his life to do good duties, that man is a godly man. It is not talking of Religion will serve the turn, nor the shows of it, but he must work, and endure the labour of godliness, james 1.25. Acts 10.36. And further, this should teach Christians, often to remember their holy calling, and examine themselves what works they have done, as such servants as desire to give a good account to their Master; and the rather, because no servants can have fairer work: it is all good work: and servants were so engaged to their masters, nor did owe more service; and because never was there a master that gave better wages, than God doth to his servants. And therefore let every Christian be daily careful to look to his work, that, when his Master cometh, he may find him so doing. Thus of the first point. Doct. 2. Secondly, that works do especially commend us to the good opinions of men: it is our works must justify us before men: by good works we must win testimony to our sincere Religion from men. Faith justifies us before God, and proveth us to be true Christians; as works do before men prove us to be so. And therefore we should strive, by well-doing, to win as much credit as we can, to our Religion, among men, jam. 3.13. Doct. 3. Thirdly, that the soundest way of confuting our Adversaries, is by our works: we must make real apologies: we must put them to silence by well-doing. Now, in that he calls the good works done by them, their good works, I might note divers things. 1. The necessity of good works: they must have works of their own: the good works done by others, avail not them, nor justify them. 2. The goodness of God, that vouchsafeth to call those works their works, when yet they were wrought by him, as having had their beginning from his grace and Spirit, Esay 26.12. 3. It is true, that they only can do good works; good works are only theirs: a wicked man cannot do good works, because his person is hateful to God, and his nature altogether impotent; and though he may do some actions, which for the matter of them are good, yet he pollutes them with his sins, of which he hath not repent; and cannot bring them forth complete for matter, manner, and end, Tit. 1. ult. Mat. 6. But, it is the goodness of works which I especially intent to entreat of in this place. Good works.] The goodness of men's works may be diversely considered; either according to the differences of works good, from such as are not so, or according to the forms of good works, or according to the time of doing works, or according to the uses works are put to. For the first. Some men's works are neither good, nor seem to be so; as, are the apparent sins of men. Some men's works seem good, but are not; as, the alms, and prayer, and fasting of the pharisees. Some men's works are good, Wherein works are good. but seem not so, at least in the eyes of some men: and so the religious duties of godly Christians seemed to be vain practices of Sectaries and Innovators, Acts 28. and so Paul's zeal and knowledge seemed madness to Festus, Acts 26. Some works seem good, and are so: such are the open good works of the godly, in the judgement of godly men guided by charity. For the second. If works be tried by their form, than those works are good works which are done with correspondency to the revealed will of God in his Word: they must be commended in the Word, and done according to the directions of the Word; so that all works, done beside or above the Law of God, are sinful and naught: and the doing of the works of supererogation, or those works they call Counsels, fall to the ground. And yet we confess, there were some works good, which were not commanded in Scripture; as, Phineas his work in slaying the fornicators; and Mary's work, in anointing Christ unto the burial (for so it is called, a good work, Mat. 26.10.); and Abraham's work in sacrificing his son, and the like: these were good works, and had not warrant from Scripture, but were warranted by extraordinary calling thereto: and so they differ from the works of superstitious persons, done without warrant ordinary or extraordinary. For the third. The time of doing some works, adds much to the consideration of their goodness; as for instance. The charitable & religious works, done by men before their conversion, are not to be reckoned good works, because the person that doth them, is not reconciled to God, and lives polluted in his sins. Likewise, the works of our calling, done in the weekdays, are good works; but, done on the Sabbath-day, are evil works. So, works done too late, are not good; as, their prayers that would not answer when God called them, Proverbs 1. For the fourth. If the uses of works be respected, the outward works of wicked men, that for the matter of them are required in the Word, may be said to be good works, because they are good for men unto whom they are done: as, the alms of a Pharisee is a good work, in that it is good for the relief of the poor, though it be not good in the sight of God; as failing of the right end, which is, God's glory. Thus of the acceptation of the terms. The good works here mentioned, are such as are good in God's sight, as being done in obedience to God's will, and by persons that are godly. Now, concerning those good works, I propound divers things profitable to be considered of. First, the rules of good works; which do tell us what must be had, before a work can be a good work. Secondly, the kinds of good works, or what works we may account in the nature of good works; how many sorts of good works there are. Thirdly, I would answer a question or two, needful to be considered of about good works; and, in the last place, the uses of all. For the first of those. There are many rules to be observed, before we can do works that God will account good. And those rules are absolutely necessary, and they are these: First, Rules to be observed in doing good works. the person must be reconciled unto God in jesus Christ, or else all he doth, will be abominable in God's sight. He must be turned in jesus Christ, Eph. 2.10. He must be pure, or else his work is not right, but polluted, Tit. 1. ult. Pro. 21.8. The people that do good works, must be purified unto God, being redeemed by jesus Christ, and so made a peculiar people, Tit. 2.14. He must be purged, and sanctified, and so prepared to good works, 2. Tim. 2.21. Secondly, his works must be warranted and required and prescribed in the Word of God: he must walk by rule: his pattern must be found in the Scripture, Gal. 6.14. he must come to the light of the Word, that his works may be manifest that they are wrought in God, john 3.21. The Scriptures given by inspiration of God to this end that the man of God might be perfectly directed unto every work that is good, 1. Tim. 3.16 17. Thirdly, he must propound a right end in doing his works: or else though the matter be good, yet the work is polluted: as was showed before in the instance of the alms of the pharisees: and this right end, is not the praise of men only, or to merit thereby, but the glory of God chiefly, in the discharge of our obedience to God, and the edification of our neighbour. Fourthly, The works wust be done in the name of jesus Christ. We must rely upon the merits and intercession of Christ jesus, as that which can cause our works to be pleasing to God, Col. 3.17. Whatsoever it is we do in word or in deed, all must be done in the name of Christ, or it is done in vain. Without faith it is impossible to please God, Heb. 11.6. Now our works are done in faith, first, when we believe and know they are warranted by the Word, john 3.21. Secondly, when we believe GOD's promises concerning the reward of welldoing, Heb. 11.6. Thirdly, when we fly to jesus Christ to cover the imperfection of our works from the sight of God, and so in that place, Col. 3.17. and fourthly, when our belief of God's goodness to us, makes us careful to do all the good we can. Fiftly, his works must be done with repentance for his sins, and the judging of himself for the evil of his best works: by repentance, I mean not the first work of a sincere turning to God; for that is comprehended in the first rule: but the preservation of himself in his uprightness, and the daily judging of himself for his frailties: for if a godly man after his calling fall into presumptuous sins, his works done all the time he liveth in beloved sins, without the renewing of his repentance, are polluted, Esay 1. Sixtly, his works must be done willingly, not grudgingly, or of constraint, or only to avoid shame or punishment: God loves a cheerful giver. That alms that is given with an ill will, or forced from men by the laws or otherwise, is not accounted a work of mercy in God's sight: to do mercy, is not enough to make it a good work pleasing to God, but to love mercy, Mich. 6.8. and to come into God's presence to do his service, is not pleasing, unless we humble ourselves to walk with our God. Seventhly, his works must be finished: to intend it, or promise it, or begin it, will not serve turn: as in the case of mercy, to promise to contribute, or to begin for a day or a week, is not sufficient, unless we perform it, 2. Cor. 8. and 9 So it is in repentance: it is then a good work, when it is finished, not when a man hath had some remorse, or uttered a word or two of confession, or prayed for a day or two: but when a man having repent, reputes still, till he have sound humbled himself for his sins, jer. 31.19, 20. and reform his ways▪ So it is in general in any work God sets us to do, john 4.3, 4. Eightly, his works must be his own fruit, such as belong to him in his place and calling. As in the calling of the Ministry, his good work is, to preach the Gospel with all frequency, and diligence and power, etc. So in the Magistrate, to do the works of justice: so in other callings, every man must look to the duties of his own place: and so it is in our general callings; as Christians, we must do those which are meet for repentance, which not only concern a penitent life, but such as have a due respect unto the performing things we are called to in our repentance, Luke 4.44. Acts 26.20. Every tree must not only bear fruit, but his own fruit, proper to his kind: as the proper fruit of rich men, is mercy, and if they had never so many praises otherwise, that they were courteous, wise, just, chaste, etc. yet if they be not merciful, their works are not good works. Ninthly, his works must be full before God. It was an objection against the Church of Sardis, that her works were not perfect or full before God; and therefore she is threatened, if she repent not, to feel the heavy hand of God, Reuel. 3.1.2. Now, as I conceive, a man's works are not full, when he is not careful of every good work, which he knows concerns him; as for instance: If a man pray, and yet be not careful of hearing the Word, his prayers are abomination to God, because his works are not full: there be some duties which he makes no conscience to obey in, though he know they be required: he turneth away his ears from hearing the law, his prayers are abominable, Pro. 28.9. If a man would be never so careful about God's service, and yet make not conscience of the works of mercy required of him, his sacrifice is not accepted, Hosea. 6.6, 7, etc. Thus the long prayers of the pharisees will not be regarded, if they devour widow's houses, Matthew. 23. and so on the other side, if a man were never so merciful a man, if he were not also a religious man in the things of God's service, his works would not abide trial before God: they were not good, because they were not full. And for this reason the works of civil-honest men are not good: such were Paul's works, Phil. 3.6. which he accounts but dross and dung in comparison, Heb. 9.14. and 12.14. verse. 8. of such as these. Thus of the rules of good works: the kinds follow: The vulgar commonly when they hear of good works, think of nothing but alms and hospitality, or other, courses of showing mercy. Now, though it be true, that works of mercy are good works, yet they are but one sort of good works, whereas the Christian is bound to be ready to every good work, 1 Tim. 3.17. and therefore it will be profitable to inform ourselves of the many ways by which we may do good works: for, thereby such Christians as are not able to give alms, may see a way how to enrich themselves in welldoing other ways. These than are the sorts of good works: First, Kind's of good works. to believe, is a good work, yea it is instead of many good works, yea in some sense it is to us instead of the works of the whole Law; as it is a means to lay hold on all the good works that ever Christ jesus did. To put on the Lord jesus, is a good work in a high degree: and so every act of faith in all the passages of a man's life, is a good work: for this is the work of God, to believe, as our Saviour shows, when he gives that for answer for such as asked what they must do, to do the works of God? joh. 6.28. Rom. 13, 12, 13.14. This is clearly acknowledged in these other Scriptures, 1. Thes. 1.3. 2. Thes. 1.11. Secondly, all works of piety are good works; all works of worship, that is, such works by which a man doth service to God, are all in the number of good works: and so, to pray, to fast, to hear the Word, to receive the Sacraments, etc. are good works; for, Godliness hath the promises of this life, and of the life to come: and therefore it is profitable to all things, 1. Tim. 4.8. And these works must needs be accounted good works, for they are dear works: the blood of Christ was poured out, that we might be cleansed from dead works, to serve the living God, Heb. 9.14. Thirdly, all works of repentance: all that a Christian doth about his humiliation or reformation, are evangelically good works; as, if he confess his sins, and do execution upon his sins; if he make satisfaction for his trespasses to men; if he reform himself, or his household, or his charge: these and the like are all good works, 2. Chron. 19.3. Fourthly, to suffer for a good cause, is reckoned in the number of good works; as, to forsake father or mother, house or land, wife or children, liberty or life, for Christ's sake and the Gospel, it is in the number of those good things shall have good reward, Mat. 19.29. jer. 31.16. Ruth 2.11, 12. Fiftly, works of men's particular callings, whether in the Commonwealth, or Church, or family, or any vocation or trade of life: so, works of justice, are good works; and to obey Magistrates, is called well-doing, verse 14 of this chapter: so, to preach the Gospel, is a good work, 1. Tim. 3.1. So, in the family, for parents to bring-up their Children well, is a good work, 1. Tim. 5.10. yea the labours of servants in the family, are such works as shall have reward of God, as well as works of piety, Esay 6. Col. 3. Sixtly, works of mercy are good works, whether it be spiritual mercy to instruct, admonish or reprove or comfort, Psalm 140. or whether it be outward mercy, in giving, lending, visiting, defending the poor, or the like. All confess these to be good works, Act. 9.16. But that alms may be a good work, these three rules must be observed: First, that it be given of goods well gotten, else no good works. Esay 1●. 8. Secondly, that he that gives it, have a good eye, to distribute where there is need: for to keep a good house, and to entertain ruffians, and drunkards, and gamesters, is not a good work nor hospitality, because here is not a good eye. Thirdly, alms must be given for a good end, not for the praise of men, or to merit thereby, Mat. 6. Thus of the kinds of good works. The questions follow. Quest. 1. How can any works done by any man in this life, be accounted good, seeing there is none that liveth, and sinneth not? yea all our works, even the works of the most righteous, are as a menstruous cloth, Esay 64.6. For answer hereunto, I say, It is true, that if God look upon the best works of the most godly in this life, and examine them by the rigour of his covenant, which he called, His covenant of works, than no flesh living can have comfort of his works, but all will appear loathsome as a menstruous garment. But the works of the believing Christians are otherways to be considered of: For, First, they are tried by the covenant of grace, by the benefit of which covenant he is delivered from the rigorous perfection of the Law, and his uprightness is accepted in stead of perfection: How a godly man may comfort himself in his works. he is now no more under the Law but, by God's grace & acceptation, his works are taken as if they had been perfect. Secondly, he hath the benefit of Christ's intercession, who presenteth his works before God, covering the evil of them, and tendering them to God, who accepts them for the love he bears to his Son: and thus we read in Scripture, that Christ presents the prayers of the Saints. Besides, that the Christian may not think too vilely of his works, but be comforted in the Lord concerning them, let him further consider these things: First, that his good works have the Spirit of jesus Christ, which is in him for the Fountain of them, 1. Cor. 12.11. Esay 26.12. Secondly, that the blood of jesus Christ was shed, not only for his justification, but also for his sanctification, Heb. 9.14. Thirdly, that though his works are not good effectu, yet they are good affectu, they are good in desire: his desire was to have them as good as God himself did require. And this, God is pleased to accept, as if the work were perfectly done. Quest. 2. What are works good for, in that they are called good works? Answ. I answer, first, affirmatively: they are good, What works are good for. 1. To testify our thankfulness to God for all his benefits, in respect of which, we are debtors unto God, Rom. 8.12. 2. To assure the truth of our faith, as the fruits of faith, Mat. 7.17. 1. Tim. 1.19. james 2. 3. To witness our election, and to make our calling sure, 2. Pet. 1.10. 4. To discharge our duty of obedience, unto which we are bound even in the covenant of grace. 5. To further the edification of our brethren, whom we help both by example, and by well-doing to them. 6. To win wicked men to a better estimation of our Religion, and to stop their mouths, as here, so verse 15. 7. To glorify God, as is in this place mentioned. 8. They are good to make us capable of rewards from God in heaven, Heb. 10.36. Rom. 2.7, 8. yea, and in this life too, 2. Tim. 4.8. Secondly, I say, they are not good, 1. To justify us before God, as it is at large proved by the Apostle in the Epistle to the Romans and Galatians, only they are good to justify us before men, james 2. 2. Not to merit or deserve heaven by them: men's evil works do merit punishment; for, the wages of sin is death: but our good works cannot merit, both because the Scripture denies it expressly, Eph. 2.8. as also (to omit other reasons) because the nature of merit casteth away our works: for, there must be three things in a work that must merit. First, it must be a free work, that was not due by any debt: whereas our works are a part of our duty; and we owe more to God, than we can do, Luke 17.9. Rom. 11.35. Secondly, the work that should merit, must be profitable to him of whom we would merit; but no goodness of ours can reach to God to profit him, Psal. 16.3. job 22.2. Thirdly, the work that must merit, must be of equal value with the thing that is given for it; but neither our sufferings, nor our deeds in this life can be worthy of the glory that is to be revealed, Rom. 8.18. and therefore is eternal life called, The gift of God, Rom. 6.23. The uses follow, and are especially for Instruction: for this doctrine of good works should teach us, First, to take notice of this doctrine, and as we are careful to believe, so to be careful to maintain good works; and hereby to confute the malicious Papists, that falsely charge us to deny and disgrace good works, Tit. 3.8, 14. Secondly, every man should be ready to do good works, yea to every good work: since they are required of God, and are so many ways good, and serve us for such excellent uses: Yea, we should be zealous of good works, wonderful eager and desirous to enrich ourselves that way, Tit. 3.1. & 2.14. yea, we should hereby show that we are indeed wise Christians, and well skilled in the use of our Religion, jam. 3.13. and not men only, but women also should be forward in good works, 1. Tim. 2.10. It is their best apparel: w hc should be a special motive to them that are so careful of their attire: & indeed good works are to be desired and laboured for, as the best apparel of any Christian; yea, they are his armour too, Rom. 13.13. Yea, they are a principal way for his enriching and preferment, 1. Tim. 2.20. so as it is a great curse upon a Christian, to have no mind to do good works, to be reprobate to every good work, Tit. 1. ult. Thirdly, since there are so many things necessary to the constitution of a good work; Christians should (in stead of prying into the lives of others) every one try his own works, and turn often to the light, that it may be, indeed, manifest, that his works are wrought in God, Gal. 6.4. for, one day, every man's works shall be tried in the fire, when times of trial, by great afflictions, either upon men's Consciences, or otherwise, come; that man's works, that never seem glorious and praiseworthy, will be rejected, and cast away even by ourselves, as vile and unprofitable. Besides, at the best, in our prosperity, if the most of our works be tried by the fire of these rules of God's Word, it is much to be doubted that our works will burn, though, upon our repentance for the evil that cleaves to our best works, ourselves may be saved in the day of the Lord. Let Christians therefore be careful, that they lose not the things which they have wrought. Now a Christian may lose his works diverse ways. First, How a man may lose his works. if he be but a Christian in show, he may, nay he shall lose all he doth. The pharisees lost all their works, because they were done in hypocrisy. Secondly, the Christian that hath some kinds of heavenly gifts, and temporary grace, by falling away in the time of temptation, loseth all that he had wrought before. God requires patient continuance in well-doing, Rom. 2.8. Thirdly, the true Christian may lose what he wrought, if he do his works without respect of these Rules: If it be not manifest that his works are wrought in God, they are lost to him; so many of his works as are so wrought: Besides, he loseth the comfort of all that he hath wrought, and the sense of it, if he fall into gross sin after calling, for so long time as he continueth in sin without Repentance. Thus of good works. Which they shall behold.] It is manifest from hence, that good works may, and aught to be so done, as that men may see them: It is not true that all good works must be hid from the view and beholding of other men: this may seem strange, because the pharisees were blamed for doing their works to be seen of men; but yet it may be easily and plentifully proved. I will first prove it, and then explain it: for proof, our Saviour Christ requires, that the light of men's good works should shine, that men may see their good works, Mat. 5.16. Christians, in respect of their practice, should be as shining lights in the midst of a froward and crooked generation, Phil. 2.15, 16. They must maintain good works, Tit. 3.8. They must show their Faith by their Works, and so they are justified before men, by the works which they behold, jam. 2. They are the express words of S. james also, in the third chapter, verse 13. Let him show, by good conversation, his works. And the Apostle Paul saith, If there be any praise, think on those things that may get praise, Phil. 4.8. Yea, some Christians are charged to be patterns of good works, Tit. 2.7. Now, for explication of this point, I would consider, first, what works may be showed; and then, secondly, what works may not be showed. For the first: I will only now instance in the Apostle's catalogue in the second of Titus. Old men may safely show sobriety, What works may be showed▪ gravity, temperance, soundness of their faith, love, and patience. Old women may safely carry themselves in a holy behaviour, and be teachers of good things, especially to the younger women. Young women must show their sobriety, love, and obedience to their husbands; discretion, chastity, care of their children and household affairs. Young men may show, that they be sober-minded. Ministers offend not, by teaching uncorrupt doctrine with gravity and sincerity, nor when in conference they speak sound, and things that cannot be justly taxed. Servants offend not, by showing obedience to their masters, and all good faithfulness, and desire to please them well in all things. For the second: the show is condemned in diverse sorts of works; What works ought not to showed. as, 1. Secret duties, of what kind soever, must not be done to the beholding of others: thus, to pray or fast, that others may see or hear, is not lawful, Mat. 6. 2. Such works as are done deceitfully, are justly taxed for the show of them: as, when Ananias and Saphirah will make a show of bounty, which was not performed as they pretended, Acts 5. 3. All works that are done with affectation, when the praise of men is simply and only sought, are Pharisaical, and ill done. 4. All the works that are done about the use of the means of godliness, if practice be not joined with them, are rejected of God, and the show of them is condemned. Thus, to make a show of hearing Sermons, reading the Scriptures, frequent and long prayers, strict observing of the rest of the Sabbath, and the like, when there is not a sound care of a holy life, are not good works, nor is the show of them commended, Esay 1. Mic. 6. 5. To show care of lesser duties, and live in the careless and manifest neglect of greater and more necessary duties, is likewise Pharisaical, and condemned, Mat. 23. Thus of the beholding of good works. They may glorify God.] To glorify GOD, is, in the etymology of the word, to make God glorious. Now, the glory of God is the excellency of God above all things, as is by way of exposition added, Esay 35.2. The question than is, How can God be made glorious or excellent, seeing his excellency is as infinite as his nature is; and to that which is infinite, nothing can be added? For the resolving of this question, we must understand, that if God's nature be considered in itself, it is so excellent, as nothing can be conceived or done, that should bring glory to it. But when the Scripture speaks of glorifying of God, it means it of such an excellency, as (to our capacity) by reflection, and resemblance, some way expresseth the similitude of God's excellency, which we call his glory. And so God is glorified by himself or by us. God hath made diverse impressions of his own excellency, How God is glorified by himself. and set it out by way of image or similitude: as, First, in the divine nature of Christ. For Christ as the Son of God, is said to be the splendour and brightness of his Father's glory, Heb. 1.2. Secondly, in the humane nature of Christ. For in his humane nature did the Godhead dwell and shine as the candle in the Lantern: and so the glory of God appears amongst men: for when Christ was incarnate, and came to dwell amongst men, they saw his glory as the glory of the only begotten Son of God, joh. 1.14. Thirdly, in his works: for the invisible things of God (as his power and wisdom in the excellency of them) are made visible unto our observation, in the creation and government of the world: in the great book of the creatures is the glory of God written in great letters, Rom. 1. Thus the heavens declare the glory of God, Psalm 19.1. And in this great book the glory of the Lord is said to endure for ever, and the Lord will always rejoice in this impression of his glory in his works, Psal. 104.31. and as all the works of God are his glory, in that they do some way set out his excellency; so especially, miracles are in a high degree resemblances of God's glory, and therefore are these works of wonder called the glory of God. Thus the power of God in raising Christ, is called his Glory, Romans 6.4. And so the marvellous works mentioned, Psalm 97.4, 5.6. so Christ in working the miracle in Canaan of Galilee, is said to show his glory, john 2.11. And as works of miracle are called the glory of GOD, because GOD hath in them stamped some lively resemblance of his Excellency: so also works of special justice done upon God's enemies, are called his glory also, as these places show, Exod. 14.14. Num. 14.21. Esay 13.3. So also God's mighty working in delivering his servants, is called his glory also, Psal. 105.5, 6. and 57.6. and 85.9. Fourthly, in man God hath imprinted his glory, and so in all sorts of mankind: they are called the glory of God in respect of their resemblance of God's sovereignty: man is as it were a visible God in this visible world, and in respect of his superiority over the creatures, resembles God. And as God hath imprinted his glory upon all men in general, 1. Cor. 11.17. so in a special manner upon some men, as, 1. Upon such men as shine in the outward dignity and preeminence of their places in this world above other men; their glory is said to be God's glory, 1. Chron. 29.11, 12. 2. Upon such men as are endued with the grace of God, and the virtues of jesus Christ: these bear God's Image, and are therefore called his glory, Esay 46.13. 2. Cor. 3.18. Psal. 90.17. 3. In a more principal manner, upon such as be received up to glory in heaven. Thus God will be glorified in his Saints at the day of judgement, 2. Thes. 1.10. This is that glory of God, which the godly do hope for with so much joy, Rom. 5.2. Fiftly, in certain visible signs & testimonies of his presence. Thus the consuming fire on mount Sinah, is called the glory of God, Exod. 24.6, 16, 17. So also the cloud that filled the Temple, Exod. 40.34. And the cloud that rose upon the Tabernacle in the wilderness. And so the signs of God's presence in heaven, are in a special respect called his glory. Thus Stephen saw the glory of God, and jesus standing at his right hand, Acts 7.55. Thus we are said to appear before the presence of his glory, jude 24. Sixtly, In his Word: and so the Word of God is the glory of God, either in general, as it describes the excellency of God's nature in all, in his properties or attributes, Psal. 26.8. Or in special, the Gospel is called the Glory, as it sets out the goodness of God, after a matchless manner, relieving forlorn mankind, Esay 6.1. And thus that part of the Word of God that doth describe God's mercy, is called his glory, Exod. 33.18, 19, 22. Eph. 3.16. Thus also that way of showing mercy, by bringing in the infinite righteousness of his own Son, is called the glory of the Lord, Esay 40.5. Thus God glorifieth himself. Secondly, God is said to be glorified by us: Man may make God glorious but: that he cannot do by adding any glory to God's Nature: and therefore we must search out to find by the Scripture, what ways man may glorify God; and so we may be said to glorify God, or to make God glorious three ways. How God is glorified of us in general. First, by knowledge, when we conceive of God after a glorious manner; thus we make him glorious in our own hearts, and this is a chief way of making God glorious: And this is one way by which the Gentiles glorify God: and this God stands upon, so as he accounts not himself to be known aright, till we conceive of him, at least, as more excellent than all things. Seeing we can add no glory to God's nature, we should strive to make him glorious in our own minds and hearts. And we may by the way see, what cause we have to be smitten with shame and horror to think of it, how we have dishonoured God by mean thoughts of him: And hereby we may also see how far man can be said to have the true knowledge of God in him; yea, there is some comfort in it too to a Christian, that humbleth himself to walk with his God: for, though, at the best, he come far short of conceiving of God as he is, yet God accounts himself to be made glorious by us, when we get so far as to conceive of him above all creatures; and that is, when he comes into our hearts as a king of glory, far above all that glory can be found in earthly Princes, Psalm 14.7, 9 And thus we make him glorious, not when we barely judge him to be more excellent than all things, but when our hearts are carried after the apprehension of him, so as we love him above all, and fear him above all, etc. And thus we make God glorious in our hearts, by knowing him. Secondly, by acknowledgement: When in words or works, we do ascribe excellency unto God; and to glorify him, is to acknowledge his glory; or as the phrase in Scripture is, To give him glory; and so there be diverse special ways, by which we are said in Scripture to glorify God, as: First, when in words we magnify God, and speak of his praises, How God is glorified of us in particular. and confess that he is worthy to receive honour, and glory, and might, and majesty: so Reuel. 4.11. Psal. 29. & 86.9. Secondly, when men confess that all the glory they have above other men in gifts or dignity, was given them by God: So David glorifies God, 1. Chron. 29.11, 12. And thus we make God the Father of glory, as he is called, Ephes. 1.17. Thirdly, when men that are guilty of sins that cannot be proved against them, yet feeling themselves to be pursued by God, do confess to God's glory and their own shame, their secret offences: Thus Achan gave glory to God, josh. 7.19. And thus the penitent sinner glorifies God, when he cares not to abase himself in the acknowledgement of his own vileness, that God may be magnified in any of his attributes or ordinances by it, jer. 13. 16. Mal. 2.2. Fourthly, When the praise of God, or the advancement of his Kingdom, is made the end of all our actions: This is to do all to his glory, 1. Cor. 10.31. Fiftly, when we believe God's promises, and wait for the performance of them, though we see no means likely for their accomplishment: Thus Abraham gave glory to God, Rom. 4. Sixtly, when we publicly acknowledge true Religion, or any special truth of God, when it is generally opposed by the most men: Thus the Centurion gave glory to God, Luke 23.47. Seventhly, when men suffer in the quarrel of God's truth, and true Religion. So 1. Pet. 4.16. eight, when, on the Sabbath, men devote themselves only to God's work, doing it with more joy and care, than they should do their own work on the week days, refusing to profane the Sabbath of the Lord, by speaking their own words, or doing their own wills: Thus Esay 58.13. Ninthly, when men do in particular give thanks to God for benefits or deliverances, acknowledging God's special hand therein: Thus the Leper gave glory to God, Luke 17.18. so Psal. 113.4. Tenthly, by loving, praising, admiring, and esteeming of jesus Christ above all men: For, when we glorify the Son, we glorify the Father, john 1.14. & 11.4. Eleventh, when we account of and honour godly men, above all other sorts of men in the World; and so these Gentiles do glorify God, in that they praise the Christians above all men, whom before they reviled: This is one way by which the Gentiles glorified God. Thus of the second way of glorifying God, which is, by acknowledging his glory. The third way of glorifying God, is by effect, when men make others to glorify God, conceiving more gloriously of him, or in praising God and his ways: Thus the professed subjection of Christians to the Gospel, makes other men glorify God, 2. Cor. 9.13. So the fruits of Righteousness are to the glory of God, Phil. 1.10. So here the good works of Christians do make new Converts glorify God: so every Christian that is God's planting, is a tree of righteousness that God may be glorified, Esay 61.3. so are all Christians to the praises of the glory of God's grace, as they are either qualified or privileged by jesus Christ, Ephes. 1.7. Use. The uses of all should be especially for instruction and humiliation: it should humble us, if we mark the former doctrine, in that it discovereth many deficiencies in us: for, beside that it showeth, that the whole world of unregenerate men lieth in wickedness, and that as they have all sinned, so they are all deprived of the glory of God, and altogether delinquent in each part of making God glorious; I say, that besides the discovery of the general and extreme corruption of wicked men, it doth touch to the quick upon divers persons, even the godly themselves; to give instance: In the first way of making God glorious: How meanly and dully do we, for the most part, conceive of God How far short are our hearts of those descriptions of GOD made in his Word! Wha● strange thoughts come into our minds at some times! Oh! how have we dishonoured the most High in our unworthy conceptions of his justice, Power, Eternity, Wisdom, and Mercy! For the second way of glorifying God: What heart could stand before his holy presence, if he should examine us in justice! 1. For our language: What man is he that hath not cause to mourn for his▪ want of language daily, in expressing of the praises of God When did we make his praise glorious? have our mouths been filled with his praise all the day long? 2. For our extreme unthankfulness, when we meet with GOD himself: we have been healed with the nine Lepers: but which of us have returned to give glory to God, in the sound acknowledgement of his goodness to us? It is required, we should in all things give thanks: and yet we have scarce used one word of praise for a 1000 benefits. 3. Our slight acknowledgements of sin, our backwardness to search our ways, our carelessness when we know divers grievous faults by ourselves, either avoiding God's presence, and making confession for fashion's sake, neither out of true grief for our sins: and in a special manner do we fail in those cases of trespass or sin, that come to the knowledge of others. Do we knowledge our sins one to another? Oh how hard it is to bring us to be easy to give glory to GOD heerin! 4. What man is he that liveth, and hath not failed of the glory of GOD about the Sabbath? Do we delight in God's work? Have we consecrated that Day as glorious to the Lord? Have not our minds run upon our own ways? After what an unspeakable manner have we slighted God in his Ordinances? Lastly, what shall we answer to the Lord for our neglects of jesus Christ? Have we glorified the Son? or rather, have we not shameful wants still in our faith? Which of us can say, that he lives by the faith of the Son of God? and are not our affections to the Lord jesus, extremely dull and averse? Where is the longing desire after him, and the withdraw love of his appearing? And for the last way of glorifying God by effect: How unprofitably and unfruitfully do the most of us live? Who hath praised God in our behalf? Whom have we won to the love of God and the truth? Where are our witnesses that might testify, that our good works have caused them to glorify God? But especially, woe be to scandalous Christians, that have either caused wicked men to blaspheme, or God's little ones to take offence, and conceive ill of the good way of God: if they repent not, it had been better for them they had never been born. And as for wicked men that are openly so (to give a touch of them and their estate) they have reason to repent in sackcloth and ashes, if their eyes were but open to see, what terror is implied in this doctrine, and how God will avenge himself upon them, both for their not glorifying of him, and for changing his glory, and for the opposing of his glory. 1. In not glorifying God. They have spent their days without GOD: they have either not conceived of him at all, or in a most mean and vile manner: they have not honoured him in his ordinances, or in his Sabbaths: they never loved the Lord jesus in their hearts, etc. 2. In changing the glory of God, they have done shamefully. Some of them have turned God's glory into the similitude of an Ox or a Calf that eateth hay. Some of them have given his praise to Images, and the works of their hands. Some of them have fixed the glory of their affections upon riches, pleasures, and favour of men. Some of them have made their belly their god: and some have given their bodies to harlots. Thirdly, in opposing God's glory, they have likewise offended grievously; they have spoken evil of the good way of God; they have abused his servants, and so despised him; they have set themselves against his Sabbaths, etc. To omit, that they have opposed God's glory in their hearts, by setting up Idols there, and by allowing and striving to maintain Atheistical conceits against God. The second use should be therefore, to beget in us a care to use all means to dispose of, and fit ourselves, that we might make God glorious, and so amend and redress our ways herein; and that we may, the more effectually, be wrought upon herein, I will consider of two things. First, I will briefly show the reasons should stir us to all possible care and diligence heerin. Secondly, I would show how we may distinctly attain to the glorifying of God in all the three ways before mentioned. For the first. Divers considerations should move us to the care of magnifying or glorifying of God by all the ways we can. First, Motives to the care of glorifying God. it is a great honour that God doth unto us, to account himself to receive glory any way from our endeavours. Shall the creature be admitted, in any sense, to that glory, to make his Creator, to make him (I say) in his excellency or glory? God doth account himself to receive a new Being, as it were, by those inward conceptions of his glory, and by those outward honours done unto him. Shall the King of glory vouchsafe to dwell in our hearts? and shall we not be exceedingly desirous to entertain him? Secondly, Not to glorify God, is to sin grievously: it is not arbitrary, but most dangerous to allow ourselves, either in inward neglects of God, or in outward unfruitfulness. Shall we attribute so much every day to the creatures we deal with? and shall we know or acknowledge so little of the Creator? It cannot be safe, to slight God. Thirdly, it is one of the first things that breaks out in the new Converts: so soon as any of the Gentiles are visited of God, in the same day they glorify him, by conceiving gloriously of him, and by magnifying God in himself; and his servants and service, etc. And therefore without singular danger of losing our evidence of our calling, we must attend to this Doctrine, how hard soever it seem. Fourthly, we are bought with a price, and are God's, and therefore now both in soul and body we should be wholly devoted to his glory, 1. Cor. 6. ult. As God hath glorified us in our creation, and the many treasures he hath given us in jesus Christ, and we hope the accomplishment of matchless glory in heaven: and shall we not be zealous for the glory of the Lord? Many glorious things be spoken of us through his grace: and shall we think or speak meanly of God? Fiftly, the Lord our God exceeds all things in glory, and therefore we should extol his praise above the heavens, and the whole earth should show itself to be full of his glory. Sixtly, he is our heavenly Father, and can we think too well of him, or do too much to win him praise? Mat. 5.16. Lastly, think with ourselves▪ What make we in God's Vineyard or Orchard? If we be trees of his planting, ought we not to be filled with the fruits of righteousness, that the Lord may be glorified? Esay 61.3. Thus of some motives. The main care should be to learn what to do, that GOD might be made glorious by us: and so we should distinctly consider, how to make him glorious in ourselves or in others. In ourselves we should learn how to make him glorious: first, in our hearts, by a glorious conception of him in our minds: secondly, in our words and works, by acknowledgement. The first question than is, What should we do that we might conceive more gloriously of God? For answer hereunto, we must look to our hearts in diverse particulars: for, that we may conceive of God according to his excellency, we must proceed by these degrees. 1. We must strive to bring God into our minds: Helps to glorify God. for naturally we live without God: and we may observe, that at the best we are wonderful prone to forget God: and therefore we must learn how to bring our hearts to the meditation of God. For not to think of God, or forget him, is a grievous offence, aswell as to think of him after a base manner. 2. It is not enough to bring God into our thoughts, but we must then be wonderful careful, that we bring not in an Idol of our own forming in stead of God: we must learn how to think of God as he is described to us in his Word: for fearful Idolatry may be committed in the heart of a man, as well as in his outward adoration; and therefore we must learn sound to conceive aright of the nature of God. 3. When we have God there in his own likeness, we must enlarge his room in our hearts: For the true knowledge of God comes in but by sparkles; and God will be magnified. We must make him great, and enlarge the thoughts of God when we conceive of him. This is that, that is so often required in Scripture, under the term of magnifying God. 4. When we have attained to this, to think of God, with an ability to make him great in our hearts, than we must yet proceed to the establishment of this conception of GOD: for else the thoughts of God, will pass thorough our heads like lightning, and be gone: and therefore we must be careful to establish the thoughts of God in us. 5. We must then labour to clothe the thoughts of God with glory and majesty: this is that which is here intended; we must not only make him in our hearts, and nourish the sparkles of his knowledge, but we must make him glorious also. 6. Yea, yet farther, when God is conceived of according to his excellency, we must love the Lord thus conceived of, our hearts must cleave unto him, & esteem him above all things. So that here are six distinct things to be heeded of such as will conceive of God aright. Now how these things may be attained to by us, followeth to be considered of. Now for the first, to bring God into our minds, two things are of excellent use, By what means God may be brought into our minds. First, the enforcing of ourselves to consider of God's works, and so to strive still to read in that great book of the Creatures. Secondly, the exercising ourselves daily in the Word of God: Without these two helps carefully used, experience shows, that GOD never comes into men's thoughts. And by the way, here may be framed an answer to that sorrowful complaint of many Christians, that they cannot meditate. Now if they would be taught to meditate, or would at any time have their thought set a work, let them lay before them, either of these books of God, either the great Book of the creatures, or little book of the Scriptures; and so, praying God to direct them, take those things that easily offer themselves from thence. The other way of meditating without book, as I know not whether it be absolutely required, so can it not be so fruitfully performed, nor so comfortably. But to return: the viewing of Gods' workmanship in his creatures, and of his wisdom & rule in his Word, will help us in the first point, which is, to bring God into our minds. For the second: that we may not mistake, but conceive of God aright, we must look to diverse things carefully. First, Helps to conceive aright of God. we must resist and subdue, and no way harbour or favour, any atheistical conceits against the doctrine of God's nature or providence. If we find our minds entangled with any such, we must labour to get them cured: for till our hearts be whole of such diseases, we are disabled from any true conception of God. Secondly, we must in thinking of God, then cast out all likenesses: we must not conceive of him in the likeness of any man or other creature, but get above all similitudes, and there rest in the adoration of him that is not like any of those things: we must have no Images of God, neither in our Churches, Deut. 4. nor in our heads, Command. 2. Esay 40. Thirdly, we must learn distinctly the attributes of God's praises in the Scripture, and conceive of him as he is there commended to us: I mean, we should, as we are able, when we think of God, think of him, as he is omnipotent, most wise, most just, most merciful, etc. It is an excellent praise of the diligence of a Christian, to accustom himself to conceive of God, according to descriptions made of him in his attributes in his Word. Fourthly, it may much help us, if we conceive of God, as dwelling in the humane nature of Christ; for thereby it may somewhat arise in our minds, if we be prone to conceive of likenesses: Mark it carefully, we may not set before our mind's Christ-man, and so worship without any more ado: but if we conceive of the man-Christ, and then worship that Godhead that dwells in him, we do right; and beside, attain unto a point farther, which is, to conceive of God in Christ. Thus of the right conceiving of God's nature. The third thing which we must labour for, is, to magnify God in our hearts, to make him great, to conceive largely, with full thoughts of God: and to this I add also, to conceive gloriously of him, to cloth our thoughts of God, with a shining excellency above any thing else we think of. Now, that God may be magnified, and thought on after a glorious manner, these things must be done. How God is to be magnified in our hearts, and by what means. We must, with all attendance and reverence, wait upon the presence of God in his house; for that is the place where his glory dwelleth, Psalm 27.8. And God hath magnified his Word above all his name, Psalm 138.2. And the use of the Gospel, is said to be the Gospel of the glory of the blessed God, because it doth, with the liveliest impressions, make a man's heart to discern God's excellency, Mic. 5.4. 1. Tim. 1.11. Secondly, the meditation of the wonderful works of God, recorded in Scripture, or observed by experience, is good to breed great and glorious thoughts of God; for as the sight of the miracles of Christ, wrought this in the hearts of the people, Math. 15.31. Luke 7.16. so the contemplation of such great works may work the same effect in us: and the same effect also, may the thought of the works of God's special justice or Mercy have, Ezek. 38.23. Esay. 13.13. especially the consideration of those works of favour or deliverance, by which God hath declared his special goodness unto us, Gen. 19.19. 1. Chron. 17.24. David also clotheth the thoughts of God with glory and greatness in his heart, by thinking of the monuments of God's wonderful Power and Wisdom in the heavens and earth, seas, etc. Psalm 104.1, etc. yea, by thinking of his own forming and making in the womb, Psalm 139.15. Thirdly, we must pray earnestly to God (with Moses) and beg this of God, that he would show us his glory. Thus also of the third thing. The next thing is, to learn how to establish the thoughts of God's glory in us: and that is done especially two ways. The thoughts of God's glory is 2 ways established. First, by striving to set God always before us, as David did, Psalm 16.8. Secondly, by remembering God in all our ways, doing all our works unto the glory of GOD, 1. Cor. 10.31. Lastly, to make us in love with God, thus conceived of according to his glory, the thorough meditation of his mercies to us, are of singular use, to think either of the variety of them, or of the special respect God hath had of us, above many others, and the frequency of his mercies, that he showeth us mercy daily; but above all, to consider that his mercies are free; to think how vile we are, upon whom God looks with such grace and goodness. Thus the blessed Virgin taught herself to magnify God, and to love his name, Luke 1.46, 48. Thus of making God glorious in our hearts by knowledge. Now for the second, which is, to make him glorious by acknowledgement: the particular ways how that may be done, have been reckoned before in the explication of the doctrine; only we must labour by prayer to fashion ourselves to that work, that God in any of those particulars doth require of us: and that is the most special help which I know thereunto. But, by the way, let me warn thee to look to two things: Note. First, that in any course of glorifying GOD, which is to be done by thy words, A double caveat in glorifying God. thou be careful to avoid hypocrisy; and be sure, that thy heart be lifted up, and affected according to the glory of God: for, the Lord abhors to be glorified with thy lip, if thy heart be far from him, Esay 29.13. And the next is, that thou presume not, in any case, to make the pretence of God's glory a covering for any wickedness: as the pharisees, that would hide their devouring of widows houses, under the praise of long prayer: or those in the Prophet Esay's time, that would persecute godly men, and molest them with Church-censures, and say, Let the Lord be glorified, Esay 66.5. Thus of making God glorious in ourselves. Lastly, that we may make God glorious in the hearts of other men, and cause them to speak of his praises, we must carefully look to four things. 1. 4 Things must be done by us, to make others glorify God. That when we speak of God or his truth, we do it with all possible reverence and fear; that we be careful, in all our discourses of Religion, instructions, admonitions, reproofs, confutations, or the like, to treat of these things with all meekness and reverence: God hath given us a Commandment of purpose, to restrain the taking-up of his Name in vain. 2. That we strive, by all means, to live unspotted and in offensive in life, that if any perverse men did seek occasion against us, yet they might find none; and to this end, striving to avoid those things distinctly, which we perceive, by the miserable example of others, do vex and provoke men to speak or think evil; such as are, idleness, forwardness, deceit, conceitedness, and the like, Philippians 2.15. 3. That we show forth the virtues of Christ: it is a singular means to stir up others to glorify God, if they might perceive in us the sound habit of such Christian virtues, as are not to be found in other sorts of men; such as are, humility, lowliness, contempt of the world, subjection to Gods will, love of the godly, and the like. The most of us have but the bare names of these: there is not a real demonstration of them. Christian virtues, set forth to the life, are amiable, and will compel men to conceive and speak gloriously of God and his truth. 4. That we be helpful upon all occasions to others, ready to every good work, and hearty in all works of mercy: it is our good works must make men speak well of us, and our God, and Religion. Hitherto of the doctrine of glorifying God. In the day of Visitation.] This word Visitation is in Scripture attributed both to men and to God. Men are said to visit diversely. To men, in such cases as these: as first, to shepherds; who, when they did specially survey their flock, with intent to redress what was amiss, were said to visit them, jer. 23.2. As also to such men as had the gathering of tribute: when they came to exact their tribute, to the great vexation of the people, they were said to visit them. So the word, rendered exactors, Esay 60.17. in the Original is Visitors or Visitations. Thirdly, to visit, was a term given to the Bishops and Apostles in the Primitive Church, that went about through the Churches, to take notice of the estate of the Churches, and to reform what was amiss, Acts 15.36. And so the original word here used, is translated a Bishopric, Acts 1.20. agreeable to the Hebrew word used, Psalm 109.8. Finally, to visit, is reckoned among the works of courtesy or mercy, james 1.27. The Hebrew word in the old Testament, signifies oftentimes to muster or number up the people, as 1. Chro. 21.6. But in this place, visitation is not referred to men, but to God. 2 God doth also visit many ways. Now, God is said to visit, not only men, but other creatures: so he visited the earth, graven images, the vessels of the Temple, 1 The creatures. and Leviathan. He visits the earth, when he makes it in an especial manner fruitful, Psalm 65.9. He visited Images, when he broke them to pieces, and confounded them. He visited the vessels of the Temple, by causing them to be brought back again into the Temple, jer. 27.22. He visited Leviathan the devil, by restraining his power, and disappointing his malice, Esay 27.1. But, most usually, God's visitation is spoken of in Scripture, as it concerneth men: But especially men, and so and so God holdeth two sorts of visitations. The one is the visitation of all men; the other, of some men only. The visitation, either as he visits all men in general: called the visitation of all men, concerns either life or death. In respect of life, God is said to visit all men, in that he doth, by his daily providence, both give and preserve life till the appointed time: so, job 10.12. And, in respect of death, God keeps his visitation, when he causeth men to die an ordinary death at the time thereunto appointed: so, Numb. 16.29. But it is not the common visitation is here meant. God's special visitation of some men, or some men in special. is, when in a special providence he takes notice of certain men, and comes among them to work the redress 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 kinds: God visits men two ways especially. 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 kinds. For, if God visit wicked men by his special judgements, they will then give glory to God, and commend godly Christians; whom before, against their consciences, they spoke evil of: which they will also do much more, if God visit them with his grace, and convert them. 1 In justice. 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 he will find a day to visit them for their sins: he will hold a visitation for their sakes: he will discover their wickedness, and avenge himself on them, Psal. 50.20. Eccles. 8. Psal. 37.13. job 18.20. As they have had their days of sinning: so will he have his day of visiting; and that not only at that Day of the universal 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 be a marvelous fearful time with them: for, 1. God will then discover their sins, and make their wickedness manifest in the hatefulness of it, Lam. 4.22. 2. GOD will inflict sore punishments upon them: he will be avenged on them. The day of their visitation will be the day of their calamity, jer. 46.21. 3. The punishments determined, cannot be resisted: there will be no help, Esay 10.3. and 29.6. Coh. and 26.14. 4. God will not then respect their strength, but their sin. He will recompense them according to all that they have done, jer. 50.29, 31. 5. If they escape one judgement, another will light upon them, jer. 48.44. 6. God will give them repulse in all they do: even in his service he will not accept them, jeremy 14.10. 7. It will be a time of great perplexity, and counsel will perish from the prudent, Mic. 7.3, 4. jeremy 49.7, 8. 8. God will declare himself to be in a special manner against them, jer. 50.29, 31. Hosea 9.7. Quest. But what sort of men are in danger of such a fearful visitation? Ans. All men that live in any gross sin against their knowledge: such as are the sins of blood, whoredom, deceit, swearing, profanation of the Sabbath, reproaching of God's people, and the like, jer. 5.9.29. and 9.9. especially where all or any of these things be found in men. First, What kind of men in particular are in danger of this kind of visitation. extreme 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, jer. 14.10. such as do evil with both hands earnestly, as the Prophet's phrase is, Mic. 7.3, 4. Thirdly, such as continue and persist in wicked courses: such as cast out wickedness, as a fountain casts out water, as the Prophet speaketh, jer. 6.6. Fourthly, especially when men are shameless and impudent in offending, jer. 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, and repent with sound sorrows for their sins, the Lord would perhaps be entreated, and forgive the punishment of their sins, jer. 6.6. Thus of the visitation of justice. The visitation of mercy follows. 2 God visits in mercy & so either in temporal things, a● in the case of blessings: or in case of afflictions. The visitation of mercy is, when God comes amongst men, to show some special mercy: and so he visits either about temporal or about spiritual things. In temporal things he visits either in the case of blessings or afflictions: In respect of temporal blessings, he visited Sarah, Gen. 21.1. when he gave her a son. In respect of afflictions, God visits, first, when he sends such crosses as do try the innocence and sincerity of his servants: so, Psal. 17.3. Secondly, when he lets his people know that he takes special notice of their distresses & sorrows: so, Exod. 4.3. Thirdly, when he sends his servants special deliverances: and so to visit, is to deliver. Thus of the visitation in temporal things, which is not here meant. God visits in spiritual things diversely. The visitation in spiritual things, is the gracious providence of God, revealing his marvelous and everlasting mercies unto his Elect: and so he visits man either by Christ, or by the Gospel: He visited his people, when he sent his Son to redeem them, Luke 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 himself 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 himself. There is also a personal 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, Acts 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 powerful preaching of the Gospel, and doth thereby muster and press a people to himself. 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. First, Doct. 1. that till God do visit wicked men with his grace from heaven, there will be no sound reformation in them. Their natural conscience, the shame and punishment of men, with the Laws of Princes or Churches, may restrain somewhat of the excess of sin, but it is God's visitation only, that can work a sound and thorough reformation. There is little hope, these Gentiles, which speak evil of Christians, will ever cease till the day of this visitation: and the reason is plain, because the laws and punishments of men cannot give a new nature to the offenders, which God in his visitation doth. The use is therefore to confirm the patience of the Saints. Use. They have endured, and must endure the evil words of wicked men: and if any be weary of their injuries, they must pray earnestly for their conversion. The Wolf doth not always devour, nor the Fox always deceive, nor the Dog always bark: but yet so long as they keep their natures, they will occasionally discover themselves. And therefore also Christians should learn discretion, not to trust worldly men over-far, upon new pretences. Doct. 2. Secondly, hence we may note, that God hath his time wherein he will certainly visit his people: He hath his day of visitation. All that God hath given unto jesus Christ, shall be gathered in God's due time. That which was believed concerning the gathering of the Israelites out of Egypt into Canaan, that God would surely visit them, & bring them out, Gen. 50.24, 25. is much more certainly to be believed of the spiritual gathering of the elect out of this world, into the Canaan of God. And the reason is, because their conversion depends upon God's eternal decree: and the foundation of God remaineth sure, and he knoweth who are his, 2. Tim. 2.19. And not one of them shall be lacking in the season of their calling, jer. 23.3, 4. The use may be for the confirmation of our faith, concerning the calling of such jews, Gentiles or Christians, as yet sit in darkness and want the means of their Calling. God hath his day, and he will provide for the calling of all his Elect, how unlikely soever the work seem to us. Doct. 3. We may hence note, that when God hath visited a man with his grace, he is suddenly become another man, he is wonderfully altered, from that which he was before. The use should be for trial: Use. No Christian can have comfort that they are visited with the grace of God, if old things be not past with them, and all things become new: for every man that is visited with true grace, First, Signs of such as are truly visited in mercy with true grace. hath a new Master: He will no longer serve any strange Lord; For he hath covenanted firmly with God to work righteousness. Rom. 6.16, 18 Secondly, hath new acquaintance: He that was wont to walk only in the way of the wicked, 1 He hath a new Lord. is now a companion only with them that fear God: 2 New acquaintance. all his delight is in them, Psal. 16. and 26. Thirdly, hath a new Language: he speaks not as he was wont to do: 3 A new language. For first, his Mother-toung he hath utterly forgotten: He cannot curse, and lie, and swear, and rail, and speak bawdily as he was wont to do, which the coherence shows here. Secondly, in diverse things he is furnished on a sudden with Language he could never speak before, as in the gift of prayer, he can now speak to God, and discourse with him, that before was dumb, and opened not his mouth, Zephany 3.9. 4 A new heart. Fourthly, he hath a new heart, Zach. 36.27. Which appears in what he hath not, which was wont to be in his heart; and in what he hath, which was never there before. And for the first branch, there is not in him any of these things following: By the way understand, that these things are not in him as they were wont to be (that is) they reign not, or they lie adying: and so, Special signs of a new heart. 1. There is not guile there; his spirit is without guile, Psal. 32.2. Which he shows, in that he avoids lesser sins aswell as greater, 1 It hath no guile. is as good in secret as well as in company, and serves God in his spirit aswell as his body, and is more desirous to be good then to seem so. 2 It is void of malice. 2. There is not malice and passion there, Esay 11. His outrageous and boisterous passions are subdued: of a Lion, he is become a Lamb. 3 It is void of covetousness. 3. There is not covetousness or the love of world there, 1. joh. 2.14. jam. 4.3. he useth the world, but he admires it not. His taste in earthly things is lost. He savours them not as he was wont to do, Romans 8.5. And as in these things he is new, so in the furniture of his heart he is in many things new: for, First, he hath a new mind, he is renewed in the spirit of his mind: 4 A new mind. which appears, first, by his capablenes in spiritual things: He that lately could not perceive the things of God, 1. Cor. 2.14. now hears as the learned: he sees in a mirror: he looks and wonders. The veil is taken away, that before covered him, 2. Cor. 3. Secondly, by the transcendency of the things he knows: he can now look upon the very Sun: he knows God, and jesus Christ, and the glory to come, and the excellent things given of God, which the heart of the natural man never perceived, john 17.3. 1. Cor. 2.9, 10. Thirdly, by the instrument by which he understands, he sees by faith and not by Reason in many things: he is fully assured in diverse Mysteries, where sense and reason can give-in no evidence. Secondly, he hath new affections: I will instance but in two of them; New affections. sorrow and love. He is another man in his sorrows: which appears both in the causes, and in the remedies of his sorrows. For the causes, he was wont never to be sorry for any thing but his crosses: now he is seldom sorry for any thing but his sin. And for the remedies, he was wont to drive away his sorrows with time, sleep, and merry company: but now nothing but good words from God will ease him: his love may be tried by the objects: and so whom he can love truly, or whom he doth love vehemently. He can love his very enemies, which he could never do before. And he doth love jesus Christ, though he never saw him, 1. Pet. 1.9. and so fervently, as he accounts all things in the world, which he was wont so much to dote upon, but as loss and dung, in comparison of jesus Christ, Phil. 3.8, 9 Fiftly, A new behaviour discovered diverse ways. he hath a new behaviour with him: he is wonderfully altered in his carriages, which appears in diverse things. First, in respect of the rule of his life: he walks by rule, Gal. 6.16. He cometh daily to the light, to see whether his works be wrought in God, joh. 3.21. This is a sign, given by our Saviour Christ in that place. He is careful to order his behaviour by the warrant of the word, Phil. 2.15, 16. Secondly, in respect of the means he useth for the ordering of his conversation. And so he taketh presently hold on God's Sabbath: he is careful to keep the Sabbath, honouring that day above all others, and esteeming, and desiring it for the employment thereof. Thus the Lord of the Sabbath saith, that it is a sign by which he knows the people, whether they be truly sanctified or not, Exod. 31.13. Esay 56.2.6. Thirdly, in respect of the things he imploies himself in, he chooseth the things that please God, Esay 56.4. his desire is now in all his ways, to do such things as might be acceptable to God: Whereas before, he was most careful to please men, or to satisfy his own lusts. Fourthly, in respect of the manner of his conversation. In which four things especially shine: first, humility: he shows that the great opinion of himself is taken down in him: he is lowly and meek, which he hath learned of Christ, Math. 11.29. Secondly, affectionatenes: He loves the name of the Lord, and to be the Lords servant, Esay 56.6. He doth good duties with good affections. Thirdly, contempt of the world: he can deny his profit, pleasure, ease, credit, or the like. He is no more worldly or eaten up with the cares of life: He doth not esteem of earthly things as he was wont to do, and shows it in his carriage. Fourthly, sincerity: for, now he hath respect to all the Commandments of God: he desires to be sanctified throughout: he is not mended in many things, as Herod was, but is, in some degree, mended in all things: and, beside, he is careful of his ways in all places and companies: he will obey absent, as well as present, Phil. 2.12. and there is no occasion of offence in him, 1. john 2.8. He is wonderful wary and careful to provide, that he may not be an offence to any body: and withal, he is not found to strive more for credit, than for goodness; or more ready to judge others, than to condemn himself, james 3.17. If this description be throughly weighed, it will be found to contain the most lively and essential things that distinguish true Converts from all other men. Nor may the force of any of these be weakened, because many, that seem true Christians, do show the contrary to some of these: for, many that seem just to men, are an abomination to God; and beside, these things may be in the weak Christian in some weak measure, though not so exactly. Thus of the third doctrine. Doct. 4. We may hence note, that there is a peculiar time for the keeping of this visitation of grace. All the times of men's lives are not times of visitation: there is a special day of visitation, called in Scripture, The day of salvation, the accepted time, the due time, the season of God's grace, 2. Cor. 6.2. That this point may be opened, first, we may consider of the acceptation of this word Day. It usually notes a natural day, Many sorts of days noted in Scripture. that is, the space of four and twenty hours. Sometimes it notes the artificial day of twelve hours, from the morning to the evening: so, john 11.9. Sometimes it notes time generally: as, in such Scriptures as say, In those days, the meaning is, In those times. Sometimes it notes some peculiar season for the doing or suffering of some notable thing: as, the special time when God plagues wicked men, is called their day, Psalm 37.13. job 18.20. So, the time when Christ declared himself openly to be the Messias, is called his day, john 8.46. So it is here taken for that special part of our time of life, wherein God is pleased to offer and bestow his grace upon us to salvation. Now, this cannot be the whole space of a man's life: for, it is evident, that many men, for a long time of their life, Note. have not at all been visited of God in this visitation of grace: they have sat in darkness, and in the shadow of death: and this time is called night, Rom. 13.13. Again, others are threatened with the utter loss of God's favour, if they observe not a season, as Heb. 3.6, etc. Luke 19.41, 42. Yea, some men have lived beyond this season; and, for not observing it, were cast away, Pro. 1.24, 28. The very term here used, shows it: for, when he saith, The day of visitation, he manifestly, by the Metaphor of visiting, proves a limitation of the time: for, all the year is not the time of visitation among men; but some certain season only. Quest. But how may we know, when this season of grace is? How the day and season of grace may be known. Ans. It is then, when God sends the Gospel to us in the powerful preaching of it: when the light comes, then comes this day: when the doctrine of salvation is comen, than the day of salvation is comen, and God offers his grace then to all within the compass of that light. God keeps his visitation at all times, and in all places, when the Word of the Kingdom is powerfully preached: the time of the continuance of the means, is the day here meant, in a general consideration. But, if we look upon particular persons in places where the means is, than it is very hard, precisely to measure the time when God doth visit, or how long he will offer his grace to them: Note. only this is certain, that when God strikes the hearts of particular men with remorse, or some special discerning or affections in matters of Religion, and so bringeth them near the Kingdom of God; if they trifle out this time, and receive this general grace in vain, they may be cast into a reprobate mind, and into incurable hardness of heart: and so God shuts the kingdom of God against them, while it is yet open to others, Mat. 3.12. Esay 6.10. compared with Mat. 13.14, 15. Use. The use is for the confutation, especially of the madness of many men, that so securely procrastinate and put off the time of their repentance, as if they might repent at any time; never considering, that the means of repentance may be taken utterly from them, or that they may be cast into a reprobate sense, or that death may suddenly prevent them, or that the times are only in GOD's hand: it is he that appoints, and begins, and ends this day of visitation at his own pleasure; yea, he doth not allow to all men, in every place, the like space of time for the continuance of the means. This day lasteth, in some places, to some men many years: Against such as presume on late repentance. whereas, in other places, the Kingdom of God is taken away from them in a short time; as, when the Apostles in the Acts were driven from some Cities, after they had been in some places but a year or two; in others, but a month or two; in others, but a day or two. First objection answered If men object, that the thief on the Cross did delay, and yet found the visitation of grace at his last end; I answer four things. First, that the thief was by an unexpected death prevented of a great part of that time he might have lived by the course of nature: and therefore his example cannot patronise their resolution, that think they may safely put over all till their last end, and yet suppose they may live the full age of the life of man. Secondly, what can the example of one only man help them, seeing thousands have perished at their later end, going away without any repentance or grace? Why rather do they not fear, seeing so many millions of men are not visited in their later end? yea, at the very time, the other thief repented not: so that that example can show no more, than that it is possible that a man should find grace at the end: it doth not show, that it is probable or usual. Thirdly, they should show the promise of grace, Note. not such men as wilfully neglect the present means, and put all off to their later end. What can be concluded from an example, when God's promise cannot be showed? If any object, that they have a promise: for the Scripture saith, that At what time soever a sinner reputes himself from the bottom of his hart, God will forgive him; I answer, that this sentence doth contain no such promise: Second objection answered for, it only promiseth forgiveness to them that repent at any time; but it doth not promise, that men may repent at any time when they will. Besides, the words in the Prophet Ezechiel are only, In the day that he turneth; which import nothing, to prove that a man may repent in any part of his life, when he will. Fourthly, the conversion of the thief was without means, miraculously, by the divinity of Christ, and is recorded among the works of wonder; such as were, The raising of the dead, the trembling of the earth, the darkening of the Sun, and the like: and if men dare not be so foolish as to expect, that at their pleasures these other wonders should be done, than neither may they in that of so late conversion without means. If others say, that Men were hired into the vineyard at the eleventh hour, Third objection confuted and were allowed and rewarded as well as they that went-in at the third hour; I answer, that The drift of the parable is only to show, that men that had the means later than other men, may yet be saved: it cannot be stretched to so large a sense. Besides, being a parable, it may illustrate, but cannot prove without some other Scripture, to which it serves as an illustration. But my special answer is this, that those men were never hired before the eleventh hour: they went in so soon as any came to hire them. And so it is true, that if men have lived till extreme old age, Note. and never had the means till then, they may have as much hope as they that had the means in their youth: but that will not warrant the presumption of such, as, being called the third hour, will not go in till the eleventh hour. Use 2. And therefore the second use should be for instruction, to persuade all that mind their own good, to walk and work while they have the light, while it is yet to day, before the shadows of the evening be stretched out, as our Saviour exhorts in the Gospel: we should bestir ourselves to make all the profit we can of the present means God affordeth us: for, the night may many ways come upon us ere we be aware. For, first, who knows how soon the night of death may come upon any of us? and than if we have no oil in our lamps, it will be too late to go to seek. Secondly, the night of restraint may come upon us: the means may be taken away: we are not sure how long the Candlestick may continue, before it be removed: God may take away good shepherds, and suffer idle shepherds to succeed in the room of them. Besides, a mighty storm of cruel persecution may surprise us. Thirdly, the night of temptation may come, and so, for the time, frustrate the life of the means: for, either God may hide himself from us, and then the Sun will be set to us, even at noon day; or God may hide the power of the Word from us, even when it is of power to others, as David imports, Psal. 119. when he saith, Lord, hide not thy Commandments from me: or the Lord may restrain the spirits of his servants that speak unto us; for, the hearts of the Apostles themselves were not always enlarged in the like manner towards the people, as is imported, 2. Cor. 6.11. Thus of the fourth doctrine. Doct. 5. We may further hence note concerning the time of this visitation; that not only there is a season, but withal, that it is but a short time in comparison; therefore here called The day of visitation. Now, a day is one of the least measures of time: and this ariseth not only from the brevity of man's life, and the infinite mutations that befall the outward conditions of men, and the extreme malice the devil and the world bear to the Gospel, but also from the will of God, who will offer his grace in so special a manner, but for a short season: neither is the Lord bound to give account to us of his so doing, Note. since we have more reason to admire his mercy that will offer us his grace at all, than to murmur because it is not offered always: yet this shortness of the season doth the more magnify God's power, that can so quickly conquer, and set up the Kingdom of Christ, and gather his Elect. And some cause may be taken from the rebellion of wicked men, who when they despise holy things, and use them vile; the Lord, to show the accounts he makes of those treasures, removes them from them. Thus the jews lost their glory, Acts 13. When a people grow obstinate, and will not be wrought upon, that God, that commands us not to give holy things to dogs, doth himself also many times remove his Word, for the unprofitableness and unworthiness of the people. Use. The use should be so much the more strongly to enforce the care of speedy profiting by the means, while it is yet called To day, as the Apostle urgeth it at large in the third and fourth chapters to the Hebrews. And withal, it should teach us to bewail the stupidity and carelessness of the multitude, that in these times of peace and spiritual plenty, have no care to make any provision for their souls: over whom we may lament, as Christ did over jerusalem, Luke 19.42, etc. And the shortness of the time should teach Ministers to labour more diligently: they that are the stewards of the manifold graces of God, should be instant in season, and out of season, and with all authority beseech, rebuke, and correct; knowing, that their time is short and uncertain. Doct. 6. We may here note, that the day when God visits a man with his grace, is a glorious day: The Apostle speaks of it, as of the most happy time of the life of man: and so was it ever accounted by the godly, Esay. 24.22.23. And it must needs appear to be a day of singular happiness, if we consider what that day brings forth instantly unto the man or woman visited of God, for, What glorious things the day of visitation brings forth. First, in that day God reveals in some measure his love to the visited: which is the more admirable a benefit, because God's love is a free love, and it is everlasting, and is also immense. Secondly, in that day he gives that particular person unto Christ, and gives Christ unto him, with all his merits, job. 10. and 17. Thirdly, in that he justifies him, both forgiving him all his sins, and clothing him with the righteousness of Christ. Fourthly, in that day he adopts him to be his own child, that was before the child of wrath, Romans 8.16. Fiftly, in that day, he gives him a new nature, and creates and fashions in him the Image of jesus Christ: and so reveals Christ in him, Colossians 3.10. Galatians 2.20. Sixtly, in that day he gives him the holy Ghost, never to depart out of his heart, Gal. 4.7. Seventhly, in that day he makes him free: so as he is enrolled amongst the living, and acknowledged particularly of God amongst the Saints: He is written in the writing of the house of Israel: and is free from all the misery & bondage he was in before, or was in danger of: and he is henceforwards free of the house and presence of God: He may feed at his Table, and eat the food of life. He hath access with boldness at all times into the presence of God with any suits. He is also free to the Communion of Saints, and is restored to the free and lawful use of the creatures in general, Psal. 87.5. Esay 4.4. Rom. 8.1. Gal. 1.6. Esay 25.8. Mark 11.24. Eph. 2.20, 21. Mat. 5.5. Eightly, he sets a guard of Angels about him, to attend him all the days of his life, Hebrews 1.14 Psal. 34. Ninthly, in that day he is received into God's protection, in respect of afflictions: which protection contains in it four things. First, the withholding of many crosses which do fall upon others. God spares him, as a man would spare his only son, Mala. 3.17. Secondly, the bounding of the cross: so as God appoints the measure, which is ever with the respect of the strength of the party, Esay 27.7, 8. Thirdly, the sanctification of the cross: so as all shall work for the best, Rom. 8.28. Fourthly, deliverance out of trouble in due time, Psal. 34.17. Tenthly, he assures, and estates upon him, the evidence of an inheritance that is immortal, undefiled, that withers not, reserved for him in heaven, 1. Pet. 1.3. The use should be chiefly to move godly men to the exact study of those things, Use. and to all possible thankfulness for God's visitation: and they should with much joy remember the very time (if it may be) when God did so visit them: and if the men of this world keep commemoration yearly of the days of their birth or marriage; how much more cause hath a Christian to preserve in himself, and to speak of it to the praise of God, the very day and season, when God did first reveal his grace unto him? Let none mistake me. I mean it not of all Christians: Note. for many Christians did never observe or know distinctly the very first day of their conversion, being not called either by ordinary means, or not in such a sensible manner as some others were, or stood for a time in temporary grace: yet unto all, the counsel is profitable, that, taking a day in the sense as it is here, they should often think of with gladness the season of their conversion, or at least magnify God for the thing itself, that they are converted. And beside, all such as enjoy the means of grace, and yet have not felt this visitation of God, should be much alured to the care of attending upon the means, and be made desirous to receive the grace of God, and that effectually: it should much move them, that God hath now sent them the means, and keeps his public visitation; and that GOD stands not upon desert, nor doth he make exception of them, but offers his grace unto all, and desireth not the death of any sinner, yea, beseecheth them to be reconciled; and, to that end, hath committed the Word of reconciliation to his servants, with express commandment, that they should be instant, and with all patience instruct men, and call upon them, and persuade them to save their souls. Doct. 7. We may yet further from hence observe, that before calling, the very Elect of GOD may be as bad as any other; as here, till God visited those elect Gentiles, they were railers as well as others: so were the former sins, mentioned, 1. Cor. 6.9. found in the very Elect, as the eleventh verse showeth. This appears by the example of Manasses, Marie Magdalene, Paul, and the thief on the Cross: see further, Tit. 3.3. And the reasons may be easily assigned: for, first, the very Elect, before calling, have the same corruption of nature that other men have; and so all have sinned, and are deprived of the glory of God: so as there is not one of them doth good, no not one. Secondly, they have the same occasions to sin from the Devil and the world. Thirdly, and were their natures somewhat better than other men's, yet they would have been leavened as they were a part of the lump of infected mankind. Use 1. This may both inform us & teach us in diverse things. It may inform us in three things, (viz.) about our election and our justification, and about the Gospel, as the means of our vocation. For election, this point proves, it must be free, seeing there was no goodness in the very elect, more than in the reprobate, in the estate of nature. And for justification, the Apostle Paul useth the consideration of this doctrine in the third Chapter to the Romans, to prove, it cannot be by works. And for the Gospel, we may here see the mighty power of it: it may well be called the Arm of the Lord, and his power to salvation, that can thus mightily and suddenly change men. Use 2. And it should teach us also diverse things, as it concerns either ourselves, or other men, or God. 1. For ourselves; it should teach us to walk both more humbly all our days, seeing we have been vile as well as others; and also more watchfully, seeing we carry about us a nature that hath been so rebellious against God: and beside, we should resist the beginnings of sin in us, as having known by experience whither sin will lead us, if we give way to it, and dally with it. 2 For others not yet called, it should teach us both compassion of their misery (it having been our own case) and a care to show all meekness to all men in waiting for their conversion, and patience in bearing their wrongs. 3 For God: how can we ever sufficiently love him that hath showed such love to us, even when we were his enemies? Yea wicked men, that are smitten with terrors for the heinousness of their sins, should hence confirm themselves against despair, seeing they may hence learn, that as great offenders as they, have been converted and saved. 2. Tim. 1.15. There is one thing, that from hence men must take heed that they do not learn; that is, that they abuse not these examples to confirm themselves in sin: for there is matter to daunt them, and fright them from this presumption. Note. For first, not all that have lived licentiously, but some few only have been saved, the rest perished in their own wickedness. Secondly, of those that were saved, none were saved without amendment of life and regeneration: and therefore so long as thou livest in thy sin, so long their example fits thee not. Doct. 8. The last Doctrine that may from hence be made, is in particular concerning the sin of speaking evil of the godly, and the point is, That God's gracious visitation doth cure that disease exactly. He will never rail any more, that is truly gathered unto God in his day of visitation. It is possible, Christians may speak evil one of another in particular, and it is lamentable when they do so; but that is upon supposal of particular faults in those of whom they speak evil. But that a man should speak evil of godly men in general, because they are godly, with desire he might find them evil doers, is a vice not found in such as are truly called: And therefore let such as are guilty of that sin of speaking evil of good Christians, Note. because they follow goodness, know, That their day of visitation is not yet come. Verse 13. Submit yourselves to every ordinance of man for the Lords sake: whether to the King, as superior: FRom the 13 Verse of the first Chapter, to the 9 Verse of the third Chapter, is contained matter of exhortation: and the exhortation is either general or special. The general exhortation concerns all Christians, and hath been set down from the 13 Verse of the first Chapter, to the end of the 11 Verse of this second Chapter. Now those words, and those that follow, to the 9 Verse of the next Chapter, contain special exhortations which concern some Christians only, namely, subjects, servants, wives, and husbands. Of the duty of subjects he 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 general calling, he now undertakes to teach some sorts of Christians in particular, how to order themselves in their particular callings; and so he teacheth them in some things that concern the Politickes, and in some things that concern the economics. Unto order in a Common wealth belongs the duty of Subjects: and unto household government belongs the duty of Servants, Wives, and Husbands. From the coherence, and the general consideration of the whole exhortation, diverse things may be noted before I break open the particulars of the Text. 1 The Word of God must be the warrant of all the actions of our life: it not only gives order about the businesses of Religion, but it prescribes matter of obedience in all our conversation; it tells us what to do in our houses, and in the Common wealth, as well as what to do at Church, which shows us the perfection of the Scripture. Theologie is the Mistress of all Sciences: it perfects the sound knowledge of the Ethics, Politickes, or economics, and it should teach therefore in our callings, whether general or particular, to seek warrant from the Word, which warrant we may find either expressed particularly, or else implied in general directions; and withal we should take heed, that we make not more sins in any estate of life, then are made in Scripture, and so not affright or disquiet ourselves with vain fears that way. 2 The Apostle would have Christians in a special manner careful that they offend not the laws of the Princes of this world; this appears, in that he enjoins them the duties of Subjects first, and in that they do teach them the duty of submission, both in this and other Scriptures with great force and violence (as it were) of arguments: which shows, that they were wonderful desirous to charge and instruct the Christians so, that if it were possible, they might not offend that way, and the reasons are diverse & many, why Christians should be above all men careful to keep the laws of Princes: first, because by breaking the laws of men, they sin against God. Secondly, because evil minded men have in all ages watched godly Christians, to see whether they could find any fault by them in the matters of the kingdom. Thirdly, because if earthly Princes be provoked, it may cause a general trouble of the Churches, the offenders many times suffer not alone, but many others upon displeasure raised by them. Fourthly, because if earthly Princes be good, the careful obedience of their Subjects may encourage them to be great helps to religion, even to be Nursing fathers and nursing mothers to the Churches, 1. Tim. 2.2. Fiftly, because perverseness and contempt, and careless neglect of the laws of Princes many times proves scandalous, and We must not offend them that are without, 1. Cor. 10. 2. Col. 4.5. Many that were somewhat inclined to embrace the sincerity of the Gospel, have been cast back, and profess, that therefore they abhor such people, because they observe their disobedience against humane government, either through indiscretion or nice scruples, or perverse wilfulness. The use may be to reprove the carelessness of many Christians this way, and that for divers offences: as first, for sluggishness, in not studying the Laws of the Countries where they live. Some Christians have a secret jealousy against the laws of men, and do in heart think meanly of them; and, unless the equity of the Law stare them in the face, they do, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, divers Christians do much sin against the holy desire and direction of the Apostles, in the intemperancy of their words, when in ordinary discourse they speak with much scorn of the observation of the laws of men, which they understand not. A Christian, that will not study to be quiet in respect of the laws 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, and to show the power that Princes have to make laws to govern them by. And this is fit to be noted, because of the strange weakness and perverseness 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 speak out of flattery or wilfulness, or the like corruption of conscience. I speak not now of such Ministers as plead the rights of Princes only for their own ends, or in such a manner, as they discover an apparent hatred of godliness itself (for, these are worthy to be blamed), but even of such Ministers as prove the rights of Christian Princes with compassion, and love, and meekness, without provoking or reviling terms: even these, I say, are mistrusted and censured, though we hear 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, we should first be taught our duty to God, and those things that concern a religious life; and then, our duty to man, and in particular, to Magistrates. This the Apostle intimates, in that he first instructs them as Christians; and then, as Subjects: and there is apparent reason. First, in respect of God; secondly, in respect of themselves; and thirdly, in respect of the Magistrate. First, in respect of God: for, we are first and chiefly bound to God: our first covenant is made with God; and we are more beholding to God, than to all the world beside: and therefore again to respect his glory, and obedience to him in the first and chief place. Secondly, in respect of ourselves, and our own profit, we must study God's Laws, as well as the laws of men, yea, with our first and chief cares, and accordingly yield obedience; because though by keeping the laws of men, we may live quietly and safely, and with much reputation, yet all this will not protect us against the breach of GOD's Law: but the hand of God may pursue us while we live, and we may be damned in hell when we die, for want of a religious life. Thirdly, in respect of the Magistrate: he shall have the better subjects by it: good Christians are the best Subjects: and the knowledge of Religion and God's Word, makes men obey, not for fear or custom, but for conscience sake, and for fear of God's displeasure. And beside, it makes men humble and charitable: humble, not to think themselves too good to obey; and charitable, in not suspecting the meaning of Princes further than they must needs. And it restrains the excessive proneness of men's natures, that are (without Religion) apt to speak evil of those that are in authority; and chiefly, because true Religion will make men pray heartily to God for their Governors: and GOD himself doth spare, or bless them the rather, for the prayers of the righteous. The use should be to inform and teach all sorts of men to take heed of separating what God hath joined together. It is an extreme folly to give unto Caesar what is due to Caesar, and not to give unto God what is due to God: and so it were to give unto God what is due to God (if men could do it) and not to give to Caesar what is due to Caesar. The respect of God's Laws should make us more careful to observe man's laws. And chose, it is a fearful case that many live in, that think they have done enough, if they live in obedience in respect of the authority that rules them in the places they live in: they would be much troubled, if the Magistrate should be offended with them; but are never troubled, though they provoke God to his face: and they are maliciously foolish, that would have the laws of men obeyed, when they are against the Laws of God; or would have men so rest in observing the just laws of men, as not to be so forward and busy about the duties of Religion. Further, a question may be here asked, Why the duty of Magistrates is not here set down, as well as the duties of Subjects? I answer, that in those times of the Apostles, the Magistrates were without; so far from being Christians, that they did, for the most part, persecute that way: and therefore they do avoid meddling, or undertaking to teach them that would not learn, but rather be incensed against such Teachers. Besides, if this, and other Scriptures of the new Testament, be marked, we shall find, that the duty of Inferiors is both more often, and more fully taught, than the duty of Superiors: for, in that new and tender world, great care was to be had, that, under pretence of Religion, civil obedience, either in the family or Commonwealth, were not neglected. And it is a truth to be known at all times, that God would not have inferiors too skilful in the duty of Superiors, that they might first learn to show duty, before they called for duty from their Superiors. That may be one reason why the duty of Masters is not here handled, and in other places of the Epistles but briefly: for, many times the description of the duty of Superiors, is used but as a glass by the Inferiors to pry into the faults of those that rule them; and so grow careless, and wilfully stubborn, under pretence of the faults of their superiors. But some one might say, that by this means, if the Magistrates did turn Christians, they were left without rules of direction, and so they should not know what to do. Answ. That inconvenience was long before prevented, because the duty of Magistrates is fully taught in the old Testament, which unto a godly mind is of as great authority as the new. Thus of the coherence and general consideration of all the words. The duty of Subjects follows to be particularly considered of. Submit.] Concerning Subjects: here are five things to be considered of: First, the proposition of Doctrine, in these words; Submit yourselves to every ordinance of man for the Lords sake. Secondly, the exposition of it in one case, and that is, the Persons to whom they were to be subject; to all sorts of Governors, to Kings, or any other Governors. Thirdly, the confirmation by reason. Ver. 14, 15. Fourthly, the answer of an Objection, Vers. 16. Fiftly, the conclusion, Vers. 17. In the Proposition consider, 1. The duty to be done: Submit. 2. The persons must do it: yourselves. 3. The things to which they must be subject: Ordinances: where is a double extent, (viz) to every ordinance, and though they be ordinances of men. 4. The manner, or motive, For the Lords sake. Submit.] The duty is to submit unto Magistrates, Rom. 13.1, 2. For Explication, two things are to be considered, Why we must submit? and, How we must submit? For the first, we must submit; 1. Because God is the Author of magistracy, Gen. 9.6. Deut. 16.18. Prou. 8.15. Dan. 2.21. joh. 19.11. Rom. 13.1, 4, 6. Object. The Devil is said to be the Prince of this world, and he claimeth all the kingdoms of the earth, joh. 12.31. Mat. 4.8, 9 Sol. He is the Prince of this world by malicious usurpation, not by any right. 2. He is so in relation to wicked men, he is their king, but not of others. 3. He speaks like himself, that is, like the father of lies, when he claims all the kingdoms of the earth: for no part of the world is his, because The earth is the Lords, and all that therein is. Object. But God was angry with the Israelites, for their ask of a King; and therefore it seems it was not his ordinance that there should be Kings. Sol. He was not angry with them for desiring Governors, for they had Governors before sent of God, and the very king they had afterward, God gave them him, Host 13.8. but he was angry for the cause of their request. Their faith and hope was in a manner spent, and they conceived more hope in a King, then in God that had been such a King to them so many years. 2. Men must be subject, because God hath taken men's 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 be 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 public peace and quietness, and protection by the help of the power of the Magistrate: And for matters of Religion, earthly Commonwealths are as it were Inns to lodge the Church in, and Prince's 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, What submission hath in it, viz. six things. this Submission hath in it six things: the first is obedience to their laws and commandments, Tit. 3.1. The second is honour; Rom. 13.7. for they are principalities and powers: as the Angels shine in heaven, so do Princes on earth: yea, they are called Gods; and so in two respects: first, as they are Gods Deputies and Viceroys: God executes a part of his Kingdom by Kings. Secondly, as they bear the image of God, and his authority and sovereignty. Now we must perform this honour by reverence, and by fear of them, and by judging the best of them and their actions, without conceiving suspicious of them, nor receiving evil reports against them, nor daring to speak evil of those dignities and Rulers of the people: and by all thankfulness for the good we receive by them, acknowledging to the full all their praises. The third is Loyalty, by which we resolve and endeavour to the uttermost of our powers, to maintain and preserve the persons, rights, prerogatives, crowns and dignities of Princes. If we must lay down 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, we must make supplications for God's blessing upon them, and deprecations for the removing evils from them: and if they should sin, and God be wroth with them, we should stand up in the gap, and make intercession for them, and we should give thanks for all the mercies the Lord shows unto them, 2. Tim. 2.1. The fifth is Maintenance; tribute must be paid, Rom. 13.7. Christ himself 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 been the vengeance of God upon Traitors; the earth swallowed up Corah, Dathan, and Abiram for their rebellion: Absalon was hanged up by the hair 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, He that taketh 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 diverse faults that are too common; such as are the receiving of evil reports, and speaking evil with two frequent intemperancy, grudging at the payment of tribute and taxations, evil surmises of the actions of Princes, and the aptness to favour themselues in the liberty of doubting, concerning obedience to them in things indifferent. Thirdly; all good Christians should be persuaded to make conscience of this submission, and to that end they should be at the pains to study this Doctrine, and withal pray to God to direct them and keep them in his fear and obedience herein: and beside, they should be sure that they meddle not with the changers, or with the seditious, Pro. 24.22. Yourselves.] These words may note either the manner of our submission, or the matter: the manner, thus, Submit yourselves: that is, yield obedience uncompelled, do it of yourselves, stay not till you be forced to do it: and so the Apostle should thereby import, that our submission even to men should be performed willingly, and so we should willingly and cheerfully obey their laws, honour and defend their persons, pray for them to God, yield them tribute; yea, we should without murmuring submit ourselves to their punishments, yea, cheerfully bear their injuries; and so it removes grudging and force from our submission. But I rather understand the words to note the matter to be submitted, & that is ourselves, not our goods only for tribute or custom, but our persons also must be at the Prince's service, our very bodies must be submitted both to do the labour that belongs to the bearing of any office for the public good, and to the enduring of any punishment, by the laws to be inflicted upon the body, and to the employing of the body and life in defence of the true Religion, and of the King's person, law, and desire, in war 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 business of war; for, First, it was Christ's main intendment to form a spiritual Kingdom to God: he left the state of earthly kingdoms to the condition they were in before. Secondly, when the Apostles do in the general require the submission of Christians to their Magistrates, without exception of their obedience in war or otherwise, it is manifest, that they leave them to the laws of nature, and the Laws of God before. Thirdly, even in the new Testament this is implied by Iohn Baptist's answer to the soldiers, Luke 3.14. and the praises of those worthy warriors, Heb. 11.33, 34. (In which place also is a manifest proof 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 only a sword of justice upon malefactors in his own Land; but of revenge on the enemies of God, or the Church, or Commonwealth abroad. And for that Saying of our Saviour to Peter, He that taketh the sword, shall perish with the sword, Ma. 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 Pastor of souls, Put up again thy sword into his place. That material sword was not for him to use. Thirdly, note, that it is indefinitely propounded, Yourselves; that all, of all sorts: no man can be exempted from subjection to Princes. Christian's must obey, as well as Pagans; strangers, as well as home-born, while they are within their gates. All the doubt is, whether Churchmen are to be subject to secular Princes. The Papists deny it: but we affirm it, and have reason so to do. First, because the precept is general without exception. Secondly, because the Apostle saith, Rom. 13.1. that Every soul must be subject: and therefore if Churchmen have souls, they must be subject to the higher Powers. Thirdly, because Princes have executed their authority over Churchmen, whereof we have manifest examples in the Word: as, David appointed the orders and offices of the Levites. Solomon put down Abiathar from the Priesthood. josiah burned the very bones of the Priests upon their Altars, and also purged the Temple, and restored the Passeover. Christ himself was subject to the authority of Princes: he gave tribute, and appeared at their Tribunal. Paul was subject, and appeared before the Magistrates, and used their power when he appealed to Caesar, 2. Thes. 2. fourthly, there is manifest reason for it: for, if Churchmen be citizens or members of the Commonwealth, than they must be subject to the Rulers & Laws of the Commonwealth. Fiftly, the doctrine of the purest times since the Apostles, is agreeable hereunto: for, chrysostom, upon the 13 to the Romans, avouches it, that Priests & Monks, yea, Apostles, Evangelists, and Prophets, must be subject to secular Powers. And Bernard reasons out of that place thus: If every soul must be subject, then yours also that are Churchmen: who hath excepted you from this All? Si quis tentat excipere, conatur decipere. Agnoscit dominum suum & cleri. If any man go about to except you, he goes about to deceive you. And Pope Gregory acknowledgeth the Emperor Maurice as Lord of him and the Clergy. They object, that the ecclesiastical government is greater than the secular, iure divino: and therefore Churchmen ought not to be subject, because the Superior ought not to be subject to the Inferior. Ans. The ecclesiastical government is superior to the secular government, and it is inferior to it: it is superior, in respect of the rule over themselves in the things of the Kingdom of heaven, by means appointed of Christ, viz. the Word and Sacraments, &c: but it is inferior, in respect of civil subjection in the obedience or submission that concerns body and goods. The Prince must be subject to the Church in matters of faith and godliness; and the Church, subject to the Prince in matters of this life, and civil subjection. How far Princes have power in cases ecclesiastical, will be showed afterwards. They object, that diverse Counsels do except the Clergy from the Bar and Tribunal of Princes; and diverse Popes have discharged the Clergy of such subjection. Ans. Counsels & Pope's cannot decree against the Word of God: beside, they judge and determine in their own case; for, what were the Popes or Counsels, but Clergymen? Moreover, the Popes assumed a power to themselves, which was never given them: for, they were so far off from having power to free their Clergy▪ that they had no power to free themselves, 2. Thes. 2.7. They object again, and say, that it is absurd, the sheep should rule and judge the shepherd: Princes are but sheep; and Priests are the shepherds. Answer. Magistrates are not sheep in all things, but in spiritual things, in matters of faith; and so Ministers are shepherds to feed their souls: but, in civil things, the Magistrate is the shepherd; and the Clergymen sheep, because citizens or subjects. But they say, that Clergymen are freed by privilege from the Emperors, and by the Laws of the Empire. Ans. If that be so, than their privilege is, jure humano, not divino. Secondly, they plead a false privilege: for, in things in question they were never privileged, that is, in matter of obedience to the Law, or in matter of punishment in things criminal. Thirdly, if it were so, than they are subject to Princes: for, he that grants a privilege, is greater than he to whom it is granted. But the last and best answer is, that Princes can grant no such privilege. Can a father free his son that he shall not honour him? or a husband free his wife, that she shall not be subject to him? No more can a Prince free his subjects from obedience or subjection, because the subject is tied by the Law of nature and by God's Law, which Princes cannot undo. Thus of the third point. Fourthly, when he saith, Submit yourselves: 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 own, 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 Caesar's, 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 then of Magistrates themselves: some of the Laws of Magistrates. It is not easy to tell how to restrain the text to either of these; for both are true, and the former included in the latter, and the latter employed in the former: and therefore I purpose to handle the words according to the sense in both respects. First then, we must be subject to every ordinance of man; that is, to all sorts of Magistrates. And the Apostle seemeth to expound it when he saith, Whether it be to the King, or to the governors, as importing that they were the ordinances he spoke of before. Now concerning Magistrates as they are here entreated of, those things are to be noted. First, that Magistrates are an ordinance of men; and so they are in diverse 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 choice of the kind of Magistrates hath been for the most part left unto men: for God hath not tied all nations to a kind 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 Earls or the like. Fourthly, because in the new Testament Christ did not at all employ himself in settling any order for the corporal government of his Church in this world, it being specially his intent for the raising of his spiritual kingdom, and the ordering of the government that concerned the souls of men and their full subjection. Only we must take heed of one sin here, and that is, that we conceive not, the Magistrates are man's ordinance, as if man appointed or ordained or invented them, for that is contrary to express Scripture: that calls all those earthly powers God's ordinance: they are by divine Institution, Rom. 13.1, 2, 3. Pro. 8.15. 2. Chro. 19.6. Dan. 4.14, 22. Ob. Host 8.4. it is said, They made them a King, but not by me. Sol. God disclaims not the ordinance: for he himself had appointed jeroboam to be King (of whom the Prophet speaketh) but he disclaims the manner or the choice 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. The words are, Nimrod was a mighty hunter before the Lord. Now these words have been interpreted either properly thus: He was a hunter of beasts before the Lord, that is, which beasts he would sacrifice before the Lord, or metaphorically, that he was the first, Aben-Ezra. that set up monarchs of the thraldom, appointing laws and a form of government: and this he did by instinct from God, for the protection of the Church and Common wealth, against the injuries of those that dwelled near them. Secondly, say that he is in these words condemned, as a hunter, that is a tyrant, as the word is taken, Lament. 3.5. jerem. 16.16. Ezech. 32.30. &c, and that it is added, Before the Lord, to note, that he did oppress men by manifest violence openly, shaking off all fear even of God himself; yet it follows not, that his power was not of God: the manner of getting it, was evil, but the power was good. Thirdly, it will not follow, that Magistracy is evil, or not of God, because it had an ill beginning, if it were granted, that it did begin in Nimrod: For so the translation of joseph into Egypt, and the Kingdom of Saul, and jeroboam, etc. should be evil, and not of God: for they had ill beginnings. But lastly, I answer, that Nimrod was not the first beginner of authority, or power, or government, though he were of that kind of governors: For there was a hunter both Ecclesiastical and Civil before: Yea & there were cities in the world before, therefore there must needs be government and governors: Cain built a City, yea and God himself ordained Magistracy after the flood, when he said: By man shall his blood be shed, Genes. 9.6. In short; Nimrod was the author of the babylonical tyrannical Monarchy: Not the author of the Magistracy, or civil authority over others. Object. Many Kingdoms and officers are gotten by evil means. Solut. So many men get goods by usury, or robbery: yet the things are of God. Object. But we see, that Magistrates are chief, and set up by men. Solut. So the fruits of the earth are gotten in by the labour and care of men, are they not therefore of God? Ministers are chosen of men: Is not their calling therefore of God? Second causes do not exclude the first. To conclude, the Magistracy is the ordinance of men subjectively, 1 subjective. as it is enjoyed or borne by men, 2 Obiective. and obiectively as it is employed amongst men, and in respect of the end, as it is for the good of men. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ But the true word Creation or Ordinance shows, 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is God's work, or institution or appointment. Secondly, it is to be noted, that we are bound to submit ourselves to the ordinances, that is, to the office, or calling, or authority: he doth not mention the persons so much as the calling; because oftentimes there is found in the persons vices, and some causes of not obeying: but in such again, we must not consider the person, but the ordinance, or calling itself. Thirdly, we must submit ourselves to their ordinances, that is, to all sorts of Magistrates. Now all Magistrates may be distinguished, either in respect of 1. jurisdiction, 2. or Religion, 3. or Objects, 4. or Affairs, 5. or Office, 6. or Adjuncts, 7. or Dignity. First, in respect of jurisdiction: some are superior, that they have none above them but God; as Emperor, King, Dictator, Senate, etc. or inferior, which is appointed by the superior, as are all inferior Governors, and Officers. Secondly, in respect of Religion; some are believers, as David: some infidels, and so are either such as persecute Religion, as Herod, julian: or tolerate it, as Traiane. Thirdly, in respect of Objects, some be Togati, Governors: some be Armati, Marshal men. Fourthly, in respect of Business, some are Councillors, some Senators, some judges, etc. Fiftly, in respect of Office, some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lawgivers': some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Law-keepers, as justices, and the like. Sixtly, in respect of Adjuncts, some are lawful, and just, and good Magistrates, who come by their power by lawful election or succession, and do exercise it well: others are unlawful, or bad Magistrates, as having, in respect of the manner, attained their places by unlawful means, or do exercise their authority with cruelty or partiality, or the like. Seventhly, in respect of Dignity, some have dignity, and not authority; as such as enjoy the titles of Dukes, Earls, Lords, Knights, Esquires, or Gentlemen: Some have Dignity, and Authority also, as such of any of the former kind, or the like, as are likewise called to any office of rule and government, or service: Now we must be subject, not alone to the King or superior, but to governors under them, as the Text shows: We must be subject to Princes that are infidels, as well as to Christian Princes; for such were the Magistrates for the most part, when the Apostles writ: So we must be subject to unworthy, or vicious, or tyrannous Princes, as well as to godly and virtuous, and loving Princes, which the word here translated Ordinance, imports: for it signifies creation, and so Magistracy is a creation in diverse respects. First, because God was the author of it, as he was of the world. Secondly, because Magistrates are raised beyond expectation. Thirdly, because many times God, as a righteous judge, suffers many men to get into high places of honour and authority, that have no worthiness, or fitness, or stuff in them, more than he would have to rule or furnish itself: even to such Magistrates also must we submit. Only for the last distinction, there is a difference for such as excel only for titles of dignity, and have not authority: we must reverence, and show as civil respect unto them, as belongs to their places: but we are not bound to submit ourselves to them by way of obedience; for that is due only to such as have authority, as well as dignity. Thus of subjection to Magistrates: subjection to the Laws of Magistrates follows. Concerning the laws and ordinances of Magistrates, two things may hence be gathered. First, that we must subject ourselves to such laws and ordinances as men that are in authority do make: we are bound to this subjection, even to men's laws: that we are bound, the very words of the Text prove: howsoever, or in what respect we are bound, is to be distinctly considered. For, man's laws do not bind as God's Laws do: for, God's Laws do bind not only the outward man, but the inward man also, even the very consciences, more distinctly and particularly. The laws of men bind only the outward man properly: for, God reserveth the conscience of man only to his own command. Now, whereas the Apostle saith, Rom. 13.5. We must obey Magistrates not only for fear, but for conscience, it is thus to be understood: First, that men are not only driven to obedience of Magistrates for fear of punishment, but even by their own conscience, ever testifying, that they ought to obey them. Secondly, that the conscience is bound to obey Magistrates by the virtue of God's Commandment, that requires this obedience of men, not simply in respect of the laws of men. Secondly, that we are bound to obey every ordinance of man, that is, all sorts of laws made by men. This needs explication: for, it is evident by diverse 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 do command, we are not bound to obey. For, every Magistrate stands bound himself to look to it, In what things the Magistrate is not to be obeyed. that he transgress not in these cases: He is bound to the law of nature, as he is a man; and to the Law of God, as he is a Christian; and to the fundamental Laws of the Kingdom, as he is a Prince or Magistrate: so that he must make no laws or ordinances against any of these Laws, 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 are to be obeyed. In what things they may make laws, there is no question in these cases I now maintain: as, If they make laws in mere civil things for the good of the Common wealth, there is no doubt but we must obey: the express words of the Text require our submission; and so, if they make laws to enjoin their subjection to do such things as are commanded by God in Scripture, or to forbid the doing of such things as are expressly condemned in God's Word. There are other cases that have been by men of diseased minds doubted of: but yet submission 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 civil things, if men's laws be in some sort injurious, as in matter of men's goods. A Prince makes laws, to lay too heavy taxations upon the subject, yet the Subject must submit: and therefore the ten Tribes did sinfully, to refuse Rehoboam, and rebel against him for that reason. If any object, that Naboth did not yield to Ahab when he desired his Vineyard; I answer, first, that some difference must be put between the occasions of Princes, I mean their desires, and their laws: the inordinate desires of Princes are not always necessary to be fulfilled. Secondly, Naboth was tied by the Law of God, to keep his inheritance: for, God had tied every man to keep his ancient inheritance, and to marry within his Tribe, that so it might be clearly manifest, of what stock the Messias should come, Leu. 25.23. Num. 36.7, 9 But this was an ordinance peculiar to the jewish government. Secondly, in Churchmatters the Magistrate may command: and the Subjects must obey. Now, because many questions are moved about the Magistrate's authority in Church-affairs, and about Churchmen, therefore I will here proceed distinctly, and show first, what they cannot do about Religion; and then, what they may do. These things they cannot do, that is, they have no power nor authority to meddle in them: as, In what matters ecclesiastical, the Magistrate hath no power. First, the civil 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 jeroboam and Vzziah heerin was punished, 1. Kings 13. 2. Chron. 26. Secondly, he hath no power to make laws that shall bind men to believe his devices, as matters of faith and doctrine: for, these things depend upon the will of God, not of Princes. Thirdly, he hath not power to bring-in any idolatrous service into the Church, as a part of God's worship, Esay 29.13. Mat. 15.19. And therefore jeroboam 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, he hath no power to set-up a Ministry 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 Gospel have their mission from Christ. Thus of what they cannot do: In what things he hath power ecclesiastical. what they can and aught to do, follows. For, it is certain, that in many things the Magistrates authority may and aught to be extended in spiritual 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 only a civil good, done civilly; but done spiritually, a spiritual good, which is the greatest good of the Subject, and therefore to be most sought for by the Prince. And as in respect of their civil good he must provide, that justice may flourish in the Commonwealth: so in respect of their spiritual good, he must provide, that Religion may flourish in the Church: and to this end, First, he may, and aught by his laws to enjoin the profession of the true Religion, and the confession of faith according to the Word of God. Secondly, he may, and aught 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 ordain other Ministers, and dispose, or depose, as may be best for the good of the Church. Thirdly, he may, and aught to provide by his Laws, and order, that the Word of God may be sincerely and purely taught, and the Sacraments rightly administered, and the censures of the Church executed according to the Word. Fourthly, he may, and aught by his Laws to forbid, and accordingly to punish blasphemies, heresies, Idolatry, Sacrilege, and the like. Now that the godly Princes have had power in these and the like cases about Religion, is plain: Moses by the appointment of God gave order to Aaron and the people, in the business of Religion: josuah appoints circumcision, josh. 5. proclaims the Law of God, josua 8. Renews the covenant with God, josh. 24. David disposeth of the officers about the tabernacle, 1. Chron. 23. and brings home the ark, 2. King. 6. Solomon dedicated the temple: Asa the king made such a Law as this, that whosoever would not seek the God of Israel, should die: Ezechias broke down the brazen Serpent, 2. King's 18. commanded the Priests to cleanse the Temple, 2. Chro. 29. and to celebrate the Passover, and commanded the Levites to help the Priests, because the Priests were not then clean, 2. Chron. 30. josias 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, etc. 2. Chron. 34. and 35. And whatsoever power the Princes had in the old Testament, the same power Christian Princes have in the new Testament. Many Testimonies might more be added. Solomon deposed Abiathar: jehosaphat sent his Princes to see that the Priests and Levites did teach the Law of God in their cities: But these may suffice. Quest. But may the Magistrate lawfully make or appoint any orders to bind the subjects about the worship of God? Ans. The Magistrate may, and aught to determine the circumstances of God's worship, which are not determined in the Word, he may not appoint any more duties as a worship to God, but as a keeper of the first Table. He may give order for the circumstances in or about the doing of religious duties in the church: as, he may appoint the time, place, and outward form of prayer, administration of the Sacraments, fasting, alms or the like. These things must not be done tumultuously, or confusedly, but in order, and that order the Magistrate may prescribe. All actions about God's worship are of two sorts: Actions about God's worship, of two sorts. some differ not from the worship itself, but are things, that God especially looketh at in his worship, such as is the purity and sanctity of the heart: some belong to the worship of God, as helps and instruments for the better performing, or declaring of that worship. The first sort of actions must be prescribed only by God: who only can give, what he requires; and of this sort, whatsoever is not commanded, is forbidden: no man may add, or take away, or change in these things. The second, sort are not all of a kind neither. For some are necessary in respect of the being of them; Quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as, that there should be Churches, marriages, or that the Sacraments should be administered, etc. and these also must be instituted of God only: but some are contingents, and belong to the manner, how or when, as may best agree to the condition of each particular Church. Now, these last God hath left to the Church, and so to the Christian Magistrate to dispose of, so as God's truth, Christian simplicity, or public edification be not hindered or violated. Quest. But here might some one say, In these things the matter was appointed of God: the Magistrate meddles only with the manner or the circumstances. But may Magistrates, by their own authority, bring into the Church things, that for matter or manner were never appointed by God, and so enjoin their own inventions to be observed by the Subject? Ans. Inventions of men are of divers sorts: for, First, some are impious, and contrary to the Word of God in their own nature; such as are, The invocation of Saints, selling of Masses and Indulgences, the forbidding of marriage and meats, Whether any inventions of men ought to be obeyed. making of Images, consecration of Altars, the use of holy water, prayer for the dead, monastical vows, worship of relics, the exalting of one Bishop to be over all the world, and such like: these may not be commanded: they are the leaven of pharisees, and will spoil all, and therefore may not be brought-in by any authority. Secondly, other inventions of men there are that concern only things that in their own nature are indifferent, neither commanded nor forbidden of God: in these the Magistrate hath power to command, but yet not an absolute power: for, he may offend in commanding; and Subjects may offend in obeying. And therefore I distinguish thus: If the Magistrate command things indifferent in their own nature to be used, and profess, that he requires them with opinion of worship, Gal. 5. Mat. 15. Command. 2. holiness, or merit, or necessity to salvation, than the Magistrate sins in so commanding, and the Subject sins in obeying: but, if the Magistrate command things to be used which in their own nature are indifferent, and profess to disclaim the opinion of holiness, worship, merit, or necessity, than it is lawful to obey his commandments in such cases. So then, traditions brought-in with an opinion of necessity, etc. are unlawful: but traditions brought-in for order and decorum, are lawful, 1. Cor. 14.40. and this is apparent. For, if God have left the ordering of things indifferent, to men, why may not Magistrates appoint that order? And if Christians may take-in or bring up customs in the time of God's worship, why may not the Magistrate do it by his authority? If Christians may make an order for what garments women should wear on their heads in the time of God's worship, why may not the Magistrate make an order, what garments Ministers should wear in the time of God's worship? If subjects may of their own heads appoint a feast of their own making, at the time of God's feast, as they did their love-feasts in the Primitive Church, and withal appointed the action or gesture of kissing one another; why may not the Magistrate by his authority bring in an action or gesture, it being such a gesture as God hath neither commanded nor forbidden? Finally, if in things indifferent, a private man may use things indifferent of his own head, why may he not use them which the Magistrate commands, and when he commands him? and if he may refuse to use some things only because of his own will, why may he not refuse them when the Magistrate forbiddeth him? But that this point may be more clear, I will set down a Catalogue of inventions of men used for religious ends, and uses without any commandment of God, and that both before the Law, and under the Law, and under the Gospel. First, before the Law we read of these things: The laying of the hand under the thigh in swearing, Genesis 24, etc. Jacob's pillar erected, as a religious monument, Genesis 28.18. Secondly, under the Law we read of these instances: The Altar of the two Tribes, and a half, josuah 22.10. and 27.30. David's dancing and playing on all sorts of instruments and songs before the Ark, 1. Chron. 13.8. and 15, 16. and 2. Sam. 6.14. David's wearing of a linen Ephod, the garment of the Levites, 1. Chron. 15.27. David's appointing of the offices of the Levites, and his bringing in of the new order of singing men into the Temple, 1. Chron. 24. and 25. The use of sackcloth and ashes in fasting. Solomon built another Altar besides the Altar of the Lord, 2. Chro. 7.7. Hezekias' kept the Passeover at a time not appointed by the Law, and the people kept it seven days longer, 2. Chron. 30.2, 3, 27. About the celebration of the Passeover it is manifest, that the godly jews brought in of their own heads, 1. The gesture of sitting, which Christ himself also used. 2. The solemn use of the cup, of which mention is made also, that Christ used it, Luke 22.17. The Rechabites abstinence not only from wine, (according to the Law of the Nazarites,) but from husbandry, and houses, jerem. 35. The jews had every where Synagogues, which were not commanded by the Law, Luk. 7.5 Mardocheus appointed the feasts of Pur or lots. judas Macabeus appointed the feast of Tabernacles, which our Saviour graced with his presence. Thirdly, under the Gospel, Our Saviour Christ approved the gesture of sitting, and the Cup at the Passover, the jewish Synagogues, and the feast of Tabernacles. The Apostle Paul used the jewish ceremonies, when they were no more the ordinances of God; as Circumcision, shaving the head, purifying, vowing, contributing, yea sacrificing, Acts 21. abstaining from meat sacrificed to Idols, The observation of the jewish Sabbath, The women's coverings, 1. Cor. 11. The Love-feasts: The holy kiss. Quest. But here might some one say: Things indifferent in their own nature, in the uses of them not inconvenient, may be commanded by the Magistrate, and subjects must obey: but what if the Magistrate command some things to be observed, as are very inconvenient and burdensome, though they be not unlawful? Ans. Things inconvenient even in matters of Religion may be commanded in some cases: as when it is to redeem a far worse inconvenience. For of two evils of punishments, the Magistrate may take the less, Circumcision was a burden, Acts 5.10. and these burdens called necessary things v. 28. and they were said to do well, if they observe them, v. 29. as well as any other private man. And if that subjects, to prevent worse inconveniences, may use inconvenient ceremonies, then may the Magistrate, to prevent worse inconveniences, command inconvenient ceremonies. If the Apostles may use the inconvenient jewish ceremonies, than the Apostles may enjoin for a time the use of inconvenient ceremonies: as they did make ordinances about things which yet they called burdens, Acts 16. And Moses may make an ordinance about the use of a bill of divourcement, which yet was a grievous inconvenience, to redeem a worse inconvenience. But if Magistrates do appoint inconvenient things, and burden the Church with them, when there would be no great inconvenience to the Church, if such things were not, than such Magistrates must give their account to Christ for so doing, but yet the people are bound to obey still, because we cannot be freed from our subjection laid upon us by God, except it appear to us, that they command not only an inconvenience, but a sin, as all sound Divines confess. But that this point may be distinctly understood, let us survey the inconveniences amongst us usually pretended, and then inquire, whether such things may be, viz. There be five things, Pretended inconveniences by humane Laws surveyed. are thought each, of them to make the inventions of men very inconvenient and burdensome, and so not to be used: as, First, If there be no necessary use of them. Secondly, if they swerve from some pattern may be had in such things in Scripture. Thirdly, If they be things have been, or are abused to superstition. Fourthly, if they have signification put upon them by men. Fiftly, if they be scandalous in the use of them. For the first: It is manifest, that there was no necessary use of the jewish ceremonies: For now the substance and body was come, there was no need of those shadows, and yet they were used by the Apostles. For the second; in ceremonial and circumstantial things, it is not always a sin to swerve from examples in Scripture. It doth not follow, that Christ did sit at the Lords Supper, and therefore it is unlawful to kneel: For I can show, that godly men have swerved from the show of patterns, that did serve to bind stronglier, than that example, or such like can do. As for example: The godly jews did sit at the Sacrament, when yet the gesture imported in the Law, was standing; and this sitting at the passover was manifestly an invention of man: For it was no where commanded, yea & the Christians that now object the example of Christ in the gesture, yet do not hold themselves tied to follow the example of Christ, neither in diverse circumstances about the Sacrament; as that it was received at night: in a chamber: after supper: in unleavened bread: only by Ministers, not by women, etc. nor in the matter of gesture in other things, as that he sat and prayed: and yet none of them pleads, that it is necessary for our imitation. And further it may clearly be showed, that the commandment of God about circumstantial & ceremonial things, might in some cases be transgressed without sin: which shows, that those precepts did never in God's intendment bind the conscience absolutely, as moral precepts in things substantial did: As, that every man should be circumcised the eighth day, was God's commandment: yet the children of Israel were not circumcised for forty years in the wilderness, josuah 5.5, 6, 7, 9 The law was, that None should eat of the shewbread but the Priests: yet David did eat, and was blameless, Mat. 12.3. The Priests in the Temple did work, or profane the Sabbath, as it is translated, Mat. 12.5. and yet were innocent. It was the law, that None must sacrifice any where, but on the one and only Altar of the Lord: yet Solomon sacrificed on another altar, for the reason mentioned in that Text, 2. Chron. 7.7. 1. Kings 8.64. In Hezechias his time they kept the Passeover neither at the time, nor in the ceremonial manner, as was required in the Law; and yet they sinned not, 2. Chron. 30.2, 3, 17, 18, 19, 20, 23, 27. To abstain from meats sacrificed to idols, was enjoined by the Apostles, Acts 15. and yet that did restrain Christian liberty, being a thing indifferent: and afterward, to eat meat sacrificed to idols, swerved from the pattern of that ordinance. For the third. It is also manifest, that things that were abused to superstition and idolatry, had notwithstanding a lawful use when their abuse was removed from them. Acts 15.1. As for instance: The jewish ceremonies, especially Circumcision, were notoriously abused by the perverse jews, who held very corrupt opinions about them; and yet the Apostle Paul did not make any doubt to use them. Again, the meat sacrificed to idols, when it comes out of the idols temple, is pronounced to be clean, and not polluted, by the Apostle Paul. Be●ides, it is manifest, our Temples, Bells, Chalices, and such like, have been abused by idolaters; and yet there is not any question made of the lawful use of them by Divines on either side. That this point may be a little more understood, we must confess, that in the time of Moses Law, whatsoever thing had been upon or about the idol, it was infected and made unclean by the idol: but withal we must understand, that the idol, even in those times, did never pollute all things that were of that sort which were before it: it did pollute that very thing in individuo, not all in specie of the same sort. And further we must now know, that the idol is nothing, and can infect nothing of itself out of the idolaters use; and so, that those laws about pollution of idols, are ceased: for, the Apostle Paul shows, that the very meat that was sacrificed to idols or devils, out of the idols temple, was not polluted, but was lawful to be used: it was not near an execrable thing, as was the Babylonish garment in the time of the Law, in Achan's possession. jacob erected a Pillar, as a monument that concerned the true God; and yet it is manifest, that the Gentiles have most idolatrously abused themselves in that course of erecting Pillars, Leu. 26.1. For the fourth point. Such ceremonies as had signification put upon them, were notwithstanding lawful, as is manifest by the consideration of most of those ceremonies mentioned before; the Altar by jordan, the Cup used at the Passeover, the Cover on the heads of women, and the love-feasts with the holy kiss: and so had all the jewish ceremonies. Now for the last thing, which makes things indifferent, with us scandalous: we are not left without witness from the Scriptures in such cases; but that ceremonies, known to be scandalous, were notwithstanding used: for, it is manifest concerning the jewish ceremonies, that they were scandalous in the usage, to the Gentiles; and in the omitting, to the jews, Acts 21.21, 22, 27, 28. Gal. 2.3, 9, 12. But, that this point of scandal may be distinctly understood, diverse rules are to be considered of. First, Rules about taking and giving scandal at humane ceremonies. that the angering or bare displeasing of other men, is not the offence or scandal condemned in Scripture, as not only the words in the Original show, but all sound Divines grant. A scandal is a stumbling block, that occasions a man to fall from grace in the profession of it, into sin or error. Secondly, that to give offence, by doing any thing which is simply evil in itself (as David did by his adultery and murder) this is, out of all question, abominable. Thirdly, that the offence of Alients is to be regarded, that is, we must not do any thing, by which men that are not yet converted, may be hardened from the liking of Religion: and so, offence must not be given either to the jew▪ or to the Grecian, 1. Cor. 10.31. Fourthly, that when the authority of the Magistrate or Church hath determined concerning the use of things indifferent, we are not now left free, nor are bound to look at the scandal of particular persons; but must make conscience of it, that we offend not the Church, by working a greater hurt or loss to the Church, than the particular hurt of private persons can extend unto. In such cases as this, the Apostle's rule holds: If any man seem to be contentious, we have no such custom, nor the Church of God, 1. Cor. 11.16. And we are bound, in this Text of the Apostle Peter, to obey the humane ordinances of men in authority; from which obligation, other men's offence cannot free us. And the Apostle chargeth us to look to it, that we offend not the Church in prescribed ordinances, and that we be careful not to offend private men in free ceremonies. Fiftly, that where ceremonies are left free and indifferent, and have no commandment to restrain their use, or enjoin it, there are men to redeem the offence of their brethren with no other price, than the loss of liberty in things indifferent. The Apostle Paul saith, Rather than he will offend his brother, he will never eat flesh while he liveth, 1. Cor. 10.8, 13. He doth not say, He will never preach the Gospel while he liveth, or never receive the Sacraments while he liveth: a necessity lay upon him to preach the Gospel, and to yield to the use of all lawful things to get his liberty, whosoever be offended. Sixtly, that where the person that takes offence, is wilfully ignorant, and by all means avoids instruction, and will not have the patience to be taught, such offence is not to be regarded. Thus our Saviour Christ teacheth confidently his doctrine of eating his flesh, though the Capernaites were offended: and some of his Disciples turned Apostates about it, being such persons as would not abide the exposition of his meaning, john 6.52. Seventhly, the like is to be said of such persons as take offence out of envy or malice, as the man in the Parable, that envied Christ's bounty; or the pharisees, that out of malice were offended at Christ, Mat. 20.15. Mat. 15.14. 1. Pet. 2.8. eight, that in things that have proved scandalous, yet we are not bound to lose our liberty, till the weak brother declare his offence. Meat sacrificed to idols, was offensive to many in all countries: yet the Apostle's rule is, Eat, and make no question, unless one say, This is meat sacrificed to idols, 1. Cor. 10.25, 28. Thus of the five things that make things indifferent to become inconvenient, and yet not unlawful. I might add some other things; as, that a man may practise and use such ceremonies for the advancing of the substantial part of God's worship, as he himself hath every where preached against, Acts 22.21. and in some cases hath refused to do, Gal. 2.5, 24. Again, that such inconvenient ceremonies may be imposed upon such persons and Churches as never received them before, Acts 15.19, 28. and 21.25. Quest. The last question is, Whether we must submit unto Magistrates, when they command unlawful things? Ans. A great difference is to be put between things commanded by Magistrates, concerning the lawfulness of which was doubt, and such things concerning which the Subject is assured, that they are unlawful. It is clear, that if I know the Magistrate commands a thing unlawful, I must not do it, because in that case I am bound to obey God, and not men: but, suspicion or doubting of the lawfulness of things, is no discharge for obedience. It is true, that in things indifferent, which I may do or not do, I must be fully persuaded; and whatsoever is not of faith, is sin: but I suppose, that the Inferior is not discharged from his obedience in any case, but when he knows the Magistrate commands a sin. Infinite confusion would follow in the family, and commonwealth, and Churches, if the conjectures and suspicions of the Inferiors might warrant their refusal of subjection. Secondly, though I must in things unlawful refuse to obey, yet I must look to the manner of refusal: I must take heed, that I be not guilty of that sin of speaking evil of dignities, 2. Pet. 2. jude. Which prohibition was given them when the Magistrates were wicked men, and did command unlawful things. Thus of the doctrine and explication of these things that concern man's ordinances, and their authority in the extent of them. The uses follow. Use. The use may be for reproof; and so, both of those that offend in the excess, and of those that offend in the defect. First, some men attribute too much to the ordinances of men, and that diverse ways: as, when they account men's ordinances, in the observation of them, to be a worship to God, or to be meritorious, or to be necessary to salvation, or in themselves simply to bind consciences: and also when more care is had for the keeping of men's ordinances, then of God's commandments: or when God's service is hindered, or transgressed, or neglected for men's traditions. Secondly, some men offend in the defect: as, 1. Such Christians as deny obedience to the ordinances of men in the indifferent or only inconvenient things. 2. Such Christians as in the manner show no scruple, nor fear, nor trouble of mind for breaking Gods express Law, in requiring obedience to Magistrates, while they are ignorant, whether it be a sin or no to obey; and yet on the other side, are extremely fearful, 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, & so are more fearful to break men's traditions, than God's commandments. Tradition is ill, aswell when it comes from good men, as when it comes from bad men. 3. The Jesuits, that maintain that horrid Doctrine of deposing: or murdering of Princes, so far are they from obeying them; persons rather to be confuted by strokes, then by arguments, as men that offend not only against the Laws of God, but the Laws 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 follows. For the Lords sake.] These words do import both the cause, and the manner of submission: they must submit for the Lords sake, and so First, there are diverse things in God, which should move Christians to all possible care of pleasing, and obeying their Magistrates: as, First, Gods and men's Magistrates were ordained of God, and therefore for his sake, that set them up, we should obey them. Secondly, God's commandments: God hath required our submission, and therefore for the respect of the duty we owe to God, we should obey them. Thirdly, God's Image: Magistrates are little Gods in the world, they resemble God's sovereignty, or Majesty, and therefore because they are like God, we should obey them even for so much of the similitude of God, as we may behold in them, or their authority. Fourthly, God's mercies: we are infinitely bound unto God, and therefore for his sake, even for the love we bear to him, we should do this, which he requireth. Fiftly, God's glory, God shall get much honour, and his religion will be well-spoken of, if Christians live obediently: and chose, if Christians be not obedient, God may be much dishonoured thereby, and great storms of affliction may be brought upon the Church by the wrath of Princes. Sixtly, the judgements of God, because they must give account to God for their behaviour toward Magistrates, aswell as for their behaviour towards God himself. Secondly, these words may note the manner of obedience: we must obey Princes for God's sake, not only for conscience sake, but even as if we did obey God himself, 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 look carefully to ourselves in our submission, and so to obey, First, from the hart, because God is entitled to this service. Secondly, with fear, because God will be an avenger of disobedience, and resisting of the powers. Thirdly, though our subjection should be to our loss, or discredit, or danger, or hurt any way; yet, for the Lords sake we should do it. There is motive enough in God, though there were not worthiness in the Magistrate, or recompense to us. Again, it serves to show the hatefulness of the 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 himself, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and God will certainly be a revenger of this disobedience, it being his own cause, as well as the Magistrates. Besides, it serves to inform us concerning the admirable power and wisdom of God, in effecting the subjection of man to authority of Magistrates: all men naturally affect to excel, and like not superiority in other men; and besides it is needful, that one man should govern and keep in order millions of men, disposed as before. Now this well points at the cause of this order and subjection, which is the respect of God. God naturally hath planted in the hearts of men a fear to rebel or disobey, even for fear of God himself, more than Princes: and beside, 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 natural conscience keeps under natural men. Now though the Apostle would have godly men to obey for the same reason, yet it is upon 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 obeys for the mere love he bears to God; and the wicked, only for fear of vengeance from God: so both obey for a 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 fear of his punishments and judgements. Lastly, it shows, 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 follows. The Apostle labours to clear this doctrine from diverse scruples might be conceived by Christians, whether they arise from the diversity of the sorts of Magistrates, or from their sovereignty. For the sorts; he shows they must obey Magistrates of all sorts, both superior, and inferior; the highest, and those which are subordinate to them, both Kings and Governors also for their sovereignty. He teacheth them to observe the supremacy of Kings and Monarches. In general, we may learn from the Apostles care, to prevent mistaking herein; that he accounts it a pernicious thing, to err about the authority of Princes, and their Governors: and experience shows it to be pernicious sometimes to the persons of Kings, who are often by treason murdered, upon wicked and erroneous grounds; and sometimes to the subjects, who draw upon themselves not only fearful sins, but miserable punishment also, by erring herein: sometimes it is pernicious to religion itself, and religious causes, giving not only scandal, but procuring desolation in the Churches through errors: sometimes on the left hand, and sometimes on the right hand. Whether to the King.] It may be questioned, whom the Apostle means, by the word King? Such as understand the Epistle to be written to the jews, may perhaps conceive, that the Kings that ruled by deputation in judea, should be meant; such as were Herod and Agrippa. But in as much as the jews were scattered through the Provinces, and those provincial jews 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 jews and Gentiles; therefore by the King he meant Caesar. And then a more scruple ariseth, for the Romans hated the name of a King, and Caesar was an Emperor: to which diverse things may be answered. First, that though the present governor was an Emperor; yet the Apostle, knowing that the most monarchies in the world would rest in the title of King in all ages, therefore he useth that title that may concern the most of the Elect in all ages. Secondly, that though amongst the Romans the title of King was not used; yet the Grecians, in whose language he writ, did familiarly use the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which we translate King. Thirdly, the Apostle might have respect unto the signification of the word, as unto a word which was most effectual to note the highest dignity among men: For it notes him that is the stay or foundation of the people, or the commonwealth: and though ambitious men sought new titles, as higher; yet the Apostle knew, that this was most majestical and honourable: for the term of Emperor, in the signification of it, may agree to any subordinate rule, who governs or commands other men. Fourthly, it may be, that the Apostle, knowing the hypocrisy of those Emperors (who only disclaimed the name of Kings, to avoid the hatred of the people; and yet sought the full right of Kings, and so to destroy the liberty of the people) giveth the name they sought in substance, though not in term. Where by the way we may note, how hateful hypocrisy is to God, Hypocrisy. and how vain it is. God will unmask even Kings, if they dissemble with him: He that trieth the hearts & reins, judgeth according to truth, and will not be deceived 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 bear with dissimulation in Kings, much less will he bear it in meaner men: he hates hypocrisy, and feigned pretences, and painted shows wheresoever he finds it; which should teach us all to labour for a plain and upright 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 falls out usually, that such as use dissembling, are perpetually suspected (all their fair pretences notwithstanding) as those Caesars were. Last; the Apostle may name Kings, to prevent rebellion in the subjects, which either should fear such as affected the title, or live under such as professed themselves to be Kings, and so the meaning is, that he would have them obey even Kings, how hateful soever naturally that kind of government did seem unto them. It may be that the Apostle mentioneth Kings, as the last kind of government: a Monarchy being in many respects the most excellent form of government; as being such a form of government, as comes nearest to the similitude of God, who is not only one in nature, but in government also, and is most agreeable to nature, which doth affect unity, as well in the body politic, as in the body natural. But I let this pass as a question belonging rather to the Politickes, then to Divinity, to be discussed at large. Thus coniecturally of the reason, why the Apostle useth this term. Concerning Kings, I propound these things to be considered of. First, the Original of Kings. Secondly, the excellency of Kings: both these tend to work in man the care of obedience to them and their Laws. Thirdly, the indefinite manner of propounding the term; showing, that this submission belongs to all Kings. Fourthly, the uses of all. Original of Kings. For the first. It is not unprofitable to consider how men came, by degrees, at length to subject themselves to this government of Kings. Homo natura est animal politicum. First, man, by the instinct of God, and by the nature given him, tends to society: of all creatures, man is unaptest to live alone: man's language shows, that he was made to society: and man's disposition shows, that it likes not any estate that must be removed from the knowledge and conversation of other men. He that can live without society, is either better than a man, as is GOD; or worse than a man, as is a beast. divers kinds of societies. The first kind of society was economical, a household society: where was, first, a society between man and wife; and thence, by propagation, grew the society to a full household, by the comming-in of children and servants. And hence was the first form of government; where the father of the family was the Head and Ruler. The second kind of society, was a Village or Town, which contained in it the government of divers houses or families: and this was occasioned either by increase of posterity, or for prevention of harms, or out of necessity for supply of necessaries. At the first, a Village or Town contained (as is thought) only the several branches of the same family, that is, when men lived so long, such as were descended of their blood, and were ruled by the chief and first of their blood. Afterwards, strangers of other families, that were fewer in number, mingled with them, to avoid the danger of wild beasts, or the injuries of other men: yea, Pagus à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one of the words used for a village, is derived from a word that signifies a Fountain; and so importeth, that necessity drew men to dwell together, that so they might enjoy the benefit of nature for water, which in the Country's first-planted, was not universally to be had, but one Well must serve diverse households: and so the Springs of water was one cause to bring men to this kind of society, and dwelling together. The third kind of society, was a City; which consisted of the people of many Villages: and into this society, men came both for commodity and necessity: For commodity; as namely, for trades, and the education of children, and the exercise of Religion, and the administration of justice; for necessity, that so they might be strengthened against their enemies, and to this end they walled and ditched-about their Cities; as also to keep-in offenders, that they might not flee, and to keep out such as were banished, that they might not return: and in this society, first began the government of Kings. For, from the beginning, it is thought, that every City had a King, as a Monarch to rule and defend it, as appears in Genesis. There was a King of Sodom and Gomorrah: and so every of the other Cities had their different Kings. Fourthly, when men increased so fast, that one City could not hold the people which lived in it, than began Countries and Provinces: and at length, the whole Nation, consisting of many Cities, became subject to one King: and afterwards, by conquest or marriage, divers Nations yielded obedience to one King. Now, the ends why humane societies became subject to Kings and to superior Powers, were the Common-weal, and the benefit of the people so united: for, power was given to Kings, that so men might be protected in the practice of virtue, that peace might be preserved among the Inhabitants, that the common privileges might be maintained, that courses for raising of riches & trades, might be held. Each man did look to his own wealth: but the King was to look-to the Commonwealth. And thus much of the Original of Kings. Their excellency above other men, follows. Secondly, it must needs appear, that Kings are of all men most excellent, The excellencies of Kings above others. in respect of their outward condition and calling; 1. Because God himself was a King, and is delighted to rank himself among men of that degree. 2. Because their creation is from God: they are a special sort of men, raised in a peculiar manner to their places by God; who pleads it as his glory, that King's reign by him, Pro. 8. Romans 13. 3. Because God hath communicated to kings the Image of his own Majesty, and printed in the natures of men a natural form of Kings, as the Vice-gerents to God himself. 4. Because a divine sentence is in the mouth of the King, as Solomon saith: their judgement is God's judgement: and God would have the people to believe, that what they say in judgement, God himself saith it. 5. Because they have a power above all other men; of which, when I come to treat of the word Superior. 6. Because they take accounts of all other men, but give accounts only to God. 7. Because they have the treasure of honour: they give all the honour which is possessed by any of their Subjects, and so do they all offices of honour and government in their Dominions. 8. Because they are the Basis, or the foundation, or stay of all their Subjects; who are maintained in Religion, justice and Peace, by their means. And thus of their excellency. Thirdly, it is to be noted, that the word is set down indefinitely: and so it shows, that this honour belongeth to all Kings in the substance of it, whether he be a King of one City, or many; whether he be a jew or Gentile, a Christian or Pagan, Heretical or Orthodoxal, Caesar or Herod, young or old, virtuous or vicious. Use. Fourthly, the use should be therefore from hence, to enforce upon our hearts an increase of care and conscience, in acknowledging the honour and right of Kings, and in loyal and sincere observance and obedience to their Laws. It should not seem grievous to men to be held under the yoke of obedience, and to be subject to others that are but men as well as themselves. There are many things may encourage the hearts of Subjects, without grievance to bear the superiority of Princes, and not to be discontented: for, First, Kings have nothing but what they have received. Secondly, if Kings do wrong, they must give account to God for all the wrongs that they have done. Thirdly, God hath charged Princes to be careful of their Subjects: he hath given them laws, though they be Kings. Fourthly, Princes Subjects are first bound to God: and therefore they are not tied to Princes in any thing contrary to God's Word. Fiftly, though the outward man be subjected to the power of Princes, yet their consciences are free: in spirit they are subject only to the God of spirits. Sixtly, the hearts of Kings are in the hands of the Lord, and he turneth them as he pleaseth, Proverbs 21. Seventhly, though God hath set up Kings, yet he hath not put down himself: but he ruleth in all these things: he is King of heaven, Daniel 4.34. and he is King of all the earth, Psalm 47.8. He is a King immortal, 1. Tim. 1.12. eight, whereas thousands of subjects cannot attain to the fight of the King, nor obtain any particular suit from him, nor can the King provide for them in particular: yet may they go to God and jesus Christ, who is King of righteousness and peace, they may get great suits in heaven, and shall be provided for in all needful things, Psalm 23.1. and 5.3, and 48.15. and 74.12. and 80.2. Esay 49.10. Mat. 2.6. Reuel. 7.17. Lastly, though they be subjects now in respect of earthly Princes: yet in respect of God they are anointed to be Kings themselves, and shall receive a Kingdom, better than all the Kingdoms of the earth: The Princes of this world are but mortal Kings: but every godly man is a King immortal, he partakes the title of God himself. 1. Tim. 1.12. God is a King immortal by nature, and he is a King immortal by adoption and grace: and beside, the poorest subject, that is a true Christian, entertaineth the King of glory every day, Psal. 24.7, 9 As superior. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] The word signifieth one, that hath above the have of other men: and so the King hath more than all his subjects, not only in matter of maintenance, but also in matter of authority and supremacy: this his having in supremacy is here meant. That the King is supreme, is so manifest by this text, as it needs no proof: Princes are called therefore in the Old Testament, Heads of the Tribes, or of the people: to signify, that they were not only higher in place, but had sovereign and supreme authority over all the people. This supremacy of Kings gives them authority in all causes both ecclesiastical and civil, and over all persons, Churchm-en, as well as Laymen, as hath been proved at large before in the former parts of this verse. The use is therefore to confute the damnable plead of the Popes of Rome, & their adherents, that claim to have the right of supremacy above the Kings and Princes of the world. There are diverse manifest arguments to overthrow the supremacy of the Pope. First, this express text, that acknowledgeth the King to be superior, this was the Doctrine in the Apostles times. Secondly, it is more to be noted, that Peter himself, who by the opinion of the Papists had the height of place in the church, that even Peter (I say) is so far from claiming this to himself, that he directs christians to acknowledge supremacy only as the right of Kings, yea and flatly forbids dominion in the Clergy, 1. Pet. 5.5. Thirdly, our Saviour Christ at large beats down this primacy, or supremacy in his Apostles and all churchmen, showing that they had not authority, as the Kings of the earth had. It must not be so with them, and much less had they authority over the Kings of the earth, Matthew 20.25. Luke 22, 25. Fourthly, every soul must be subject to the higher powers. If every soul, than Churchmen, if they have souls, must be subject, and therefore may not rule, Rom. 13.1. Fiftly, Christ and the Apostles never claimed any such supremacy, but showed the contrary by their Doctrine and practice. Sixtly, it is made the express mark of that Man of sin, that he lifts up himself above all that is called God, that is above Magistrates, 2. Thes. 2. This hath been the constant Doctrine of the ancient Fathers. Origen Homil. 7. in Isaiah saith, He that is called to a Bishopric, is not called to principality, but to the service of the Church. Tertullian lib. ad Scapul. saith, We reverence the Emperor, as a man second to God, and the only one that is less than God; and also, Tertullian de Ido. Capite 18. Nazianzen orat. ad subdit. et Imperat. All men must be subject to higher powers. The express testimonies of chrysostom, and Bernard, upon Rom. 13. have been quoted before, read Bernard. de consid. lib. 2. Capite 4. Hilar. ad Anx. Chrysost. homil. 42. in joan Ambrose in 2. Tim. 2.4. Secondly, this should confirm every good subject, to acknowledge and maintain the King's supremacy, and willingly to bind himself thereunto by oath: For the oath of supremacy is the bond of this subjection, and this oath men must take without equivocation, mental evasion, or secret reservation, yea it should bind in them the same resolution was in Saint Barnard: Bernard. Epist. 170. who saith thus: If all the world would conspire against me, to make me complot any thing against the King's Majesty: yet I would fear God, and not dare to offend the King ordained of God. Or unto governors.] By governors, he either means all other sorts of magistracy besides a Monarchy, or else such Magistrates, as in a Kingdom have commission from the King to hear and determine causes, or any way to rule and exercise any Laws of the King: and it is the Apostles meaning, that Christians should be subject to all sorts of Magistrates, of what form or dignity soever, from the highest to the lowest, so as it should be no more lawful for them to disobey an inferior Magistrate▪ then to disobey the King: so far forth as the inferior Magistrate hath authority, and doth proceed according to his commission in lawful things. This point needs not to be further handled, having been entreated of in the general doctrine in submission to all Magistrates before. And thus of the exposition: the confirmation follows. Verse 14. Or unto governors, as unto them, that are sent by him for the punishment of evil doers, and for the praise of them that do well. THe Apostle in this verse and the next, confirmeth the exhortation, partly by reasons, and partly by answering an Objection: the reasons are in this verse and the next, and the prolepsis, verse 16. The reasons may be referred to two heads; the one taken from the calling of Magistrates, verse 14. and the other from the will of God, verse 15. The calling of Magistrates is considered two ways: First, either in the author of it, and so they are sent of God. Secondly, or in respect of the end of it, which is partly the punishment of the wicked, and partly the praise of them that do well. As they that are sent of him.] Of him, either may be referred to the King, or to the Lord: If it be referred to the King, than it shows, that all inferior Magistrates receive all their authority from the King; they have no more authority than other subjects, but as it is bestowed upon them by the King, and withal it shows a secret in all well governed Monarchies, which is, that the King reserves the giving of honours and offices to himself, which more obligeth the Under-officers and Magistrates to him; and he is thereby the better acquainted with the State of the Kingdom: but I am rather of the mind of those Interpreters, that refer it to the Lord. And so the sense and doctrine is, that both the Kings and the governors are sent of God: It is God, that prefers them, whatsoever the second causes be. Though election or succession seem to make a King, and Kings make governors, yet have we been taught, that none of these come to their places without the providence of God, Proverbes 8.15. Now, God keeps this business in his own hands, to see to the calling of Magistrates, because of the service by them he can execute: For a great part of his Kingdom is managed by their deputation. By them God scourgeth the sins of the wicked, yea of the whole world, either by suffering them to be public miseries, or by guiding them to punish offenders by the sword of justice: and by them he many times brings many common blessings upon worlds of people, as the next words show. Uses. The uses are diverse; some particular, some general: In particular it should teach us, First, by prayer to seek Magistrates of God: subjects may get great blessings of this kind, if they would pray hard for them. For GOD it is that sends Magistrates. Secondly, with patience to bear the wrongs of evil Magistrates, seeing there is a hand of God in it. Thirdly, with thankfulness to give the praise to God for good Magistrates, seeing it was he that sent them, as a common blessing. Fourthly, in all suits about the lives, or duties, or successions of Magistrates, to trust unto God: For though we know not, where to be provided in earth, yet God can send one from heaven, as it were. The word sent, imports, that God can raise him up beyond expectation. In general it should stir us up in all things done by outward means in this world, to strive for the skill to find out, and acknowledge God's hand and providence in it; seeing in these things which are apparently done by means for the most part, yet God's providence is in it. Thus of the Author of their calling: the end follows, For the punishment of evil doers.] divers things may be noted from hence. First, that in all Commonwealths in the world, there will be evil doers: though there be a King & governors, and Gods commandments lie hard upon men's consciences, yet there will be evil doers. And the point shows the horrible strength of the poison of natural corruption, which no Laws of God nor man, nor experience of evil, nor example can restrain, or dry up: and withal it shows their folly and weakness, that will forsake Christian assemblies for the wickeds sakes; whereas the Apostle improves, that even in Christian Commonwealths, there will be this part of a Magistrates virtue to punish the evil doers, such as are known to be so: and therefore such curious persons must go out of the world, if they will go from evil doers. And withal it should breed in men a greater care to look to themselves, that they be not infected by them: since there is no society of men, in which this plague-sore of sin runneth not, we must redeem the time, because the days are evil. And further, it should breed in us a loathing of this wicked world, of this present evil world, and a desire of heaven; since we shall never live in a place where the people will be all righteous, till we come to heaven. And finally, it confutes their folly, that from the viciousness of some men, conclude the faultiness either of the doctrine, laws, or government. Secondly, that evil doers must be punished, Rom. 15. and great reason: for, first, evil doers in any society, are infectious: many may be defiled by them. Secondly, they work much disquietness, and trouble humane societies. Thirdly, if they escape without punishment, they may bring down the judgements of God upon the place where they live. Uses. Which may serve for terror to other offenders. First, the very sight of Magistrates should affright them; considering, that God sent those very Magistrates to punish them. It importeth, that though they escape the hands of men, they shall not escape the hands of God. Secondly, it should teach men, if they would live out of the danger of the Magistrates punishment, to take heed they be not evil doers. Quest. Now if you ask who are evil doers? Who are branded for evil doers. Ans. I answer: Such as live in notorious offences; such as are swearers, drunkards, whoremongers, railers, thieves, idle persons, murderers, Sabbath-breakers, sowers of discord, and the like. The original word doth point at some special sort of offenders: For, naming evil doers, such especially must not scape, as 1. Invent evil where it is not. 2. Or sin not out of ignorance, but wilfully▪ 3. Or are leaders of other men to evil. 4. Or make a trade of offending by custom in sin. 5. Or study how to do mischief, gathering together, as things might further their evil courses. All this may be included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. Thirdly, there are from hence many to be blamed, that speak evil of such as take any course to reform abuses. 4. Fourthly, Magistrates must look to their calling, and God's commandment, to see abuses amended, or else they must account to God for it. 3 The third doctrine, which may be noted from hence, is; That all evil doers are to be punished without respect of persons; they are to look upon men's works, and not on their persons: great men must be punished, if they be evil doers, as well as poor men; many men, as well as one man: yea, if good men do evil, they must bear the punishment of their sin; Christians, as well as Pagans. 4. That evil doers are not accounted safe members of any society, and therefore are distinguished from good subjects, as not fit to be of that order. 5. That such as transgress the laws of men, are accounted by the Apostle evil doers, as well as such as transgress the Laws of God: for, he here speaks especially of such as are evil doers in respect of humane ordinances: which may be a warning to such as securely live in the transgression of the commandments of Christian Magistrates: and withal, it may impair the honour of their condition, that live in the breach of the laws of God without repentance: For, if it be so hateful a thing to be a breaker of the laws of men; in what case are they in, that have so grossly broken the Laws of God? 6 That punishment of evil doers is in the power of the Magistrate: private men cannot reform public abuses; they may pray for reformation, they are not to execute it, but by authority. 7 That there are diverse evils, which men cannot punish: for the Magistrate can only punish evil doers, that is, such as offend in word or deed: evil thinkers they cannot meddle withal. Which may warn Magistrates, to be wary how they punish men only upon suspicion, or presumption, without proof that they are evil doers: and withal, it shows, that God hath reserved the judgement of men's works also to himself. For, God hates the sins of the heart, as well as the sins of life: and therefore, since for these evils, men answer not to men, they must provide to answer before God. 8. That a Magistrate that punisheth sins, doth but execute the commission he received from God; he was sent of God to that end, and therefore may comfort himself in the Lord, how ill soever his execution of justice be spoken of among men. Thus of the punishment of evil doers. The second end of the sending of Magistrates, is for the praise of them that do well. For the praise of them that do well.] By such as do well, he means such as in public societies live without offence, and carry themselves honestly in their places; especially such as are profitable, and do good to others, whether it be to the minds of men, by instructing or reprooving; or to the bodies or estates of men, by works of mercy or righteousness: and among these, he meaneth especially such as 1. Are Inventors of good, the first Authors of the public good. 2. That do good daily and frequently. 3. That study how they may do all the good they can, and do employ all the helps and furtherances of good they can. Here may many things be noted from hence. First, that all that are members of public societies, are bound to be careful to do good to others; and to live so, that the Church and Commonwealth may be the better for them. Which should much humble such Christians as live and do little or no good; and should quicken in all sorts of good Christians, a desire to serve the public: we are not set here to do good to ourselves only, but also to others. Secondly, that in this world it is not to be expected from men, that all that do well, or deserve well, should be rewarded by them: he saith, For the praise, not, For the reward; as importing, that many a man may deserve well, that shall never have recompense from men. And this ariseth, partly from the corruption of Magistrates, that are not careful to dispose preferments or recompense to such as are worthy, and partly from the insufficiency of any earthly greatness to do it. For, great men can reward all their servants or friends: but no King can give the honour or preferment that is due to all his Subjects that deserve well. Which should teach us, partly to do good without hope of reward from men; and partly, to quicken our hearts to the admiration of the reward that God gives in heaven: we should provide to be his Subjects, and then we are sure to have a full reward of well-doing in heaven. Thirdly, that to be praised, or to have a good report among men, is a great blessing of GOD: and therefore, in the old Testament, blessing & praise is expressed by one word, Pro. 28.20. And this may appear to be so, 1. Because God himself seeks praise from his creatures, and accounts himself honoured by it, Psalm 50.23. Eph. 1.6, 12, 14. 2. Because praise is a part of the glory of God shining upon a man. 3. Because it is in Scripture preferred before things of great price; as, great riches, Pro. 22.1. and precious ointment, Eccles. 7, etc. 4. Because it so much refresheth a man's hart: it makes his bones full, Pro. 15.35. 5. Because an ill name is noted as an extreme curse, job 18.17. and in many other places. Uses. The use is, first, to comfort godly men, and to make them thankful, if God give them a good report here: but especially it should comfort them, to think of the praise they shall have at the last Day. For, if it be a blessing to be praised of men, what is it to be praised of God? If it be such a comfort to be praised by a Magistrate before the Country; what is it to be praised of Christ before all the world, at the greatest and last Assizes? If praises be good in this world, where there is mutable vaunting, and they may be blemished; what is it to have praise in that Day, that shall last for ever unstained? If it be such a comfort to be praised of a Magistrate for some one good deed; what shall it be to be praised of Christ for all that ever was good in thoughts, words, or works? Secondly, it should teach men to seek a good report, and to do all things that might have a good report, Phil. 4.9. As a man may seek riches: so he may seek and desire a good name, Pro. 22.1. But, the praise of men is then unlawful, and unlawfully sought, First, when men do their things only to be seen of men, Wherein it is unlawful to seek the praise of men. and have no better respects than applause, Mat. 6. 1. Thes. 2.6. Secondly, when a man praiseth himself with his own mouth, Pro. 27.2. Thirdly, when it is challenged of others, and men will not stay till God give them a good report, john 8.49, 50. Fourthly, when men seek praise only for the show of goodness, and are not good in deed. Fiftly, when men seek praise of men, but seek not the praise of God, or the praise that comes from God only: which is tried in this, that they will not do duties that God only cares for, or that are disgraced in the world, Rom. 2.28. john 5.44. and 12.42, 43. Otherwise, it is lawful to seek praise: and there is an infallible sign, to know whether praise be not ill for us; and that is, if praise make us more humble, and more careful of sound holiness, and do refine us: then praise is lawful, and a great blessing, when it is like the refining pot: it melts us, and makes us better, Pro. 27.21. Further, if praise be so great a blessing, than an evil name must needs be a great curse, when it is for evill-doing: and if it be so evil to be dispraised of men, what shall it be to be dispraised of GOD, not for one, but many sins; not before a few, but before all the world; when it shall be not to mend a man (as the Magistrate's reproof may be) but to his eternal confusion? Thus of the third doctrine. Doct. 4. It may hence be noted, that the best men need praise; and therefore God provides, that they shall be praised: even such as do well, need to be commended. 2 Cor. 12.11 And this may appear both by the comfort they take, if they be commended, Pro. 15.30. and by their earnest desires to clear themselves, if they be dispraised; as we may see in David, Christ himself, and the Apostles, especially the Apostle Paul. Use. And therefore the use should be to teach men to acknowledge the good things done by others, and to give them praises, especially if they be godly and humble men: it may do them much good, and greatly both comfort them, and encourage them. This made the Apostle Paul so rejoice in the Philippians, Phil. 3. ult. It was no flattery. It is flattery in some other men, if they do commend others for their own ends, or with self praises, or without daring to reprove their faults, or to get praise to themselves, or for any other corrupt end, especially when our praises are to such, as are public instruments of good in Church, or Commonwealth. And it is a course of singular use to be held in private families, if such as do well, might have praise, as well as such as do evil, dispraise. Use 2. Secondly, it may much condemn the corruption of heart, which appears in many men in this point in sinning against the just praises of others, either by speaking evil of them, and blemishing their good names (which is to steal their riches from them) or by withholding due praise (which is to withhold the good from the owner thereof). It should much affright such as are guilty of this fault, that our Saviour Christ measures our love to God, by our readiness to praise for the Works of God done by another, john 5.41, 42. It is a sign, that men love not God, when they love not goodness in others, which sure they do not, if they commend it not. Doct. 5. Welldoing aught to be esteemed wheresoever it is found, in a subject, as well as a Prince, in a servant, as well as a Master: in all estates and conditions of men: For God doth so, as may appear, Ephes. 6.7, 8. and grace and goodness is alike precious, wheresoever it is in the like degree: which serves to rebuke that secret corruption in the natures of men, that are apt to observe and praise good things in greater persons, but withhold the encouragement is due to other men, only because they are poor, and because they are worse, james 2.1, 2, 3. You may now by this doctrine try, whether they be good themselves: For it is a sign of goodness, to observe and love goodness, wheresoever he seeth it: in a servant, as well as in a friend, and in a poor Christian, as well as a rich. Doct. 6. It may be yet further observed, that if men would be praised, they must do well: praise is only due to welldoing, Rom. 2.10. 2. Tim. 2.20, 21 1. Thes. 4.4. Rom. 13.5. And therefore it is a poor praise, that men raise to themselues for other things: all that fame, which is raised for any thing, but welldoing, is external & vain: and therefore they are greatly deceived, that rest in the report that is raised from their wit, or beauty, or birth, or preferment, or sumptuous buildings, or the like. Those may cause a great fame, but only well-doing can cause a good fame. Secondly, it shows that hypocrites, that have gotten reputation only because they are thought to be good, have but built in the sands. For when in time it shall appear, that their own works do not praise them, they shall find, Io●. 5.36, 37 that the praise of men will not last. It is not saying well, that works a durable good name, but doing well. It is but complementing at the best, to profess and promise great care of practice and praising, and yet be barren and unfruitful. Use. 3. Thirdly, this shows the great corruption of their nature, that so unquietly seek after praise, and complain how much they be neglected; and yet their own consciences know, how idle and unprofitable they are, and which is worse, that they not only do not well, but manifestly do evil, and sin daily in pride, and envy, in passion, and wilfulness, or other open transgressions. This thirst after respect above others, is a sign of a great strength of hypocrisy, when they are more desirous to be thought good, then indeed to be so, and more careful of the praise of men, then of God. Fourthly, they sin shamefully, that praise the wicked, and justify him that God condemneth: but Solomon hath set a note upon those persons, that they are naught themselves: For he saith, that they that break the law, praise the wicked, Prou. 28.4. and 24, 25. Psal. 10.3. Fiftly, they are yet worse, that glory in their shame, that seek praise for the excess of wickedness committed by them, either against God, or men: as they do, that would be commended for their cost bestowed on Idols, or for their worshipping of Saints or Angels, or for their revenges and wrongs done to men, or for their mightiness to hold out in drinking wine, or for their filthy acts of any kind, or for their excesses in strange apparel, or for the raising of themselves by unlawful means, or for their deliciousness in their fare, or the like. As those glory in their shame, so their end is damnation, Phil. 3.18. Lastly, this doctrine should beget in men a great desire to live profitably, and to do good, and in a special manner to apply themselves to such works, as are most praiseworthy. Quest. here then ariseth a question, What things in particular do most advantage a man's just praises? Ans. The answer is, that there are diverse things will make a man to be much praised, as, Helps to get praise from men. First, to honour God: he hath promised to honour those that honour him, Prou. 8.17. Now to honour God, is to seek his Kingdom first, and to confess his name before men, though it be in evil times. Secondly, humility and a lowly carriage, with meekness. For the humble shall be exalted, and the proud brought low, Luke 1.14, 20. Thirdly, mercy to the poor. This made the Macedonians famous in the Churches, especially to show it liberally and readily, 2. Cor. 8. Fourthly, diligence and exact carefulness to discharge the labours of our particular calling with all faithfulness: this made the good woman famous, mentioned, Prou. 31.27, 28, 29, 30, 31. especially if wisdom and providence be joined with diligence. Fiftly, to live in peace, and stand to be quiet, and meddle with our own business, and to be a peacemaker, wins a great deal of praise, 1. Thes. 4.11. Math. 5.9. Sixtly, to be exactly just in men's dealings, and true in his words and contracts, this will make men abound with blessings. The word is praises, as it is in other places translated, Prou. 28.20. Seventhly, to be courteous, is to be amiable, so as it be done without affectation, and not directed for thy own ends, and not done with dissimulation. eight, to do good to our enemies, to be not only ready to forgive, but to pray for them, & forbear to wrong, when it might be executed, and to show all willingness to overcome their evil with goodness, Rom. 12.20, 21. Ninthly, a care in all things strictly to submit ourselves to the just Laws of men, avoiding transgression for conscience sake, as the coherence in this place shows. And thus of the sixth doctrine. Doct. 7. It may yet further be observed from hence, that God doth require Magistrates in a special manner to look unto it, that they do all they can to praise and encourage Godly men, and such as do good in the countries, where they live, Rom. 13.5. This is the end of their calling, job 29.25. This will prove heavy one day for those profane Magistrates, that in the places of their abode disgrace men more, than such as are godly, and countenance none more than such as are most dissolute and lewd of life. The judgements of the Lord willbe terrible against these unrighteous men. Lastly, the Antithesis is here to be noted. For when he saith, that such as do well, should be praised; he doth not say, that such as do evil, should be dispraised: and this may be considered of, either in the case of private persons, or in the case of Magistrates. For private persons, they are bound to the good behaviour, in respect of the evil of others many ways. First, till their evils are known, not to mistrust or condemn others. Secondly, when their evils are known, if they be secret, they must not be revealed: if they be open and the persons be good men, they must do what they can to cover them; and if they be evil men, they must not speak of their dispraises, without a great respect of glorifying God by it: and beside, they must not venture so far to judge of the final estate of any man for any evils, till the end come. In the case of superiors it is true, they may use dispraise, but it must be as a medicine, which must be applied with many cautions, and the ingredients must be God's words, and not their own. Verse 15. For so is the will of God, that with welldoing you may put to silence the ignorance of foolish men. IN these words is contained the second argument taken from the will of God. God is specially desirous, that Christians should do all the good they can, and in particular should be careful to obey the Magistrates, because by that means they may confute such ill-minded men, as are apt to speak evil of religion: so that the words contain a choice rule prescribed unto Christians, to be carefully observed. In which rule consider, First, the authority of it, So is the will of God. Secondly, the matter of it, well-doing. Thirdly, the end, which is, the silencing of wicked men. For.] This word For, seems to give a reason (not of what went next before in the former verse, but) of the exhortation to Christians, as they are subjects; showing the happy effect of well-doing in general, and in particular, of their submission to Magistrates, and how orderly and profitably their life should be, as they are good Subjects, and serviceable to the Commonwealth. For, so is the will of God.] The will of God is diversely accepted in Scriptures: for, though God's will indeed be but one, yet for our infirmities sake, it is considered of with distinction: and so it is either personal, or essential. There is a will of God that is personal, restrained to some of the persons: so, the Father wils the obedience and death of the Son, and Christ obeys that will of his Father, john 6.38, 39▪ 40. Mat. 26.39, 42. But it is the essential will of God here meant: the former is the will of God ad intra; and this, the will of God ad extra, as they say in schools. The essential will of God is taken sometimes for the faculty of willing; sometimes, for the act of willing; sometimes, for the thing willed; and sometimes, for the sign by which that will is declared, as, his Word is his will. So here, by his essential will, God wils both good and evil. Good is the object of God's will properly, and of itself: Evil is the object of the will of God, but only under some respect of good. Evil is either of punishment, or of sin. Evil of punishment GOD wils, and is the Author of, Psalm 115.3. as the just judge of the world: and punishment of itself is a good thing, as it is a work of justice. Evil of sin God only wils to permit, Acts 14.16. but it is not God's willing of evil, is here meant. As the will of GOD concerns 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, Eph. 1.11. john 6.40. Legally, his will gives order what shall be done by us: and so he 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 means the Word of God, as it contains 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 only Springs of all things to be known 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 Fountain 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 himself 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 he knows he hath done what GOD would have him to do: for, than he may be sure, God will not forget his labour, and work 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 do his will. Every careful Christian is his Hophzibah. And beside, if God do will, we should do so. God will defend and protect us in our ways: 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 quarrel 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 wills of men otherwise minded, how well soever reputed of; and make them bring their own hearts into obedience to that which God would have them to do, etc. 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 form, or in respect of the matter. In respect of the form, it may be called his will, because it is digested in form of a Testament; and Christ the Wisdom of God, hath set it in such form, as if it were his last Will and Testament, as in some respects it is: Or else chiefly, because what God doth express or require in the Scriptures, is agreeable to the very Nature and will of God; he doth in himself will it, as well as in his Word promise or require it; which shows a great difference between the laws of Princes and the Laws of God: For, many times the laws of Princes agree not with the natures and hearts of Princes; whereas God's Word is always agreeable to God's Will: and withal, this should the more quicken to obedience; because, by conforming ourselves to God's Word, we conform ourselves to God's Nature. And further, it may comfort us in the hope of strength, to be enabled to do God's Will, and what he requires, because he wils what we should do: For, God's Will causeth an impression upon the creature, it gives assistance, it will see it done, he will work our works for us; God's Word is a Word of power, it works what it wills, which men's laws cannot do: When we know God wills such a thing in his Word to be done, we should conceive, that he doth not only show us by that place, what is to be done, but also what assistance we shall have to do it. Doct. 4. The Will of God, is the rule of our actions; what he wills, we must do, 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 go to God, and pray him to teach us to do his Will, since he hath enroled it in his Word, Ps. 143.10. Thirdly, if this doctrine were throughly digested, unruly, froward, and wilful Christians would make more conscience of their passionate and incorrigible courses. Let them look to it in time: they must give account to him that so hath prescribed rules by his will, that he will not admit of courses carried only by their wills. Fourthly, Inferiors must look to the warrant of their actions: it is not the will of man, but the will of God can justify them to do well, 1. Pet. 4.2. Lastly, if his will rule us, than we must take heed of that fault of making the laws of our wills, the causes of his will; as they do, that think God must will to do nothing with wicked men, unless his will be confined to certain rules, which they conceive in their wills. Doct. 5. That the bare signification of Gods will should be argument enough to persuade a godly Christian to do any thing, though it be to deny himself, or to go a course which is cross to his own desires. The knowledge of God's will alone doth compel a godly mind 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 only the sound Christian will obey simply for the commandment sake, and must teach us to stick to it, the bare will of God must rule us, though there were never so many men contrary-minded. Use. The use is for trial of hypocrites: the true Christian lays down all his own courses, as soon as ever he hears the sound of Gods will. Doctr. 6. The practice of a Christian must be confirmed just according to the pattern: 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 walk circumspectly, seeing we must look so precisely to the manner, as well as to the matter of God's will, Ephes. 5.15. Secondly, we must therefore increase in the knowledge of his will, Col. 1.10. for the more things are to be done, or the more exactly God wills us to do, the more care we must have to increase our knowledge, and study his will; since all must be just so, as he wils to have it. Thirdly, we should be stirred up to pray for ourselves, and one for another, seeing it is such a hard thing to live a Christian life, and to please God. Mark with what force of words the Apostle prayed about this point, Heb. 13.20, 21. Now the God of peace, that brought again from the dead our Lord jesus, that great shepherd of the sheep, through the blood of the everlasting Covenant, Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through jesus Christ, to whom be glory for ever and ever, Amen. Quest. But can a Christian be so exact, as to answer the pattern, to do just so as God wils him? Ans. 1. He may, for the substance of the obedience, though not for all the degrees, or circumstances. 2. He may do it in desire: he must set his pattern before him, as that he desires to follow, and strives as well as he can, and is vexed because he cannot do it: and with God, if we have always done as much as well as we did desire to do, he accepts the desire for the deed: but it is certain of the most of us in the most things, that we have neither done the things right, nor brought the desiring to do them: and therefore it is just with God, if we lose what we have wrought. Doct. 7. That in some cases God would have us take notice of his will in more especial manner: he hath certain special wills: there are some things, that he doth as it were more stand upon, than other things, and these special wills of God we must heedfully take notice of: as for instance, 1. Thes. 4. about avoiding fornication, this is the will of God, he meaneth his special chief will: so about thanksgiving, 1. Thes. 5.18. Where the Apostle urgeth the will of God as a thing that God would above many other things have done. Above all things give thanks: For this is the will of God, etc. So our Saviour Christ notes, in his own occasions, an especial will of God, john 6.39, 41. So here God doth in a special manner will us to obey Magistrates, and to silence wicked men by well-doing. Use. The use should be, to teach us to mark what things God doth specially require of us, and to apply ourselves to his will, that the Lord may take pleasure in us, and say of each of us, as he did of Cyrus, He is the man of my will: which is here explained, He is the man that executeth my counsel, Esay 46.11. It was David's singular glory, that he would do all Gods will: whatsoever special service God had to do, David was ready to execute it, Acts 13. For herein lieth the trial of a sound Christian, he doth the will of his heavenly Father, and rests not in talking of Religion only, and professing it, Mat. 7.21. Rom. 2.11. 1. john 2.17. And in particular, in this text we see there be two things, that God would fain have us do to silence wicked men, and stop their mouths: First, he would have us so to behave ourselves, that we keep out of their danger in respect of the Laws of Magistrates. Secondly, and then to live such a discreet and profitable life, that they may see, that we differ from all other sorts of men in the goodness of our conversation. If we would do, what might be specially pleasing to God, we must be careful of these two things. Doct. 8. Lastly, we may here note, that the will of God may be known effectually, though it be not known distinctly. The Apostle is sure, this is the will of God; and yet there is no Book, Chapter, nor Verse quoted, nor can any particular place be alleged, that these precise words do express God's will: but, inasmuch as the meaning is to be found in the scope of many places of Scripture, therefore it may be well so called, The will of God. Thus of the authority of this rule. The matter of it follows, which is, well-doing. With well-doing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] The word is not the same with that in the former verse: for, here it is a Participle of the present time, and notes the continual custom of well-doing, and gives us to understand, that if ever we would effectually silence wicked men, we must be continually exercised in well-doing. Our good works (though of great excellency) yet work but a sudden blaze: the effect of them will be quickly ended, or soon put out, and then will wicked men return to their old course of reproaching, if they be not daily confuted by the still fresh and new fruits of a Christian: we must be full of new and good fruits, james 3.17. and never weary of well-doing. The sense of the word than is this, as if it were rendered thus: This is the will of God, that they that are daily exercised in doing good, should put to silence foolish men: for, the original word doth note the person, as well as the good done; which affords another doctrine. Doct. 2. God would have good men, that are full of good fruits, to enter into the lists against wicked men, to vanquish and silence them: which implies, that God would not have formal Christians or hypocrites to meddle with the quarrel of Religion: for, they will spoil all in the end, when their hollowness and hypocrisy is discovered: they will make foolish men rail and blaspheme worse than before. Such are fit to plead for, and defend Religion, as be manful, and full of good works. And therefore the weak Christians should not be overbusy and fiery in meddling with wicked men, or putting themselves forward to defend sincerity, till their works could plead for them: before we set-on to be great talkers for Religion, we should provide good store of good works, by which we might demonstrate the truth and power of godliness in us. Of well-doing in itself, I have entreated before: only, before I pass from it, me thinks it is lamentable, that our hearts can be no more fired to the care of it. Oh that we were once brought but to consent from the heart, with confirmed purpose, to set up a course by our lives to win glory to our Religion! We see how fain God would have us do so: and it would plague wicked men, that would fain rail at us: nothing would more confute them. And beside, other Scriptures show, no life aboundeth more with steadfastness and contentment, than a life fruitfully spent: especially, how can we be still thus careless, if we remember the great recompense of reward in another world? Oh this formality, and outward show, and serving God for fashion! how deeply is it seated in men's manners! It is likely, the most of you that hear this doctrine, will say it is good, and perhaps some one or two of you will be a little touched with a kind of consultation in yourselves, which way you might do well. But alas, alas! out and alas! Oh that I could get words to gore your very Souls with smarting pain, that this Doctrine might be written in your very flesh; for a thousand to one, you will go the most of you away, and not redress your ways: Religion shall not be honoured by you more than before: cursed be that worldly dross or spiritual security, that will thus rob and spoil your Souls, and keep Religion without her true gloss and beauty, and shining glory. I might here also note, that submission to the ordinances of men, is one part of a Christian man's well doing, and a special ornament of the sincere profession of Religion, because it is the discharge of the duty enjoined us by God, and so is a part of the obedience due to God himself; to keep their ordinances, is to obey God's commandment. Secondly, because such a conscionable submission to man's Laws, makes the religious works of Christians to be the more unrebukable in the eyes of wicked men; and therefore they are to be warned of their rashness, that say; that conformity to men's laws is evil doing, when God says it is well doing: they say it is a sin, God says it is a good work. It is nearer to the truth, and safer to say, that not conforming is a sin, because it is a breach of God's express commandment in the former verse: and therefore also godly Christians, whether Ministers or private persons, that obey the laws of men simply out of Conscience of God's Commandments, and not for corrupt ends, may comfort themselves, that the good God doth like of what they do, because it is his will that so they should do, and he says they do well; though some good men are contrary-minded, & out of weakness, censure them as evil doers. Then it is employed here, that the conscionable conformity of godly Christians shall be rewarded in Heaven. For all well-doing shall be rewarded in Heaven; but submission to humane Ordinances, is well-doing, and therefore shall be rewarded in Heaven. Paul is crowned in Heaven, for his holding to the jewish Ceremonies, to win the jews, and further the liberty of his Ministry. Thus of the matter required. The end follows. That you may put to silence the ignorance of foolish men.] The word here rendered, To put to silence, is diversely accepted, or the force of it is showed by divers terms in several Scriptures. Sometimes it is translated, to still a thing that is tumultuous and raging: and so the Sea was silenced or made still, Mark 4.39. Sometimes it is translated, To make speechless or dumb: so Math. 22.12. Sometimes, To confute, so as they have not a word to answer, so Mat. 22.34. Sometimes, To muzzle, or tie up the mouth: so 1. Cor. 9.9. 1. Tim. 5.18. and so it signifies properly: and so well-doing is intended here as a means to muzzle the mouths of wicked men. The word here rendered, Foolish-men, signifies properly, men without a mind, or men that have not use of their understanding; and so are either natural fools, or mad men. The Doctrines that may be gathered from hence, are many: For it may be evidently collected from hence, Doct. 1. That wicked men do usually in all places speak evil of godly men, they are prone to it, they do it usually. The holy Ghost here supposeth it to be done, as the usual course in all ages and conditions of the Christian Church; and no marvel: For it hath been, in all ages past, the condition of godly men, to be evil spoken of, and slandered. God's children were as signs and wonders, Esay 8. And whosoever refraineth himself from evil, maketh himself a prey, Esay 59.15. The throats of wicked men, are the ordinary burying places for the names of the Righteous, Rom. 3. And this is the more to be heeded, if we mark in Scriptures, either persons reproaching, or the persons reproached, or the matter of the reproach, or the manner. For the persons reproaching, we shall read, sometimes that men are reproached by such as are of the same Religion with them, Psalm 50.16. Esay 8.18. Cant. 1.6. Yea, sometimes that godly men are reproached by such as are of their own house and kindred, as Isaak was by Ishmael, and joseph by his brethren; the parents are against the children, and the children are against the parents and: a man's enemies, are those of his own house. And for the persons reproached, we shall find them to be the most eminent and godly persons; as, job, job 30.1. Moses, Heb. 11.26. David, Psalm 35.15. jeremiah, 18.18. the Apostles, 1. Cor. 4.9, 10, 13. yea, the Lord jesus Christ himself, Heb. 12.3. And, for the matter objected, we shall find, that godly men have been reproached with the most vile slanders that almost might be. I may spare other testimonies now, seeing Christ himself was charged with gluttony, blasphemy, sedition, deceit, diabolical working, and to have a devil in him: and he supposeth it to be the case of Christians, to be spoken against with all manner of evill-saying, Mat. 5.12. And for the manner, two things may be noted. First, that many times wicked men set themselves to study and invent, without all colour of occasion, mischievous things to reproach godly men withal: thus they devised devices against jeremiah. Secondly, that when they have evil reports afoot, they pursue them, and divulge them with all possible forwardness and malice: thus the Abjects ●are david's name, and ceased not, Psalm 35.15. and ill-minded men cease not, till that good men may be every where evil spoken of, Acts 28. The reason of this strange kind of ill humour in wicked men, is twofold. First, there is their natural hatred of goodness: it is not because of the sin of godly men, but simply because they follow goodness. There is a natural antipathy between a good life, and a bad man, 1. john 3.13, 14. 1. Pet. 4.5. Psalm 38.20. Secondly, the other is, because it is one of the rules of the devil, To be an accuser of the brethren, and good livers: and the works of their father the devil they will do, john 8.44. The use is divers: for, Uses. First, it should inform men, not to think it strange when they see such things come to pass: for, no other trial, in this point of reproach, befalls godly men, but what hath accompanied the condition of all godly men almost in all Ages. Secondly, godly men should be the more stirred up to prepare Apologies, and in all places where they come, to contend for the truth, and strive together, to preserve the reputation of one another, Pro. 12.18. Thirdly, godly men should arm themselves, and prepare for reproaches, and accordingly stir up their hearts with comforts out of the Word of God, against the time of evil and trials. Fourthly, they should be made, for that reason, the more careful of all their carriage, that they give not occasion to people that are so apt to speak evil of them, as was urged out of verse 12 of this chapter. Fiftly, all men should look to their ears, and take heed what and how they hear reports. It is an ill sign of a vicious nature, To be apt to believe scandalous reports of godly men, Pro. 17.4. And God will plague men in hell, not only for making, but for loving lies, though they be made by other men, Reu. 22.8. And therefore as the Northwind driveth away the rain: so should their angry countenance drive away the showers of reproach, that fall from backbiting tongues, Proverbs 25. verse 23. Thus of the first point. Doct. 2. It may be hence also noted, that reproaches are to be avoided as much as lieth in us: God would have us do all we may to live so, that we might not be reproached, Psalm 39.8. Phil. 2.15. We must strive to be unrebukable: and the reasons are, first, because every Christian is not able to bear reproaches, when he shall find himself to be slandered. David shows himself very unquiet, when he was slandered, especially in some cases; as divers Psalms show: and jeremy falls into desperate extremities about them. jer. 8.18, 21 Secondly, because reproaches & slanders have divers ill effects: for, they are like swords and raysors; and a man should avoid the wounds of swords and raysors as much as he can. Thirdly, and beside, some kinds of slanders do keep many men off from embracing Religion: as, the jews would not receive Paul's doctrine, because that way was every where ill-spoken of. And further, many times in the best minds, that are persuaded the things objected are untruths, the reproaches leave a kind of stain, and work a kind of suspicion, and lessen the estimation of the person traduced. Fourthly, it is to be avoided, because it is so easily diffused: slanders will run strangely. A whole Country, yea the whole Kingdom will be in a short space filled with the slanders: which must needs come to many persons that are destitute of all apology for the innocent. And lastly, the showers of slanders, that are cast upon godly men, many times are but forerunners of grievous storms of persecution. And therefore they do very foolishly, that desire to be reproached, and by their indiscretions irritate the tongues of wicked men against them. It is a gross folly in some Christians, that will of purpose do things that be cross to the course of the world in things indifferent, thereby to proclaim a wilful opposition to the world. And therefore also we should be very thankful to God, when he gives us any breathing times from reproaches and slanders, by all good means to keep wicked men quiet, if it may be. Doct. 3. It may here be further noted, that it is a hateful thing to be an ignorant and foolish man in spiritual things: they are mentioned here with a kind of grievous scorn; many reasons make this point evident. For first, the Sacrifices offered for the ignorances of the people, showed them, that it was a vile thing to be ignorant, Heb. 9.7. Secondly, the very nature of ignorance shows it to be a vile thing; for, is it not a hateful thing to us to be blind in our bodies? how much more is it, to have the eyes of our minds out? Thirdly, because it argues that a man hath not the Spirit of God in him; for God's Spirit is given to men, that they might know the things of God: and therefore when a man cannot know the things of God, it is a sign that he wants God's Spirit, 1. Cor. 2.12, 14. Fourthly, because when God would of purpose plague a man with a special or horrible curse upon his soul, this is it, to give him up to a sottish spirit, john 12.40. with Esay 6.10. Fiftly, it may appear by the effects of this sottishness, when we respect the sins it breeds, or the punishment it brings upon the ignorant persons for sin. It is certain, that ignorance is the mother of vice and corruption: an ignorant person may quickly make himself guilty of a world of sins: yea there is no sin so grossly absurd or abominable, but this kind of men may commit it, and without sense or care too. The Prophet Isaiah opens the dotage of Idolaters, and shows the root of it to be their blockish ignorance, Esay 44.18, 20. As ignorant persons may be made wilful Idolaters, and that easily: so may they be whoremongers, Prou. 7.22. drunkards, etc. yea, they would at sometimes kill Christ himself, if he come in their way, Luke 23.34. We see into what sins ignorant persons fall, Vide Eph. 4 17, 18 into such as whoredom, Sodomitry, buggery, stealing, murder, drunkenness, swearing, and yet see not their danger, but like bruit beasts are senseless; and for the offences, in respect of punishment, they are fearful, whether we respect this life, or another world. In this life their ignorance deprives them of the sight of all those things that have true glory or comfort in them. To live in ignorance, is worse for the wicked, than it is for the body to live in a dungeon; beside, all their best works are lost; all they do is abominable, Hosh. 6.7. Psalm 14.1, 2. and it is in vain to plead their good minds and meanings: For without knowledge the mind is not good, Proverbs 19.2. and if they were never so zealous, yet they lose their labour, Rom. 10.2. and further, this sottishness brings many a curse upon men; yea, when it is general, it brings fearful public Plagues, Esay 1.3, etc. and 5.13. Hosh. 4.1, 2. and which is worst of all, after all the miseries of this life, they must go down to hell, they are utterly undone for ever; this is the place of all them that know not God, job 18. ult. and Hosh. 4.6. Uses. The use may be: First, for to show the lamentable estate of multitudes of Christians, that frequent our assemblies, and yet are still extreme ●ots in regard of spiritual things: They savour nothing but the things of the flesh, and relish nothing but what flows from fleshly wisdom: Ask the Labourer of his work, or the Artificer of matters of trade, or the Husbandman of the fruits of the ground, or the Gentleman of his pleasures or the news of the World, or the Scholar of humane learning, and you shall have an answer many times to admiration: But ask of Heaven and heavenly things, except a few general sayings, they can say nothing but froth or error, they are as blockish, as if they had never heard of the Gospel. How many Masters are there in Israel, and yet know not the things that concern sound regeneration, and a true sanctified life! David calls himself a beast, in respect of the remainders of ignorance in some things, being excellently qualified with true knowledge. Oh how brutish then must these persons account themselves to be! What heart can stand before the serious thoughts of the damnation of multitudes, that now sit with us in the House of God, even for this very sin of ignorance? Hosh. 4.6. And the more lamentable is it to observe the unspeakable averseness that is in man, that of all sorts, though they be warned, yet some will on still, and die without wisdom, job 4.20. and which is yet more, in places where men have the means plentifully, yet what number doth the God of this world keep in blindness, so as they live and die very sots, even in those places where they have had line upon line, and precept upon precept, and yet the people no more instructed than the child new weaned from the breast? Esay 28.9. Yea the more fearful is the estate of diverse, that they do not only want knowledge, but they reject it, and blaspheme it, as if it were not only unnecessary, but hateful: they love darkness more than light, and therefore their damnation sleepeth not, joh. 3.19. job. 21.14. But on the other side, so many as have their hearts touched from God, let them be warned to avoid ignorance, as they would avoid the death of their souls; let it be hateful to them to be babies in understanding, 1. Cor. 14.20. Eph. 5.16. and learn of Solomon, above all things, to get understanding, Prou. 4.7. and to that end to pray with David; That God would give him understanding that he might live, Psal. 119.144. and when men have the light, they should walk in the light: and when God gives the instructions, they should take heed, that they be not as the horse or mule, to learn nothing but what they are forced unto; but rather with all diligence and readiness, to wait daily at the gates of wisdom, Psal. 32.8, 9 But if men be still senseless and wilful, than I say to them, as the Apostle said, if the hatefulness of their ignorance will not appear; Let him that is ignorant be ignorant still, 1. Cor. 14.38. Doct. 4. It may be likewise noted, that in the language of God, unregenerate men are fools, or rather madmen, men without minds, Rom. 1.3. Tit. 3.3. And that this point may be more clear, I would consider of the signs of a spiritual madman, or fool: and that this point also may be cleared, you must remember, there are two sorts of men are said literally to be without minds: the one is natural fools, and their disease is called moria: the other is furious madmen, and their disease is called mania: both suffer alienation of mind; they want their minds, or the right use of them: and so there are two sorts of men which spiritually want minds: some are resembled by fools, and some by madmen. A spiritual fool may be known especially by two signs; Signs of spiritual jolly. Prou. 17.16 First, by his mindlessness: he hath no thoughts nor words about the Kingdom of heaven; he is altogether careless and senseless, he sits still without any regard of it, as some children that are mopish and heed nothing; or some that are sick of a kind of a melancholy, that will neither speak nor eat; these lose time, and will not buy it, Eph. 5.16. Secondly, by his sottishness: this sort differs from the former; for these will talk and be doing, and many times very busy, but it is without any spiritual sense, or discerning; their words and works are all idle, and sottish, and cross to the Word of God: and these are discovered by diverse signs diversely; as, First, the Wisdom of God seems foolishness to them: let heavenly things be spoken of with never so great wisdom and power of words, yet these sots have one senseless objection or other, in respect of which they reject all they hear; and being led by their sensuality, or their carnal reason, Pro. 23.9. 1. Cor. 1. & 2. go no further; but in these cases think they are in their own conceit wiser than any man that can give a better rea●on and proof. Secondly, they discover it by senselessness and incorrigibleness, when they are pursued by the hand of God many times round about, jer. 5.3, 4. Though God should seem to bring all to the first Chaos, yet they understand not: you cannot beat into their heads the hatred of their sins, or the cares of a better life, jer. 22.20, 21, 22. Isaiah 42.27. This Apathy is only in madmen and fools, Pro. 17.10. and 27.22. Thirdly, they discover it by their continual entertainment of the innumerable enormities of their thoughts, which arising from their heart in the dark, they play withal with as much earnestness and attendance, as if they were some needful and profitable things. This customary daily entertainment of vain thoughts, is a sign of a spiritual Sot, Rom. 1.21. Fourthly, they discover it by their continual grasping at shadows, that is, their doting upon earthly things with strange cares, and pains, and jollity, without any sound endeavour to provide for their souls, and eternal salvation, Psalm 49.10. Luke 12.16. to 21. jer. 17.11. Fiftly, some of them discover their sottishness, by following the service of idols, which they worship in stead of the living God: this is called brutishness, Deut. 32.6, 16, 17. Esay 44.19, 20. O what a number of these sots are there in the world, if the worshippers of idols, of Romish and Paganish idols, were summed up! Sixtly, others discover it, by making clean the outside of the cup and platter, but never regard the filthiness of the inside: such are they, that are only careful of the show of their actions before men, while their inside is full of ravening & wickedness. These our Saviour calls fools or sots, because he that made that which is without, made that which is within also, Luke 11.39, 40. Seventhly, some of them discover themselves, by suffering themselves to be buffeted and abused, and yet are content to be used so still: and such are they that will suffer themselves to be abused by false teachers, so they be of their own humour, though they devour them in their estates, and bring them into bondage in their minds, though they take of them, and exalt themselves insolently among them, 2. Cor. 11.19, 20. eight, they discover it, by building the hopes of the salvation of their souls upon most vain and insufficient grounds: they build on the sands: they trust upon an universal mercy of God, and the example of the most, and upon the bare use of God's Ordinances, without any power of faith, or practice in their hearts or lives: and therefore in time of tribulations, their hope is as the giving up of the ghost: all is ruined, and their souls are desolate, Mat. 7.26. They will be at no pains to be assured of their salvation and Religion, but go on, without any particular regard of their own way to heaven, Pro. 14.8. A spiritual fool than is discovered, first, by his mindlessness; secondly, by his uncapableness and contempt of heavenly doctrine; thirdly, by his incorrigibleness; fourthly, by the vanity of his thoughts; five, by his dotages about earthly things; sixthly, by his idolatry; seventhly, by his hypocritical tricks; eightthly, by suffering the injuries of false teachers; and lastly, by the vain grounds of his hope and faith. The spiritual madman follows to be described: and so these sorts of men following, are convicted of madness in the Scripture; Signs of spiritual madness. First, the Atheist: he is a man void of reason, that denies principles: and such a one is he that saith in his heart, There is no God, as he that denies the providence of God, Psalm 14.1. and 94.8. Secondly, the swearer: the fools or madde-men blaspheme God's Name, Psalm 74.18. He were a madman, that would daily rail at the King to his face: and such are blasphemers. Thirdly, the persecuter. The Apostle, speaking of men that resist the truth, as jannes' and jambres resisted Moses, saith, that Their madness shall be manifested to all men: so that he particularly calls resisting of the truth, madness, 2. Tim. 3.9. Fourthly, the idle person. He is a madman, that will eat his own flesh: but such a one is the slothful person, because he brings poverty upon himself like an armed man, or else destroys the health of his body by his laziness, or brings misery upon his wife and children, or because his soul is eaten up with rust, and the canker of his negligence, Eccles. 4.5. Fiftly, the wilful offender: He is a madman, that when he hears of some eminent danger, yet will not avoid it; such a one is every gross offender, that hearing of the judgements God will bring upon him for such sins, or perceiving that the wrath of God is broken out upon others for the like offences, yet will madly go on without fear. The prudent man feareth, and departeth from evil; but he is a fool or madman, that rageth and is confident, Prou. 14.16. jerem. 5.21, 22. Sixtly, the senseless prater: We discern him to be a madman, that talking continually, phalters in his words, and utters sentences that are unperfect, without sense or coherence: such persons in religion are those prating fools Solomon speaks of, that are full of words, and void of sound judgement: as the legs of the lame are not equal, so is a parable in a fools mouth. As you discern a lame man by this, that his legs are one longer than another; so you may discover a spiritual madman by his discourse about the high points of religion; for his words agree not together, his sentences are senseless and unequal. A fool hath no delight to get sound understanding in these things, and yet is wonderful forward to utter his mind, though he discover nothing but his ignorance and folly, Pro. 18.2. & 26.7. Seventhly, the Epicure, or voluptuous person: he is a madman, that is, never merry but when he hath done some mischief: and such are all they that make a sport of sin, Prou. 10.23. & 14.9. & 15.22. eight, the railer. He is a madman, that will go up and down a Town or a City, and set fire on the houses of other men, as he goes: and therefore is the railer called a fool, because in his lips there is a burning fire: he devours the reputation of good men every where where he comes. The Apostle james calls it The fire of hell, james 3. Prou. 16.27. jude 10. And thus he is a mad man, that hateth other men for doing good; as the pharisees did Christ, for healing on the Sabbath-day: for which, they were said to be mad, Luke 6.11. Ninthly, the Apostate or backslider in Religion: thus the Galatians were bewitched with madness, that had begun in the Spirit, and would end in the flesh, that had forsaken the glorious ornaments and privileges of the Gospel, to trust upon beggarly rudiments; that forsook the precious merits of Christ's righteousness, to trust to the stained clou●s of their own righteousness, Gal. 3.1, 3. Tenthly, the unthankful and injurious person: he is a mad man, that will strike his friend that provoketh him not: and so are all Nabals: their folly is with them that use their friends, as Nabal did David, 1. Sam. 25.25. Eleventh, the contentious person. He is a mad man, that layeth snares to catch himself, and will speak things that force strokes upon himself: so is every unquiet, intemperate busybody. A fool's lips, saith Solomon, enter into contention, and his mouth calleth for strokes. A fool's mouth is his destruction, and his lips are the snare of his soul, Pro. 18.6, 7. Eccles. 10.12. Pro. 14.3. Twelfthly, the implacable person. Such men as are so furious, there is no appeasing of them, but they are like a Bear robbed of her whelps, Pro. 17.12. They are madmen, that will hear no reason. A stone is heavy, and sand is weighty: but a fool's wrath is heavier than them both, Pro. 27.3. Thirteenthly, all men that abuse their prosperity, to the greater liberty of sin and injury. They are madmen, that cannot be ruled, unless they be kept fasting. A man distracted, if you let him have his belly filled, will trouble the whole house: so a wicked man, if he enjoy prosperity and success, will disquiet the whole town where he lives. There are four things, saith Solomon, disquiet the earth, and one of them is a fool with his belly filled, that is, a wicked man when he prospers, and hath what he will, Pro. 30.22. Uses. The use of all may be, first, to show the misery of all unregenerate men, that live in a continual frenzy, or defect of all spiritual understanding. It is a woeful judgement, to have our reason taken from us in natural things; but much more in spiritual: for, upon this ground, it manifestly follows, 1. That they lose all the benefit of spiritual instruction: all the Ordinances of God, during the time of this folly or madness, are merely in vain to them. Their frenzy makes them not only to want sense; but withal, to despise all God's counsels, Pro. 1.7. 2. That they shame themselves in all their dealings: for, when a fool walketh by the way, he saith to every one, that he is a fool, Eccles. 10.3. And thus they will undo themselves, soul and body, if they hold on. A madman, if he govern his estate, will soon ruin it, job 5.3. 3. That they live shut up from all the sound comforts of life, as fools and madmen: they are shut up in darkness, Eccles. 2.14. God useth them, as we use madmen: for, though he let them go up and down the world, & so they have a larger room to walk-in, than ordinarily our madmen have; yet God hath chained them (though insensibly): the world is but a house of darkness to their minds: the saving light, and all the fruits of it, are withheld from them. 4. That they are in great danger to die of their frenzy, and to perish for lack of wisdom, Pro. 22.23. job. 36.12. And therefore in the second place, this may serve for instruction unto unregenerate men, to apply their hearts to wisdom, and embrace the counsel of God, that offers them knowledge & grace, as is urged in many places; as, Pro. 1.20, 24 and 8.5. and 9.4. and the rather, because if they be wilful, and reject knowledge, God may be provoked to for sake them for ever, Pro. 1.24. & 28.31. & 26.10. job 5.3. Thirdly, it shows the wonderful mercy of God, in saving sinners: for what were we all by nature, but a generation of fools and madmen? And therefore it shows the riches of his mercy, and the freeness of it: the riches, in that he glorifies such unworthy creatures; and the freeness of it, in that they are utterly disabled for deserving any thing at his hands. For what can fools and madmen do, that they should merit any thing at God's hands? Fourthly, it should teach godly men, both with patience to bear their wrongs, seeing they are distracted, and with discretion to avoid them, and to have as little to do with them as may be: For what should the sons of God do with the sons of Belial? And if they abuse them in words, to learn not to answer a fool in his folly, Proverbs 26.4. Fiftly, all this description of folly and madness, may strike some kind of amazement and sorrow into the hearts of godly men. For, as they are unregenerate in part, there are left some dregs of this frenzy and folly here in them. And hence it is, that we find in Scripture, folly charged upon them. It is true, that sometimes they are said to be fools by the world, for things they do wisely in; and so the Apostles were fools for Christ's sake, 1. Cor. 4.10. and Paul ironically calls himself a fool, 2. Cor. 11.1. Sometimes they are called fools, not because they are so, but because that they do hate some kind of likeness to folly, 2. Cor. 11.17. but yet withal it is true, that seriously godly men are said to be abased in themselves for very folly and madness, which they see in themselves, & so we shall find every godly man called beasts by themselves, and sometimes by God himself, and so it is folly and madness in any. Wherein godly m●n sometimes show folly. 1. To hate reproof, Pro. 12.1. It is there said to be a brutish thing. 2. To be censurers of their friends rashly: so jobs friends are charged with folly, job 42.8. 3. To be pertinacious in defending their innocency, striving to make themselves seem juster than they are: this was jobs madness, job 42.3, & 34.35. 4. To neglect knowledge, and to be careless to use the means for instruction, and the understanding of holy things Pro. 30.2.3. This made Agur say, that he was more brutish than any man, and that he had not the understanding of a man in him. So much of ignorance as is left in us, so much of folly and madness is in us. 5. To fret and be unadvisedly angry and froward: for anger rests in the bosom of fools only, Eccles. 7.10. Pro. 24.29. tasty and hasty persons not only have folly, but exalt it. 6. To be indiscreet in words, or insufficient to speak with God or men, as becomes the matter, or to carry ourselves indiscreetly: this made David loathe himself so, Psal. 38.5. 7. To be vexed and impatient, and full of fretting in adversity. Godly men play many mad tricks this way; one while fretting at the prosperity of their adversaries, and another while murmuring in their hearts at their own condition, or plotting courses, how to conform themselves to the world, and so to report of their repentance. This made David call himself a beast, Psal. 73.3, 13, 14, 15, 21, ●2. 8. After one hath had experience of God's gracious providence, and protection of God, to fall to trust upon outward things. Thus it was madness in David, after so many trials of God's power, for him to stand about to number the people, and to rest upon the strength & multitude of his subjects, 2. Sam. 24.10. 9 To be slow of heart to believe, and treasure up the promises of God, and the proofs of Scripture, that should comfort us, and warrant the truth of our salvation in Christ, Luke 24.25. 10. To speak proudly or wickedly, and with provocation to others, especially to wicked men, or if they themselves be wicked men, Pro. 30.32, 33 11. All dotages about earthly things, are in a great degree madness. For godly men, that are heirs of the promises, and of the Kingdom of heaven to yield themselves over to the enticements and lusts after worldly things, is marvellous folly and madness, especially in them, who have tasted & known better things, to neglect their glory, which is their souls (for so David calleth his soul) Psal. 30. ult. and to serve the sensual desires of their flesh, is miserable folly. 12. All sinful courses are foolish courses: and to deal sinfully, is to deal madly, Psal. 69.5. The last use of this doctrine may be, to show the vanity, and insufficiency of all humane wit and learning, and moral endowments, in comparison of heavenly and spiritual knowledge, and understanding. For if all unregenerate men be foolish men, than it will follow, that a man may be a great wise man in this world, and endued with all the ornaments of humane learning, etc. and yet at the same time in God's sight be accounted but as a natural fool or a mad man, in respect of his want of the true wisdom from above, to discern things that are excellent, that is, spiritual things. Thus of the fourth doctrine. Doct. 5. It is a hard task to overcome and cure ignorance: Ignorant men, especially those that are bend against godliness, are wonderfully unteachable; God himself is fain here to devose a strange way to silence them. Solomon observed, that these men are wiser, than any man that can give a reason: And if a fool be brayed in a mortar, yet his folly will not depart from him: and a reproof will enter more into a wise man, than 100 stripes into a fool: yea it is here to be noted, that it is hard to silence them from their reproaches and follies. The reasons are, Why 'tis so hard to cure Ignorance, and silence ignorant men. First, because it is natural to them to be hateful, and hating others, and it is a hard task to overcome a natural disposition in man, Titus 3.3. Secondly, because the unregenerate mind of man is full of objections, and the devil suffers many heads of purpose: he prompts them, and supplies them with cavils. Thirdly, because many withhold the truth in unrighteousness, they do willingly misprision the truth, they desire not information, they love darkness and lies, and therefore are loath to have what might satisfy them, and resist the power of the truth, and willingly strive to neglect doctrine in public, and Apologies in private. Fourthly, because they encourage one another in an evil way, they observe, that the great men of the world, and many that are in reputation for wisdom and learning, are scorners, as well as they: yea it mightily confirms them, to hear many times in the very pulpits showers of reproaches, which ambitious and malicious temporizers power out to strengthen the hands of the wicked, and discourage the hearts of the righteous: they think they may revile securely, because they hear that way everywhere evil spoken of: that cause and language, is the cause and language of the multitude. Fiftly, because many ignorant persons, when they are confuted, yet are so foolish, that they will wilfully persist in their objections, upon this pretence, that though they cannot reply against the answer, yet they think, if such and such were there, that have more experience and learning, they would confirm and make good what they say. Sixtly, because malice hath no ears, they hate the truth and godly men, and therefore are utterly unwilling to abate any thing of the disgraces of the truth, or godly persons. If it be not as they say, yet their malice would fain have it so; and if it may disgrace the godly, they care not whether it be true or no. Seventhly, because many times God gives them over to such a reprobate sense, that through custom, and evil thoughts, and evil surmizes, they think verily they do not much amiss to oppose and hate such persons. This was the case of such as reviled and persecuted the Apostles, they thought they did God good service, as Christ prophesied of them. The uses of this doctrine follow. Uses. First therefore, we should not wonder, if we see this daily come to pass, that men of all sorts should reproach the good way of God, so unjustly, so foolishly, so pertinaciously. Secondly, it shows that godly men had need to be circumspect, and to watch their words and works with all exactness, and that they which will confute ignorant men, must strive to be very able and throughly furnished with wisdom of words, and abundance of good works. Thirdly, it shows that ignorant persons are in a lamentable case, that are so in wrapped in the snares and cords of their own folly, that so willingly and wilfully run towards the gates of death & ruin, that are so hardly cured of this spiritual blindness. Fourthly, it imports, that sturdy, self-willed, perverse Christians, that cannot be diverted, or advised, are to be reckoned in the rank of these fools, what show soever they make of a better estate. Fiftly, it doth comfortably import, that when one is teachable, and hates reproaching, and will do or say nothing against the truth, and is not pleased with his ignorance, but judgeth himself for it, and useth the means to get the knowledge and love of the truth, that such a person is escaped from the congregation of these fools, and is in some measure enlightened with true wisdom from above. Sixtly, it may warn all that love their own souls, hereafter to take heed, and with care to avoid wilfulness, and selfe-conceitednes. Let men take heed they be not wise in themselves, but strive to frame themselues to be true workers of wisdom, and withal to take heed of a multitude of words: he that cannot be silent, cannot be wise, or godly. And thus of the first doctrine. Doct. 6. Sixtly, we may here note, that well-doing, is the best way to confute wicked and unreasonable men. A sound and fruitful life is the likeliest and surest way to still them: if any thing will do it, it is the best way for diverse reasons. 1. Because we see here it is a course of Gods choosing, and he saith, it will even muzzle them, and bind up their mouths, and he will give success to the obedience of his own commandments. 2. Because by a conversation full of good works, we do not only confute them ourselves, but we make others able to answer for us in all places. 3. Because if a man undertake to answer them by words, he is in danger to be provoked to speak unadvisedly, and so may prove like those fools whom he reproves, Pro. 26.5. 4. Because the natural conscience of the wicked is as it were feared to take notice of a good conversation, and will struggle and resist within the wicked man, so as he cannot so securely vent his reproaches. 5. Because it is a way that brings most peace and comfort to ones own heart. If he deal with them by words, his heart may afterwards smite him for some absurdity or other he hath committed: whereas he is safe, that fights against them by his good works. 6. Because it is the surest way of revenge, to overcome their evil with goodness, especially if thou canst get but the advantages to do good to them that reproach thee, Rom. 12.18, 19 Use. The sound consideration of this truth, should subdue in us that over-eager desire of answering such as wrong us by bitter words, or works of revenge; yea, it should compel upon us a consultation, whether it be best to deal with them at all by words: God's way is by works; and thou must get a great deal of temperance and wisdom, if thou think thyself able to confute them throughly by words. It is true also, that in some cases we may resort to the Magistrate to punish them that abuse us: but yet still this counsel of God, that bids us silence them by well-doing, should intimate, that other courses must be used, with much caution, and without rashness or confidence in them. Secondly, this may reprove that unquietness and impatience which is found in some Christians, when they are reproached and wronged: they are much vexed at the indignities offered to them, and think it strange, that wicked men should not cease traducing of their names; whereas perhaps, if they examine themselves, they may find, that they have not used the means to still them, they have not muzzled these dogs; and therefore no wonder, if they bark, and bite too: and muzzled we see here they will not be, but by their good works. And therefore if they be barren and unfruitful, they must take notice of the fault in themselves. There are other things that may be noted out of these words: but I will only touch them; as, Doct. 7. That only foolish men do reproach godly men. Such as revile and censure many, are usually either openly carnal men; as, they were drunkeards that reproached David, and Abjects, Psalms 35.15. and 69.13. They were either fools, or the children of fools, but viler they were than the earth, that had job in derision, job 30.1, 8. men that ran into excess of riot, as the Apostle writeth, 1. Pet. 4.5. or else hypocrites, that have nothing in them but words and empty shows. Or if at any time there be a sin found in godly men, it is in such as are but babes, and look like carnal men, and have a great deal of their natural folly and madness unsubdued in them, 1. Cor. 3.1, 2, 3. But, for the most part, it is a fault found only in wicked men. Doct. 8. That it is a great pain to a wicked man, to be restrained from reproaches: he is as much vexed when he cannot or dare not speak evil of godly men, as a dog or an ox is when he is muzzled. Doct. 9 That the good life of godly men, may silence wicked men, and yet not make them leave their wickedness: he doth not say, that by well-doing they may win ignorant and foolish men. It is true, that sometimes a good conversation may win them, as, 1. Pet. 3.1, 2. and before, verse 12. Yet ordinarily they will do wickedly, even in the Land of uprightness, Esay 26.10. Verse 16. As free▪ and not using your liberty for a cloak of maliciousness, but as the servants of God. IN the two former verses, he confirms the exhortation by reasons: in this, he answers an objection. The objection seems to be, that Christians are made free by Christ, and therefore are not to be tied with the bonds of humane ordinances, or subjection to men. The Apostle answereth, that it is true, that Christians are made freemen; but so, as they must not use their freedom as a cloak of maliciousness, and the liberty of sinning, either against God or men: for, they are still God's servants, and bound to do what he would have them to do; and so consequently to obey Magistrates, since GOD requires them so to do. So that in this verse he entreats of Christian liberty. And so first, he grants the use of it, or the right of it, in these words, As free. Secondly, he removes the abuse of it, in these words, Not using your liberty as a cloak of maliciousness. And thirdly, he gives a reason of his removal, Because they are the servants of God still. In the first part, you must consider what he granteth, viz▪ that they are free. Secondly, how far he grants it, viz. that they are as free. Free.] Freedom is either civil or spiritual. Civil freedom is, when a servant is manumitted or made free, that was an apprentice or bondslave before: and so when a stranger is admitted to the right of a City, or a Commonwealth, or the like. The spiritual freedom is that estate which Christians do enjoy by God's favour in Christ, after their calling. It is a spiritual manumission or freedom that is here meant: and this is called Christian liberty, partly because it is a freedom that we have only by Christ, and partly because it is a freedom now only enjoyed by Christians, and no other men in the world. Christian liberty is one of the great gifts or endowments bestowed upon the Church by Christ. It is not amiss to reckon up all the gifts in order, that the relation which this gift hath to the rest, may appear. The gifts then, that Christ hath bestowed upon Christians, are these: First, Special gifts of Christ, bestowed on the godly. their ransom paid unto God for their redemption. Secondly, their vocation by the Gospel, calling them out of the world, into the Church. Thirdly, the holy Ghost, which he sends into their hearts. Fourthly, their justification, imputing his own righteousness, and procuring forgiveness of all their sins. Fiftly, their sanctification, by which he gives them new natures. Sixtly, their adoption, by which they are made the sons of God. Seventhly, their Christian liberty; by which they are freed from all former bondage, and enjoy great privileges: this is a fruit of their adoption. eight, consolation, refreshing their hearts in all estates, especially by the comforts of his Word. Ninthly, the gift of perseverance, by which tey are kept from falling away. Lastly, an immortal and undefiled inheritance in heaven, after they are dead. Christian liberty is either the liberty of grace in this life, or the liberty of glory after this life. The liberty of glory concerns either the soul or the body. The glory or liberty of the soul, is the freeing of it from all sin and misery, and the setting of it in the possession of that blessed immortality in heaven. The liberty of the body, is the freeing of it from the bonds of death, and bowels of the earth, by enduing it with a glorious resurrection: part of which freedom they enjoy even in the grave. Quanquam humantur, non tamen damnantur. For, though they be buried, yet they are not damned to hell there, but rest in hope of their final deliverance; and with this liberty of glory, both soul and body are made heirs of heaven, Rom. 8.21. It is the liberty of grace is here meant: and that this part of the Christian happiness may the better appear, I will consider, First, what he is freed from; and secondly, what he is freed to. For the first, there are diverse things he is freed from: as, First, From what a Christian is made free. from the rigour of the moral Law: he is delivered from the most rigid & severe execution of absolute & perfect obedience; so as being now under grace, he is not bound to fulfil the law perfectly, but may be accepted of God, if he obey it in the uprightness and sincerity of his heart, though he have many frailties and infirmities. God hath now tempered that rigour of exaction, which he justly stood upon in his first agreement with man in Paradise, and did with terror again proclaim in giving his Law in Sinai: so as now in Christ, our yoke is easy, and our burden light, Math. 11.29. Rom. 6.14. Christ our surety hath fulfilled that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or exact righteousness of the Law for us, Rom. 8.3. Galatians. 4.24.26. Heb. 12.18. Rom. 7.6. etc. Secondly, from the execution and condemnation, into which the Law for our sins had cast us, our expiation being made in the blood of Christ, who was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a curse for us, that we might be justified from these things, from which by the Law of Moses we could never be absolved, Rom. 8.1. Galatians 3.13. Thirdly, from the tyranny and damnation of sin that dwells in us, Electì sunt liberi à damnaetione legis, et à dominatione regis peccati. the force of it being mortified by the Spirit of Christ, and so weakened, that though it may rebel, yet it cannot rage and rule, as it did before, Rom. 6.14. john 8.34. 2 Cor. 3.17. Romans, 6.6, 18. Fourthly, from bondage under devils: those spiritual wickednesses, that had their strong holds in the hearts of every man by nature, and ruled effectually in all the children of disobedience, who had possession in our hearts, and kept us in their power, as most cruel jailers, Ephesians 2.2, 4. by Christ they are thrown out of possession: they may tempt still, but the gates of hell shall never prevail again over the godly, Colos. 2.15. Fiftly, from the Laws of Moses. The ceremonial and judicial Laws, which laws were a yoke that neither the jews nor their fathers were ever able to bear, Acts. 15.10. The ceremonial laws were a very seal of our condemnation, a hand-writing against us, wherein men many ways acknowledge their guiltiness: beside, they were extremely burdensome, in respect of the rules of them, and the strict observation required from them. Our deliverance from these laws, these places prove, Acts 15.1. Cor. 9.1, 19 2. Cor. 3.17. Heb. 9.10. Colos. 2.17. There were four respects which the ceremonial Law had, or four uses. First, these ceremonies, as I said before, did signify our sin-guiltines, and were as an obligation and hand-writing against us, Colos. 2.14. Secondly, they were a badge to distinguish the jews from all other nations, Genes. 17.13▪ 14. Thirdly, they were shadows and typical adumbrations of Christ and his benefits, Heb. 9 9, 10. & 10.1.4. Fourthly, they were as a tutor or Schoolmaster, to instruct and keep them under in the minority of the Church, Galat. 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 canceled, Colos. 2.14. and the Gentiles and jews are made all one people, Ephes. 2.14, 15. and Christ the substance and body is come, and therefore the shadows must vanish, Col. 2.17. and the heir is, as it were, now at age, & therefore needs not Tutors and Governors▪ Gal. 4.1, 2, 3. As for the freedom of Christians from the judicial Laws; that must be understood with a distinction: for so many of the judicial Laws, as did agree with the common political law of Nature, are in force: only so much of the judicial law, as did only concern the singular & particular policy of the jews, is abolished. Where the reason of the Law is Universal, the Law binds all: where the respect and reason of the Law is fitted only to the condition of that people, there the law is abolished. Sixtly, from servile fear, unto which we are, and were in bondage by Nature, and so we are freed from the servile fears of the grave, of men, of death: there was a spirit of bondage in us by nature, we durst not come into God's presence, and legal terrors did lie at the door of our hearts, to drive us to despair of mercy or acceptation. But when Faith came, than the spirit of bondage went away, and the hearts of Christians are emboldened with spiritual liberty and firm 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 fear of the reproach and rage of men, and the oppositions and scorns of the World, from which God's 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 Patriarches, and Moses, etc. and from the fear 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 diverse comfortable considerations. To what a godly man is made free. First, we are free to the favour and fellowship of God the Father, and of the Son, and of the holy Ghost, 1. john 1.3, 7. 1. Cor. 1.9. john 17.21. 2. Pet. 1.4. 1. joh. 5.24. Secondly, we are free to the Communion of Saints, we are fellow Citizens with the Saints, we are written in the writing of the house of Israel, & acknowledged as members of the Congregation of the first borne: This is an Article of our Faith, Ephesians 2.20. & 3.6. & 4.4, 5. Hebrews 12.18, etc. 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. Eph. 3.6. Fourthly, we are free of God's chamber of Presence: we may go in when we will, and ask what we will, and it shall be done unto us, we are free to put up as many petitions and suits as we will; we are free to the Throne of Grace, Heb. 4.16. Eph. 3.12. and so in general, we are free in the whole House of God, even to the use of all his ordinances, john 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 lawful: All things are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so are days, meats, garments, etc. 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 think, Christian liberty doth only make reference to omit, but not to use meats, garments, days, or indifferent ceremonies; whereas they restrain 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 showed before, of the opinion of merit, worship or necessity to holiness 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 employed, 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 laws: 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 failings 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 in bondage to the tyranny of their own sins, and have the devils entrenched in strong holds in their souls. They would be troubled to know, that the devil did possess their bodies, and yet do not consider, that the devil doth certainly possess their souls: every wicked man is possessed. Besides they are in bondage by these servile fears: they dare not set their hearts in God's sight. It is a death to them: nor dare they for Religion's sake displease men: and the fear of death is like a continual 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 sin, and power of the devils, and from servile fears: only in the new Testament there are these three things added. 1. That the doctrine of liberty in the former things is more clear, and more generally revealed. 2. That we are freed from the Mosaical Laws. 3. That we have liberty in things indifferent. A third use may be for instruction, to teach men to try their interest to this freedom. For such men only are made free, that believe in Christ, john 1.12. and resolve to continue in the Word, john 8.31. and are weary and heavy 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 we consider seriously the great miseries we are freed from, and the great privileges we are freed to; and the rather, because our freedom proceeds from the tender mercy of God, Luke 1.78. and was purchased at a dear rate by Christ, 1. Pet. 1.18. and the Patent of it is sealed by the holy Ghost, Eph. 1.13. and also because it is granted to none, but the sons of God. As free] These words restrain the grant of our liberty, and show, that though we be made truly free by God, yet in diverse respects we are but as free, rather like freemen, than so indeed: and so we are but as free, First, in respect of others: for by the judgement of others, In what respects we are but as free. no freeman can be known infallibly, but only in the conjecture of charity. Secondly, in respect of ourselves: and so we are but as free, 1. In respect of the rigour of the Law: For most Christians, through ignorance and unbelief, live under the bondage of Legal perfection, and so discern not, that uprightness in the Gospel is accepted in stead of perfection. 2. In respect of the malediction of the Law, & so many Christians are but as free, First, because they doubt of God's favour. Secondly, because though the curse be removed, yet the things that are cursed, are not removed: for the matter of affliction is still the same, in respect of which, our life may be said to be hid with God, Colo. 3.3. 3. In respect of the power of sin. For though the dominion of sin be taken off: yet sin rebels in the most godly, and many times prevails in a great degree through their security or infirmities, Rom. 7. Fourthly, in respect of things indifferent, whether we respect God or ourselves: God hath freed us in respect of right, but restrained us in respect of use, by a threefold commandment, viz. of faith: of charity, and of obedience to Magistrates. The commandment of faith binds us not to use our liberty, unless we be fully persuaded of our right that is in things we may either do, or omit at our own pleasures, Rom. 14.6. The commandment of charity in things we may either do or omit at our pleasure, binds us not to use our liberty, when the weak brother will be offended. The commandment of obedience binds us to submit the use of things indifferent, to the commandment of the Magistrate; so as if the Magistrate make ordinances about the use, or restraint of things indifferent, God hath bid us to obey those ordinances: and so, though we be free still in respect of our right, yet we are not now free in respect of the uses of them. Again, many Christians bind themselves, where God bindeth not; sometimes by thinking things indifferent to be unlawful, and sometimes by thinking themselves free to leave them, but not to use them. Lastly, servile fears do much darken the glory of Christian liberty in the hearts of many Christians, whilst through ignorance, or wilful unbelief, they trouble themselves with conceits, that God doth not accept their service; or when they admit too much respect & fear of the displeasure of men; or when they use not the means to bear the fear of death in themselves. Use. And therefore the use should be, to teach Christians so to study the doctrine of Christian liberty, and so to attend the informing & reforming of their own hearts, that they may no longer restrain their own liberty in any part of it: and withal since in some things we are not fully freed in this life, they should the more earnestly stir up themselves to hope for, and long for that glorious & perfect liberty in heaven, purchased by jesus Christ. Not using your liberty, as a cloak of maliciousness] In these words, the Apostle removes the abuse of their liberty. The word rendered maliciousness, signifies usually any wickedness generally or in general. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His drift is to warn them, that they should not any way abuse their liberty, and make it any way a pretence, cover, colour, or means of sin, or malice. Men may use their liberty, and the doctrine of it, as a cloak of wickedness, taking the word in the general sense five ways. Men may use their liberties a● a cloak of maliciousness five ways. First, when men reject their liberty, and spurn at it, and trample it under feet, as if it were a doctrine of sinning, or made a means of sin. Thus he that would not eat, did reject those ceremonial meats, as very badges of wickedness, and did by that sign judge of such as did use them, to be hypocrites, Rom. 14.3. as we see now many Christians do reject and spurn at the ceremonies imposed, and do judge all that use them, to be but formal Christians and hypocrites, and such as persuade to the use of them, to use such persuasions, but as cloaks for their ambition, & hope of preferment, how godly soever they be, or how sure soever they be of their lawful use of their Christian liberty therein: and so this is one way of abusing our liberty, when we throw it away, as if it were a very cloak of maliciousness. Secondly, when men make a show, that they are freemen, and yet are in bondage to sin and the world still: and thus do all hypocrites sin, that have a form of godliness, 2. Pet. 2.19, ●0. but deny the power of it; that seem as if they were godly, and devout to jesus, and yet have never repent of their sins, nor forsaken the world: such are they, 1. That seem outwardly godly, and yet live in some horrible secret abomination, as either whoredom, or the sins of deceit, or any vile affections, Math. 23.27, 28. 2. That do profess Religion, and yet live as unreformed in the course of their conversation: such are they, Isaiah 1. verses 13.16. 3. That though they are not scandalous or injurious to others, yet they are in bondage to the world, and are entangled either with the cares or losses of life; as, the conforming themselves to the vanities, and excesses, and fashions of the time, make apparent. Thirdly, when men rest in the outward show of liberty, and think it is enough: but this will turn to wickedness. It was the manner, when servants were manumitted and made free, they went with hats; whereas before, while they were bondmen and prentices, they were bareheaded. Some think, the Apostle alludes to this: and then the sense were, that he would not have them rest in the bare show of freemen, as if it were enough to wear a free-man's hat; but they must fall to their trades, and so set-up in godliness, as they that did employ all their labour, and stock, and credit, to grow wealthy in spiritual treasures: else, if men rested in the outward sign of freemen, and were idle and unprofitable, this would be occasion of much wickedness: for, 1. To show ourselves in the habit of freemen, is not that which God requires, if we employ not the portion of gifts he hath given us; nay, God will require this unfruitfulness at our hands, as a great offence: the show without substance, is painted wickedness. 2. This resting in the outward form of godliness, may breed a dangerous habit of hypocrisy. 3. Their natural corruptions still hang upon them: and then this show of liberty, is but a cloak to hide them. Fourthly, when men take liberty to sin, under pretence of their Christian liberty. GOD hath freed us in Christianity from the ceremonial Law, not from the moral: for, though he hath delivered us from the malediction and reign of the moral Law, yet he never freed us from the obedience of the same, Rom. 6.15. jude 3. And it is manifest, that Christian liberty can give no toleration to sin: for, Christ died to free us from sin, and not to let us lose to sin more freely: we were freed from sin, that we might be servants to righteousness, Rom. 6.18. Besides, God hates sin by nature, and not by precept only; and therefore God himself can give no liberty to sin: God himself cannot dispense with the breach of the Laws that be moral in themselves: and such Laws as be moral in themselves, I account to be all the ten Commandments, but the fourth. The fourth Commandment is moral by precept, not by nature; and so the Lord of the Sabbath may dispense with the literal breach of the Sabbath: but the other nine are simply indispensable. That Abraham was commanded to kill his son, was but a Commandment of trial. And when God willed the Israelites to take the jewels of the Egyptians, he did not will them to steal: for, God himself was chief Lord of all the earth, and all things therein; the Egyptians were but his stewards. Fiftly, when men use Religion, and their liberty in Christ, of purpose to hide and cloak themselves in the practice of known sins; as, when Simeon and Levi pretended the necessity of circumcision, to hide their murderous intents: and Herod pretends his coming 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 widows houses, Luke 20.47. And so under pretence of giving to the Priest the free children from relieving their parents, Mat. 15. And so when men preach Christ, only to get living, 1. Thes. 2.5. And so also when men enter into profession of Religion, only to advantage themselves in wicked purposes; as, to satisfy their lusts, or further their own carnal desires. Thus, liberty is abused as a cloak of wickedness. Now, more particularly liberty is abused many times as a cloak of maliciousness, when Christian liberty, especially in things indifferent, is pretended, and made a cloak to cover vile malice, or ill affections toward their brethren. Now, Christian liberty may be made a cloak of malice in things indifferent, which lie under the commandment of the Magistrate, and that two ways. First, How Christian liberty is made a cloak of malice in things indifferent. when the authority of the Magistrate is pretended, urged, and used as a means to empty men's malice upon their brethren; when they hate them, not because they break men's laws, but because they keep God's Laws. Secondly, and so also on the other hand, Christian liberty is abused as a cloak of maliciousness, when, under pretence of liberty by Christ, men refuse to obey the Christian Magistrate in things indifferent: and this is the main 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 showed 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 cloak for their maliciousness, that is, for their ill-affectednesse toward the Magistrate. Where note by the way, that upon all pretences to withdraw obedience from the laws of Magistrates, in things indifferent, is, in God's account, a sin of malice; partly, because God reckons it as hateful as malice, and partly, because it flows 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 weak: and this is that which the Apostles, in other Scripture, so much urge, when they write of offending the weak 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 holiness and merit, Gal. 5.1, 2. 2. When Christians do bite and devour one another by quarrelling, censuring, backbiting one another, and make divisions about these things; this is a reciprocal abuse about these things of Christian liberty and zeal ill spent, seeing brotherly love is the fulfilling of the Law, etc. Galat. 5.13, 14, 15. and the Kingdom of God stands not in garments, gestures, meat and drink; but in righteousness, power, and joy in the holy Ghost, Romans 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 licentiousness, or maliciousness: 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 do what he 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 entertains none by jesus Christ, but he takes them bound to be his servants. All God's people are God's servants. And thus it is with men, not only in the new Testament, but was so always before: Thus Abraham, job, Moses, and David, are called God's servants. Use. The use should be for instruction diversely. First, seeing we are God's servants, we should make Conscience of it to do his work: he hath by the Gospel hired us to that end, to employ ourselves in the works of righteousness, mercy, and piety, Tit. 2.12. How we must serve God. Secondly, since we belong to God, who is so great a Master, we should not only do his work, but do it in such a manner as becomes the servants of the King of all kings: God's servants should serve him, 1. Reverently, and with fear and trembling, we must humble ourselves to walk with God, Psal. 2.11. Mic. 6.7. 2. Zealously: we should be zealous about this work, and so we should do it readily. It is a shame for us to be dull, and careless, and prone to shifts and excuses; the Centurion's servants go, when he bids them, and come, when he calls for them, and do this when he requires it; and our zeal should be shown by our cheerefulness, Rom. 12.45. Heb. 9.14. and willingness: God's people should be a willing people, and our hearts should be full of desires, above all things, to approve ourselves to God: we should make it appear, that we not only are his servants, but love to be his servants, Isaiah 56.7. and in matters of his worship, or the means, thereof; the zeal of his House should eat us up. 3. Wisely and discreetly. King's get the wisest men they can light upon, to serve before them: and therefore the King of all kings will not be served with fools. Since we serve GOD, we should be circumspect, and be sure we understand what the will of God is, Eph. 5.15, 16. And therefore we have need to pray with David, that God would give us true understanding hearts to search his Law, Psalm 119.124. 4. Sincerely, josh. 24▪ 14. And this sincerity in God's work, we should show five ways. First, in seeking none but him, Deut. 6.13. We must not be the servants of men, 1. Cor. 7.23. to satisfy men's humours, or stand-upon their liking or disliking. We may not serve Mammon in our own lusts. No man can serve two Masters. God refuseth us for his servants, if we serve riches, Luke 16.13. Secondly, we should show our sincerity, in obeying him in all things: there is no work he requires, that we should think ourselves too good to do it: we must not dare to neglect any thing he requires. They are none of God's servants, that will do only what they list in Religion. Thirdly, we should show it, in doing all things that may be best for his advantage, seeking his glory in all things, 1. Cor. 10.31. We must not seek our own praise or profit, but his whom we serve. Fourthly, by doing his will indeed, without dissimulation, 1. Chron. 28.9. Fiftly, in newness of spirit, bringing new hearts to his work, not trusting the old man to do any work for God, Rom. 7.6. 5. We must do his work constantly. A servant is not he, that doth a day's work and so is gone; but he that works all the year: nor hath God any servants that he hires not by life. He hath none from year to year, Psalm 119.17. We must finish his work, and never give-over, till we fulfil the task appointed us, Luke●. 74. Reu. 7.17. 6. We must serve him with our spirits: God is a Spirit, and will be served in spirit and truth. If he may not have the service of our hearts, he rejects the service of our bodies: we must serve him with all our hearts, and all our souls, Deut. 10.12. Philip. 3.3. 7. Confidently. Servants to ill or poor masters, are fain to trust them for diet and wages: how much more should we rely upon God, and commit ourselves wholly to him, taking no care but only to do his work, leaving all the rest to him? Esay 43.11. 8. With one shoulder, or with one consent: they must agree one with another, Zephany 3.9. 9 With all modesty, Acts 20.19. without pride, or self-conceits, or conceitedness; acknowledging, that, when we have done all, we are unprofitable servants, Luke 17.10. and with sorrow for our failings, Acts 20. Luke 15.29. and the rather, because God can find faults in his best servants, job 4.18. Use 3. Thirdly, since God's people are God's servants, they should learn, in all places to stand for the honour and glory of their Master, and not suffer God to be dishonoured by the servants of a strange god. Lastly, since all God's people are his servants, and do his work; it serves for the discovery of the miserable condition of multitudes in the visible Church, who are hereby proved not to be God's people, because they are not God's servants. And so these sorts of men following, are rejected as none of God's people, because they are none of his servants. First, Who are rejected from the number of God's servants. all profane persons, that ask what profit it is to serve God, job 21.15. Malac. 3.15. and serve their own lusts, Math. 24.49. Secondly, all worldlings, that work about nothing more than he things of this life, Luke 16.13. Thirdly, all unprofitable Christians, that live and do no good, will do no work, but spend their days in spiritual idleness, and unfruitfulness, making no conscience of the means, or opportunities of welldoing, Math. 25.26, 28. Fourthly, all backward and dull Christians, to whom it seems evil to serve the Lord, that account all religious duties to be tedious & irksome, and never from their heart's consent to obey: Deut. 2.847 but do what they do, upon compulsion from the laws of men, or fear of shame, etc. They are Gods servants no otherwise then the devil is. For the devil is forced to do God some work sometimes, but it is always against his will, that God hath any glory by it. Fiftly, all ignorant Christians, that are so far from doing good works, that they understand not Gods will, nor are careful to redeem the time, that they might get knowledge. Sixtly, all hypocrites, that have the form of godliness, but deny the power thereof, promise to do much work, but do it not. These (especially, so many of them as know their Masters will, and do it not) shall one day feel the weight of God's hand. Seventhly, all quarrelsome & contentious Christians, that make division, and cause offences contrary to the doctrine of God's Word. These, the Apostle saith, serve not the Lord jesus, but their own belly, and by smooth pretences deceive the simple▪ Rom. 16.18. Use. 4. Lastly, since God's people are God's servants, they are to be much reproved, that take liberty to judge and censure other men for infirmities, or things doubtful or indifferent: for what have they to do to judge another's servant? They are Gods servants, and must make their reckoning to him, and therefore stand or fall to their own Master. Thus of the first doctrine. Doct. 2. Secondly, we may hence learn, that it is an excellent freedom to be God's servant. They are all freemen that serve God, as the coherence shows. No freemen can enjoy better privileges than God's servants do, and never were there any servants that enjoyed such prerogatives as God's servants do; and this may appear many ways: for, Prerogatives of God's servants. First, all sorts of men are Gods servants. All his subjects are his servants, Psal. 135.14. yea all his sons are servants: yea Christ himself, Esay. 42. all his elect are servants, yea his friends are his servants▪ so Abraham, that had the honour to be the friend of God, accounted it no desparagement to be God's servant: the Kings of the earth accounted it to be the best part of their title, to be God's servants, Psal. 36.1. All which proves, that it is a most free and honourable estate to be servant unto God: else those eminent persons would never have sought them out such a service: and this is the more evident, because God accepteth not of persons, but the poorest Christian may be as well entertained of God, as any of those States, Gal. 3.28. Col. 3.11. Secondly, God's service may become any freeman in the world, if we consider, what kind of entertainment God gives his servants. For, First, all his work is fair work. It is no disgrace for any man to do it, and he requires no more of the meanest servant he hath, than he doth of the greatest Prince on earth, after he hath retained him to be his servant. Secondly, if it fall out, that they endure any hardship, or be put to bear any inconvenience; it is no more than what the Master himself doth, or hath endured, Math. 10.25. Thirdly, and that the difficulty of this work may not dismay thee, he pours out his own spirit upon his servants, joel. 2.29. and guides them so, that in effect he doth all their work for them, Esaiah 26. Psal. 90. Fourthly, when they endeavour themselves to do his work in sincerity, he accepts their service marvellous graciously, he is so well pleased with them, that his countenance doth shine upon them, Psal. 31.16. yea he boasts of their service, job 1.8. and 2.3. Fiftly, if through ignorance or infirmity they miss it sometimes, and so mar his work; if they but come to him, and confess it, he is ready and easy to forgive, and plenteous in mercy, Psalm 86.4, 5. Esay 44.20, 21. Mal. 3.17. Sixtly, no men are kept and entertained more comfortably than they are: he doth not only find them food, but gives them gladness of heart; where a thousand of other men, that have means enough, have so many sorrows among, that they bear their names as a very curse, Esay 65.13, 14. Seventhly, if by wilful ignorance or carelessness they offend him, yet he will correct in measure, jer. 30.10, 11. and will quickly repent himself of his judgement concerning them, Psalm 135.14. He never puts away any servants, Esay 41.8, 9 If they should at any time run away, and be lost, he will never cease seeking them, till he find them, and bring them home again, Psalm 119. ult. eight, he gives great wages, none like him: all his servants have a great reward, Psalm 19.11. And in the end he bestows upon them great inheritances, besides what free-holds he bestows upon them in this life, Psalm 126.22. 1. Pet. 1.3. Ninthly, he takes pleasure in the prosperity of his servants, Psalms 35.27. It is a joy to him, when they do well, and thrive. Tenthly, besides what they get for themselves, they get great suits for others also: they beg many a pardon, and obtain any of them, yea, great suits, job 40.5. john 15.15, 16. Eleventh, when any thing ails them, his merciful kindness is a wonderful comfort to them, Psalm 119.70. And if they should fall into danger in respect of the debts of other men, God becomes surety for them, and sees all discharged, Psalm 119. verse 122. Twelfthly, no men have such protections. Their adversaries are sure to come to confusion: the men that strive with them, shall certainly perish, Esay 41.11, 12, etc. The hand of the Lord shall be known towards his servants, and his indignation towards his and their enemies, Esay 66.14. Thirteenthly, they shall not lose what they have wrought, but God will establish their work: he will never forget them, and their works shall be had in everlasting remembrance, Esay 44.20. Psalm 90.16, 17. Lastly, God doth not only thus extraordinarily provide for his servants, but he takes order, and provides also for the seed of his servants; which, few or none of worldly masters do, Psalm 69.37. Uses. The use should be threefold. First, it should teach Christians to live with contentation, and in all things to give thanks, and to say always with David, O Lord, thou hast dealt well with thy servant according to thy Word, Psalm 119.65. Secondly, it should make them take great delight to do his work: they should love to be servants to such a Master, Esay 56.6. Thirdly, they should every where speak of God's praises, that entertains them so graciously: they should open their mouths all the day long with the praises of such a Master, Psalm 134.1. and 135.1. Verse 17. Honour all men: love the brotherhood: fear God: honour the King. THese words are the conclusion of his exhortation to Subjects. Wherein the Apostle doth not only repeat the substance of a Subject's duty to his Sovereign; but withal, doth summarily commend unto them the description of an absolute Subject or Citizen in all his relations, and tells them in a few words, what would make a Christian, living in humane societies, eminent for exactness of his behaviour: for he, in these words, forms him in his carriage to all men, to good men, to God, and to the King. And so his Charge enjoins, First, courtesy to all men. Secondly, charity to godly men. Thirdly, piety to God. Fourthly, loyalty to the King. Honour all men.] The first thing that the Apostle would have a Christian that lives in humane societies look to, is, a right behaviour of himself toward all men, that is, toward the multitude in general; not because that is his greatest care, or the greatest part of his care and duty, but because the greatest offence many times arises from the neglect of his outward carriage towards all sorts of men, & because Christians are usually faulty, in not watching over their ways heerin. By all men▪ he means the general body of societies where we live, even all sorts of men, good and bad; whether religious or profane, friends or enemies, acquaintance or strangers; nor ought they to be scrupulous of giving honour to wicked men: for, though many men or women, in the places where we live, may & aught to be contemned for the wickedness of their lives; yet there are none so vile, but there are some grounds of honour in them, either in respect of some remainder of God's Image in them, some gifts worthy praise, or some place of eminence or authority, or some outward blessings, in which they excel others; as, riches, birth, strength, valour, or the like. Now, Christians have diverse ways, by which they may express this general honour to all sorts of men. First, By what ways w●e may express our honouring of men. in their salutation. It is a very comely thing in Christians, to salute willingly, and in words, and in gesture to show civil respect, even to wicked men: Abraham's behaviour towards the Hittites, may shame the most Christians, Gen. 23.7, 12, etc. Yea the very Hittites themselves may teach them good manners in this kind. Secondly, in their communication: and so it is an excellent rule given by Solomon, that a man should consider to speak, what is acceptable, and avoid, what may irritate, Pro. 10.32, 13. and 15.23. Thirdly, in their conversation: and so they should show a worthy respect of such among whom they live, if they look to these rules. 1. To avoid those persons, or things may bring trouble, or wrongs, or offence to the multitude. And this they shall do, if they strive to live without offence themselves, 1. Cor. 10.30. and do shame the company in respect of talebearers, Pro. 15.3. and 20.19. Levit. 19.16. and such as cause divisions, and offences amongst men, Romans 16.17. and that they do not vilify any rashly, either by reproaching them for outward defects; and so they must not curse the deaf, Levit. 19.14. or by peremptory judging of the final estate of the souls of men, especially about doubtful or indifferent actions of men, 1. Cor. 5.10. jam. 3.17. 2. To show all meekness and gentleness to all men, striving to be soft and amiable in all their occasions of conversing, Titus 3.1, 2. jam. 3, 17. studying to be quiet, and to meddle with their own business, 1. Thes. 4.12. following peace towards all men, Heb. 12.14. Rom. 12.19. Only in this general respective behaviour towards all sorts of men, Christians must look to two rules. First, the one is, that they never justify the wicked, nor condemn the righteous, Prou. 17.15. Secondly, the other is, that by needless society they make not themselves companions with open evil doers, Psal. 1.1. Love the Brotherhood.] The second thing requisite to the framing of a complete citizen, or subject, is the soundness of his affection or carriage towards such, as be religious in the Commonweal where he lives. The brotherhood is the society, or company of so many as are true Christians in the place of a man's abode or acquaintance: that which is required, is, that howsoever we should show a general respect of all sorts of men, to carry ourselves fairly towards them: yet we should in a special manner set our love upon such, as be religious persons, and should show upon all occasions, that we do honour & affect them as heartily, and as tenderly, as if they were our very brethren in the flesh, or rather more stricter, in that they are allied unto us in a far greater, and better bond, than that natural consanguinity. This is that, which is also earnestly required, and urged in other Scriptures, as Rom. 10.12. Heb. 13.1. 1. Pet. 1.22. john 13.34. Ephes. 2.5. Now, this love to the godly of our acquaintance, we should show diverse ways. First, How we show our love to the brotherhood. by making choice of them, as the only companions of our lives, Phil. 1.5. All our delight should be in them, Psal. 16.3. And so we should receive them, and entreat them, as Christ received us to Glory, that is, freely, and with all heartinesses of affection, thinking nothing too dear for them, Rom. 15.7. 1. Pet. 4.9. This is the noblest kind of hospitality: no fellowship like the brotherly society of true Christians, so it be without dissimulation, and constant, Rom. 12.10. 1. Pet. 4.5. Secondly, by employing our gifts, the best that we can for their good, 1. Pet. 4.10. Now our gifts are either spiritual, or outward gifts. First, spiritual gifts are, knowledge, utterance, prayer, or the like. Now these are given to profit withal, not ourselves only, but others, 1. Cor. 12. Thus Christians should help others with what they have learned, when they meet together, Proverbs 15.7. 1. Cor. 14.26. Colos. 3.16. And thus they must help one another by prayer, whether they be absent, or present, 2. Cor. 1.11. Secondly, outward gifts are riches, friends, authority, and the like: and these should be employed especially for the good of the brethren, Psal. 16.3. Gal. 6.10. Phil. 2.4. And all this we should do with all faithfulness, 3. john 3.5. and with all compassion, putting-under our shoulders to bear their burdens, Gal. 6.2. Now their burdens are either inward temptations, or outward afflictions: in both these we should help to bear their burdens: If they be burdened with infirmities, or temptations, we should bear their burdens, by laying their griefs to our hearts, and by striving to comfort them; and if their secrets be for wrongs to us, we should let them see, how easily we can forgive them. If it be outward afflictions that burden them, we bear their burdens, when we sorrow with them that sorrow, and are ready to the uttermost of our power, to advise them, or relieve and help them. Thirdly, we should show our special love to them, by striving together with them in the cause and quarrel of Religion, striving by all means to be of one opinion and affection with them in matters of Religion, and to the uttermost of our power to defend them by word and deed, according to our callings and occasions, Phil. 1.27. 1. Cor. 1.10. Phil. 2.3. Uses. The use may be first, for the discovery of the notable wickedness of multitudes of Christians, that are so far from loving godly men in the places where they live, that of all other men, they most dislike them, and show it by reproaching them, by traducing them, by avoiding their society, by diverse hatreds of them, and by many injurious causes against them. And this is the condition of multitudes of Christians, that embrace any fellowship with other sorts of men, though never so vile, and stand in direct opposition to the godly: yea so blind are the most, that they almost think, they do God good service, if they could rid the country of them, Esay 65.5. The misery of such men is manifestly described in diverse Scriptures, and by this sign they are discovered to be no Christians indeed, 1. john 2.9. but rather of the race of Cain, or Ishmael, 1. john 3.20. Gal. 4.29. and therefore most hateful to God, 1. john 3.15. Secondly, we may hence gather a sign of such as are in the state of salvation actually. For if we love the brotherhood, we shall be saved, as the Apostle is peremptory, 1. john 3.14. and the more apparent will be the sign, if we love all the godly, and for godliness sake; both which, the word brotherhood imports. Thus of the first doctrine. Doct. 2. Secondly, I might hence observe also, that all the godly are brethren, and so they are in diverse respects. First, In what respects godly men are brethren. in respect of profession: they have all one faith, and wear one and the same livery of Baptism, and serve all one Lord, Ephes. 4.4. Secondly, they have all one Father, Mat. 2.10. one God begat them. Thirdly, they have all one mother, the Church. Fourthly, they must needs be brethren, they are so like one another: they are all fashioned in the image of God, and are all like the Father. Use 1. The use should be, first, for instruction; and so to teach Christians to take heed of judging and censuring one another, Rom. 14.10. of offending and grieving one another, Rom. 14.13, 21. of contentions and schism one from another, 1▪ Cor. 1.10. of going to law one with another, 1. Cor. 6.1, 2, etc. to verse 8. of cozening and defrauding one another, 1. Thes. 4.6. of accepting of persons, to prefer a rich man before a poor believer, james 2.1, 2. of detracting one from another, or grudging or complaining one of another, james 4.11. so also, Mat. 23.8. of all dissimulation and guileful courses, Rom. 12.9. All these things ought to be avoided in our carriage toward godly men, because they are our brethren. Have we not all one Father? why then do we transgress even more against our brethren? Thus, Mal. 2.10. And secondly, it should teach us divers things to be done or sought after; as for instance: 1. It should teach us unity, to live together with all concord, because we are brethren: For, how comely a thing is it for brethren to live together in unity? Psalm 133.1. 2. It should teach us mercy, and that both spiritual and corporal, as was in part showed before: they are brethren, and therefore, if thou be converted, strengthen them, Luke 22.32. If they trespass against thee, and confess it, forgive them, Mat. 18. It they fall, by temptation, into any sin of infirmity, hate them not, but reprove them plainly, Leu. 19.17. If they offend more freely, separate from them, but yet hope the best, as of a brother: reject them not as enemies, 2. Thes. 3.15. And if they be in any outward adversity, remember, that a brother was born for the day of adversity, Pro. 17.17. And therefore if thy brother be impoverished, let him be relieved to the uttermost of thy power, Leu. 25.35. 3. All just and faithful dealing should we show one towards another, because we are brethren: yea, none of us should allow himself liberty, so much as to imagine evil against his brother, Zach. 7.9, 10. Thirdly, Superiors also should learn here, not to be tyrannical, or hardhearted, or proud, or arrogant in their carriage towards their Inferiors: for, they rule their brethren, not their slaves, Deut. 17.19. Phil. 10. Nor yet should inferiors, for this reason, grow careless or disobedient: for, the Apostle shows, that that were an abuse of this doctrine, 1. Tim. 6.1, 2. Use 4. Fourthly, all poor Christians, that are true Christians, have much cause to reioy●e, jam. 1.9. for, they have a great kindred. All the Godly are their brethren, yea, the Apostles, Acts 15.23. yea, the godly Kings, Psalm 122.8. yea, the Angels, Reu. 19.10. yea, Christ himself is not ashamed to call them brethren, Rom. 8.29. Heb. 2.10. Mat. 12.49. I might add, that wicked men should take heed how they oppose godly men: there are a great kindred of them; and they never prospered, that wronged them: yea, some great Ones have been fain to humble themselves, and to lick the very dust of their feet sometimes, that they might be reconciled to them, Esay 60.14. Mat. 7.17. And thus of the second part of the Apostle's Charge. The third part forms the Christian, in respect of piety to God. Fear God.] Piety to God consists either in knowing of him, or in worshipping of him: and the right knowledge of God, is conceived in the godly, not for contemplations sake only, but for practice, 1. john 2.3, 4. And all the use of our knowledge, in respect of practice toward God, is comprehended in his worship. This worship is a religious honour we give to God; I say, religious honour, to distinguish it from that civil honour which in general we give to all men, or in special, to some men, either for their graces, as to the godly, or for their authority, as to Kings and Superiors. This worship of God is either internal, or external. The internal, is the worship of the hart: the external, is the worship of the body. The internal, is the very life and soul of the external; without which, the external is but a dead & contemptible carcase. The fear of God, here commanded, belongs to the inward worship: and so it is to be noted, that the Apostle, when he would charge Christians about piety and devotion to God, doth not enjoin them to come to Church, to hear the Word, receive the Sacraments, or pray, though these be elsewhere required; but especially requires, that they look to the heart within, The Apostle doth especially urge the inward worship of God. that the true fear of God be preserved in them, and that especially for two causes. First, because men may do that which belongs externally to the outward worship, and yet be still but hypocrites and wicked men, as is manifest in the case of the jews, Esay 1. and of the pharisees, Ma. 23. Secondly, because if they be rightly form in the inward devotion of the heart, that will constrain them to the care of the outward worship: he would have them then be sure of the fear of God in their hearts. The fear of God is sometimes taken generally for the whole worship of God: The fear of God, what it is. sometimes more especially for one part of the inward worship of God, and so I think it is to be taken here. The fear of God is either filial or servile: the one is found only in the godly; It is twofold. the other, in the wicked. A servile fear is the terror which wicked men conceive concerning GOD only, as a judge; whereby they only fear God, in respect of his power and will to punish for sin: and it is therefore servile, because it is in them without any love to God, or trust in God, and would not be at all, if his punishments be removed. It is the filial fear is here meant: this fear of God is here peremptorily required of Christians, as it is in other Scriptures, Psalms 2.11. and 38.8. Proverbs 3.7. Esay 8.13. This filial fear to God, is an affection which God's children bear to God, whereby they reverence his glorious nature and presence, and withal carefully honour him in his Word and Works; being afraid of nothing more, than that they should displease him that hath been so wonderful good unto them. That this definition of the true and filial fear of God may be rightly understood and form in us, we must know, that there are six distinct things we should fear and stand in awe of in God. Five things in God we are to stand in awe of. First, his Majesty and glorious Nature: we cannot rightly think of the transcendent excellency of God's Nature and supreme Majesty, as King of all kings, but it will make us abase ourselves as dust and ashes in his sight, Gen. 18. If we fear Kings for their Majesty, how should we tremble before the King of kings! If the glory of Angels have so amazed the best men, how should we be amazed at the glory of God Secondly, his justice, and singular care to punish sin, should make the hearts of men afraid; and woe to men, if they fear not: for, according to their fear, is his anger, Psalm 90. Thirdly, his goodness is to be dreaded of all that love God: and this is the proper fear of God's Elect. To fear God for his justice, may be after a sort in wicked men: but to fear God for his goodness, is only found in true Converts, Hosh. 3.5. Fourthly, his Word is to be feared, because it is so holy, and pure, and perfect, and mighty in operation: this trembling at God's Word, God doth not only require, but accept very graciously, Esay 66.3. And so godly men do tremble as much at God's Word, as at his blows. Fiftly, his mighty works and marvellous acts are to be exceedingly reverenced, of what kind soever, Reuel. 15.3, 4. Lastly, if God would never punish sin, nor chide men for it by his Word, yet the very offence of God ought to be feared, and is in some measure by all godly Christians. Uses. The use may be diverse: First, we should be hence incited to seek the true fear of GOD, and to labour to fashion our hearts to it: it being a special part of the Apostles charge, we should specially respect it: And it is not unprofitable, to consider some motives, that might beget in us an earnest desire after it, and care for this true, pious, and filial fear of God: First, Motives to get the fear of God. if we respect ourselves, we should strive to be such as fear God: For if we were never so good subjects to Princes, or never so courteous, and fair-dealing men in our carriage towards all sorts: yet if we did not fear God, we were but vile creatures, that had not the qualities of a man in us. For to fear God and keep his commandments, is the whole property of a man, Eccles. 12.13. And the fear of God is the beginning of wisdom: He is not a complete man, that doth not fear God: that is all in all, job 28.28. Secondly, if we consider what God is: He is our Master: and therefore where is his fear? Malac. 1.6. he is our praise, our good God, he worketh fruitful things and wonderful, and shall we not fear him? jerem. 5.22. Deut. 10.20. Thirdly, if we consider but the benefits will come unto us, if we be Religious persons, & truly fear GOD: great is the Lords mercy towards them that fear him, Psal. 103.11. whether we respect this life, or a better life, whether we look for temporal, or spiritual things. For temporal things, such as fear God, have a promise of great prosperity, Deut. 5.29. Eccles. 8.13. If any thing be welcome, as prosperity in this world, it is Religion, and the fear of God: For to him that feareth God, is promised wealth, and riches, Psal. 112.1, 3. and honour, and long life, Pro. 10.27. and 22.4. protection from the pride of men, and the strife of tongues, Psa. 31.19. and strong confidence, Pro. 14.26. and they shall want nothing, Psal. 34.9. And for spiritual things, the secrets of the Lord are with them that fear God, and he will show them his covenant, Psal. 25.14. and the Sun of Righteousness shall rise unto them that fear God, and there shall be covering under his wings, and they shall go forth and grow as fat calves, Mal. 4.2. and the Angels of the Lord shall pitch their tents round about them that fear him, Psal. 34.7. And for eternal things: there is a book of revelation to such as fear God, where God keeps the records of them, and all the good they say, or do, Mal. 3.16. and at the day of judgement they shall have a great reward, Reuel. 11.18. Great are the privileges of such as fear God in this life: but who is able to express, how great the goodness is (as the Psalmist saith) which God hath laid up for them that fear him, Psal. 31.19. And if it should so fall out, that God should not see it ●it to give us any great estates in this world: yet a little is better with the fear of God, then great treasures, and those troubles therewith, which the sin of man, or the wrath of God will bring in with them. But if we would have these benefits, we must be sure that we do indeed and truly fear God. For there are many men in the visible Church, that bear the name of God's people, which yet God protests against, as such as do not fear him indeed: as, First, What kinds of men do not fear God. they that pity not men in affliction, fear not God, job 6.14. Secondly, they that oppress their neighbours by any cavil or unjust dealing, as by usury, or the like, fear not God, Levit. 25.17, 36. Thirdly, they that make no conscience to pay their tithes, or at least, will not give first fruits, or free will offerings; such as will pay no more for religious uses, than they are forced unto: these fear not God, Deut. 14.23. Mal. 1. Fourthly, they that account it a burden, and a course of no profit to serve God, or to be so religious, Mal. 3.14, 15. jos. 24.14. Fiftly, they that make no conscience of secret sins, or hypocrisy in God's worship; these fear not God, because they set not the Lord always before them, nor fear to omit, or do such things, as the world cannot take notice of. Sixtly, they that meddle with the seditious, or changers, how forward soever they seem in religion: yet such as are set to be so inclinable to be led by changers, have not the true fear of God in them, Prou. 24.21. Seventhly, they that live in any known sin, and make no conscience to depart from iniquity, Prou. 3.7. and 14.2. Such are they, that are mentioned in the Catalogue, Mal. 3.5. sorcerers, adulterers etc. especially the men that bless themselves in their hearts, when they are guilty of hateful sins, Psal. 26.1, 2, 4. On the other side, such as truly fear God, may be known by these signs: Signs of God's fear. First, they make conscience to obey God in their lives, and keep his ordinances, Deut. 6.2. They show that they fear him, by serving of him. Secondly, they do believe God, and his servants speaking to them in his name. This was a sign, the Israelites feared God, because they believed God, and his servant Moses, Exod. 14.31. Thirdly, they that truly fear God, do depart from evil, & dare not live, or allow themselves in any known sin, whether it be sin in opinion, or in life. In opinion: they that fear God, will give him glory, though it be to change for the opinions not only they, but all the world have held, Reuel. 14.7. And so in practice, he that truly fears God, ●ates all sin in some measure: It is a ●oule sign one doth not fear God, when he will not forsake his errors or faults, though he be convinced of them. Fourthly, they that make a conscience of it to obey God in all soundness of practice in their conversation, and so not only in worshipping him with reverence, Psal. 5.8. but in striving to do all the good duties God requires, Psal. 5.8. and that this sign may be applied effectually, we may try ourselves by our obedience to God, whether our fear of him be right, or no. First, if we obey in secret, and dare not leave undone such things as no man can charge us withal, and do withal strive against and resist the very hypocrisy of the heart, and stand in fear of God's offence for the evils are found in our very thoughts: this will prove us to fear God sound in truth and uprightness of heart, josh. 24.14. Col. 3.22. When we set the Lord always before us, and with desire to approve ourselves to him; it is an excellent sign. Secondly, When we hear the Word of God, and are told what to avoid or do, we are then tried whether we fear God sound or no: For, if we dare not delay, but make Conscience of it, to practise God's will as fast as we know it, it is a good sign: but otherwise, it is a foul sign, that many Christians that make a fair show, are not sound, because they are not afraid to live in the sins God reproves by his Word, nor to leave still unperformed, the Precepts, Counsels, and directions are given them from day to day. The Religion of many that seem to be of the better sort, is a mere formality, as this very sign proves, Psal. 86.11. Isaiah 50.10. Thirdly, a great guests may be had at men's fear of God, by their care and Conscience they make of their obedience, in their particular calling: A man may have comfort, that his fear of God, and profession of Religion is right, if he hate idleness, lying, covetousness, deceit, frowardness, and unjust dealing in his calling: For, though to deal justly with all men, be no infallible sign of the true fear of God, yet it is a probable one; and where it is not, there can be no true fear of God. Thus Magistrates must prove that they fear God, 2. Chron 19.27. Exod. 18.21. and thus every man, in his place; yea, if women would have the reputation to be such as fear God, they must let their works praise them. If they be idle, froward, undutiful, busybodies, Pro. 31.30. and careless of their domestical duties, what fear of God can be in them? Fourthly, it will be manifest, that our obedience flows from the true fear of God, if we will obey against our profit, or ease, or credit, or our own carnal reasons or affections. Hereby the Lord said, he knew that Abraham feared him, because he spared not his own son, etc. Gen. 22.12. And thus of the fear of God. The last part of the charge concerns our loyalty to the King. Honour the King.] The Apostle intends in these words, but briefly, to urge the practice of their duty, urged in the exhortation, Verse 13. save that the terms have something in them of explication of that doctrine, and something for confirmation: For we must honour the King, 1. In our hearts. 2. In our words. 3. In our works. First, we must honour him in our hearts, and show it two ways. 1. We must not curse the King, no not in secret; no not in our thoughts: We must not entertain impatient and vile thoughts of the King, but, from our hearts, esteem him for his greatness, authority, and gifts. 2. When the King commands any thing that seems to others, or to us, harsh, inconvenient, or doubtful; we must honour the King, by interpreting his Laws in the best sense: If love must not think evil, but hope all things, of all sorts of men, then much more of Kings: It were greatly to be longed for, that this note might enter into the breasts of some men, Note. they, would then be afraid to charge so much evil of the King's ordinances, not only when they might find a fairer sense, but oftentimes expressly against the intent, and meaning of the ordinance. Secondly, we must honour the King in our words three ways. 1. By reverend speeches to them, and of them. 2. By a thankful acknowledgement of the good is in them, and we receive by them. 3. By praying to God with all manner of prayer for them, 1. Tim. 2.1. Thirdly, we must honour them in our works. 1. By paying their tributes, and customs. 2. By submitting and yielding to their ordinances; preferring the obedience to their ordinances, before the censures or contrary opinions of what men soever: and this is the main thing intended, verse the 13. of this Chapter. And therefore I will omit the larger handling of this point in this place. Verse 18. Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward. HItherto of the duties of subjects, and so of the exhortation as it is political, and concerns the Commonwealth. Now the Apostle proceeds to give directions economical, that concern the family, or household government: Before I consider of the particular exhortations, something would be said in general concerning a family. What ae family is. A family is the society of diverse men dwelling together in one house for preservation and happiness: Where three things are to be explicated: First, what are the persons, that take upon them to constitute this society: Secondly, what is the difference between this society, and their humane societies: Thirdly, what is the end of this society. First, the persons, that constitute a family or family's society, are to be considered, either as the family is perfect, or unperfect. 1. A perfect family consists of a triple society, first, the one between man and wife▪ secondly▪ the other between parents and children: thirdly, and the third between Master and servants. 2. The unperfect is, when any of these societies are wanting, as when there are not either children, or servants, or wives, or husbands in it: The Apostels' directions here do form only an unperfect family: For he gives not directions about parents and children. Secondly, the difference of this society from others is, in those words, dwelling together in one house: For thereby is imported, that this is the first society of all others, and the foundation of all the rest. For a City comprehends many families, a Country many cities, a Monarchy many nations, and the world many Monarchies. Thirdly, the end of a fraternity, is preservation and happiness: and so to speak distinctly, there are three things requisite to make this society happy, and to preserve it so: Three things required to make a society happy. namely, first, commodity, secondly, delight, and thirdly, Religion. Unto commodity is requisite possession of goods, and the mutual lawful labour of the persons in the family: unto delight is requisite, quietness and love: unto Religion, is required the constant and right serving of God. If commodity be wanting, the family cannot be at all: If delight be wanting, it cannot be well: and if religion be wanting, it cannot be for ever. Thus of a family in general: and two things may be in general noted from the Apostles charge about the family. First, that God himself doth bind all sorts of persons, as strictly to the good behaviour in their own houses, or towards one another, as he doth toward those in his house. Secondly, that the conscience is bound immediately from God, to nourish all good duties. And this is so proved by the fifth Commandment, and Pro. 14.13. with many other places of Scripture. There may be diverse reasons assigned, why God gives Commandment to bind us to domestical duties. We are bound of God to the care of domestical duties, for diverse reasons. First, from his own right. For, though there be many Administrators, as, of a Church, a Commonwealth, a Family, etc. yet there is but one Lord: God is the Head of this society, as well as of any other, 1. Cor. 12. Secondly, because this is the first society God brought into the world; and therefore he would have it honoured and carefully preserved to the end of the world. The first society in Paradise, was this: and Religion was professed for many hundred years by this society only, even till the people came out of Egypt. Thirdly, because the persons we live withal in the family, are the nearest companions of our lives: and therefore we should live with all due respect one of another. Fourthly, because the family is the Seminary both of Church and Commonwealth. Fiftly, because the family is the most usual place for us to practise our Religion in: what we learn at Church, is for the most part to be practised at home. Many have little occasion of practice abroad. Sixtly, because the comfort and contentment of man's life lieth much in this. How are the lives of many men made uncomfortable, by disordered servants, wicked children, idle, froward, vicious wives! God gave the woman, at the first, as a special help to man; to show, that at home the chief help of his life was to be had. Use. The use should be therefore to teach Christians, in their several places in the family, to make conscience of their dealing; both to know it, and to do it, as ever they would have God to come to them, and dwell with them, Psalm 101.2. and as they desire to be no hypocrites in Religion: for, such as make no conscience of doing their duties in the family, whether themselves, wives, servants, or children, are not sound Christians, they are but hypocrites. They are not complete Christians, that are not good at home, aswell as abroad: they walk not in a perfect way, Psalms 101.2. And beside, till domestical disorders be redressed, the family will never be established, Pro. 14.3. Secondly, Why Inferiors in a family, are first and especially charged with their duties. it is to be noted, that Inferiors in the family, are either only, or first, or with most words charged about their duties; as here, servants, and not masters; and servants and wives, with many words: and there may be divers reasons assigned of it. 1. To preserve order. God hath subjected the Inferiors to the Superiors; and the Superior in a family, is God's Image: the Lord is therefore careful to preserve his authority. The Superiors receive laws from God, but not from their Inferiors. The Inferiors are to learn their duty without prescribing laws to their Superiors. 2. Because the disorders of Inferiors are, for the most part, most dangerous to the troubling of the family, because the businesses of the family are done by their hands, the Superior providing for the common good by common instruments. If the Master of the family be never so godlywise, yet oftentimes the family may be destroyed by wicked servants, and vicious wives, Pro. 14.1. 3. Because faults in the Inferiors are most scandalous against Religion, especially where the family is unequally yoked; as, if the Head of the family be an unbeliever, and the Members believers: disorder in the believers, is most extremely scandalous. 4. Because, if the Head of the family be disordered, the orderly behaviour of the Inferiors may bring him into order, and win him both to Religion, and good order at home. A conversation with fear, in wives, may win their husbands, chap. 3.1, 2. of this Epistle. 5. Because God would hereby show, that the Inferiors must always do their duties, before they look after the duties of Superiors: they must be first served. 6. By this course, the Apostles did labour to entice the Gentiles to Religion, by letting them see how careful they were to breed goodness and love in their wives, servants, and children: and the Apostles did wisely in so doing, because it is a greater gain to Religion, to gain one master, than many servants, because such a master may do more good. The use should be therefore to interest the obligation upon the consciences of wives, servants, and children: and even the more they see that God saith unto them, the more they should be careful of their duties, and ever the more desirous they see the Lord to be to have them live without offence, the more abominable they should account it to dare to offend still: and if they have not masters or husbands, they should strive to be good themselves, before they complain of the faults of their Superiors; and should think with themselves, If I were a better wife or servant, I should find my husband or servant better to me. Thus in the general. The first thing than the Apostle gives in charge, concerns servants, from verse 18. to the end of this chapter: where observe, First, the proposition, enjoining servants to be subject to their masters, verse 18. Secondly, the exposition, showing both how they should be subject, viz. with all fear; and to what masters, viz. not only to the good, but to the froward, verse 18. Thirdly, the confirmation of it, by three reasons, viz. from the consideration, 1. Of the acceptation of such subjection with God, verses 19.20. 2. Of their calling, verse 21. 3. Of the example of Christ, which is urged, 1. For the use of servants, verses 22.23. 2. For the use of all Christians, by digression, verses 24.25. First then, of the proposition: where we are to consider, first, the persons charged, Servants: secondly, the duty imposed, be subject: thirdly, the persons to whom they owe it, to your Masters. Servants.] Two things are to be inquired into about servants. First, the original of their estate: and secondly, the bond that ties them to this subjection. There are servants of God, servants of sin, servants of men: It is the servants of men, that are here meant: servants of men are not all of one sort neither. Servants of men are of diverse sorts. For first, such as apply themselves to satisfy the unreasonable humours of men, are said to be servants of men, and condemned, 1. Cor. 7.23. Secondly, such as make themselves beholding to other men through their pride, are forced many times to become their servants. Thus the borrower is a servant to the lender, Prou. 22.7. Thirdly, such as employ their estates or bodies for the honour, or preservation of their superiors, are said to be servants: thus subjects serve Princes, 1. Sam. 8.17. Fourthly, such as employ their labours, and spend themselves for the common good, are said to be servants: thus Ministers are the people's servants, 2. Cor. 4.5. 1. Cor. 9.19. But none of these are here meant: Those servants are domestical servants, such as are under the yoke of particular Masters in a family. Those servants in the Apostles time were of two sorts: some were bond servants, such as were bought and sold in the markets, over whom the Masters had absolute and perpetual power: some were hired servants, that did service by covenant and contract, as servants do now for the most part with us. Concerning these, it may be inquired, how it comes to pass, that men, that by creation have the same nature with other men, should in their condition be abased to so low and mean an estate, as to serve them, that are in nature alike to them? This seems to be a grievous inequality; and therefore first to be searched into for the original and causes of it. It is out of doubt, that before the Fall, if man had stayed in his Innocency, there had been no servitude, because all men had been made after the Image of God, both for holiness and glory; and so had been on earth, as the Saints shall be in heaven. The first cause then of subjection and servitude, For what causes servitude came in. was the confusion, and sin of our first parents brought upon the world, the earth being cursed for man's sake: A necessity of toilsome labour lay upon men: and so from the advantages, or disadvantages of particular men's estates, did arise the freer, or harder condition of some men: beside, this sin had so confounded the very dispositions of men, that through the inequality of natural temper, or care of education, some men are made more fit to govern, and others to be governed. Secondly, as a monument of God's justice, it is observed, that some whole nations of men have been in their very natural inclination only disposed to bondage, being destitute of all gifts to rule, or govern, as it is noted by the Muscovites and some other nations, who for the most part at this day are servants, yea slaves by nature. Thirdly, in other nations many men become servants, not by nature, but by necessity, as being taken in mercy: and thus among the Latins came up the name of servants, being serui, because they were seruati, preserved from slaughter in war: and mancipia, because they were manu capta, things taken by force of arms. Fourthly, the horrible sins sometimes of the Ancestors brings beggary, and so servitude upon their posterity; as the sin of Cam made Canaan a servant of servants, Gen. 9.25. So doth treason, whoredom, riotousness, and prodigality of many parents, undo their whole posterity, and leave them in a necessity of serving. Fiftly, wicked children, for their disobedience to their parents, are many times brought not only to be servants, but as was noted before of Cam, to be servant of servants, Prou. 17.2. Sixtly, many men are brought to a morsel of bread by their own disorder and wickedness of life; sometimes open sins, sometimes secret sins bringing this curse of God upon them: For men became servants, only to gain by their service the knowledge, or state of some science, art, or trade as many apprentices do. Seventhly, sometimes God by his hand doth abase some men only, as a trial, if they fall into poverty, and so to the necessity of working for others by no sinful courses of their own: but by the inevitable hand of God, as by piracy, shipwreck, fire, thieves, or the like: and these are so humbled, either to warn others, and show the power of God, or to bring them to repentance, or else for trial of God's grace in them. eight, some men are brought to this misery by the cruelty, and unjust dealing of other men: and so that power the Masters took over their bondmen to dispose of their very lives, was not of God or nature, but merely an oppression. For why should they have power to take away life, that could not give it? And so, many a man is brought to poverty and servitude, by oppression and cruel Landlords, or by the fraudulent dealings of other men, that falsify their trust, or cousin them in bargaining. Now, the servants brought to this condition by any of these means, must be subject to their Masters: and this is of divine institution. For God himself hath bound them to it by the first commandment; and so the subjection of servants is a moral, and perpetual ordinance. Uses. The use of all this may be diverse: For, First, it should teach all sorts of men, the more to hate and flee from sin, which hath brought these miseries upon such multitudes of men. Secondly, it should teach Masters to use their servants respectively: For though they be servants, yet they are men made after the Image of God, and they are the best part of their possession. For other things they possess, are without life, and servants are the living instruments of their commodities. Thus wise and godly men in Scripture, Gen. 12.16. and 32.5. Eccles. 2.7. were wont to account it the best part of their possessions, that they had men servants, or maid servants. Thirdly, it should teach servants especially two things; the one is humility: they should run a race fitted to their condition, they should conquer pride and aspiring, remembering that God hath abased them. The other is, they should keep themselves in their places and callings, and not shake off the yoke by running away, etc. seeing God hath taken them bound to serve: But the former is most proper to this place; seeing they are but servants, they should be content with such diet, apparel, labour, & usage, as is convenient to their condition. Fourthly, it may serve for great humiliation to such servants, as are wicked men: These are of three sorts: some of them are brought to this condition by their own wickedness of life: some of them are wicked servants too, as well as wicked men: some are tolerable, and sometimes profitable servants, though evil men: all are in ill case. For this is but the beginning of evil to them, if they repent not; For if they live in their sins, as they serve men now, they shall serve devils hereafter; and so their bondage shall be invested upon them without end. Quest. But seeing many godly men and women may be servants; how may a godly Christian comfort himself in this estate of abasement? Ans. Though it be an outward misery to be a servant: yet there are many consolations to sweeten the bitterness of this abasement. First, How a godly servant may comfort. himself in that estate. because extremities of bondage are removed from servants with us for the most part, so as their service is but for a time, and voluntary too, to hire themselves to whom they will, and Masters have not power of their lives. Secondly, because their calling is acknowledged for a lawful calling by God. Thirdly, because God hath bound Masters by his Word to use them well, & the Laws of Princes provide punishments for unreasonable Masters. Fourthly, because Christ hath redeemed them from the spiritual bondage of serving the Law, and the devil, and God's justice: so as he is Christ's freeman. Fiftly, because though his body be subject, yet his soul is free, and not subject to any mortal creature. Sixtly, because their Masters are their brethren in Religion. Seventhly, because God hath provided by his unchangeable Law, that one day in seven they shall rest from their labour. eight, because before God there is neither bond nor free: but all are one in Christ, Gal. 3.28. Col. 31.11. Ninthly, because all the benefits by Religion, whether inward or outward, belong to servants, as well as Masters, 1. Cor. 12.13. Tenthly, because the very work that servants do in their particular calling, is accepted of God, as obedience to him, as well as the performing of the duties of Religion; God accepts their daily labour, as well as he doth praying, hearing the Word, receiving the Sacraments, reading the Scriptures, fasting, or the like, Eph. 6.6. Eleventh, because they are freed in that condition from many cares: seeing they have now nothing to do in effect, but to obey in what is appointed them; which is a great ease to a mind that desires to see what he hath to do to please God, seeing now only one thing is necessary, which is, to obey in what he is commanded and directed. Twelfthly, because he shall not only have wages from men, but from God also, Ephes. 6.8. Lastly, because there shall be no servants in heaven, but in God's Kingdom they are as free as their Masters, and therefore should not think much of a little hardness, or harshness in this life. Thus of the original of servants. Secondly, we may hence note, that servants are bound by God himself, in his Word, unto their subjection. The Word of God doth belong to the calling of Servants, as well as to any other calling, God hath included them within the doctrine of Scripture, as well as any other men; partly to show, that they have right to the Scriptures as well as others; and partly to show, that the power of binding servants is from God, and God hath taken it upon him, by his Word, to teach Servants as well as other men; and that for two reasons. The one is, because Servants belong to the Kingdom of Christ and his Church, as well as other Christians, and therefore must be taught as well as they. Secondly, the other is, because usually Masters are negligent in teaching them, and therefore God provides, that by his Word they shall be taught. Men have some care in teaching their children, but little of their servants; and therefore God, to show that he is no respecter of persons, gives order to his Ministers to see them instructed. The Use may be diverse. Uses. First, Masters must learn from hence their duty: For, when they see that God takes care to teach their servants, they should not be so proud or careless, as to neglect their instruction: Yea it shows also, that if they would have them taught, or reproved, or encouraged, they must do it with God's Word, and with their own: yea, it also shows the folly and wickedness of diverse Masters, that cannot abide, their servants should hear Sermons, or much read the Scriptures, when they do not only wickedly, in restraining their servants from the means of their Salvation, or comfort, but do foolishly also hinder them of that means which should especially make them good servants. Secondly, Servants may hereby be instructed, or informed, and taught. Informed, that though neither Master nor Minister will teach them, yet they are not excused, because they are bound to learn from God's Word, their duties: And taught from hence they must be, to do their duties to their Masters, not for fear, or reward, but for Conscience sake, because God hath bound them to his subjection. Thirdly, Ministers should learn, and from hence be awakened, to take notice of their charge, both to Catechise in special, and to teach servants in general, as well as other their hearers. If it be a part of the Commission of great Apostles, to instruct servants as well as other Christians, than what accounts can they give to God, if it be found that they have had no care of instructing the servants of their parishes, and charges? Doct. 3. Thirdly, the indefinite propounding of the word Servants, shows, that all sorts of servants are equally bound to subjection; hired servants are as strictly bound, as bond servants: The servants of Princes, are not free from the duty of servants, more than other servants: and so likewise poor men's servants must be subject and obedient to their Masters, with as much reverence and fear, as servants to great men. Old servants are tied to as much duty, as such as come new to serve. Religious servants are bound to as much subjection and obedience as Pagans, or rather their bond is the stronger, because Religion should rather make them better servants, and so there is no difference of sexes; men servants are bound as well as women servants, neither doth birth, office, gifts, or means, privilege any servant from the strictness of the bond of subjection. Be subject.] The duty, then, required of servants, is subjection: servants must be subject. It is not enough to wear their master's Cloth, and to hire themselves to their masters: they must make conscience of it, to perform constant & humble subjection to their masters. And so they must be subject to their masters three ways. First, Servant's must be subject 3 ways. to their commandments: and so they must obey them, and yield themselves to them to be ruled and directed by them in all things, Eph. 6.5. Col. 3.22. Secondly, to their rebukes and corrections: for if children need rebukes and corrections, then do servants also, Pro. 13.1. and 15.5. Servant's will not always be corrected by words, and therefore need blows, Pro. 29.19. Gen. 16.6. yea, they must patiently suffer correction, though it be inflicted unjustly, as appears in the verses following this Text. Thirdly, to their restraints. Servant's must be subject to the appointment of their masters, even in the things wherein they restrain them; as for instance, in their diet. It is a sinful humour in them, Not to be content with such diet as their masters appoint them, though it be worse than the diet of their masters, or the diet of the children of the family. So likewise in their company: they must avoid all company that may be any way offensive to their masters; and so likewise in their apparel, in such cases where servants are to be apparelled by their masters; as also in respect of their going out of the house in the daytime, when they have not leave: but much more abominable it is, To be out of their master's houses in the night, without their leave. And as their subjection must be performed in all these cases: so the indefinite manner of propounding it, shows, both that they must be subject in all things, and in all the ways of showing subjection, for the manner of it: they must be subject in all things, so as to bear with their masters: for, it is a sinful rebellion, to cross, or disobey, or leave undone any thing that is required of them to do. And beside, it shows, that they must be subject in their very hearts, and in their words, and in their countenance and gesture, as well as in the work to be done by them. Use. The use may concern both servants, and the parents of such servants, and the masters that rule them. Servant's should hence, from their hearts, learn to yield themselves over to their masters, with all good conscience to perform the subjection required: yea, such servants as hear this doctrine, may try their hearts, whether they be indeed good servants, or no: for, a good servant, that makes conscience of his duty, when he hears the doctrine, doth from his heart consent to it, and will strive to fashion himself according to it. Now, the servants that desire to be such as is required, may attain to it, if they observe these rules. Helps for servants to yield subjection. First, they must carefully study the doctrine of servant's duties. Servants oftentimes fail through mere ignorance, because they do not lay before their minds what God requires of them. Secondly, they must often judge themselves for their faults wherein they have displeased their masters, or neglected their duties: therefore many servants mend not, because either they will not see their faults, or do not humble themselves in secret for it. Thirdly, they must often meditate on the motives that may persuade them to subjection. And so there are five things that might bow their hearts, and breed in them a conscience of their duties. First, the Commandment of God: it is GOD's will, they should bear themselves thus humbly and obediently toward their masters. Secondly, the promise annexed to God's Commandment, should move them: God will reward their work, Eph 6.8. Col. 3.24. And, in particular, inasmuch as their service is required in the fifth Commandment, therefore, if they be good servants, God will bless them with long life. Thirdly, the threatening, if they be not good servants, but bear themselves naughtily and stubbornly; they shall not only receive shame and punishment from men, but God will plague them for the wrongs they do to their masters, even for all the grief wherewith they have vexed them, and for all the losses they have brought to their masters, Col. 3. ult. Fourthly, the examples of such as have born themselves full well in Scripture, should much move them; the piety of Abraham's servant, Gen. 24. and the painfulness and faithfulness of jacob, Gen. 31.38, etc. and the readiness of the Centurion's servant, Mat. 8. Yea, it should much move them, that Christ jesus himself was in the form of a servant, Phil. 2. Fiftly, the care of the Religion they profess, should much move them: if they be careless, and proud, and stubborn, the Name of God, and the doctrine of Religion, may be blasphemed, 1. Tim. 6.1. And if they be humble, and careful, and faithful, they may adorn the doctrine of the Gospel, as the Apostle shows, Tit. 2.9, 10. Use 2. Such parents as put their children forth to service, must take heed, that they spoil them not by giving care to the complaints of their masters, or by allowing them any way in stubborn and disobedient courses. Thirdly, if masters would have their servants to please them by their subjection, they then must learn how to rule and govern them, not only by teaching and charging them what to do, but also by over-seeing them, whereby many faults may be prevented; and accordingly by seasonable reproving them, and correcting of them betimes for the more wilful offences; so studying to carry themselves gently towards them, or that they lose not their authority by too much love of their own ease and quietness: else it is just, that their servants should prove a continual vexation to them, Pro. 30.22. and 29.19. To your masters.] The parties to whom they owe subjection, are their masters: where three things may be observed. First, that though servants are under subjection, yet it is not to all men, or to other men, but only to their masters: which may warn men to take heed that they abuse not other men's servants, or speak basely of them: for, though in respect of their masters, they are servants; yet, in respect of them, they are as free as themselves. And, in particular, it should teach diverse, to meddle less with other men's servants, by way of complaint to their masters. It was Salomon's Rule; Accuse not a servant to his master, lest he curse thee, and thou be found guilty, Pro. 3.10. He gives two reasons of his advice. The one is, that his complaining may so vex the servants over whom he hath no jurisdiction, that it may cause them in their impatience to vex him with their reproaches of him; which, an ingenuous mind should strive to avoid. The other is, that in such complaints most an end there is much mistaking, when men meddle with such things as belong to other men's families: and then it is a foul shame to be found faulty. To conclude this point, we should remember that of the Apostle; What hast thou to do to judge another man's servant? he standeth or falleth to his own master, Rom. 14. Secondly, that all masters have authority over their servants: though the master be a poor man, or an ignorant man, or a cruel man, or a froward man▪ or a hard man, yet the servant must be subject to him, and bear himself as reverently and obediently, as if he were the richest, or wisest, or worthiest master in the world; and the reason is, because the subjection is due, not to the master's riches, or gifts, or greatness, but to the authority which God hath given him as a master: and therefore servants must look to this point; and the rather, because it will be the greater trial of their subjection and singleness of heart, when neither fear, nor reward, nor any outward respect doth compel or constrain them, but simply the conscience of God's Commandment, and the master's authority. Thirdly, we may here inquire, how masters come by this authority over servants: by nature they have it not, and therefore must have it by law. The laws of men cannot make one man a servant, and another a master: The original of masters. therefore it is by the Law of God. Since it is by the Law of God; if we have recourse to the ten Commandments, we shall find, that it is the fifth Commandment which giveth masters this authority and honour; the exhortations of the Apostle being but interpretations of that Law. And, that this point may be cleared, two things must be searched into: First, what sorts of men are called fathers and mothers there; and secondly, why they are so called in the Commandment, seeing the most sorts of them, in the usual life of man, have other titles. The name father given to diverse sorts. For the first. This term Father we shall find in Scripture to be given, first, to such as begat us, Heb. 12.9. Secondly, to Ancestors, joh. 6.18. Thirdly, to Tutors: so Students are called Children of the Prophets. Fourthly, to such as beget us in respect of grace, as, to our Ministers, 1. Cor. 4.15. Gal. 4.19. Fiftly, to Magistrates, Gen. 41.43. 1. Kings 24.12. Ezra 1.5. Sixtly, to Elders in age, 1. Tim. 5.1. Seventhly, to the Inventors or Authors of any science, art, or trade, Gen. 4.20. Lastly, it is given to masters: so Naaman's servants called him Father, 2. Kings 5.13. And from hence, masters were wont to be called Patres familias, as Magistrates were called Patres patriae. For the second. Magistrates, Tutors, Ministers, Masters, and all Superiors, are called Fathers, first, because the father was the first degree of superiority, and the fountain and seminary of all society. Secondly, God of purpose preserves this title in all superiority, thereby to sweeten subjection to Inferiors, and to make them think the several dangers, burdens, labours, and subjections in each condition, to be not only tolerable, but meet to be born, because they endure them under parents as it were: and so such superiority, for that reason, should not be resisted or envied. Thirdly, that thereby Superiors may be put in mind of their duty, to avoid insolency, cruelty, oppression, and the too much respect of themselves; God charging them by this title, to remember, that their Inferiors are to them, by God's Ordinance, as their children. Thus of the proposition of the duties of servants. The exposition follows: and so, first, he showeth the manner how they must be subject, viz. With all fear.] Servant's must subject themselves to their masters in all fear: which, being put down indefinitely, must be understood both in respect of God, and in respect of their masters. Servant's must show their fear of God in their places, diverse ways: How many ways servants show the fear of God in their callings. First, by avoiding such sins as are contrary to the will and commandment of God in their general life; such as are, swearing, lying, slandering, hatred of the godly, drunkenness, whoredom, and the like, Psalm 101.3, 4, 5. Secondly, by carefulness to do God service, as well as their masters; not only by spending the Sabbath in the duties of Religion, but in redeeming the time in the weekdays (as may be without hindrance of their work, or offence to their masters) to employ themselves in prayer, reading, conference, etc. and the reason is, because as servants must do their master's work as they are servants: so they stand bound, in the common obligation, to do God's service as they are men; and no man but is subject to the Law of God; who hath given all his Commandments to servants, as well as to masters. Thirdly, by doing their master's work out of conscience, respecting the will and commandments of God; and therefore serving their masters with all faithfulness, as if the service were to be done to God himself, or to jesus Christ, Eph. 6.5. Col. 3.23. Fourthly, by praying for their masters, and for the good success of their labours for their master's commodity: thus Abraham's servant is commended for his practice of the fear of God, and left for an example to all servants to do likewise, Genes. 24. Fiftly, by doing their master's work without eye-service, being as careful and as diligent when their masters are absent, as when they are present; as remembering, that the Lord sees them, though their masters do not, Col. 3.22. The fear, then, toward their masters, they may show diverse ways. First, by avoiding what might displease their Masters; such as is, answering again, Tit. 2.10. contention with their fellows, and all unquietness, Phil. 2.4. sullenness, Prou. 29.19. and all unfaithfulness, showed either by purloining in the least things, Tit. 2.10. or carelessness in disappointing the trust committed to them; as also masterfulnesse, pride, and haughty behaviour, when they will not abide it to be told or directed; or doing what they list, not what they be appointed. Secondly, by reverend behaviour to be showed by lowliness of countenance, by giving titles of honour and respect, john 13.13. by standing before them when they sit, Luke 17. by avoiding rude behaviour, or saucy familiarity, as accounting them in heart worthy of all honour, 1. Tim. 6.1. one point of which reverence is, that servants should not presume to deliver their opinions easily in their Master's presence, unless it be required, or may be gathered by argument from the less, job 32.6, 7. Thirdly, by their secrecy in all the affairs of their Masters, especially they should take heed of discovering their Master's infirmities to others abroad out of the family. Fourthly, by avoiding inquisitive, to meddle only with their own business; the servant knoweth not what his Master doth, john 15.15. Fiftly, by doing their work with all faithfulness and diligence, in absence as well as presence; that when the Master comes, he may find them so doing, Math. 24. Thus of the manner of the duty; ●he persons to whom they must thus submit themselves follow: And so they must be subject with all fear, not only to the good, but also to the froward. To the good and gentle.] For the sense: we must inquire who are good Masters, and who gentle. Good Masters are discerned by diverse signs. Signs of good masters. First, they seek not only painful and skilful, but religious servants, Psal. 101.1, 6, 7. Secondly, they not only licence, but teach their servants to keep God's Sabbaths, and to worship him, Commandment 4. Genes. 18.19. Thirdly, they will not command their servants to do any thing that is sinful, or to lie as snares, or defraud others for their profit. Fourthly, that receive their servants, especially such as are Religious, as their brethren. Fiftly, that are overseers as well of the manners of their servants, as of their labours, being as careful, that their servants be no worse to themselves, than to their Masters. Sixtly, that use their servants well, not only praising them for well doing, but always rewarding their service with liberal wages; and when they part from them, not suffering them to go from them empty, without portion, etc. Master's show their gentleness also diverse ways: as, First, when they use their Authority moderately, or are not haughty or violent towards their servants. Secondly, when they pass by their infirmities, and take not notice of all the ill they say or do, Eccles. 7.22. Thirdly, when their servants offend, they chide them with good words, and not revile them. But also to the froward.] Froward Masters, are such as are bitter to their servants, hard to please, that are apt to find fault, that use their servants hardly in words, or deeds, but chiefly such as are choleric, and passionate, and peevish in their carriage towards their servants. So that four Doctrines may be noted from these words, and from the coherence. Doct. 1. First, that God takes notice of the faults of Superiors, as well as he requires duties of Inferiors: he sees forwardness in masters, as well as disobedience in servants; and the reason is, both because God is no respecter of persons, and also because he gives his Law to all men. And therefore Superiors must make conscience of their duties: for, though in all things they are not to give accounts to their Inferiors, yet they must give accounts of all they do, to God, Col. 3.24. Doct. 2. That God sees and dislikes such faults, as the laws of man take not notice of. If a Master should kill his hired servant, men's laws would take hold of him: but if he be never so froward with him, he may escape men's laws. But though the laws of men punish not forwardness, yet God will. So we see in the exposition of Christ given unto diverse commandments, Mat. 5. man failed in killing, adultery, purity, etc. not once thinking of anger, lust, filthy speaking, reviling, etc. yet God forbids even these things also: which serves to reprove the folly of such, as justify themselves for very just men, because they offend not the laws of men; but never consider, that God can find a world of faults in them, that men's laws cannot; because God sees the heart, and by his Laws requires obedience of the inward man, and condemns all swerving from the right temper of heart and carriage: And therefore we should all look to our ways, to approve ourselves not only to men, but to God, and so to confess the imperfections of men's laws, as to admire the perfection of God's Word. Doct. 3. That forwardness is a vice to be avoided of all sorts of men: It is not only uncomely in servants, but in Masters too, and so consequently in all sorts of men, and it is to be avoided for many reasons. Reasons against forwardness. First, if we consider the nature of the vice either in itself, or by comparison. It is of itself a kind of madness: A froward person, during the fit, is in some degree a mad person: Besides, they are very foolish and absurd. The month of the righteous, saith Solomon, bringeth forth wisdom, but the froward tongue shall be cut out. In which words note the opposition; The righteous mouth brings forth wisdom, but the froward mouth brings forth foolish things, and therefore shall be cut out, Pro. 10.31. Could froward and peevish persons remember and consider, what passeth from them in these fits, they would be wonderfully ashamed of themselves. Again, consider how contrary forwardness is to God's nature. He saith of His words, that there is no forwardness in them, Prou. 8.8. to note, that forwardness is a thing altogether contrary to God; so as the froward persons in their froward fits, are not like God, but rather like the devil. Secondly, if we consider the causes of this peevishness and forwardness either in man or woman, we shall find, that this ill humour is bred of vile causes: sometimes it comes of drunkenness, as is noted, Proverbs 23.33. always it proceeds from ignorance, and want of wit and discretion, Prou. 2.11, 12. and usually it ariseth of idleness, and want of constant employment, and of pride, arrogance, and stomach, Pro. 8.13. It sometimes ariseth from jealousy, and suspicion, & sometimes it is raised by idle, and vile hypocrisy, while they strive more for reputation to be thought good, then indeed to be such either as they would seem to be, or should be. Thirdly, if we consider the effects of forwardness. For those are vile, whether we respect the froward persons themselves, or others, or God. First, for themselves: It is a vice most unprofitable. For it is like a disease full of anguish, and unquietness, it eats up their own hearts, troubles their minds, and robs them of all contentment: beside, it breeds a grievous indisposition in them to all good duties both to God and men, and brings upon them many mischiefs▪ It dares annoy their friends: For they that are wise, will make no friendship with the froward▪ and in such as are tied to them, that they must needs converse with them, it much alienateth their inward love, and respect of them. And therefore Solomon saith well, He that hath a froward heart, finds no good; and he that hath a perverse tongue, falleth into mischief, Pro. 17.20. And again, Thorns and snares are in the mouths of the froward, Pro. 22.5. Secondly, to others, their peevishness is a great vexation and burden: Hence came the proverb▪ The lips of the righteous know what is acceptable, that is, a godly, patient, discreet man, is exceeding pleasing to others in his words, and carriage: but the mouth of the wicked speaketh forwardness, that is, a sinful, peevish, foolish person is in his word and carriage exceeding troublesome, and unpleasing, for so the Antithesis imports. Pro. 10.32. Besides, it breeds discord: a froward mouth soweth discord. Pro. 16.28. Yea, it many times drives such, as converse with such persons, into perplexities, and amazedness, that they know not what to do to free themselves from their perverseness; according to that of Solomon, The way of a man is perverse, and strange: but as for the pure, his work is right, Prou. 21.8. And therefore David, when he was to order his family, is specially careful, that no froward person dwell with him: For where forwardness is, there is confusion, and every evil work, I●rem. 3.16. Thirdly, if we respect God: It is a fearful thing, which Solomon saith: Those, which are of a froward heart, are an abomination to the Lord, but such as are upright in the way, are his delight, Pro. 11.20. Fourthly, if we consider the condition of the parties, that are overgrown with this disease of peevishness, and forwardness: It is a terrible censure, that God himself gives of such for the most part, that they are wicked persons, Prou. 6.12. He that walketh with a froward mouth, is called a naughty person, and a wicked man; and though in charity we may hope of men, that they are not altogether destitute of true grace, yet as the Apostle said of envy and strife, so may we say of forwardness, that such as are guilty of it usually, are but as carnal; at the best, but babes in Christ, 1. Cor. 3.1, 2, 3. To conclude, Better is the poor, that walketh in his uprightness, than he that is perverse in his lips, though he be rich, Pro. 28.6. Use. The use should be for admonition, and instruction to such Masters, husbands, wives, or others that find themselves guilty of this hateful vice, to labour by all means to get themselves cured of it, remembering the counsel of the holy Ghost, Put away from thee a froward mouth, and perverse lips put far from thee, Pro. 4.14. and to this end they must observe these rules: First, they must become fools, that they may be wise: Helps against frowardness. they must begin the cure at the denial of themselves, and their vain conceits. For if they trust to their own discretion, and natural gifts, they will never mend: For natural gifts can never make that which is crooked, straight, Eccles. 1.15. Secondly, they must strive to breed in their hearts the sound fear of God, and his displeasure for their forwardness. For the fear of God will take down their pride, and cause them to abhor all peevish and froward ways, Prou. 8.13. Thirdly, they must constantly judge themselves for their offences herein, and that both by daily confessing their forwardness to God in secret, and also by acknowledging their faults herein unto such as are guided by them. Fourthly, they must especially fly to jesus Christ, whose office is to make crooked things straight, Esay 40.5. and 42.16. Luke 3.5. The last thing to be noted out of this verse, is, that no faults in the Superiors can free the inferiors from their subjection for matter or manner; as here servants must be subject, yea with all fear, to froward Masters: so afterwards wives must be subject to their husbands, and with all fear too, though they be unbelievers, or carnal men. Thus of the exposition: the confirmation follows. Verses 19 and 20. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if when ye be buffeted for your faults, you shall take it patiently? but if when ye do, well, and suffer for it, you take it patiently, this is acceptable with God. THe Apostle applies the reasons to that part of the exposition which might be most doubted, and ●o gives three reasons why servants should be subject even to evil Masters. The first is taken from the acceptation of such subjection with God, verses 19 and 20. The second is taken from their calling, verse 21. The third, from the example of Christ afterwards. The argument from acceptation is laid down, verse 19 and avouched, and made good, verse 20. In the ninteenth verse then, it is the drift of the Apostle to show, that though Masters should be so froward, as to beat their servants causelessly, yet they should be subject, and endure it for conscience sake unto God, because this is a Christian man's case, and a great praise, when out of conscience to God he doth his duty, and suffers wrongfully. The reason is so intended, for the particular case of servants so abused, as it holds in all cases of injury for conscience sake. In this verse then, the Apostle entreats of suffering: and we may note four things about suffering. First, what is to be suffered, grief. Secondly, how it is to be suffered, viz. wrongfully and with enduring. Thirdly, the cause of suffering it: conscience toward God. Fourthly, the effect, which is praise & acceptation. Doct. 1. In this world all sorts of men are liable to suffer grief: For though the Apostle in the scope intends to speak of servants suffering grief, yet the Argument with the uses concern all sorts of men: In this world than we must look for grief: and how can it be otherwise, since first there are such mines in our own nature made by sin, and so many abominations round about us to God's dishonour? Secondly, the creatures which we are to use in this world, are empty, and vain: and so occasion much vexation in the users, that are disappointed by them. All is vanity and vexation of spirit, saith the wise man. Thirdly, we are liable to so many crosses and losses; every day hath his grief and his cross, which must be taken up, Mat. 6. ult. Luke 9.14. Fourthly, how can we be long without grief, that live in a world so full of sin, and devils, and devilish men? Fiftly, our own bodies often grieve us, being liable to so many pains and diseases. What should I say? Our own houses are full of causes of grief, if the disorders of masters, husbands, wives, servants, children, be considered of; and therefore we should be weary of the world, and long for heaven: we shall never be long together without grief, till we come thither. Doct. 2, We must not only endure grief, but many times suffer it wrongfully: Besides all the grief befalls men otherwise, the world is full of wrong, and injury, and the ways of doing wrong are so many, as cannot easily be reckoned. Who can recount what wrongs are done daily by deceit, violence, oppression, lying, false witness, slander, and other base indignities? Which should teach us not to think it strange, if wrongs befall us: and withal it imports, that woe shall be to all them that do wrong. That God that discovers them that do wrong, will repay them according to all the wrong they have done. Doct. 3. It may be here noted too, That usually they suffer most wrong that are most careful to do their duties: which ariseth partly from that fearful Ataxy in men's natures, that are fall'n into such distemperature of disposition, and partly, from that natural malice ungodly men bear to them that are good: & partly, such as are indeed godly, will not use such means of revenge, as others will do▪ and partly, because the Laws of men do not reach to a sufficient way of correcting, and reforming such indignities: and especially it proceeds from the pride, and unthankfulness, and discontentments, which reign in the hearts of froward & corrupt minded persons. And from hence we may gather the necessity of God's general judgement, because in this world it is ill many times with good men, and there is no remedy, seeing their wrongs are not righted here. It must needs be that there will be a time appointed of GOD, for the redress and revenge of all wrongs. Secondly, it should the more encourage such as suffer wrong, to endure it patiently, seeing it is the lot of the best. Thirdly, wrong should not measure the goodness of men's cases, or the badness of it, by the things they suffer. For many times they suffer wrongfully. Doct. 4. That God takes notice of the wrongs that are done to the meanest, even the wrongs that Masters do to their servants: and so other Scriptures show, that if the poorest be oppressed, or defrauded, GOD will require it at the hands of them that oppress or defraud them, be they never so mighty or rich in the world. And so, if the weakest Christian be wronged by scandal, or otherwise, it were better for those that give the scandal, or do the wrong, that a millstone were hanged about their necks, and they cast into the sea. And for that cause the Scriptures show, that God takes great notice of the wrongs done to widows and orphans, that have little means to help or protect themselves; and there is reason for it: for, the meanest Christians are God's servants, and belong to him, and therefore he must protect them. And beside, God's Law is so powerful, that it condemneth wrongs of all sorts to all men. And further, there is a cry in oppression or wrong, that goeth up to heaven; which will not cease, till God hear it: which as it may be a comfort to such as are wronged, that they have so great a Patron as God is; so it should warn all Superiors, to look to their behaviour: for, though man do not punish them; yet God will. Doct. 5. That barely to suffer grief, is not a praise, but to suffer it in a right manner: and for the manner, this likewise tells us of two things. First, that we suffer not as evil doers, justly; and secondly, that we endure it, that is, continue with patience to abide it, especially when outward and lawful redress may not be had in the world. And therefore Papists are no Martyrs though they lose their lives, when it is for treason. Nor are wives to be regarded, if they complain of their husbands, that they are bitter to them, love them not so entirely, when they suffer this for their pride, or wilful hardiness, or lasciviousness, or frowardness, or contention, or wastefulness, or the like. Nor are those servants to be mon, that suffer blows justly for their disobedience, or wilful negligence, or unfaithfulness. Doct. 6. That whereas wrongs cannot be redressed by a lawful means on earth, they must be endured without using unlawful means, and leave the injuries to the judgement of GOD. Which condemns servants, that being hardly used, run away from their masters, as Hagar did from Sarah; or else, with wicked murmuring and reviling, backbite their masters: and so it condemns the wicked practice of our Gentry, in righting their wrongs by their own private revenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired revenge is far above the injuries: for, they seek satisfaction in blood, for a supposed wrong in reputation. Thirdly, because it is a course directly against the Laws of God, and of Kings, and hath been condemned in all well-governed States. Fourthly, because it is never sought but by fools: for, it is a wiseman's honour and reputation, To passe-by an offence; but every fool will be meddling or quarrelling, saith Solomon. Fiftly, because oftentimes it proves damnable to one of the parties; who, being slain in the act of malice, must needs be damned for ever; besides the curse of God brought upon the murderer, making his life miserable, and oftentimes his end fearful. Doct. 7. That it is conscience or mere necessity, that makes any man suffer: men endure no wrong by nature, but either by necessity, because they cannot right it; or else for conscience sake, because God hath so required it. Which should warn Superiors to take heed, that they do no wrong: for, the persons wronged, if they want conscience, may so remember the wrong, as sometimes to find a desperate way of revenge, to the mischief of the wrongdoer, though the party wronged do evil in so doing, as followeth in the next doctrine. Doct. 8. Inferiors, being wronged even in blows by the Superior, ought not to resist, but endure it: servants may not resist the correction of their masters, nor strike again; that is horrible, and egregiously sinful. Which shows the grievous pride and naughtiness of diverse servants, that boast or threaten, that they will take no blows: their resolution shows, they are void of knowledge in the fear or conscience of God's will. And so it is alike sinful in children, wives, or subjects, to resist, or return blows for blows, or evil for evil: neither doth this embolden masters or other superiors to do wrong, because (as was heard before) they shall receive of GOD according to all the wrongs they have done. Doct. 9 To suffer grief and wrong, is profitable: for, beside that it is all fruit to them when it makes them more humble, and takes away their sin, it makes them judge themselves before God for the sins they are guilty of, and weans them from the world, and breeds a greater desire of heaven, and the like fruits. Besides all these, this Text tells us of one commodity more, that is praise or thanks: it is an honourable thing, To suffer wrongfully: it wins them a great deal, not only of compassion, but also of reputation among men. As it makes the evil more hateful: so doth it procure love to him that suffers wrongfully. It is a virtue worthy thanks, yea, the coherence with the next verse, seemeth to import, that GOD will give him thanks that suffers wrong, if he endure it patiently: not that God is bound to do so, or that such suffering merits any such thanks of God; but God is so good and compassionate, and he likes this virtue so well, that he is pleased to crown this patience with that high degree of liking it. It is thankworthy, not because it deserves thanks, but because it declares the party to be such and so worthy in God's gracious acceptation, that he will of his own grace yield him that encouragement. Thus of the doctrines that may be particularly gathered out of the words of this verse. Before I leave the verse, there are diverse things to be considered of about Conscience. For, where this verse mentions conscience towards God, it giveth us occasion to think what that conscience should be, and to inform ourselves in diverse things about it. Reason's why men ought to be instructed about conscience. There are many reasons may be assigned, why men should be carefully instructed about Conscience: it is a necessary doctrine: for first, we see by experience, that of most things that concern us, men know least about Conscience; many men knowing little more of it, than the bare use of the word Conscience. Secondly, men through this ignorance do many notorious injuries 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 ways. Thirdly, God hath given men a great charge about the keeping of their consciences, which he placed in their souls as a great treasure; and God would have it respected and looked to with as much care as any thing he hath given us, 1. Tim. 1.19. Fourthly, God doth require, that men should get grace and goodness into their consciences, as well as into their hearts, or words, or lives; which they can never do, if they be not taught. Fiftly, God's Word, in all the directions and precepts of it, doth bind & oblige men's consciences to see to the obedience of them: now, what can conscience do, if men know not what belongs to their consciences, and the natures and works of conscience? But, above all things, it should awaken men to study the knowledge of conscience, yea, of their own consciences, if they consider, that the conscience of every man is one of the principal books shall be opened at the last Day, for evidence, before the Tribunal 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 indelible, and will stand upon record, either for them or against them, at that Day. Now concerning conscience, diverse things are to be considered: First, what conscience is. Secondly, what the work of conscience is. Thirdly, what the prerogatives of conscience are. Fourthly, the kinds or sorts of consciences. Last of all, what it is, that binds the conscience: which is to be inquired into, because men are enjoined to suffer wrongs patiently for conscience sake, even servants from their Masters. For the first. What Conscience is. To know, what conscience is, we must look 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 conjoined: and the reason is, because conscience is a thing in us, that knows what we have done, and therein joins with some other thing, that knows it too; Some of our actions conscience sees within, Rom. 2.15. and 9.1. and the Angels and men see them without: but for our secret thoughts, conscience is only joined with God, or with our own minds as they are joined with God. Conscience is a thing within us, which God hath placed there, of purpose to be his witness or spy to discover all we think, or do: & as it is joined 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 understanding or mind; but to think what we think, is the conscience of a man. Or else conscience may be called so, because it is a concluding science; Conscientia, quasi concludens scientia: and the reason of the term in that sense may be thus, because, look, what discourse conscience hath with God or the mind of man, it uttreth it by way of a Syllogism, which they call a practical Syllogism; As for instance, If the conscience speak within to a murderer, it speaketh by Syllogism thus: Every murderer is in a fearful case; but thou art a murderer, therefore thou art in a fearful case. Now, that that reason, which concludes thus in him, is his conscience, is most apparent: For, the mind gives only the first part of the Syllogism, which is, that a murderer is in a fearful case: or that the mind sees either by the natural principles planted in it, or by the Scriptures. The other branch the conscience takes out of the memory, that is, that thou hast committed murder: now the concluding of both and applying them to the murderer, is the proper work of conscience, and conscience is that within us, that so concludes upon our actions. Now for the definition of conscience, omitting the diversity of frames given by diverse men, I express that, which I take to be the clearer, and fullest to show us what it is. Conscience is a divine faculty in the soul 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 than the act or the habit of the mind, judging or determining. For acts and habits may be lost, but conscience cannot. Besides, the Scriptures show that conscience doth act, as it excuseth or accuseth, and therefore must be a faculty itself, and not the act of a faculty. I say, a faculty in the soul, because I dare not assign it or confine it to any part of the soul, as they do, that make it a part of the understanding; for the understanding hath no parts properly: and to make it a part Analogically, is not to be borne in a definition, as Logicians know. I say moreover, it is in all reasonable creatures; to note, that beasts, that have only a sensitive soul, have no conscience. And whereas God also is no creature; therefore he hath not conscience. For God being holiness itself, needs no faculties to govern himself by, nor any conscience to witness, or prompt him. And I say it is in all, that none might imagine, that some men have a conscience, and some have none: For every man hath a conscience either good, or bad. Secondly, The proper work of Conscience. the proper work of conscience is imported in the other words of the definition, viz. applying the principles of the mind. For the understanding whereof, we must know, that there are certain notions, These principles in the mind, sh●w a keeper they call Synteresis. or frames of truth planted in the minds of all men, being infused by God as a natural Law in their minds, showing what is good or evil, and those principles are increased in the minds of such as have the benefit of the Scripture more or less, according to the degree of their knowledge: Now that which conscience doth, is this: It repairs to these forms of truth or light in the mind, and takes such of them, as concern the business 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 divine faculty: I wanted a fit term to express my meaning for that I would utter: I say, that it is a wonderful special faculty in us: It is a most celestial gift: conscience is so of God, & in man, that it is a kind of middle thing between God and man: less than God, and yet above man. So then, Conscience concludes about a man's own actions: For if Conscience trouble itself about other men's actions, it is either the weakness, or the error of conscience, & I add particular actions: because Conscience never employs itself properly about generals: and lastly, I add for the success, or end; It is either with a man, or against him, to note, that Conscience is such an Arbiter between God and us, that sometimes it speaks for God against us, and sometimes for us to God. But that we may be more distinctly informed about Conscience; I therefore come to the second point, which is, to consider, what Conscience can do, or how it is employed in us: and Conscience is employed both for GOD and for man, How Conscience is employed in us. which work I will consider first apart, and then jointly. For God then, Conscience works diversely, and hath many offices under God and for God: for it is Gods special spy set in the hart of man to watch him, and his Intelligencer, & Notary to set down, Chirographia Dei. what man hath done: It is God's hand-writing, the Law of God written in our hearts, or rather worketh by the help of that body of the Law written by the finger of God upon the Tables of men's hearts: It is a co-witnes with God, Rome 9.1. It is also God's Lieutenant, and a great Commander placed within us, that severely requires homage and service to be done to God, and especially diverts man from ill, directing him in the careful manner of serving of God: For God will not accept any service that Conscience doth not order, 2. Tim. 1.3. It is a taster for GOD, in point of doctrine of Religion; For all doctrines must be brought to the Conscience to be tried, whether they be of God, or no, 2. Cor. 4.2. And finally, it makes a man endure grief, and suffer wrong for God and his glory, as this Text imports. For man, Conscience is many ways employed: as first, it is employed in viewing and surveying the things of man, especially the hidden things of man: and here the power of Conscience is wonderful. For other creatures may see the things without them, but have no power to see the things within them: only man, he hath a knowledge reflexed. The eye of a man too can see other things, but without a glass it cannot see itself. But now Conscience can discern itself, and the whole actions of man; and so it differs from Science, or the knowledge of the mind: for, to know other things, is science; but, to know ourselves, is Conscience. The soul then, by Conscience knows itself: it views the thoughts, memory, affections of the soul, and can tell what we think, desire, love, fear, hate, etc. Secondly, in matters of Religion, Conscience is specially employed; for instance, both in the Word and the Sacraments. For the Word: the mystery of faith, even all the grounds of Religion, they are laid up, and are in the keeping of Conscience, 1. Tim. 3.9. And in Baptism, whereas God makes a covenant with us, and likewise requires a restipulation or promise on our part, Conscience is heerin employed; and without Conscience, God will do nothing in the business. It was the form in the Primitive Times, that the party which was to be baptised, was to be examined before God, whether he did believe: the question was, Credis? Dost thou believe? And he was to answer, Credo, I do believe. Now, this answer God would not take, unless the conscience would say, that he did believe as he said: this is the answer. A good conscience is mentioned, 1. Pet. 3.21. Again, a good conscience serves in all the offices of our life or affairs, even in all things to be a witness; if we do that which conscience thinks well, to comfort us; and, if we do 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, far 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 do, we may be directed and encouraged by conscience, taking the direction and warrant of conscience as a special ground of our actions; so as to do contrary to what conscience bids us, is a sin: for, it doth not only witness about what is past, but it directs us about what is to come, as now to be done. But, the principal work of Conscience, whether we respect God or man, is, To keep Court in the heart of man. There is in man Forum Conscientiae, a Court of Conscience: a secret Tribunal is set up in the heart of man, and therein sits Conscience, and arraigneth, accuseth, bringeth witness, sentenceth, and doth execution. Now, concerning the judgement of Conscience, keeping an Assize in the heart of man, two things are to be 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 virtue of certain principles (as I said before) which it findeth in the understanding, gathered either from the Law of Nature, or from experience of God's providence, or from the Scriptures. Now, the manner how it proceeds in judgement, is, in form of reasoning, as I said before: for, in the mind the Conscience finds, as it were, a Book of Law written, which is in the keeping of the faculty; they call it in schools, Synteresis: 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 itself it judiciously concludes, and passeth Sentence: and so it proceeds, whether it condemn or absolve. In the judgement of condemnation, it proceeds thus: First, it cities or calls for the soul to be tried: than it accuseth in this form, out of the body of the law kept in the mind: it takes the conclusion it means to work upon, and then useth the memory to testify 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; He 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 fear of God, etc. he is a child of God; but thou hast these marks, therefore thou art a child of God: and then it goeth to Sentence; He that is the child of God, shall be saved: but thou art proved to be the child of God, therefore thou shalt be saved. Nor doth it rest in the Sentence, but immediately doth itself 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 gnaws him many times with unspeakable torments and tortures. And so chose, in the Sentence of absolution, it proceeds with comfort, settleth and quieteth the hart 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 entreat of the sorts of Conscience. Observe by the way the difference between the Court of Conscience within us, and men's Courts of justice without us. For, in men's Courts they proceed secundum allegata & probata, according to allegation and proofs: but God hath appointed another judgement in the heart of man; there God judgeth not according to allegation and proofs, but according to Conscience, and hath associated to every man a notary of his own, and a witness of his own, which he produceth out of his very bosom: so as man shall be made to confess what he hath done, though all the world excuse him; and shall have comfortable testimony in himself, though all the world beside accuse him. The glory of the power of Conscience appears by the third point; and that is, the prerogatives & properties of Conscience in a man: for, 1. It keeps Court in the heart of a man, Prerogatives or properties of Conscience without limitation of time: it will call a man to answer and hear judgement at any time: it is not limited to any terms, nor can the Sentence be delayed: it hath power to examine, testify, and give Sentence at any time of the year 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 appear afterwards. 3. It keeps continual residence in the heart of man: it is always with him, at home & 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 days, 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 own most holy Spirit to bring-in evidence in the Court of conscience: for, so we read, that the Spirit of Adoption doth bear witness before our spirits, that is, before the Conscience, that we are the sons 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 man's Conscience shall be found a liar at the day of judgement, and in so great request with Christ, as that dreadful judgement shall be guided according to the evidence and verdict of Conscience, Rom. 2.15, 16. Kinds of Conscience. 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 kinds 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 sin, Conscience became evil in him and all his posterity; so as all men naturally have evil 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 itself by excusing and comforting always: for, Adam's 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 goodness of the Conscience, to accuse for sin, especially if it be presumptuous, after Calling, as well as to excuse from faults, while the man keeps his uprightness. That a good Conscience should only excuse, is true (in this world) only of Conscience, as it was good by creation. Now, concerning the goodness or badness of Conscience, these seven things are to be considered of. First, that all men's Consciences by nature are evil. Secondly, the difference of evil in men's Consciences. Thirdly, the signs of an evil Conscience. Fourthly, the hurt of an evil Conscience. Fiftly, the means, how evil Consciences may be made good. Sixtly, the signs of a good Conscience. Seventhly, the great happiness of the man, that hath a good Conscience. For the first, that all men's Consciences are by nature evil, is manifest, because all have sinned in Adam, and lost their original righteousness in all the faculties of the soul; and so, every man in his natural condition, is in every point unclean: and to the impure all things are impure, even their Consciences are polluted, saith the Apostle, Titus 1.15. Difference of evil in men's consciences. For the second: evil is not in the same degree in all men's Consciences, but after a different manner in diverse men, for First, in most men, we see that Conscience is so feeble, and works so little, that it seems to be but a small spark, or like a bubble, which riseth now and then, and presently vanisheth. Now the reason why Conscience stirs so little in the most men, is not to be taken from the nature of Conscience, (for that can work all works mentioned before) but from diverse things in man. For first, Adam's sin, as it deprived all men's Consciences of original righteousness, which was the life of the Conscience; so it brought such a depravation and evil disease upon the Conscience, that it was never healed, nor cured in the natural man to this day: but the weakness arising from the infection, holds him down still. Secondly, the general ignorance and darkness, which is in the world, is one great cause, why Conscience lieth so miserably weak, and neglected. For it cannot work for want of light. For in the mind it finds only a few natural principles, or some general truths of religion, which are altogether insufficient to direct in the particular occasions of men's lives. Thirdly, beside, the Law of nature is corrupted in man; and so those principles are very muddy and uncertain, and the generals of Religion are poisoned with secret Objections gathered from the controversies of so many false religions. Fourthly, further it is manifest, that the cares and pleasures of life oppress conscience in many, & in them Conscience stirs not, not because it cannot stir, but because there is no leisure to hear what it saith; men are so violently carried to the pleasures and business of this world. As a man that runs in a race, many times runs with such violence, that he cannot hear what is said unto him by some that he passeth by, though it were counsel, that might direct him in the right way of the race: So is it with men that haste to be rich: Conscience often calls to them, to take heed of going out of the way, by deceit, or lying, or oppression, or the like; But they pursue riches so violently, that they cannot hear the voice of Conscience. And so is it with the voluptuous person, and with the most men that live in any habitual gainful sin. Fiftly, yea this weakness comes upon the Conscience of some, by custom of sins, that are not sins of gain, or pleasure, as the sins of negligence, slothfulness, passion, or the like, in which men are wilfully confirmed, and will not regard the checks of their own conscience. Finally, one great reason, why the most of us feel so little of Conscience, is, the evil 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 and wilful 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 men's Conscience is stark 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 seared with a hot iron: and this is the case only of some notorious either Heretics, or malefactors, that have lived a long time wilfully in some monstrous wickedness, either known, or secret, 1. Timothy 4. verse 2. This seared Conscience is either joined with a greediness to commit special wickedness, or with a reprobate mind that is so horrible stupid, that it judgeth evil to be good, or at the best, not dangerously hurtful, Ephes. 4.18. Rom. 1.28. Thirdly, in some men the evil of Conscience lieth in this, that it is overbusy, and sins 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 unlawful, as the Popish priest is troubled for coming to our Churches; or the Christian, that is carried with preposterous zeal, is troubled for obeying the Magistrate in using his liberty in things indifferent: in the desperate, the evil 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 do that against themselves, which is desperately wicked, as to make away themselves, as the desperate Conscience of judas, and Achitophel did. Fourthly, in some men there was a temporary goodness in the Conscience, of which they made shipwreck, and so utterly lost the goodness they had for a time. And thus many hypocrites do, that for a time get the form of Religion even into their Consciences, but afterward falling into the immoderate love of the world, or the lust of some particular sin, fall clean away from Religion, and so lose the goodness which they had, 1. Tim. Chap. 1. verse 19 Thus of the differences of evil in the Consciences of diverse men: the signs of an evil Conscience follow. But before I give the signs, we must take notice of a distinction, and that is, that the Conscience may have evil in it, and not be an evil Conscience: Conscience in this life in men regenerate is renewed and restored but in part; and so may err sometimes, and in some cases, Note. and yet be no evil Conscience. As for instance in certain weak Christians in the Primitive Church (who yet were godly men) the Apostle shows, Romans 14. that some Christians for Conscience sake did refuse certain meats and days: the Conscience erred, in judging those meats and days to be unlawful to be observed and used; and yet he calls them that were so led by an erring Conscience, he calls them, I say, brethren: But when we speak of an evil Conscience, we mean Conscience unregenerate. As a man may have sin in him, and yet be a good man: so may Conscience have blindness in it, and yet be a good Conscience. The signs of an unregenerate Conscience may be gathered from the differences of evil Consciences. The signs then of an unregenerate still Conscience are these. The signs of an evil Conscience that is still. First, when it is quiet in the committing, and after the committing of known sin, whether open, or secret: For open sins; as for drunkenness, swearing, lying, profanation of the Sabbath, and the like; the Conscience cannot be good, when these, or the like open wickednesses are committed: and so when it is quiet notwithstanding secret whoredom, or filthiness of any kind, or continual wickedness in the thoughts, or desires, that Conscience that can abide a foul hart, is a wicked Conscience. Secondly, when it excuseth for doing notorious evils: and so they have evil Consciences, that could trouble and persecute, even to the death, godly men, and yet think they did God good service, john 16.2. The signs of an unregenerate stirring Conscience, are these: First, Signs of an ill stirring Conscience. when the Conscience serves only to tell ill news, when it serves to tell a man only of his loss by Adam, or the Law, but never comforteth him by bringing-in any evidence of God's favour in Christ. That Conscience that terrifies without Christ, that is without mixing any of the comforts of the Gospel in Christ, is an evil Conscience: the special property of a good Conscience, is to excuse and comfort; and therefore that Conscience that doth only accuse, is an evil Conscience. Secondly, when the Conscience flees from the presence of God, as did Adam's Conscience after the Fall: and this the Conscience discovers, when it dares not stand before the discovery of the Law of God, nor dares abide a powerful Minister, that speaks to the Conscience of the hearers, and ransacks them. Thirdly, when the Conscience languisheth about questions that tend not to edification, and raiseth the strength of zeal, and all the power of it, about things that are less necessary either unto faith or practice. And this was the case of the pharisees Conscience, that spent all their zeal about less matters, and neglected the weightier things of the Law. And this is the case of all such Christians that are zealous with a fiery zeal about circumstances, or the estates and businesses of others, and neglect the main things of substance, that concern their own sanctification, assurance, or salvation. Fourthly, when the Conscience is for men, and not for God; when the motive that raiseth and encourageth it, is the praise of men, and not the praise of God. This also was the case of the Consciences of the pharisees: for, the Conscience in them was busy, and did require good duties, but the respect was still the praise of men; whereas a good Conscience is for God above all. Fiftly, when it will accuse only for gross evils, and those known to others, and not for less and secret sins to be repent of. Sixtly, when it will accuse only in the time of adversity; as, in the case of Ioseph's brethren. Thus of the signs of an evil Conscience. The misery that the men have, that have an evil Conscience, Hurt of an evil conscience. follows: and they are miserable, whether they have a waking or a sleeping Conscience. The misery that comes from a waking Conscience, is evil, and may be two ways discerned: First, by the terms by which it is called & resembled in Scripture; secondly, by the effects which it worketh really upon a man. For the first. An evil Conscience that is awake, is in Scripture compared to a sting or prick wounding the heart of a man. It is likened also to a dog or a bloodhound that lieth at the door, and, having fresh sent, howleth and barketh after the malefactor, Gen. 4. It is likened, as some think, by David, Psal. 51.4. to an evil contentious wife, that is ever before a man, chiding and brawling: and as a moth secretly eats the garment; so doth an evil Conscience eat up the heart of a man, when others little see it, Pro. 25. It is like a dart, strangely shot into a man's body, Psalm 38. And it is compared to the boiling of a tumultuous sea, Esay 57 And it is called a worm that dieth not, but lieth gnawing and eating upon the heart of a man, Esay 66. Mark 9 So that a man that hath an evil Conscience, is like a man that is stung by a serpent, or followed by a bloodhound, or vexed by a continuall-contrarious wife, or that is hourly shot through with darts, or that hath a living worm ever gnawing at his heart. But, that this may be more distinctly understood, we must take notice of four effects of an evil Conscience, usually. The first is shame. Four ill effects of an ill Conscience. He that hath an evil Conscience, is betrayed by his own blushing many times, when his offence is secret: yea, a man feels an inward shame in his own heart, disgracing and abusing him, though he make no outward show of it. For, though sometimes an innocent person, upon the fullness of an aspersion, may conceive shame, as David did, Psalm 44.15. yet it is usually the effect of an ill Conscience. The second is pain and anguish of heart, arising from the gnawing and stings of Conscience mentioned before; which so continually burdens the heart, that it takes away all contentment in any thing, and keeps the heart in an habitual disconsolation: and though the disease of melancholy may breed a sadness like unto it, yet is here manifest difference betwixt this affliction of spirit, and melancholy; for the melancholic person usually can assign no certain reason of that sadness: whereas Conscience, when it stings, assigns the cause of it to be such and such things, which bring not only the shame of men, but the wrath of God. Besides, melancholic sadness may be eased by physic: but this sorrow is not cured by any means, but such as are spiritual. The third is a strange kind of fear, breaking the heart of a man, & so subduing his courage, that he is not able to sustain himself against the impressions of vain causes of fear. A trembling hart is the effect of an ill conscience, Deut. 28.65. Thus wicked men are said in Scripture to fear, when no man pursueth them, Pro. 28.1. and to be so faint-hearted, as the sound of a shaken leaf shall make them fly, as it were from a sword, Levit. 26.36. and as it is in job, The sound of fear is always in his ears: yea the terrors of conscience sometime so enrage upon the offender, that no torments are like unto their terrors; which sometimes are so great, that they are hardly able to sustain themselves, but discover their horrible restlessness, by the grievous distempers of the body, or failing of their senses; being for the time, as job saith, brought under the king of terrors, job 18.14. What a woeful case Belshazzar was in, you may read, Daniel 5.9. These terrors are the fancies the Gentiles so much dreamt of. The fourth is desperation. An evil Conscience in sin, many times brings them to hellish despair of all mercy and pardon: thus Cain rageth & blasphemeth like a frantic man. And these effects of an evil Conscience are so much the more great, 1. Because the Conscience can lash a man without noise: Aggravations of the misery of an ill Conscience. it can secretly inflict torments, when no eyes shall pity him. 2. Because there is no escape from Conscience: a man can neither drive it away, nor run from it: it cleaves to the offender inseparably. From a tyrant or ill master, some men run away: but from an ill Conscience there is no fleeing. 3. Because Conscience itself is as a thousand witnesses to prove the fault, though never so secret: and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned of himself, and goes up and down with a heavy Sentence upon him in his bosom, though all the world should account him innocent. 4. Because an evil Conscience is such a damnable disease; and the grief raised by Conscience, is such and so lasting, that the grieved dies, before the grief can be removed: yea, so violent is the confusion which despair bringeth into the thoughts, that, out of the grievous mistaking, and impatience, many times the offender makes away himself; as Saul, Achitophel, and judas did, and many in our times do. 5. Because death itself doth not abate the torments of an evil Conscience: but the living worm gnaws them even in hell for ever, and with so much strength and power there, that one said wittily, Hell were not hell, if it were not for the gnawing of this never-dying and never-ceasing worm. 6. Because unto the making up of the complete misery of the impenitent sinner, the Sentence of Conscience, and the testimony of it shall be heard & admitted at the last day before the Tribunal of Christ. For though an evil conscience shall never disgrace for some effects, as for that of working despair of mercy: yet for the main body of the proceedings of Conscience, it shall be not only allowed, but justified by the voice of Christ, to the eternal shame and confusion of the offendor. And though it be true, that the worst of the effects before mentioned, arise from a stirring Conscience, yet is not the man safe, that hath a still conscience, if it be evil. For first, he is in continual danger of the awaking of that Conscience of his, that now is asleep. What ease can that man's heart beat, if he had all pleasures round about him, if he were tied to a Bear, or Lion, or mad Dog, though he were then asleep? for he may awake every moment, and then where is he? The stillness of an ill Conscience is but like the sleep of a frantic man. Secondly, there can be no true peace unto the man that lieth in sin without repentance, Esay 57 There is no peace to the wicked, saith my God. Though he be friends with himself for a time, yet God is not friends with him, nor is sin and Satan at peace with him, though there be an uncertain truce for a time. Thirdly, the danger of a still Conscience is the greater: for the terrors of a troubled Conscience may prepare a man for Christ, and compel a man to seek help from Christ, but in the case of a still conscience, there are these two usual miseries: the one, that men take a still Conscience to be a good Conscience: and the other is, that a man runs only blindefolded so long, till death and hell may seize upon him. Thus of the effects of an evil Conscience: The means, how Conscience may be made good, follow. That an evil Conscience may be made good, two things must be looked into: First, that we get a right medicine to heal it: What must be done to make an ill Conscience good. Secondly, that we take a right course in application of the medicine. First, the medicine for the curing of an ill Conscience, is only the blood of Christ, the disease of Conscience is of so high a nature, as all the medicines in the world are insufficient, nothing but sprinkling it with blood, will serve the turn, and it must be no other blood, than the blood of the immaculate Lamb of God, as the Apostle shows, Heb. 9.14. The reason of this is, because Conscience will never be quiet, till it see a way how Gods' anger may be pacified, and sin abolished, which cannot be done any way, but by the blood of Christ, which was poured out, as a sacrifice for sin. Now, unto the right application of this medicine, four things are requisite. First, the light of knowledge. Secondly, the washing of regeneration. Thirdly, the assurance of Faith. Fourthly, the warmth of love. First, knowledge a man must have both Legal and evangelical. For they must know by the Law, what sins lie upon the Conscience, and trouble it, and they must know by the Gospel, what a propitiation is made by Christ for sins. And for the second, an evil Conscience will never be gotten off, unless our hearts be sprinkled, and washed from the filth and power of the sins, which did lie upon the Conscience, Heb. 10.22. 1. Tim. 1.5. Now unto such removing of such sins from the hart, two things are requisite: First, that by particular confession we do, as it were, scratch off the filth of those sins that foul the heart, and trouble the Conscience. Secondly, and then that we wash our hearts, and daily rinse them with the tears of true repentance and humiliation before God for those sins. Thirdly, assurance of faith is necessary to the cure of an ill Conscience, because faith is the hand, that lays on the medicine. A man must apply the sufferings of Christ to himself, and believe that Christ did satisfy for those sins that lie upon the conscience, and must accordingly all to besprinkle the conscience with that blood of Christ, and then of an evil Conscience, it will presently become good: but men must look to one thing, and that is that their faith be unfeigned. For Conscience will not be satisfied with the profession of faith: they must believe indeed, and with their hearts, and with sound application of the promises of the Gospel concerning the blood of Christ, or else Conscience will not be answered, Heb. 10.22. 1. Tim. 1.5. Fourthly, the heat of love must be added: a man must so apply the blood of Christ, as that his own blood be heated in him, with affection both towards God, and Christ and Christians. Christian love doth put, as it were, natural heat into the Conscience, and makes it (now receiving life by faith) to bestir itself in all the works either of service to God, or duty to men, 1. Tim. 1.5. Heb. 9.24. Knowledge bringing it light, Mortification making it clean, Faith curing it, and putting life into it, by sprinkling it with the blood of Christ, and love infusing or rather inflaming it with the heat of life. All these things are requisite, though I stand not upon the precise order of the working of every one of these. Thus how conscience may be made good. Now I might add a direction or two, how Conscience may do her work aright, that is, a good Conscience, and not do ill offices in the soul. Two things, I say, are of great use for the guiding of a good Conscience. Two things for the guiding of Conscience. First, that in all her proceedings she must follow the warrant of God's word. Secondly, that she do not mistake in judging of particular actions, she must be sufficiently informed about our Christian liberty: For unless the conscience discern, that we are freed from the malediction of the Law, and from the rigorous perfection of obedience, and have restored unto us a free use of all things indifferent, and the like; she may be overbusy and troublesome, disquieting the hart, and restraining the joys should refresh and support a man. Thus of the means, how Conscience may be made good: the signs of a good conscience follow. Signs of a good Conscience. First, by the opposition it makes against the remainders of sin in the godly. It maintains a constant combating against the law of the members, having at command the law of the mind. It doth not only resist gross evils, but even the most secret corruptions in the heart of man. This, Paul discerned in himself, Rom. 7. of doing God service. Secondly, by the manner of exacting of obedience: for, a good Conscience, First, doth incline a man to do good duties, not by compulsion; but, a man shall find, that he doth them by force of an internal principle in himself. Secondly, it cannot abide dead works: a good Conscience abhors all cold, and careless, or lukewarm, or counterfeit serving of God: it puts life into all good duties: Acts 23.1. it exacteth attendance upon God in doing them, Heb. 9.14. Thirdly, it more respecteth GOD, than all the world, or the man himself; and therefore will compel a man to obey against profit, and pleasure, and liking of the world, 2. Cor. 1.12. Fourthly, it requires an universal obedience: it would have all God's commandments respected▪ and therefore Paul saith, I desired in all things to live honestly, Heb. 13.18. The allowing of one sin, shows the depravation of the Conscience, if it be a known sin, and still tolerated. As one dead fly will spoil a box of precious ointment; I say, one dead fly: though many living flies may light upon a box of ointment, and do it no great hurt: So a godly man may have many infirmities, and yet his Conscience be sound: but if there be one corruption that lives and dies there, that is, such a corruption as is known and allowed, and doth by custom continue there, it will destroy the soundness of the best Conscience of the World, and doth usually argue a Conscience that is not good. Fiftly, a good Conscience doth require obedience always: Thus Paul pleads, I have served God till this day. It doth not command for God by fits, but constantly, Act. 23.1. A third sign is, that a good Conscience is always toward God, it still desires to be before God, it seeks God's presence, it reckons that day to be lost, and that it did not live (as it were) when it found not the Lord, or had no fellowship or conversation with God. A good Conscience is like a good Angel, it is always looking into the face of God, Act. 23.1. Thus of the signs. The benefits of a good Conscience are many and great: for, First, Benefits of a good Conscience. it is the best companion a man hath all the days of his life: It is ever with him, and speaks good unto him, and comforts him. A man that hath no company, needs not be alone; for, he may converse, with much delight, with his own Conscience, and it is the surest friend a man can have: For, it will neither hurt him by flattery, nor forsake him for any carnal respects, and being an internal agent, is out of the watch of all outward hindrances, and is always a messenger of good things to a man, and fits him, and fills him with peace, that passeth all the understanding of all men that want a good Conscience. Secondly, it gives a man assurance of the best treasures; it makes a man certain of his salvation: For, a good Conscience will not be quiet, till it know the love of God, and the promises of grace in Christ; and the assurance that conscience gives, is a better assurance than any man can have for his lands, or any estate on Earth, because it is so highly honoured, that God's own Spirit doth not disdain at any time to witness with it, and to it, Rom. 8.15, 16. Thirdly, by reason of that new acquaintance and affinity it hath with the holy Ghost, it brings us into a familiar friendship with God, as being an immediate Agent with the holy Ghost in all things that concern us; for God's Spirit treats with the Conscience, and the Conscience treats with the Soul. Fourthly, it is a continual bulwark against the Devil, and all his fiery darts, whether he tempt us to sin, or to fear and doubting: For, so soon as the temptation is cast in; a good Conscience, by her reasoning, presently throws it out, reserving principles both of precept and promise, always in a readiness to that end: so as, by contrarious reasoning within us, it both hinders us from yielding to sin, and supports us against all doubts and fears, Prou. 28.1. Fiftly, against all afflictions, and disgraces, and reproaches of the World, a good Conscience still comforts a man, and makes him rejoice by the force of the testimony thereof, 2. Cor. 1.12. So as it is most true, that A good Conscience is a continual Feast: he never fares ill, that hath a good Conscience, Psalm 7.8. Pro. Acts 24.16. Rom. 9.10. Sixtly, and the greater is the comfort of a good Conscience, because it will comfort us, and stand by us and for us, when all other comforts fail. It will never leave us in sickness, or in death; and so is better than a thousand friends, or wives, or children: yea, it will go with us to the judgement-seat of Christ, with this assurance, that as a good Conscience speaks to us now, so will Christ speak to us at that Day, Rom. 2.16. Thus of the sorts or kinds of Consciences. The last point is about the bond of Conscience, what it is that can bind a man's Conscience: and the doubt ariseth from this and other Texts, because here a servant is bound in Conscience, to submit himself to a froward master, both to his command, and to his punishments; and other Scriptures speak of his obedience to Superiors, for Conscience sake. For answer hereunto, we must know, How far Conscience may be bound. that God and his Law have power simply and absolutely to bind Conscience, that is, to urge it to require obedience of a man, or to accuse if he obey not, or to excuse if he obey. As for the authority of Masters or other Superiors, it cannot reach to the Conscience properly: for, they have no power to command or punish Conscience; but that which ties Conscience to submit unto them, is the commandment of God in his Word, in this and such like places. And therefore hence we may learn the difference between the power of men's laws, and the power of GOD's Word; which difference will further appear distinctly in many things. First, men may make many laws, either ecclesiastical or civil, which bind not at all, yea, which we are bound not to keep; as, if they command a thing contrary to the Word of God: and in that case it is better to obey God than men, and Conscience is first bound to God, Acts 5. Dan. 3. Now, all God's Laws bind. Secondly, if such as are next above us in authority, command us any thing contrary to the laws of the supreme Magistrate, to whom they and we are bound; we are not tied to obey. Thirdly, men's laws can only bind us to outward working or suffering; they cannot make laws, or inflict punishment upon the hearts or minds of men: whereas God's Laws enjoin obedience upon the inward man, as well as the outward; and eternal punishment, as well as temporary. Fourthly, the best laws of men, where they bind most, bind not by any immediate power of their own, but by fear of God's Word, that enjoins us to obey their lawful authority. Fiftly, men's laws ever bind with limitation, that is, with respect of the end of the law, and the person of the lawmaker, and the offence of others: and heerupon Divines say, If men's laws be omitted, so as the end of the laws be not hindered, that is, that the Commonwealth be not damnified, or other particular ends crossed; or offence be not given, as much as in us lieth; or the Lawgiver be not despised or contemned; the Conscience may not accuse a man of sin. Sixtly, some Laws of men are merely penal; note, that I say, merely penal, that is, they are made about matters of less importance, and not uttered precisely in commanding terms, or so uttered, that the Commonwealth is accounted by the Lawgiver to be sufficiently provided for, if the penalty be inflicted. Now, he that is ready to pay the fine, or the penalty, and doth not transgress, but in some case of necessary respect, he is not to be charged with sin before God. And thus of Conscience, and of the laying down of the first reason. The avouching of it follows in verse 20. Verse 20. For what glory is it, if when you be buffeted for your faults, you shall take it patiently? But if when you do well, and suffer for it, you take it patiently, this is acceptable with God. WHere the Apostle makes it good, that the best praise is, to suffer wrongfully. First, by affirming that it is no true glory for a man to suffer for his faults, and endure it. Secondly, by showing that to suffer patiently for well doing, is a thing very acceptable to God: That it is no true glory for a man to suffer for his faults, that he endure it patiently, he expresseth in these words: What glory is it, if, when ye be buffeted for your faults, you take it patiently? Out of which words diverse doctrines may be briefly noted. Doct. 1. First, that men of all sorts do naturally affect glory, or praise, or reputation, and are guided by it in their actions or sufferings, even the meanest sort of men set before themselves something, which they glory in, and according to which they order themselves, as here servants, even of the worst sort too, yea, such as are faulty, & so disliked, and corrected, yet will not be without something to glory in: and that is, as is here supposed to be, their patience in abiding blows. And this ariseth in man, partly out of corruption of nature and pride, that seeks to cover their faults with some thing they account to be of praise, and partly out of the force of some remainder of goodness in their natures, that are not destitute of all desire of virtuous actions. Use. Which may serve for use to all men in their carriage one towards another, to avoid, as much as may be, the dishonouring and disgracing one of another: for no person is so mean, but he finds himself stung by disgrace. And it may teach superiors to use praise and glory, as a means to provoke and excite inferiors to obedience and care, as being a motive, that will work universally upon all natures. Doct. 2. Usually men account that to be glory, which is not: vainglory is taken for true glory by most men: thus men mistake that place, Their glory. In Idols and pictures, Wherein vain glory is seen. Hosh. 10.5. In Epicurism and shameful lusts, Phil. 3.19. In the increase of means and power to sin, Hosh. 4.6, 7. In the gifts, and power of other men, 1. Cor. 3.21. In Ruffian like pride, or vain and strange apparel, 1. Cor. 11.14. 1. Pet. 3.5. 1. Tim. 2.9, 10. In mischief and malicious practices against the godly, Psal. 52.1. and 94.4. In fraudulent bargains, Pro. 20.23. In a man's own gifts of nature, as wit, strength, memory, etc. jerem. 9.23. In the common graces of Religion, as knowledge, zeal, etc. Rom. 2.27. 1. Cor. 4.7. In the praise sought and given by himself, john 7.10. and 8.54. 2. Cor. 10.18. In the merit of his own works, Rom. 4.2. In the praise of men more than of God. 1. Thes. 2.6. In strife, contention, and provocation of others, jam. 3.14. Gal. 5.26. Phil. 2.3. In the falls of other men, that are divided from them in judgement, 1. Cor. 5.6. In earthly things, as houses, riches, beauty, honour, pleasures, etc. 1. Pet. 1.24. Esay. 48.16. So here some men account it their glory to suffer patiently, though they be guilty and have deserved all they suffer. And therefore we should be warned, and directed in studying that which is true glory, and if any ask what were indeed glorious: I answer, that spiritual riches are the best glory, and therefore our souls are called our glory by an excellency, Psal. 3.4. The best glory is within, Psal. 45.14. And in particular, it is true glory, Wherein true glory consists To be righteous and merciful, Prou. 21.21. To be humble and fear God, Pro. 22.4. To know God, jerem. 9.23. To live so sincerely, as we may have the testimony of a good conscience, 2. Cor. 1.12. To be exalted of God to the privileges, and hope of his children, jam. 1.9. To have interest in the cross of CHRIST, Gal. 6.14. To be abased, and truly humbled for our sins, james 1. verse 9 To abound in labours, and sufferings for the Gospel, 2. Cor. 11. and 22.12. To defer, anger and pass by a trespass, Proverbs Chap. 19 verse 11. To suffer without fainting for Religion, Eph. Chap. 3. verse 13. So here, to do well, and suffer for it, and endure it patiently, this is a glory with God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sinning.] Doct. 3. The words may be rendered 〈◊〉: What glory is it, if sinning and buffeted, ye●●●ke it patiently? The word rendered Sinning, signifies properly to err from the way, or miss the mark: and so it shows us the nature of sin, which swerveth from the direction of God's Word, that agreeth not to the way there appointed. Where God hath appointed a way, not to walk in it, or to go besides it, is sin: and in what things GOD hath not in his Word appointed a way, there men have liberty, and they are to be reckoned indifferent, and there are a world of such things. Doct. 4. We may further note from the word sinning, that where servants displease, disobey, and vex their Masters, and will not do as they are bidden, they sin: The holy Ghost useth the same word, to censure the fault of a servant towards his Master, which is used to censure the fault of any man towards God. Doct. 5. Servants, that will not be corrected by words, may be corrected by blows, they may be buffeted, Pro. 29.17, 19 Doct. 6. Men many times inflict shameful and sudden punishments for trespasses against them: as here; they buffet their servants. And therefore how just is it, if God for sins against him pour out exquisite shame and confusion upon wicked men that are impenitent? Doct. 7. To suffer for our faults, and not take it patiently, is a detestable and hateful vice in the judgement of all sorts of men. Doct. 8. It is no true glory to be patient, when a man suffers for his faults; not but that patience is a duty, and praiseworthy in all sufferings: but it is no glory comparatively with theirs, that suffer and are not faulty: and beside, it is no glory at all, so long as the fault is not repent of, while it remains a fault: And so it doth, whilst men do not judge themselves for it, and reform it, it is no true praise to endure punishments. For patience ariseth either out of a natural defect of sense or judgement, or else it is forced by fear of men, or is directed to vain ends, as the applauses of men, or the extenuating or hiding of their faults, or the like. Thus of the first part of the verse: out of the latter part diverse things may be also observed, etc. Doct. 1. Such is this evil world, that a man may suffer evil for doing well. Doct. 2. We must not be weary of well doing, though we suffer for it. Doct. 3. To suffer for welldoing, may befall any sort of men, as here it is supposed to be the case of servants. Doct. 4. It is by accident, and not from the nature of welldoing, or any necessity that is absolute, that men suffer for welldoing: It doth not necessarily follow, that men must suffer always, or all sorts of men, for goodness: It may befall them; it doth not follow, that it must befall them: and therefore the Apostle faith, If you suffer. Doct. 5. To suffer for welldoing patiently, is wonderful glorious, and acceptable before God. Doct. 6. Many things may be gracious with men, that are no whit regarded with God. Doct. 7. To suffer for welldoing, when it is not patiently taken, is not thankworthy with GOD: though the cause men suffer for, be good, yet they lose their praise, when they use ill means to be delivered, or carry themselves impatiently. Doct. 8. To know that God favours us, or accepts of what we do, will make a man endure strange things; as here servants, that were used many times little better than beasts, yet endure it, because it is at all times acceptable to God. Doct. 9 Lastly, it would here be noted, that to suffer for any kind of welldoing, is acceptable before God: though a man do not suffer for Religion, but for the duties of his particular Calling (as the case washeer) yet every such suffering is gracious before God. Verse 21. For, hereunto ye are called: for, Christ also suffered for us, leaving us an example, that ye also should follow his steps. THus of the first reason taken from God's acceptation: the same reason follows in the beginning of this Verse, and that is taken from their calling: and for these words, For thereunto were ye called, the sense is, that unto patient suffering for well-doing, they were tied by their calling, if need did require. Now, God calls men to suffering, God calls men to suffer diverse ways. divers ways. First, by his decree: for, he hath here destinated men to be made like to his Son, in suffering unjustly; they were ordained to afflictions, Rom. 8.29. 1. Thes. 3.3. Secondly, by his Word or Law we are called to it, because the Word of God doth require, that we should take up our cross, and suffer for the truth, as many Scriptures show. Thirdly, by the work of God's grace, when he makes us again new men in jesus Christ: for, by the same calling that he calls us to be Saints, he calls us to suffer for sanctity; and this seems to be intended specially here. Fourthly, God calls us to suffer by his special gift: for, as he hath given us to believe, so hath he given us to suffer for his sake. Now, God by every gift doth really call us to the execution and use of it, when there is occasion. Fiftly, Servants and other Inferiors are called to suffer correction, though it should be unjust, even by their particular Calling. Sixtly, the coherence shows, that the example of Christ, suffering unjustly, is a pattern that calls us 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, divers things may be briefly noted by way of doctrine. For, of our effectual Calling I have at large entreated both in the former chapter, and the tenth verse of this chapter. First, all God's people or servants become His by Calling: it is the way by which God hires servants, and makes a people to himself: for, by nature even the Elect are not a people, but live in darkness, dead in sin, sensual and carnal as other men; and re-creation is such a link in the chain of salvation, as cannot be wanting, Rom. 8.30. And therefore men should labour to make their Calling sure, as ever they would have comfort, that they are God's servants or people. Secondly, God works great things many times without any great toil, or power of instruments; as here, To convert a man, is but to call him; To make him live, is but to bid him live. Thus God can call up generations of men out of the heap of dead and forlorn mankind. Thus the dead shall be raised at the last Day, by the voice of the Son of God: which should teach us to live by faith in all estates, and rest upon God's power, by which we are kept to salvation. 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 servants. So with God there is neither circumcision nor uncircumcision, jew nor Gentile, bond nor free: but all are one in Christ, Col. 3.11. Which should be a marvelous 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 he doth of them; and makes as great account of a poor Christian, as of the mightiest Monarch. And it should teach christian's humility, and not to strive so much for precedency; but rather, if men will excel others, it should be in service and sufferings. Fourthly, all men are not called: he saith here, Ye are called; as importing, that it was a special honour done to them. Many have not the means of Calling; and many refuse their Calling, when they have the means. Which shows the woeful estates of worlds of men, or to whom the voice of God by his Word in the Spirit comes not. Fiftly, the Calling of God doth propound conditions, upon which his election in time doth depend: for, many are called, but few chosen upon that Calling; and the reason is, because they yielded not to the Conditions of their Calling. God calls men to a new Covenant, and requires, first, ●he belief of all things promised on his part. Secondly, sanctify and holiness of life: thus they are said to be Saints by Calling, 1. Cor. 1.1. Thirdly, to suffer for well-doing, if there be occasion: so here. Now, upon the conscience and consent of the heart unto these conditions, doth God make his choice, or acknowledge men: and therefore hereby men's hearts must be 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 revealed in his Word, though it be hard to find out: as here the Apostle saith, They were called to suffer; which is a thing that is not easy to prove by express Scripture, but must be found out, as it lies enwrapped in consequences in diverse places of Scripture. For, if the laws of men bind and oblige us to punishment, though we know them not, because we ought to take notice of them; much more must we study the Laws of God, though they be many in number, and hard to find out without much labour and many helps. Seventhly, our general Calling doth bind us to a careful observation of our particular Calling: as here, their Calling in Religion to be God's servants, did bind them to look to their duty as men's servants, yea, and to be subject to their corrections, though unjust. And therefore those Christians are far out of the way, that neglect their particular Calling, and the charge God hath delivered them, upon sentence of religion & their general calling. eight, the main doctrine in them, or in the scope of them, is, that God calls his servants, all of them, to suffer for the truth. He shows them heaven, and the salvation of their souls, and bestows rich treasure upon their hearts; but withal tells them, he looks they should arm themselves with a resolution to suffer what may befall them for well-doing. Our Saviour Christ told his Disciples plainly, that they must think of taking up the Cross daily, before they come to wearing of the Crown. And therefore they do foolishly, that undertake the profession of Religion, before they have 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 suffered greater wrongs than can befall servants, or any other sort of men: and this doctrine of Christ's suffering, he handles at large from verse 21. to the end of the chapter. Which doctrine of Christ's suffering is fitted partly to the case of servants, and partly to the use of all Christians. Concerning the Passion, five things are in all these verses noted. First, who suffered: Christ suffered, verse 21. Secondly, the end of his suffering, viz. to leave us an example, etc. verse 21. Thirdly, the manner how he suffered, set out, 1. Negatively: and so he suffered, first, without sin, verse 22. secondly, without reviling, verse 23. 2. Affirmatively: and so he commits himself to him that judgeth righteously. Fourthly, the matter what he suffered, viz. our sins in his own body on the tree, verse 24. Fiftly, the effect of his sufferings; 1. In respect of us: and so his sufferings serve To kill our sins. Verse 24. To make us alive to righteousness. Verse 24. To heal our natures. Verse 24. 2. In respect of himself: and so they procured his exaltation, to be Shepherd and Bishop of our souls, verse 25. Thus of the order. Even Christ suffered.] The first thing to be considered in the Apostles description of the Passion of the person who suffered, is, that it is named here with special Emphasis, Even Christ, or Christ also. Christ is the surname of our Saviour, as jesus was his proper name. jesus is a name only given him in the new Testament: but Christ was his name in both Testaments, and signifies Anointed, being a Greek word, as Messiah doth in the Hebrew. And so it is a name importing his office of Mediator; as being thereby proclaimed to be the substance of the ceremonial types, even the supreme Doctor, or Prophet, Priest, and King of the Church: for, these three sorts of men were anointed in the old Testament, and were types of Christ's anointing. It is true, that we do not read, that our Saviour was himself anointed with oil, because his anointing consisted in the substance of that shadow. For, the shadow signifieth two things: First, ordination to the office; secondly, the pouring out of gifts by the holy Ghost, for the exornation of the office. Now, whereas Christ is Mediator in both natures, his anointing must be distinguished according to his natures. The whole person was anointed, but yet differently in respect of his natures: for, gifts could not be poured out upon his divine nature; yet, as the Son of God, the second person in Trinity, he was anointed, in respect of ordination to the office of Mediator: and as the Son of man, he was anointed, in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure, as the Psalmist saith, above his fellows, Psalms 45. The first doctrine about the Passion, is here briefly contained in these three words of the Apostle, Even Christ suffered; which is a doctrine full of excellent uses: for thence, First, we may see how vile the error was of those Heretics they called Patri-passianus; who taught, that God the Father suffered: whereas in this and other Scriptures we are taught, that it was only Christ, the second Person in Trinity, that suffered. The ground of their error was, that there was but one Person in the Deity: which in heaven was called the Father; in earth, the Son; in the powers of the creatures, the holy Ghost: and thence they affirm the same things of the Father, they did of the Son, that he was visible, mortal and immortal, passable and impassable, passable on earth, and impassable in heaven. But we have learned from the Prophets and Apostles, to believe three Persons, and so to acknowledge, that the second Person suffered only, and that in his humane nature. Secondly, we may hence learn, that Christ was subject to the Law after a peculiar manner, so, as no other man was subject: For he did not only fulfil 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 only: and so are all the wicked reprobates, that obey it not. Some men are subject to the Commandments 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 learn a plain demonstration of the truth of the humane nature of Christ: He had not a fantastical body, but a true body, because he did verily suffer in the flesh, as follows afterward. Fourthly, Hence we may be informed of the excessively vile disposition of the world, in that it is so set on wickedness, that the very Saviour of the world, if he come into the world, shall suffer from the world. Fiftly, we may hence learn, that Christ suffered willingly and of his own accord. For in that he that is God suffered, it shows he had power to preserve himself 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 show. Sixtly, we may hence learn to know, how abominable sin is, that makes the Son of God suffer miserable things, if he become a surety for sin. Seventhly, we may hence learn to know the inevitable destruction, and fearful perdition of impenitent sinners. For if God spared not his own Son, that was but a surety for sin, and did none himself: will he ever spare them, that are principals and monstrous offenders? Eightly, did even Christ suffer? then we should evermore arm ourselves 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 willingness in this life, because God hath predestinated us to be conformed to the image of his Son in sufferings, Rom. 8.29. Lastly, in that it was Christ that suffered, we may hence gather comfort to ourselves in his passion, all the days 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 casual, such as befell him for no use: nor were they deserved by himself. For he never offended God, nor did he seek his own peculiar good in them, but he suffered all he did, for our sakes, Esay 53▪ 5. He was wounded for our transgressions: the chastisement of our peace was laid upon him: and verse 8. He was plagued for the transgression of God's people: and as the Apostle saith, he was delivered to death for our sins, and rose again for our justification, Rom. 4.25. He was sacrificed for us, 1. Cor. 5.7. He gave himself for us, Ephes. 5.2. Now he suffered for us in diverse respects, as, Christ suffered for us in diverse respects. First, to make satisfaction unto the justice of God for our sins, and to appease the wrath of God toward us, as the former places show: His sufferings were a sacrifice for sin: He bore the curses of the Law, which were due to us, Gal. 3.10. And thus he paid our ransom, and pacified God, especially in his death and burial: He nailed the hand-writing that was against us, to his cross, Col. 2.15. And as jonas 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 God's wrath quiet for us. Secondly, he suffered, as to make satisfaction for our sins, so, together with that satisfaction, to remove from us the many miseries might have fall'n upon us for our sins. Thus he was judged and condemned at the bar of Pilate, that we might be acquitted at the bar of God: He endured all sorts of pains and torments in soul and body, that we might be delivered from eternal torments in hell: He died, that he might deliver us from death and the fear of it, and from him, which had the power of death, which is the devil, Rom. 6.10. Heb. 2.13. He was crucified, that he might abolish the power of sin 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 happiness: He suffered, to make us blessed. Thus he died, to ratify the eternal counsel, Heb. 9.15, 16, 17. He was poor, to make us rich, 2. Cor. 8.9. He was bound, to make us free: He was unclothed, to cover our nakedness: He was forsaken of God for a time, that we might be received to everlasting mercy: He was crowned with a crown of thorns, that He might merit for us a crown of glory: He found no mercy from the Priests and jews, that we might find 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 feeling 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 diverse 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. Chap. 5.8, 10. That one should dye 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, jonathan might die for David, or a subject be willing to die for a good Prince: but no man would die for his enemies, as CHRIST died for us. Secondly, it should work in us sorrow and hearty grief for our sins: we should now mourn as heartily for piercing Christ by our sins, as if we had lost an only child, etc. We complain of the jews, and judas, and Pilate for abusing him: But the truth is, it was thy sins, and my sins, that brought him to suffer for them, our debt was laid upon him: We that are principals, are escaped; and he that was our surety, hath paid for it, even to the uttermost farthing. And if there were no other reason to show, how little reason Christ had to suffer for us; even this were sufficient, that our hearts are so hard, as we cannot be grieved to remember his sorrows for our sins. Thirdly, it should especially work in us a hatred of our sins, and a full and final resolution to sin no more, but to consecrate our whole life unto him, and to his service, that hath suffered for us, and by suffering, paid so dear a price. Shall we not live to him that died for us? Or do we so little care for his sorrow, as by new sins we would, as much as in us lieth, crucify again the Son of God? Take heed of despising the blood of Christ, lest you sin so long, till there be no more Sacrifice for sin, 2. Cor. 5.15. Heb. 6. Fourthly, we should strive to be disposed, as the Apostle Paul was, to glory in the cross and sufferings of Christ above all things, seeing his sufferings were for us, to satisfy and merit for us. It must needs be an estate of wonderful safety and felicity, that is purchased by such variety of sufferings of the Son of God. As the world despiseth us: so we should with singular and secret rejoicing despise and contemn the world, having such interest in the cross of Christ, Gal. 6.14. Lastly, it should work in us a most hearty willingness to suffer any thing for Christ and the Gospel, that hath suffered such extreme things for us: it should not be grievous to us to forsake father, or mother, or wife, or children, or house, or lands, or our own lives for his sake, or for the Gospel, Mark 10.29. Thus of the second thing in the doctrine of the passion of Christ. The third thing is the use of it, and that is, to be an example unto us, that we might walk in his steps. Leaving us an example.] The end then of the sufferings of Christ, is to be an example to us to learn by. The word rendered an example, is a metaphor taken from Scriveners, or Painters, and signifies properly a copy or pattern, or portraiture of a thing exactly drawn out: we are then set to school to learn by example: Christ's sufferings are as a Writing-schoole, where the Copies are most exactly drawn. Before I come to the particulars we should bear for Christ in his suffering, diverse things may be briefly noted out of the words, especially about examples. Doct. 1. God would have us learn by examples, as well as by precept: and thence it is, the Scripture is so stored with all sorts of examples. Doct. 2. Such as give good example of well-doing, are as a common treasure; many may learn good by them. Good examples are like common schools, and the better, because they are Free-schooles, we may learn from example without cost. Though thou couldst not show all the means thou desirest, yet to give a good example of sound life and holiness, is a great treasure in the Church: It doth not only make Religion well spoken of, but it profits many, to teach their welldoing: And therefore such as shine by the light of good example, should be much made of in every place: and they sin fearfully, that wrong them, etc. Doct. 3. It requires a special goodness, to be fit to be an example to others, which the metaphor imports: For every man that can write, yet cannot set Copies for other men to write by: so every good Christian is not able to teach by example to the life, but with great imperfection: some had more need to be learners, then to be teachers, and therefore should not be overhasty to show their gifts. Doct. 4. Good examples are very scarce in the world, & therefore Christ is fain to leave us one of his own: the skilful practice of God's Word is so rare, that it is very hard to find a man whom we would set before us, as a pattern to imitate. Doct. 5. There was very great need of Christ's example to teach us by. The world is so generally fall'n away from the care of obedience, and the doctrine of well-doing is entertained so dully, as a very matter of form and for outward show, and the examples of the godly are so imperfect, that it was necessary, after so many hundreds of years, in which sound practice was neglected, that the Christian world should be fired with the incitations of so exquisite a pattern of obedience, as Christ's was. Doct. 6. Christ's example is to be imitated by degrees. God doth not look we should follow the copy exactly at the first: which similitude imports a great deal of encouragement to the weak, but willing Christian, and withal shows the doubtful estate of such Christians, as in a short time and with little labour think they have learned the substance of all Christianity. Doct. 7. In that he saith, Leaving us an example, it imports, that many good works tarry behind the godly in the world. For though it be true, that their works follow them to heaven, yet it is true also, they are left behind. They follow them to heaven, in respect of Gods' remembrance and acknowledgement of them, and they tarry behind them, in respect of the example of them, and the praiseful memory of them amongst men. Welldoing cannot be lost, which withal imports, that it is a great honour and comfort, when a man goes out of the world, to leave the memory and pattern of good works behind him: and it is a fearful thing for such men as go out of the world, to leave an ill report behind them, and die an example of evil doers: though those could leave a great estate in worldly things, yet are they most accursed, because they leave behind them such an ill sent and savour, by reason of their filthy, or vain, or worldly kind of living. Doct. 8. It is more than a step to heaven; we are here required to follow Christ's steps, importing, it is a long journey, and we are to make many steps. Doct. 9 The more good any doth, the nearer they come to heaven: every good work is, as it were, a step nearer to heaven: and therefore as we desire to be with the Lord, so should we hasten and finish our work; nothing will bring us sooner to heaven: whereas if we be barren and unfruitful, either we shall never come there, or it will be a great while first. Doct. 10. The way to heaven is a very hard way to hit: it is marked out by steps: If we step awry, we are in great danger, either of fouling ourselves, or losing our way. It is like to his way, that is to pass over a brook, or through thorns, or through miry ways, where are placed steps, or a print of some footing before, which is hard to hit, and dangerous to miss. And therefore men must look to themselves, after they have undertaken profession of the care of a better life: for, the similitude importeth, that men must never look off their way, and they must not go over rashly or hastily, nor must they listen to strange noises, nor must they look to go that way with much company, nor is it safe for them to have distractions or cares in their heads; all which parts of the similitude, let men apply to themselves. Doct. 11. He that lives so, as he hath the commandment of God, and the example of Christ, for a warrant of his actions, is in a sure way, and is safe, and in the right way to heaven. They that walk by rule, and are careful to tread right in the steps marked out in the way, shall have peace, and much comfort and assurance, Gal. 6.16. Doct. 12. If we be not skilful enough to teach others by our example; yet, if we be willing to learn goodness from such as give us good example, we may be happy. Some Christians are examples to others; as, 1. Tim. 4.12. Tit. 2.7. 1. Thes. 1.7, 8. Other Christians learn, both in matters of faith and life, from them, as those places show: and this Text imports, that, if we but follow example, we please God. Thus of the doctrines out of these words. It remains, that we consider more specially of the copy or example here left us to follow. God teacheth us many things by examples: and to that end, he hath given us diverse sorts of examples to learn by. And so God is pleased to raise up in the world examples, sometimes of his Power; sometimes, of his justice; sometimes, of his Holiness. Examples or monuments of God's Power, are those strange works of wonder, which God doth at some times, to show his Almightiness and Sovereignty: such was that, john 9.1. To make a man, blind from the birth, to see. Examples of his justice he hath given us in all Ages: so, Numb. 5.21. Ezech. 5.15. Heb. 4.11. jude 7. 1. Cor. 10. Examples and patterns of his Holiness he hath given us, partly in his adopted sons, and partly in his natural Son, and his Son by the grace of personal union: thus he gave us job and the Prophets for examples of patience in suffering, james 5.10. Thus Timothy and Titus are charged to be patterns of good works, 1. Timothy 4.12. Titus 2.7. But it is the example of Christ which is here urged as the best pattern of all others. Quest. Now, the special question is, What must we distinctly learn from the sufferings of Christ? Ans. There are many things wherein Christ hath set us an example in his sufferings, which we may and aught to learn from him; as, Ten things for us to follow in the example of Christ's sufferings. First, his sufferings should make us willing to resolve to suffer, if God call us to it: it should teach us to stand upon our guard, and look for war; as resolved, It is meet we suffer with him, if we mean to reign with him, 2. Tim. 2.11. Secondly, when he was tempted, or troubled in Spirit, he left us an example for the manner of the fight, and which way we should make resistance and overcome; and that is, by the Word of God and prayer: for, he beat the devil away by Scripture, Mat. 4. And in all his special agonies, we still hear him praying and making his moan to his Father. Thirdly, he left us a pattern of matchless humility, and told us, if ever we would learn any thing of him, we should learn of him to be lowly and meek; who, being the Son of God, was abased to take upon him the form of a servant, and in worlds of occasions to deny himself, and his own greatness & reputation, Mat. 11.29. Phil. 2.6, 7. Fourthly, we may learn from his suffering condition, the contempt of the world. Why should we seek great things for ourselves, when our Lord and Saviour was in some cases worse provided for than the birds of the air, and foxes of the field, as not having a place where to lay his head. And therefore he suffered without the City, to teach us, that we also have here no abiding City, but should cast all our cares upon providing for our eternal habitation in heaven, Heb. 13.11, 12. Fiftly, we should learn obedience from him towards our heavenly Father. Christ obeys his Father even in hard commandments, against his credit, ease, liberty, yea, life itself: and therefore we should learn to desire to go and do likewise. Sixtly, he left us an example of loving one another, and gave a special charge, we should prove ourselves to be his, and to be like him indeed, as his true Disciples, by loving one another, john 13. Eph. 5.2. Seventhly, we should learn patience of him when we do suffer, though strange things should befall us. What though we should be betrayed or forsaken of our friends in our just cause, or suffer injuries, or be falsely accused even of heinous crimes, or most basely used, even to be buffeted, derided, spetted on, or to see vile wretches, and gross offenders preferred before us, or lose all we have, to our very garments, etc. yet none of these things should be grievous to us, because all these things befell our Lord and Master in a worse measure and manner, than they can befall us: yea, we should be patient, though it were to lose our lives, as he did. eight, he left us also an example of hope in suffering: for, when he suffered shame and misery in this life, he looked upon the joy and crown in another world; thereby teaching us, with whole arguments to fence ourselves against all the scorns and miseries of this world, Heb. 12.3. Ninthly, he left us a pattern of mercy; who made himself poor, to make us rich: and therefore how much more should we, out of our abundance, yield some supply to others wants? 2. Cor. 8, etc. Lastly, the mortification and crucifying of the old man, is to be learned from the Passion of Christ, Rom. 6. For, look how Christ was used, so should we use our sins: he was crucified; and so should we crucify our sins, piercing the heart of them by confession and godly sorrow, and so hanging them up upon the Cross, till they be dead. Thus we see, that Christ hath set us a large copy, and that many things are to be learned from his example. Quest. But doth Christ's example bind us to imitation in all things? Answ. In many things it doth bind, but in all things it doth not bind. There are diverse things that Christ did, which to leave undone by us, is no sin: In what things Christ's example binds not. as, the works of his Power and Omnipotency are not imitable; and so also the works of his Office, as Mediator, are peculiar to himself, and cannot be done by us. Besides, a world of indifferent actions of his, diverse of which are recorded; yet all men grant, they do not bind us to exact imitation, though they be things we have power to do. He sat and preached: he received the Sacrament in a private chamber at night, and gave it only to Clergymen, and used unleavened bread, etc. Quest. But what rules are then left to ground our practice upon▪ and how far are our consciences bound by examples, and so by the example of Christ? Ans. Examples, How far examples bind conscience. and so the example of Christ, bind us in the things he did, which were required by the moral Law, or the Word of God. For, an example is but the illustration of a precept: it is but like the seal to a blank, if there be no precept. Secondly, in other things which Christ did, not required by the Law, we are so far forth tied to follow his practice, as he hath for those specialties given himself a precept: as here we are bound to suffer from others, and for others, if need require, by the force of Christ's example; but so, as it is specified, that his example binds in this and other things. But where the Scripture doth not make use of his example, there we are not bound, in things indifferent in their own nature, to follow any example out of necessity. Verses 22, 23. Who did no sin, neither was there guile found in his mouth: Who, when he was reviled, reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously. HItherto of the end of Christ's suffering: the manner follows, set down both negatively and affirmatively. Negatively, He suffered without sin, in this verse; and without reviling, in the next verse. Affirmatively, He committed himself and his cause to him that judgeth righteously. He did no sin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] The words of this verse do commend the innocency of this our Saviour: which doth much increase the price and value of his sufferings. He suffered for the sins of others, that never committed any sin himself, in thought, word, or deed: and as he was innocent in all the course of his life; so did he bear his sufferings without fault, and carried himself so, as no man could find any just occasion against him. The first thing affirmed of Christ, to show his innocency, is, that he did no sin. In the Original, it is expressed by a word of great force, which signifies to make, or frame, or fashion with art, or to make sin; and it may be rendered (as I conceive) more fitly, He made no sin. To make sin, being a phrase somewhat unusual, the sense is to be inquired into. Now, a man may be said to make sin many ways: First, A man is said to make sin many ways. when a man invents and commits a sin never heard of before. Thus Onan made that sin of filthiness. Thus the Sodomites and Gentilish men and women made sins of lust. Thus drunkards make strange kinds of drink. Thus the fantastical monsters of our times make the sins of strange apparel. And thus the Papists make that horrible sin of murdering of Princes, and damnable equivocations. And thus swearers now make their monstrous oaths. Secondly, when a man sins, having not so much as temptation to sin in himself, or proneness of nature to sin: and so he sins, that sins wilfully, and not by infirmities, or weakness of nature. Thus Adam made the first sin: for, he had no corruption of nature to entice him, or incline him, nor could any temptation from without compel him; but he sinned wilfully. Thus those men of blood, make sin, that kill their brethren in cold blood. And so, many whoremongers and drunkards make sin, when they are not enticed, but entice themselves, and strive by all means to fire and force themselves to wickedness. And thus swearers, and usurers, and such like, make sin. Thirdly, when a man commits such a sin as other men condemn by the very light of nature, though he do it by corrupt inclination, or though it be sin, which others commit: so to make sin, is to be a malefactor, or one that is guilty of any gross sin. Fourthly, when a man studies mischief, and sins not suddenly, but imagines, and deviseth, and forecasts and plots, how to compass his sin; and thus all wicked men make sin, because they sin not suddenly, or by mere frailty, but do study iniquity: every wicked man is a great student, Psal. 36.4. Fiftly, when a man causeth others to sin by evil counsel or example, or compulsion: Thus Tyrants made sin, that forced men to deny the faith, and thus they make sin, that make their neighbours drunk, and thus Stageplayers and Minstrels make sin, that call and provoke others to licentiousness and wantonness: and thus superiors make sin, when by their evil example, or negligence in not punishing offences, they tempt others to sin. Sixtly, when a man makes a trade of sinning: and thus men are said in Scripture to be workers of iniquity, which is a Periphrasis of wicked men. Now he that is said to make a trade of sin, or to be a worker of iniquity; first, is one that makes it his daily custom to follow his sinful course of life, or that follows sin, as the tradesman doth his trade. Secondly that cannot live without his sin, that accounts his sin the life of his life, that had as lief be dead, as restrained of his sin: as the tradesman accounts himself undone, if his trade be destroyed. Seventhly, when a man calls good evil, and evil good; when a man makes that to be a sin, which is no sin. Thus they make sin, that call those things sin, which GOD by his Law never called sin. And thus men make sin, both out of superstition on the left hand, and out of rash zeal on the right hand. Thus also profane persons make godliness and a holy conversation to be Schisms, and truth to be Heresy: Thus the jews called Paul's religious course, Heresy: when he by that way, which they called Heresy, worshipped the God of his fathers: and the Professors of Christian Religion they called a sect, Acts 28. Esay 5.20. Thus Lawyers many times make sins, when they make a good cause bad, and a bad cause good. Eightly, when a man by slander casts foul aspersions upon other men that are innocent, speaking evil with any manner of evil report of such, as live religiously. And this art of making sin, the slanderer learned of the devil, that accuser of the brethren. Thus many godly persons are many times by wicked reports made gross offenders in the common acceptation of the world, and in the rumours spread abroad of them in many places. Thus they made Christ and the Apostles grievous sinners, and a spectacle to men and Angels. Ninthly, when a man in adversity deviseth unlawful shifts and courses to get out of trouble, or deliver himself from the cross is laid upon him. And this sense may in some sort be applied to the case of our Saviour, who never used ill means to deliver himself, though he suffered extreme things. Lastly, in a general sense: Every man that is guilty of sin, may be said to make sin. And so it is commonly by way of removal said of Christ, that he made no sin, that is, that he was never guilty of any offence against God, or man. Thus of the sense of the words. divers doctrines may be gathered out of these words: but because one is principal, I will but touch the rest. Doct. 1. men's sins are of men's making: man made sin, God made none. Doct. 2. It is a hateful thing to be a maker of sin. Ast was most glorious for God to make a world of creatures: so it is most ignominious for man to make a world of sins. Doct. 3. Christ made no sin. This is the chief doctrine, and plain in the text: He was not only free from the first, and worst kinds of making of sin mentioned before, but he was free from all sin in all estates of his life, he knew no sin, he did none iniquity: He was that just One by an excellency. Quest. But how came it to pass, that the man jesus had no sin, seeing all other men bring sin with them into the world, and daily sin? Ans. He was sanctified from the womb, being conceived by the holy Ghost, How Christ had no sin. which no other are: so as both original sin was stopped from flowing in upon him in his conception; and beside, he was qualified with perfect holiness from the womb: and therefore is called that holy thing borne of the Virgin, Luke 1.35. And it was necessary, his humane nature should be so holy, and that he should do no sin, because his humane nature was to be a tabernacle for the Deity to dwell in, Colos. 2.9. and beside, from his very humane nature, as well as from his Deity, must flow unto us life, and all good things; and therefore he must needs be undefiled: The manhood of Christ is as the conduit, and the Godhead as the spring of grace unto us. Besides, his sufferings could not be available, if he were not innocent himself. The uses follow: and so, Uses. First, we see the difference between the two adam's: the first made sin, and infected all the world with it: The other made no sin, but redeemed all the world from it. The first Adam, as he had power not to sin, so he had power to sin: but the second Adam had not only a power not to sin, but also no power to sin; not only, as they say in Schools, posse non peccare; but also non posse peccare. Secondly, we may hence see, in what a woeful damnity against goodness the world stands; when this most innocent Man, that never did any sin, that never offended God or man in all his life; when he, I say, comes into the world, how is he despised, and rejected of men! Who looked after him, unless it were for his miracles? Few honoured him for his holiness. How is the world set on wickedness, that it should account him without form or handsomeness, that shone before God and Angels in such a spotless innocency? Oh what wit had the rulers of this world, that condemned him as a malefactor, that had no spot in him from the crown of the head to the sole of the foot, that never did man wrong, or sinned against God, Esay 49.7. and 53.2, 3, 4. Thirdly, we may hence see cause to wonder at the love of Christ to us. Oh how is it, that he bore the imputation of such a world of sins, that yet himself never knew sin? What hart of man can sufficiently admire his love unto us, that can abase himself to be made sin for us, that never did sin himself? Fourthly, is it not hence also most manifest, that impenitent sinners shall not be spared, or pitied of God? Did not God spare his own Son that never offended in all his life? and shall he spare them, that never left offending of him? Oh what madness hath besotted men so, as with stubborn wilfulness still to trust upon an unknown mercy in God, yea such a mercy, as God could never conceive in the case of his Son, that was not to him, as they are, in any respect! Were these men but throughly beaten from this sinful plea of mercy in God, they would repent of their sins in time, and seek true mercy from God, which never is withheld from penitent sinners. Lastly, Did our Saviour Christ suffer so patiently such extreme things, that never deserved any evil in himself? What a shame is it for us to be so unquiet, and dejected, or so froward, or so vnsettled, when any crosses or affliction fall upon us, who yet have deserved at God's hands to suffer a thousand times more, and worse things than those that do befall us? In his mouth was found no guile.] We read in the Scripture, of guile in the spirit, when we have false hearts, and guile in the hands by false weights and balances, and guile in the mouth in deceitful words. Guile in words is committed many ways. Guile in words many ways. First, by lying, when men speak what they think not. Secondly, by flattering, when men praise others after a corrupt manner, or for corrupt ends. Thirdly, by backbiting, when men censure others behind their backs, of malice, or whisper evil against others, Psal. 41.7. Fourthly, by wresting the words of others to their hurt, Psal. 56.11. and 52.1, 2. Fiftly, by withholding the just praises of others, or apology. Sixtly, by fearfulness in evil times, when men will not stand for the truth, or speak against their consciences. Seventhly, by disgraceful jests, Ephes. 5.4. eight, by telling the truth, of malice, 1. Sam. 22.9, 10. Ninthly, by boasting of a false gift, Pro. 27.1. Tenthly, by hypocrisy and dissimulation, and that diverse ways, as 1. When men speak fair to men's faces, but reproach them behind their backs, Guile in Hypocrisy many ways. or flatter them merely, to catch them, and entangle them in their talk, as the pharisees often tempted Christ. 2. That reproveth sin in others, and yet commits it himself, Rom. 2.19. 3. That colours sin, under pretence of Religion, Mark 12.40. 4. That professeth Religion in words, and yet denieth it in his heart. 5. That hideth his sin by denial, or excuses, to avoid shame and punishment. 6. That gives good words to men in affliction, but relieves them not, 1 joh. 3.17, 18. None of these, nor any other ways of guile were found in Christ, though they called him a deceiver, and sought all occasions against him. Thus of the sense: the doctrines follow. Doct. 1. Guile in words is a vice, that wonderfully dishonours a man: It was a fault would give great advantage to the enemies of the truth. As it is a sin, which is in a special manner hateful to God, Psal. 5.7. so it is shameful amongst men: and therefore as any man would enjoy good days, let him refrain his tongue from evil, and his lips, that they speak no guile, Psal. 34.13. Doct. 2. When he saith, that They found no guile in his mouth; it imports, that they sought it. And so we learn, that the godly are so hated of the wicked, that they seek occasion against them: when they see not, or hear not of any faults in them, they search, and inquire, and lie in wait to see, if they can catch their foot-slippings at any time: yea they mark their words, to see whether they can find any falsehood, or hurt in them. And therefore Christians should watch themselves, and their words the more carefully, and strive so much the more to show themselves plain men in their words and dealing, that they may speak what they think at all times. Doct. 3. The third doctrine, which falls in this text, is, that in Christ was found no guile: he could never be taken in the sin of flattering, lying, cozening, backbiting, or any dissimulation, or hypocritical, or deceitful speeches; and therefore the use may be, Use 1. First, to show the fearful estate of such as use lying and deceit, and hypocritical courses in the dealings with men in their trades, or other occasions of life. There was no guile in Christ; and therefore it is probable, they are not true Christians, because they are not herein made like unto Christ: yea deceit and guile is made a sign of a wicked man, Psal. 36.1, 3. And therefore such as are given to the sins of deceit, and hypocritical dealing, are in a miserable case, especially such as cover their deceit with smooth words, jer. 9.8. Pro. 26.24, etc. 2. And such as make a trade of it, give their tongues to evil, and frame deceit, and bind their tongues to lies, and teach their tongues to speak evil lies, jere. 9.5. 3. And such as will deceive their neighbours, their brethren, or such as are harmless, jerem. 9.5. Psalm. 35.20. Use 2. Again, this pattern in Christ may comfort the plain-dealing, and plaine-meaning man, and plaine-speaking Christian, that hath no tricks & methods, and subtlety in his words, or carriage, but is a plain man like jacob: this is made a sign of a godly man, Zeph. 3.13. of a happy man, Psal. 15.2. of a true Israelite, john 1.47. Being reviled.] Hitherto hath been showed, that Christ suffered without sin: now the Apostle shows, that he suffered without reviling, or threatening, which praise is increased in this, that he reviled not when he was reviled; nor threatened at the very time, when he suffered extreme injuries. What reviling is. Reviling is a sin condemned in the sixth commandment, and is committed by bitter and disgraceful words against any other without desire of doing good: And so men revile, when they disgrace others by false accusations, as when they called Christ a deceiver, and said he had a devil, or was a glutton, or an enemy to Caesar, or a blasphemer, or the like. Again: It is reviling, when the very terms used, are base & ignominious, if they be used only out of passion: as to call men, made after the image of God, by the names of beasts, or the like. Again, when we upbraid others with such deformities, or infirmities as God hath laid upon them; as to mock a man for his deafness, or lameness or ill sight, or the like, Leu. 19.14. Besides, when men reproach others with such words for any thing they fail in, as express more disgrace, than the fault deserves; as for some mistaking to call a man, fool, Math. 5. yea it is reviling, when the faults of others are charged upon them without a calling, or desire of their amendment: And so it is reviling, to upbraid any with the sins they have repent of. And thus what reviling is. Doct. 1. Reviling is a hateful sin: That appears from hence, that it is accounted a great suffering to suffer reviling. And our Saviour accounts it murder in his exposition upon the sixth Commandment, Mat. 5. and therefore bitter words are compared to arrows, and swords, which are instruments of murder: and reviling godly men, is termed blasphemy in sundry Scriptures in the original: It grows out of a bitter root, and is the very froth or scum of a naughty disposition or maliciousness, Heb. 12.14, 15. jam. 1.21. It is a vice altogether contrary to the Spirit of God, which is a Spirit of meekness. And if a godly man suddenly fall into bitter words, it makes the holy Ghost stir within him, Ephes. 4.30. and evil words corrupt good manners, 1. Cor. 15. Thou losest so much of thy honesty, as thou usest of reviling. Use. The use is therefore, First, to persuade all that are godly, to avoid this sin, and at home and abroad to revile no man upon any occasion, Titus 3.2. and the rather, because they are heirs of blessing, 1. Pet. 3.9. and have the example not only of the godly in Scripture, but of Christ himself, as it is here urged. Secondly, it serves to reprove, and shame all such as are guilty of so hateful a sin, especially, 1. Such as have a mouth full of cursing, Who are guilty of reviling. and bitterness such as are many Masters, and Mistresses, or Dames, that cannot speak to their servants, but it is with reviling terms; their usual speech to them, is to find fault with reproach, and so in any sort of men, that are thus bitter-tongued, Rom. 3.14. jam. 3.9. It is the sign of an unregenerate heart. 2. Such as are given to it to complain of their neighbours in all places, evill-minded men, that know little other discourse, but by way of finding fault, or reproaching this or that man: and they cease not, till they have filled town and country with reproaches and slanders, jam. 5.9. 3. Such as revile innocent men, and speak evil of the just and godly, whom they ought to praise and honour. 4. Such as revile men for this very reason, because they are good. It is monstrous ill to revile a good man, but abominable vile to revile goodness and Religion itself, to scoff and reproach preaching, and hearing of Sermons, and praying, etc. Woe is to them that thus call good, evil: and the worst is, when they set up, in stead of those things, the praises of drunkenness, good fellowship, and lascivious meetings, and riotous disorders, and so call bitter, Esay 5.20. sweet; and evil, good. 5. Such as rail at such as are in authority, and speak evil of dignities, jude 2. Pet. 2. 6. Such as revile their very parents, and speak evil of such as God and nature have so nearly bound them to. And so is it monstrous vile for wives to traduce their husbands, and by backbiting to destroy their reputations, as it is monstrous for the people to revile their teachers, that are godly and painful men. 7. Such as revile Christ, as the jews did (of which afterwards) and such are they, that revile God, as swearers, murmurers, and blasphemers do in their kind, as well as Pagans and Atheists, that speak reproachfully of the doctrine of the duties, or treaty of persons. Thus of the sin of reviling. Doct. 2. Christ himself was reviled: He that was so just and innocent: He that did so much good in every place: He that had power to be revenged on such as did revile him. This is the more remarkable, if we also consider, by whom he was reviled, even by such as had their birth, breath, and being, and all from him: yea he was reviled of all sorts of men: jews, Gentiles, Rulers, the People, learned Men, and unlearned. And this was the more to be wondered at too, if we consider with what kind of reviling he was reviled, and that was with most hateful aspersions, as deceiving, working by the devil, blasphemy, sedition, treason, etc. The use follows. Use. Was Christ reviled? Then it is most manifest, that the world hates goodness incurably: If that Just one cannot scape reproach and slanders, then may not any godly persons promise to themselves peace that ways. Therefore carnal friends of such as suffer reproach for Religion, many times say, It must needs be, they are faulty some way, or at least are not discreet: whereas this instance of our Saviour shows, that worldly-minded men will reproach such as are godly, though they were never so discreet, or innocent. Besides, this should teach us patience under such indignities and wrongs: CHRIST was reviled: and shall we be so troubled and disquieted? Christ did not revile again.] And the reason was, partly, because Reviling is a sin; and partly, because he suffered as our surety, though he had deserved no such shame, and we had; and therefore holds his peace, not only from reviling, but many times from just apology, confessing our guiltiness by his silence. The practice of our Saviour is here reported for our learning, that all Christians might hence be warned, not to render reviling for reviling, 1. Pet. 3.9. There are many reasons to persuade us to patience, and not to render reviling for reviling. Motives ●o patience. First, the reproaches of unreasonable men cannot take away thy innocency. Secondly, better men than we, have been as vilely abused. Thirdly, as David said, God may bless thee for their cursing, and honour thee for their disgrace of thee. Fourthly, because we are heirs of blessing; and therefore such foul language as cursing and reviling, should not be found in our mouths. Fiftly, though thou deserve not those reproaches from men, yet thou art not innocent before God. Sixtly, heerin thou shalt be conformed to the Pattern and Image of the Lord JESUS CHRIST, not only in suffering wrongfully, but in forbearing reviling for conscience sake. He threatened not.] To threaten those that wrong us, is usually a blemish and a fault: First, because usually it ariseth of passion, and desire of revenge. Secondly, because oftentimes it is joined with lying, when such things are threatened, as for matter or degree cannot be done, or are not intended to be done. Thirdly, because, by threatening so passionately, we do injury to God, to whom vengeance belongs. This condemns the usual practice of all sorts of men, that sin fearfully in the customary practice of thwarting, upon all occasions of discontent and displeasure. Who is he that suffers now, and in his heart or words threatens not? Especially, how exceeding common is this sin in the most families? where parents and masters can hardly tell how to speak of the faults of servants and children, but it is with foolish and passionate threatening, contrary to the express prohibition, Eph. 6.9. Masters, use not threatenings. But, all such as would have the comfort of a sound conversation, and desire to carry themselves as Christ hath left them a pattern, must strive to break off this wretched habit of threatening: and if they be oppressed by Superiors, or wronged by the incurable faults of Inferiors, they must learn of Christ, to commit all to him that judgeth righteously; which is the affirmative part of the manner of Christ's suffering. But committed himself to him that judgeth righteously.] From these words diverse things may be observed. Doct. 1. First, that in case of wrongs from other men, it is not always needful or convenient to complain to the Magistrate for redress. Christ here commits his cause to God, but complaineth not: nay, though he were wronged almost continually, and with grievous wrongs, yet we read not, that ever he complained against them that did him wrong. Heer two things are to be enquired after. First, in what cases it is not fit to complain to men. Secondly, in what cases it may be lawful and fit. In these cases following, it is not fit to complain to the Magistrate. In what cases it is not fit to complain unto the Magistrate. First, where redress of the wrongs may be had by private and peaceful courses, 1. Cor. 6. Secondly, where the laws of men do not provide punishment: some wrongs are offences, and yet not punishable by men's laws. Thirdly, where the offence is committed of mere frailty or ignorance. Fourthly, where the offence is grounded upon mere surmises, which in the judgement of charity ought not to be conceived, .1 Cor. 13. Fiftly, where the injury is less, and the party trespassing doth acknowledge the wrong: in this case the rule of Christ holds; If thy brother say, It repenteth me, thou must forgive him, Luke 17.4. Sixtly, where, by the suit, Religion will receive greater damage by the scandal, than the party suffers by the wrong; as in the case of the Corinthians, where a brother went to law with a brother before judges that were Infidels. Seventhly, where the Magistrates have declared themselves to be enemies to justice and just men; as here in the case of Christ, it was bootless to complain, because all the Rulers were his professed enemies. chose, in these and such like cases following, men may lawfully seek justice from men in authority. First, In what cases men may lawfully seek redress from the Magistrate. where the offence is grievous, and against the Laws of God and men. Secondly, where the offender persists in evill-doing, without repentance. Thirdly, where the offence is against God and Religion, as well as against the party wronged. Fourthly, where such wrongs are usually punishable. Fiftly, where the party complaining is bound to complain by his office, either by charge or oath; provided, that the party complaining, first, love his enemies; and secondly, prosecute with continual respect to God's glory; and thirdly, use the benefit of the Law with charity and mercy, without cruelty or extremity. Thus of the first doctrine. Doct. 2. The malice of wicked men against the godly, is so great, that when they begin to oppose them, though it be but in their name, they will never cease opposition, if they have power, till they have their lives too. Thus I gather from hence, that our Saviour, being reviled, doth not only commit his cause to God, but commits himself to God, as expecting the increase of their oppositions, till they have put him to death. This is the reason, why God indites every man that hates his brother, of murder, 1. john 3.15. And David so often complains of his enemies that slandered him, that they also sought his life, yea his soul; as if they were desirous not only to kill his body, but damn his soul also. Doct. 3. We may here also note, that God is to be conceived of according to the occasion: seeing we cannot comprehend God wholly as he is, we ought to raise up such conceptions in our hearts of the glory of God, as may with honour answer the occasion that presently concerns us: as here, in the case of wrongs, God is conceived as a righteous judge. In the case of death, he is called The God of the spirits of all flesh. In the case of prayer, he is called a God that delighteth to hear prayer; in the case of infirmities, a God that takes away iniquity, and passeth by transgression: and in cases of great difficulty, he is conceived of as Almighty, and so forth. Doct. 4. It is evident from hence, that God is a judge: That God is a judge, is terrible to wicked men, and that in many respects. and this point is both terrible to the wicked, and comfortable to the godly. It is terrible to the wicked many ways: First, because he is judge of all the world; all must be judged by him, Gen. 18.25. Heb. 12.23. 1. Sam. 2.10. He is not a judge of some one circuit, as judges amongst men are. Secondly, because he is a judge that needs no evidence be brought-in: for, he knows all causes, and is witness himself, jer. 29.23. and so judges among men are not. Thirdly, because he judgeth for all offences: he tries the hearts and the reins, as well as the words and works of men, Psalms 7.9, 11. Earthly judges try malefactors but in one or some few cases. Fourthly, because he hath Armies of Executioners: he can call to the heavens, or speak to the earth, and have hosts of servants to do his will, and execute his judgements, Daniel 7.9, 10. Psalm 50.4, 22. so as none can deliver out of his hands. Fiftly, because he is judge himself, Psa. 50.6. and 75.8. He doth not do justice by Deputies, but will hear all cases himself. Sixtly, because his judgement is the last and highest judgement; and therefore there lieth no appeal from it. Seventhly, because he can bring men to judgement without any warning: he standeth before the door, and often seizeth upon the offender, without serving any Writ, or giving him any summons, james 5.9. And therefore wicked men do very foolishly, that ruffle here in the world, and lift up their horns so high, and speak with such a stiff neck, and walk on in their sins and injuries so securely, Psalm 75.5, 6, 7, 8. Again, if God be judge, it is comfortable to penitent sinners: But comfortable to godly men. First, because repentance will alter the judgement, if it be after the fact, and before the Sentence, even in such offences as deserve everlasting death, as appeareth in the case of David and the Ninivites, and is notified to the world, Acts 17.31. Whereas earthly judges must proceed in their judgement, whether the parties be penitent or no. Again, it is the more comfortable, that God is judge, because all parties wronged or grieved may have access to God, and put up their supplications at any time; he is ready to be found, and willing to hear: which is seldom true of earthly judges. Thirdly, because godly men know their sentence already, God hath acquitted them by his Word, and by his Son and by his Spirit, and therefore they need not fear his last judgement. Doct. 5. God will judge righteously: God's judgement is a most righteous judgement, Psal. 9.8. Rom. 2.5. 2. Tim. 4.8. He is the righteous judge by an excellency, because there is no judge, but misseth it some way: only God's judgement is always righteous, and it must needs be so for many reasons. How God judgeth righteously. First, because he judgeth the high as well as the low, job 21.22. Secondly, because his judgement extendeth to every offender in the world, jude 15. Earthly judges may punish some malefactors, but they leave thousands of men that are as great as they, I mean as great offenders as they: as for other reasons, it is because they cannot apprehend them. Thirdly, because he judgeth for the breach of most righteous Laws. Fourthly, because he will take no gifts, job 36.18, 19 Fiftly, because he hateth heartily, what he condemns severely: so the day of judgement is called, A day of wrath, Rom. 2.5. whereas man may censure other men for such faults as they themselves commit, or at least are not moved to the sentence simply out of the disliking of the fault. Sixtly, because he is not deceived with shows and outward appearances, but his judgement is according to truth, Rom. 2.2. Seventhly, because it is general according to men's works, 2. Cor 5.10. eight, because in the day of his judgement, he will specially honour the righteous, Romans 2.7, etc. Ninthly, because when a man can have no justice from men, he shall be sure to have justice from God: and this is especially here intended. Tenthly, because he doth not judge rashly: but, as we see, after wonderful patience, and the many day's men have had of sinning, he appoints his day of judging. Uses. The uses may be diverse: for, First, it shows the woeful case of wicked men that forget God, and in the hardness of their hearts run on in sin, and so heap up wrath against the day of wrath, Rom. 2.4, 5. Secondly, it should teach all men that have any care of themselves, to deny all ungodliness, and worldly lusts, and to live godly, and righteously, and soberly in this present world, Tit. 2.12, 13. Thirdly, it should be a singular comfort to all such as suffer wrongs and injuries in this world, whether in their names, or bodies, or states, or any way; let them but be patient, God will do them justice, as these places show, 2. Thes. 1.5. Psal. 4.5. jam. 5.6.7, 8. jude 15. Doct. 6. It is the duty of God's servants, in all distresses to commit themselves and their causes, to God and to his righteous providence & judgement. This the example of Christ here shows us, and there is reason for it. First, because God requires we should do so, as these places show, Psal. 37.5, 6. Pro. 16.3. 1. Pet. 4. ult. Secondly, because it is not in man to direct his own way, jerem. 10.23. Thirdly, because God never disappointed the trust of them that committed themselves to him, Nahum 1.7. Pro. 16.3. Use. The use should be to teach us: As we would show ourselves to bear the image of Christ, and to be true Christians, to practise this duty, and in all cases of wrong, danger, affliction, or temptation; but then withal, when we have committed our cause to GOD, we must remember these rules: Rules in committing our cause to God. First, Never to use ill means to get out of distress, Esay. 28.16. Secondly, not to limit God, but to let him do whatsoever pleaseth him. Thirdly, not to be impatient, or troubled, but quiet ourselves in God, and wait and trust in him, and if we find any difficulties, we must then roll our way upon the Lord, as the Psalmist saith, Psalm 37.5, 6, 7. Fourthly, we must acknowledge him in all our ways, and give him glory, when he doth us justice, Proverbs 3.6. Verse 24. Who his own self bore our sins in his body on the tree; that we being delivered from sin, should live in righteousness, by whose stripes you were healed. HItherto of the manner of the suffering of Christ. Now follows in the fifth place, the matter he suffered, viz. He bore our sins, amplified by showing how, and that three ways: first, his own self: secondly, in his body: thirdly, on the tree. He bore our sins.] Christ may be said to bear our sins in two respects chiefly. In what respects Christ bore our sins. First, because he did undergo the imputation of all our sins; our faults were charged upon him, as our surety: He was made sin for us, 2 Cor. 5.21. He stood before God's justice in our room. Secondly, because he suffered the malediction due to our sins by the Law: He bore our sins, in being made a sacrifice for sin: He became indebted unto the justice of God, as our surety, to bear the curses of the Law, which our sins deserved, Esay. 53.5, 8. Gal. 3.10. And as this is true in general of all the wrath of God, and the fearful things due to our sins: so if we mark the story of Christ's sufferings, we may observe, how the sins of our first parents, and our own, light heavily upon his back, God suffering our sins to be charged upon him in a special fi●nes of the judgement to our sins: and that we may note, both in the circumstances of our sinning, and in the sorts of sins. Christ's sufferings fitted to the circumstances of sin. For the circumstances: The first Adam sins in a garden. The second Adam suffers fearfully for sin in a garden: The second Adam suffers on a tree, and so bears the sin of the first Adam, eating the forbidden fruit of a tree. For the sorts of sin: Why was Christ betrayed by judas, denied by Peter, forsaken by all his Disciples, refused by the Priests & people, but because we had betrayed, denied, forsaken, and refused God in Paradise? And many of us are now guilty of the same, or the like sins in the course of our lives. He was charged to be a seducer, to satisfy for our being seduced: For our evil words, and sinful excuses, he was silent; because we and our first Parents have preferred the devil before God, therefore was a malefactor preferred before him. Why was he mocked, buffeted, and spit upon, but to bear the shame was due unto us for our filthiness, and vile conversation? Why drank he gall, but to pay for our sinful pleasures? Why suffered he reviling and scoffing, but to satisfy for our sinful words? Many other things might be observed. The consideration whereof should serve for many uses, & so it should teach us diverse duties; as, Uses. First, since he hath borne our sins in the imputation of them, and the malediction due unto them, we should be most ready & willing to bear his cross, as accounting it a great shame to be unwilling to suffer a little, and for a little while for his sake, that hath borne such strange things for us: we should be content to forsake all for his sake. Secondly, it should grieve us at the heart for our sins, considering the fearful imputation of our faults charged upon him, and the bitter things he suffered, to make amends to God's justice for our wickedness, Zach. 12.10. Thirdly, hath Christ borne our sins? and can we find in our hearts to sin any more? shall he again be charged with our faults? shall we again crucify him? Rom. 6.6. Heb. 10.24, etc. and as followeth in the next words of this text. Fourthly, Oh how should we love the Lord jesus: that Holy One, that bore the imputation of such base crimes, and endured such grievous things for us, before we ever knew him, or cared for him; even for us, that were enemies to him! Deserve they not to be accursed, that love not the Lord jesus? 1. Pet. 1.9. 2. Cor. 16.22. Fiftly, we should therefore ear the Passeover with sour herbs; we should remember his grievous sufferings with hearty affection, and melting of soul before the Lord, when we come before him to celebrate the memory of his Passion in the Sacrament. Sixtly, we should no more stagger, or waver in faith, but with all peace and joy in believing, rest upon the propitiation made by Christ for our sins: we should therefore confidently believe the pardon of all our sins, because he hath borne our iniquities. If any man sin, we have an Advocate with the father jesus Christ the righteous, and he is the propitiation for our sins. 1. john 2.1. Rom. 3.26. Seventhly, we should never more be afraid of death and hell: for our debt being paid by the surety, the hand-writing that was against us, is now canceled Col. 2.15. and there is no condemnation to them that are in Christ jesus, Romans 8.1. Heb. 2.14. eight, we should not be so much troubled to be unjustly traduced, seeing Christ, beyond all example, suffered most unspeakable ignominy, bearing the imputation of the sins of all the Elect. Ninthly, seeing he hath been made in the similitude of sinful flesh, and suffered for sin in the flesh, we should strive to be made the righteousness of God in him, and as he hath borne our sins, so should we strive to bear his virtues. Who his own self.] It is emphatical, that the Apostle saith, He bore our sins his own self: For there be two things which are here imported. First, that he had no partners: there were none with him: He bore all himself, Esay 59.16. He trod the winepress alone, Esay 63.3, 5. And therefore it is a vile dishonour to Christ, to ascribe any part of satisfaction to ourselves, or to any Saint, or Angel. Secondly, it imports, that therefore his suffering is of infinite value, in that he bore all, his own self in person, who was God and man. Then it will follow, that he hath made a sufficient propitiation for all the world, 2. joh. 2.1, 2. In his body.] Quest. Why? did he not suffer in his soul? Ans. Yes: for so saith the Scripture, He made his soul a sacrifice for sin, Esay 53.10. and the Son of man came to give his soul a ransom for many, Math. 20.28. Mark 10.45. This was shadowed out by the Holocaust, or whole burnt-offering: for it noted, that the whole man should suffer. So in the Sacrament, the breaking of the bread is not referred so properly to his body: for there was not a bone broken of him, saith the holy text: but fitly to his soul, which was broken with sorrows and heaviness for our sakes: So that by the body, he means synechdochically whole Christ, but yet the body is named, because That was the outward sacrifice, that was offered for our sins on the tree. Christ then bore our sins in his body. What may we learn from thence? First, we see a manifest difference betwixt Christ's Priesthood: and theirs in the Law. For they offered the bodies of beasts or fowls: but Christ offered his own body. Secondly, we may take comfort in the assurance, that he is the Saviour of our bodies, as well as our souls. Thirdly, Seeing such grievous things befell the body of Christ, why seek we so much ease for our bodies? why pamper we our flesh so? and why are we so impatient in the pains of our bodies, and remember not what Christ suffered in his body? Fourthly, we should therefore esteem his body to be a precious body, above all bodies, ●●eing it was laid down as a price for our sins; yea we should long to see that glorious body of his, that we might admire it, and adore it, and embrace it, and in the mean time love and delight in the Lord's Supper, that exhibiteth the body of Christ spiritually unto us, rejoicing in such meetings, above the joy of all carnal people, before any other things. Fiftly, we should therefore take heed of sinning against our bodies, but make conscience to serve God both in body and Spirit, and say with David & Christ, Lord, a body thou hast given me: for I come to do thy will. Sixtly, what cursed monsters are swearers, that tear the body of our Lord with their cursed oaths, and rake their nails in his wounds with their blasphemies? On the tree.] The original word signifies sometimes a staff, Mat. 26.47. sometimes a pair of stocks, Acts 16.24 sometimes a tree growing, Reuel. 2.11. usually wood, 1. Corinthians 3.12. here, a Gallows made of wood. Christ bore our sins on the tree, because he did in a special manner suffer bitter extremities on the tree, which he suffered as our Surety, and for our sins, for, Reason's why Christ suffered on a tree. First, to die on a tree, was, by a special Law of God, made a curse, and so is every one that hangs on a tree, Gal. 3.13. Secondly, he was debarred of the benefit of ordinary natural comforts. For he lived in pain 3▪ hours in the dark, and had not the light of the sun. Thirdly, in that darkness he was put to the most fearful conflict with the devils, which at that time did with their utmost fury assault him, and fight against him; Colos. 3.25. Fourthly, he endured most grievous pains, and to●ments of body, and the effusion of his most precious blood. Fiftly, he was reckoned amongst the wicked in his death, and therefore hanged between two malefactors, Esay 53.9. Sixtly, he was reviled by the base multitude, and mocked, and derided by the chief Priests and Scribes, Math. 27.39. to 45. Seventhly, God his father poured out upon him the fearful viols of his wrath, in withdrawing for a time the sense of his favour, Math. 27.46. eight, his whole body was offered up on the tree, as a Sacrifice for the sins of the world, and the substance of all the sacrifices in the Law. Uses. We have therefore cause to rejoice in the cross of Christ above all things: For on the three, he freed us from the curses of the Law, and purchased for us the blessings promised to Abraham, as the father of the faithful, Gal. 3.13, 14. and beside, by suffering so shameful a death, he hath sanctified all sorts of ways of inflicting death upon the godly, so as now they may with comfort in a good cause, or after repentance for their faults, even suffer that death on a tree with joy. And we should the more praise God for his favour, if he suffer any of us to die of any other more easy, or more honourable death. And then we may again see the hatefulness of sin, in that God, punishing our sins in the person of his own Son, doth not omit the very circumstances of abasement; his justice exacting not only death, but that painful and ignominious death on the tree. Lastly, hence we may see, how little cause there is for Christians to plead merit, if they think how fearfully sin hath angered God; and withal, how senseless the best of us are, when we hear, read, or think of these sufferings of Christ: they may rather see cause, for ever to abhor the doctrine of merit, seeing hereby we proclaim ourselves to be worthy of the very merits of Christ, that can be so little affected with the thought of his sufferings. Thus of the matter of Christ's sufferings. The effects follow: and the effects, in respect of us, are named to be three. First, the death of sin; secondly, the life of grace; thirdly, the healing of our natures. That we being dead to sin.] Men die diverse ways. Men may be said to die diverse ways: First, in respect of nature, when the Frame of nature is dissolved, by the parting of the soul from the body. Secondly, in respect of God, when God is departed from men with his grace, and righteousness, and favour: thus wicked men are spiritually dead, Eph. 2.1. and 4.17. 1. Tim. 5.6. Thirdly, in respect of the world: when a man is overwhelmed with crosses, especially such as are joined with disgrace in his reputation; he is said to be dead, and his life to be hid under those afflictions, being despised and forgotten as a dead man out of mind, Col. 3.3. Esay 26.19. Fourthly, in respect of sin: and so men either are dead for sin, as malefactors; or dead in sin, as all wicked men; or dead to sin, as the godly here. To take the soul from the body, is the death of all men. To take GOD from the soul, is the death of all wicked men. To take sin from the soul, is the death of all godly men. To be dead to sin then, is to be mortified in respect of sin. Sin is said to be dead, either in appearance or in deed. In appearance only, it is dead in such as have their sins only restrained for a time, either by God's own strong hand, or else by themselves kept down for certain hypocritical ends, or else for want of occasion or temptation to stir the sin: thus sin was dead in Paul, when he was unregenerate, and revived when the Law came, Rom. 7.9. Sin is dead in deed in godly men, but with a difference: for, though in this life they be wholly rid of many sins, yet some corruptions are not wholly removed; yet are they dead to them in the inchoation of it, their sins lie dying: but in the life to-come they shall be wholly and fully delivered from all sin. Thus of the sense. There be many doctrines may be hence observed▪ as, Doct. 1. First, it is evidently here implied, that all men by nature, and out of Christ, are alive to sin, or live to sin: and in sinning they may be said to live, or be alive, or live to it, in divers respects. Natural men are said to be alive to sin in diverse respects. 1. Because all the parts of their life are full of sin: sin infecteth their persons and their works. 2. Because they are in bondage to sin; so as all their life they are at the command of sin: they are servants of sin, Rom. 6. 3. Because they account sin to be the life of their lives: they could not esteem life, but for the hope of liberty and power of sinning. It were a death to them to live restrained of sin, as appears, when either by punishment, or for other ends, they are found to cease sinning. 4. Because they do not destroy sin, in letting it live: they are guilty of the life of sin in them, because they will not use the means to subdue and mortify sin that dwells in them, but let it alone unresisted. 5. Because they have most life, or are most lively, when they have most liberty to sin. 6. Because they continue in sin: they spend not an hour, but it is in sin: yea, they so sin now, that they desire to spend everlasting life in sin. Use. And so from hence, by way of use, men may discern whether they live in sin or not: for, he that is a servant to his corruptions, and esteemeth them as the happiness of his life, and resists them not, and hath a desire to sin ever, is (without doubt) alive in sin, and dead to righteousness. And so chose, where these things cannot be found, there the person is not alive to sin. Doct. 2. Hence is implied also, that to live in sin, is but miserable living: and therefore those whom God loveth, he changeth from that condition, and maketh them die to sin. Now, this may be showed out of other Scriptures briefly: for, 1. Sin infects a man, Great is the misery of such as live in sin. and all he goes about: it stains his very conscience; and, like the leprosy, will pollute his clothes, his flesh, his house, and whatsoever he toucheth almost, Titus 1.15. It maketh all things impure. 2. To harbour sin, is to harbour the devil too, who always takes possession of the soul that is given over to sin: so as the heart of the sinner is the Fortress of the devil, Eph. 2.2. 2. Tim. 2.26. 2. Cor. 10.5. Eph. 4.26. 3. While a man lives in sin, he is in danger to be crossed and cursed of God in every thing he doth: he shall have no portion from God, nor inheritance from the Almighty, job 31. ver. 2. Good things will be restrained from him, Esay 59.2. And he may find himself cursed in every thing he sets his hand to, Deut. 28.16, 17, 18, etc. His very blessings may be cursed, Mal. 2.2. His very table may be a snare. For, certainly God will be revenged of the sinful man, that is alive in sin, Nah. 1.2, 3, 6. 4. His soul is dead within him while he is alive, Eph. 2.2. 1. Tim. 5.6. And how can it be otherwise, when God, which is his life, is departed from him? and with God, all spiritual blessings are gone from his soul too. 5. The end of this life, is to die miserably, Rom. 8.10. and 6.23. Gal. 6. and to perish forever with the devil and his angels, Reu. 21.8. Mat. 25.45. And in a special manner it is a miserable living, to be lively and jovial (as they call it) in sin: such men are worse than the general sort of sinners; for, these wretched men, that are so lively in sin, have a most miserable heart in them, a heart like an Adamant, like a very stone within them, are senseless and brutish like the very beasts that perish, Psal. 49. ult. Besides, in many of these God scourgeth sin with sin, and giveth them up to such a reprobate mind, that their wickedness oftentimes exceeds the wickedness of the wicked, jer. 5. Rom. 1.26, 28. And further, many times strange punishments light upon those workers of iniquity, job 31.3. To which may be added, that oftentimes such wretched creatures conclude in most woeful and hellish terrors; so as they howl for vexation of heart, while God's servants sing for joy of hart, Esay 65.13, 14. Reu. 6.15, 16. But, in general of all that live in sin, it is manifestly here implied, that they have no part in Christ: Christ, in respect of them, and as they are in their present condition, died in vain. Use. The consideration whereof should awaken men from that heavy sleep in sin, unto an earnest care to live righteously: it should warn men every where to repent, Eph. 5.14. and the rather, because this very patience of God, in bearing thus long with them, and the mercy offered them in the Gospel, will increase to greater wrath and condemnation, if men will not be warned, Rom. 2.4, 5. 2. Thes. 1.8, 9 Doct. 3. Hence also it is clear, that God's Elect, before their Calling, have lived in sin as well as others, Eph. 2.3. Tit. 3.3. Col. 3.6. Which is fit to be noted for diverse uses. For, first, it sets out the rich mercy of God, and his free grace in election; and manifestly shows, that we merit not the blessing, Eph. 2.3, 4, etc. And secondly, it should teach the godly diverse duties: as first, not to be proud or highminded, but rather, remembering what they were, to make them the more humble all their days. Secondly, to despair of no man, but rather to show all meekness toward all men, 2. Tim. 2.25. Titus 3.2, 3. Thirdly, to cleave fast unto Christ, in whose only propitiation they can be saved from their sins, 1. john 2.1, 2. God forbid, we should rejoice in any thing more than in Christ, and him crucified, Gal. 6.16. Lastly, we should think it more than enough, that we have heretofore lived in sin: we should henceforth resolve to spend that little time that remaineth, in a careful obedience unto God's will, ceasing from sin, 1. Peter 4.1, 2, 3. Thus of the doctrines implied in the Text. The doctrines that may be gathered more expressly, follow. Doct. 1. None but mortified Christians are true Christians. It is manifest, that none have part in Christ, but such as are dead to sin; such men only doth Christ acknowledge: for, he is a Redeemer to none but such as turn from transgression in jacob, Esay 59.20. All that are in Christ, are new creatures: their old things are past, and all things new, 2. Cor. 5.17. None are Christ's, but such as bear the similitude of his death in their dying to sin, Rom. 6. Men lose their Baptism, if they be not baptised into the death of Christ. Such men as place their happiness in worldly things, are not the right seed; but such only as are born by promise, that is, that received life by the promises of grace and a better life, Rom. 9.8. Christ was sent to preach glad tidings to such as mourn in Zion, Esay 61.1, 2, 3. The mourners in jerusalem were the only men that were marked for God, Ezechiel 9 Christ will have no Disciples, but such as will deny themselves, Luke 9 and are not fashioned according to this world, Rom. 12.2. And this should teach men to have mortified Christians in greater honour, and to esteem highly of such as will not be corrupted with the excess of the times, and do show by a sound conversation, that they are weaned from the lust after earthly things, and are consecrated to God and his service. We should honour and acknowledge such above all other men in the world, yea, in the Church. It should also compel upon us a care of a mortified life, and a daily resisting of sin and the devil, and striving to be made like to Christ. Finally, if the count must be made by mortification, there will then be but a short count upon earth: for, look into Christian Churches, and cast out, first, all open profane persons, such as are drunkards, fornicators, swearers, murderers, railers against goodness, such as serve vanity, and show it by strange apparel, and such like men; secondly, all open idolaters, and superstitious persons, and such as hold damnable opinions; Thirdly, all civill-honest men, such as have only the praise of men for a harmless conversation in the world, but have no taste of Religion, or conscience of zeal for God's glory; Fourthly, all open worldlings, that mind not heavenly things, and savour nothing but the things of this world; and lastly, all hypocrites, that make a show of mortification, and yet are not mortified: and then suppose, how small a number will be left in every place, to be reckoned in this list of true Christians. Doct. 2. Mortification is the very first step of grace, and the entrance into all power of godliness. Till our sins be fondly crucified and dead. no work of Religion, that is acceptable to God, can be done: and therefore john Baptist, and Christ, and the Apostles call for repentance, as the first thing, that opens a way into the Kingdom of heaven; because else sin unrepented, like a prison, will infect all we do, Esay 1.13. to 16. Besides, the heart of man being naturally like a stone or iron, till it be softened, no impression of grace can be fastened upon it: and if the ground of our hearts be not well ploughed up, the ●eed of the Word cannot but be lost, jerem. 4.4. The seed cast upon the high way, will be picked up by the fowls of the air, and not grow: or if any seed, or plant of grace did grow for a while in the heart: yet the weeds of sin would overgrow, and choke all, as is evident in seed sown in thorny ground, or plants set in ground that is not digged and weeded. And further, while the person is evil, the work will be vile and abominable. An evil tree cannot bring forth good fruit. And therefore this shows, that such Christians as leap into the profession of Religion so easily, and think it is no more, but to give-over ill courses, and fall to the practice of good duties, are deceived: For if by sound mortification, their sins past be not bewailed, and they sound humbled; either their sins will after a while grow and revive again, or else the conscience of these sins will secretly throughout their lives torment them; or else the devil on a sudden may seize upon them with despair, having so manifest a reason against them, that they did never practise mortification for their sins. Besides, lamentable experience shows in those places, where Christians are not sound form at first in the exercise of mortification, they lead their lives in a dull course of profession, and have not the experience of the life and power of Religion in themselves for the joys of it, or towards others in the practice of it. The mourners in Zion, and such as are broken-harted, are the most glorious, and the most fruitful Christians, Esay 61.1, 2, 3, 4. and continue in the greatest power of religion. And further it may be noted in the best of those, that their separation from the love of the world, is most really performed, as hath appeared, when in any special works of men, or for the help of the Church of GOD, they are called upon to show their zeal by their bounty: in such cases one poor Macedonian would shame a hundred of those rich Corinthians. 2. Cor. 8. Doct. 3. True repentance for sin, doth in diverse respects kill a man, it strikes him dead: to repent, is to be a dead man; not only in respect of the world which casts off a man, that will not run in the excesses of the time, as a dead man indeed, Col. 3.3. but in respect of themselves. For first, by the assize a man must keep upon himself, he will be found dead by sentence, when he judgeth himself before the Lord: he stands as a man condemned in the flesh: He sentenceth himself to eternal death for his deserts, by confessing what he meriteth, 1. Pet. 4.6. Now, a condemned man is reckoned for a dead man in Law. Secondly, Repentance destroys the senses, and affections, and conceits, and reason, that were wont to be alive in men. It dissolves the very frame of the old conversation. The word rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dead, signifies to undo what was done about the life of men, to unmake him, as I may say; so as all the old things pass away and all becomes new, 2. Cor. 5.17. Rom. 6.6. 1. john 3.8. In the new Convert there is not left the savour, sent, lust, or affections after sin, and the sinful profits and pleasures of the world: He doth not find that inflammation, or enticement he was wont to feel from evil example, or the glory of the world, or evil company, or the things before he most esteemed, and delighted in. Thus he is dead to himself, because he denies himself: and could be well contented to forget, that ever he had been such as he was before. Thirdly, in some of God's children, their repentance is performed with such grief and sorrow, as brings their life almost to the buriers, as is noted, job 33.19, 20, 21. Fourthly, they may be said to be dead in repenting, because repentance is never fully finished, till their natural death, sin sticks so fast, as they have daily cause of mortification in some degree, and it will never be gotten wholly out, till they be in deed dead men, though in the mean time God accepts of their first repentance, as if it were perfect. This doctrine serves effectually to discover the estate of multitudes of Christians not to be right; as they, That do nothing at all about their sins: That excuse their sins, and hide them, and favour them, and cast the fault upon others, Pro. 28.13. Gen. 3. job 20.11, 12, 13. That bless themselves in their hearts, when their iniquity is found worthy to be hated, Ps. 36.2. That haunt with such persons as may make them sin more: That say, It is no profit to walk humbly before the Lord, Mal. 3.14. and rather bless the proud: That hate and revile such as are mortified: That are dead rather in faith and good works, and find a deadly savour in the Word: That have sense and savour only in the things of the flesh. Secondly, this should teach all, that mind their own salvation, to look carefully to the truth of their mortification, and not to think it is such a slight & easy work; but to consider, that in repenting for sin, they must never cease, till they be like Christ dying for sin; and that is in the sense before given. So our bearing of the similitude of Christ's death in our repentance, notes diverse particular things in our repentance, as, 1. That our sorrows be voluntary, divers things in Christ's death that ought to be in our repentance. not enforced: he gave his life, it was not taken from him: we must not tarry, till the devil fire us with the terrors of despair. 2. That we be pained at the very heart for our sins; so was Christ: it must be a hearty grief. 3 That we show forth the fruits of our repentance: so he suffered openly. 4. That he suffered by degrees and ceased not, till he died: so must we by degrees resist sin, and never cease, until it be quite abolished. Hence also we may know, whether we have truly repent: It is a sign of true mortification, when 1. Signs of true mortification A man hath seriously condemned himself before God for his sin. 2. When he feels the wont violence of affections after sin, and the world to be deadened, and his hart grown dull, and out of taste in matters of sin and the world: He is crucified, that hath his lusts and affections crucified, Gal. 5.24. 3. That he is weary of life itself, by reason of the remainders of sin in his flesh, Rom. 7. 4. That hath felt as sensible sorrows for his sins, as he was wont to do for his crosses: sorrows, I say, that are voluntary, and for sin as it is sin. Doct. 4. The Passion of Christ is the best medicine to kill sin in us: He died, that we might die to sin: There is a virtue in the death of Christ to kill sin, Rom. 6. Now the death of Christ may be said to kill sin, First, in respect of the guilt of it: Christ in his death paid all that was needful for satisfaction, and so destroyed the imputation of it, and stilled the clamour of it: It cannot cry against us in heaven, because God is fully satisfied, and the bond discharged, and canceled: the plea of our sins died in the passion of Christ. Secondly, in respect of the hatefulness of it, or the demonstration of the hatefulness of it: The passion of Christ gives all men occasion to see, how unworthy sin is to live, that made him die, when it was only imputed to him, and not done by him. Thirdly, in respect of the power of it in us actually. There is a secret virtue in the wounds of Christ to wound sin, and in the death of Christ to kill sin: and therefore the Scripture speaks not only of the merit, but of the virtue of his death, Rom. 6. Phil. 3. which virtue is secretly derived unto the penitent sinner, by the ordinances of Christ, his Word, Prayer, and Sacraments. Use. The use should be for trial: men may know whether as yet they have any part in the death of Christ, by enquiring whether they be dead in their sins. First, they have no interest in the merit of his death, that have not experience of the virtue of his death in killing their corruptions. Secondly, for instruction: When godly men find any corruption begin to be too strong for them, they must fly to Christ for this medicine; and then there is no sin so strong in them, but by constant prayer to Christ for the virtue of his death, will be subdued, if they pray in faith. Prayer gets the medicine, and faith applies it to the disease. Doct. 5. True mortification doth not encounter one sin only, but sins in the plural number and indefinitely. It notes, that in true repentance there is a respect had to amendment of all sins. To mend only one or two faults, is not true repentance: For he that is truly dead, is dead to sins: there is no sin, but the true Convert desires and endeavours to be rid of it, so far as he knows it to be a sin. Herod did mend in some things, but yet was not sound, because in one sin he minded no repentance. And this point doth give an infallible rule of trial of men's estates in Christ: for no wicked man in earth doth so much as in true desire forsake all sin. There be some corruptions, he knows, that he would upon no conditions part with. To desire and endeavour to be rid of all sins, is an infallible mark of a child of God. Doct. 6. Mortification makes a man dead only to sins: it doth not make him of a dead and lumpish disposition in doing good duties, Heb 9.14. nor doth it require that it should destroy his nature or natural temper, or the parts of his body, but his sin only: nor doth it kill his contentment in the creatures of God, and the use of lawful things, nor doth it destroy his liberty in lawful delights and recreations: it kills his sin only. Might live unto righteousness.] These words contain the second effect of Christ's death and passion, viz. the raising of us unto a righteous life: His death makes us live, and live righteously. divers doctrines may be hence observed: Doct. 1. First, that men truly mortified, shall live happily: These dead men will live, there is no danger in great sorrow, and the other works of mortification: The happiness of such as live spiritually. It kills sin, but the soul lives by that means. He is sure to live, that is dead to his sins, Ronvere 8.13. Esay 26.19. 1. Pet. 4.6. Eze. 18. Ho. 14.2. The reasons are; First, because God hath promised comfort to such as mourn for sin, Math. 5.4. Pro. 14.10. Secondly, Christ hath a special charge given him to look to those mourners, that they miscarry not, Esay 61.1, 2, 3. Thirdly, they are freed from eternal death, they cannot be condemned, 1. Cor. 11.31, 32. job 33.27, 28. Fourthly, because the fruit of the lips is peace to these, they are ever after interessed in the comforts of the Word, Esay 57.15, 18. Fiftly, the nature of godly sorrow is only to tend to repentance. It is worldly sorrow that tends to death, 2. Cor. 7.10. Sixtly, they that are conformed to the similitude of Christ's death by mortification, shall be conformed to Christ's life by the resurrection from the dead. Rom. 6.5, 8, 11. Uses. The use may be, first, for confutation of such as think, that mortification is a way full of danger and makes many men come to great extremities; whereas they may here see, there is no danger, in it: Hellish terrors, and despair, and some kind of diseases may make strange effects in some men: but never was any hurt by godly sorrow for sin, if we will believe the Scriptures: and therefore it should encourage men to fall to work sound about searching their ways, and confessing their sins, and judging themselves in secret for their sins, james 4. chapter 7.2. Cor. chap. 7.10, 11. But here men must look to some few rules. First, that they see the warrant of the course in the Word; and know the places that require these duties: that they lay up such promises made to the duties of mortification, as may uphold their hearts in the practice of them. Thirdly, that they refuse not consolation; but when they have found true humiliation for their sins, and comfort from God in his ordinances, that they turn their sorrow into joy, and their prayers into thanksgiving, and spend their days always rejoicing in the Lord. Doct. 2. It is not enough to die to sin, unless we also live to righteousness: It is not enough to forsake our sins, but we must spend our days in good works: we are so charged to cease to do evil, as withal we are charged to learn to do well, Esay 1.16. we must bring forth fruits worthy amendment of life, as well as confess our sins, Math. 3.8. A man will cut down his figtree for want of good fruit, though it bear no ill fruit, Luke 13.6. It will not please any husbandman, that his Land bear no thorns, nor briers, nor weeds, if it bear him not good grain. It is not enough for a servant, that he do his Master no hurt, but he must see to it, that he do his Master's work. For first, obedience and good fruits are required at our hands in the Law of God, besides the prohibition of sin. Secondly, Christ died to this end, that we might live righteously, as well as die to sin. Thirdly, because all the gifts of the Spirit bestowed on us in our regeneration, are given to profit withal, not to lay them up in a napkin, 1. Cor. 12. Fourthly, because we shall be judged at the last day according to our works, Rom. 2.6. Use. And therefore this shows the dangerous folly of such carnal people, as think, if they come to Church, and live civilly, and do no body no wrong, they are out of all question in a right course. And beside, it should awake careless and sluggish Christians, to look to their gifts, and remember, what accounts they will give to God for their unprofitableness, and unfruitfulness, 2. Pet. 1.8. Doct. 3. It is from hence evident, that the only living, is to live righteously: He is worthy to be said to live, that lives to righteousness: a religious life is the best life: And these are the reasons, A religious life is the best life, for 6. reasons. First, because it is the most honourable life: For to live to righteousness, makes a man highly in the favour of God, Psal. 11.7. Prou. 15.9. and it shows, that a man is borne of God, 1. joh. 2.29. and besides it helps a man to the best, and most blessed memorial, Prou. 10.7. and the fruits of righteousness are the best means of glorifying God, Phil. 1.11. And therefore Solomon said well, that The righteous is more excellent than his neighbour, Proverbs 12.26. And David saith, They are the only excellent Ones, Psal. 16. whereas every wicked man is loathsome; and a sinful life is a shameful life, Prou. 13.5. and 14.34. Secondly, because it is the most profitable life, and the most gainful: for, blessings are upon the head of the righteous, Pro. 10.6. The wicked worketh a deceitful work: but to him that soweth righteousness, shall be a sure reward, Pro. 11.18. And righteousness is both the best riches, and the most durable, Pro. 8.18, 19, 20. And it hath the promise of this life, as well as the life to come, 1. Tim. 6. job 8.6. And the profit of righteousness will help a man when he is to die; when the treasures of the wicked will profit nothing, Pro. 10.2. Yea, a good man lacketh not an inheritance for his children's children: and the wealth of the sinner is many times laid up for the just. Thirdly, because it is the safest and quietest life: He that walketh uprightly, walketh surely, Prover. 10.19. and the fruit of righteousness, is peace, jam. 3.18. For, God's promise is, that No evil shall happen to the just; whereas the wicked shall be filled with mischief, Pro. 12.21. And God's blessing makes them rich, and he mingles no sorrow with it, Pro. 10.21. and 15.6. And righteousness is reckoned as an impenetrable armour, 2. Cor. 6.7. And God doth mark every one that doth righteousness, and solaceth his heart, Esay 64.5. And the very doing of good, is sweetness to the soul, Prover. 13.19. And, whereas there is no peace to the wicked, the righteous is at peace with God, with Angels, with the creatures, and with all godly men. Fourthly, because it is the most durable life: for, the fear of the Lord prolongeth the days; but the years of the wicked shall be shortened, Pro. 10.27, 30. The way of righteousness is life, and in the pathway thereof is no death, Proverbs 12.28. As a whirlwind, so is the wicked seen no more: but the righteous is an everlasting foundation, Prover. 10.25. Fiftly, because it is a life that ends the best of all men's lives: for, the wicked is driven away in his wickedness: but the righteous hath hope in his death, and great hope too, having the promises of a better life, and so much glory, as the eye of mortal man never saw, nor ear of man heard, nor came into the hart of a natural man, Pro. 14.32. 1. Tim. 6. 1. Cor. 2.9. Sixtly, because righteousness is more proper to the soul. What is riches, or honour, or any outward thing to the soul of a man? or what shall it profit a man to provide for the whole world to be his estate, if he provide not grace for his soul? Riches profit but the outward estates of a man: whereas righteousness profits the man himself. And therefore Adam's loss was greater in losing his innocency, than in losing of Paradise. What can it profit a man to have all other things good about him, if he be not good himself? Use. The use should be, first, for trial. Men should throughly search themselves, whether they be indeed righteous men: and the more carefully should they search, because the most righteous on earth have their many ignorances and frailties. There is no man but sinneth daily, and in many things: and beside, a man may attain to some kind of righteousness, and yet not enter into the Kingdom of heaven; as; there is a generation that are pure in their own eyes, and yet are not cleansed from their sins. And the pharisees had a righteousness that had many praises: they gave alms, and fasted, and prayed long prayers, and did that which was warrantable, in respect of the Law outwardly; and yet, if our righteousness exceed not the righteousness of the Scribes and pharisees, we cannot enter into the Kingdom of heaven. Quest. But how may a man know all his infirmities, notwithstanding he be truly righteous, and have such a righteousness as doth exceed the righteousness of the Scribes and pharisees? Ans. For answer hereunto, I will cast the signs of a righteous man into two ranks. First, such as describe him in himself; secondly, such as describe him in the difference from Pharisaical righteousness. The signs that describe him in himself, Signs that describe a righteous man in himself. either appear upon him in his infancy, or in his ripe age. In the very infancy of the just man, even when God first changeth his heart, and cleanseth him, and raiseth him up to live righteously, there be diverse things by which he may discern the truth of his sanctification▪ as, First, by the dissolving of the stoniness of his heart. When God comes effectually to cleanse a man, he takes away the stony heart out of the body, and gives him a heart of flesh: he may feel his heart melt within him, especially when he stands before the Lord, when the Lord is fashioning of him for himself, by his Ordinances, Ezech. 36.25, 26. He hath a new heart, that hath not a stony heart. Secondly, by the rising of the day star in his heart. The Father of lights, when he reneweth the heart of a man, causeth a sudden & heavenly light, as it were a star, to shine in the understanding; by virtue of which, men see more into the mysteries of Religion in that first moment, than they did all the days of their life before. This is that new spirit the Prophet speaks of: He that sat in darkness before, now sees a great light; he sees and wonders at divine things in Religion: whereas before, he was a sot, and understood nothing with any power or life; and by the comforts of this light, he can hear as the Learned; understands doctrine in a moment, which before was altogether harsh and dark unto him, 2. Peter 1.19. Ezechiel 36.28. Psalm 119.130. Matthew 4.16. Esay 50.4. Thirdly, by his vehement desire to righteousness, or after righteousness, Matthew 5.5. Which he shows many ways; as, by the loathing of himself for his want of righteousness, and for all his ways that were not good, Ezech. 36.35. and by his estimation of righteousness above riches & all worldly things, Psalms 3.8, 9 and by his affectionate enquiry after directions for righteousness; Men and brethren, what shall we do to be saved? Acts 2.37. and by his longing after the Word of truth, by which he may learn righteousness. Fourthly, by his estimation of righteousness in others: he honours them that fear the Lord, as the only Noble Ones: all his delight is in them, and he loves them, and longs after them for righteousness sake. Fiftly, by the covenant he makes in his heart about righteousness: he not only consents to obey, Esay 1.19. but hires himself as a servant to righteousness; resolving to live to righteousness, and spend not an hour in a day, but a life in the service of righteousness, Rom. 6.13, 18. And as the righteous man grows more strong, and better acquainted with God and his Ordinances, and the works of righteousness, other signs break-out upon him, which do infallibly prove the happiness of his condition; such as are, First, Six other signs of righteousness, as it groweth. vexation in his soul at the wickedness and unrighteousness of others, 2. Pet. 2.8. Secondly, rejoicing with joy unspeakable and glorious, when he feels the comforts of GOD's presence, and begins to see some evidence of God's love to him in Christ, 1. Pet. 1.9. Thirdly, the personal and passionate love of the Lord jesus Christ, the Fountain of righteousness, though he never saw him in the flesh, esteeming him above all persons and things, 1. Peter 1.9. Phil. 3.8, 9 longing after his coming, with great strive of affections, 2. Cor. 5. 2. Tim. 4.8, etc. Fourthly, flourishing like a Palmtree, when he is planted in the House of the Lord, and enjoys powerful means in the House of his God, growing like the Willows by the watercourses, Psalms 92.12, 13. and 1.3. Fiftly, resolution to suffer any thing for righteousness sake, Mat. 5.12. so as he will forsake father or mother, house or lands, yea, life itself, rather than forsake the truth, and the good way of God, Mat. 16.23. Mark 10.29. Sixtly, he lives by faith: The just lives by faith. In all estates of life he casteth his cares and himself upon God, trusting on the merits of jesus Christ; and is in nothing careful, but patiently waits upon God, Gal. 2.2. Heb. 10.38. Gal. 3.11. And thus he is described in himself. Now, his righteousness is distinguished from the righteousness of the Scribes and pharisees, by diverse signs and marks; as, How the righteousness of a godly man differs from that of the Scribes & pharisees. First, in the ends of it. His righteousness is not intended for the praises of men: for, his praise is of God, Rom. 2.26. He doth not his work, to be seen of men, Mat. 6.1, etc. He had rather be righteous, than seem so. Secondly, in the parts of it. The pharisees righteousness is outward: his is inward also. The very thoughts of the righteous are right, Pro. 12.5. He strives to get a clean heart, as well as clean hands; and is as well grieved for evil thoughts, and lusts, and desires within, as for evil words or works: whereas the Pharise is but like a painted sepulchre, all full of rottenness and filth within: his soul desires evil, when he dares not practise it in his life, Pro. 21.10. Again, the Pharise makes conscience of great commandments, but not of the least. He refrains whoredom, murder, perjury, swearing by God, sacrilege, etc. but makes no conscience of filthy-speaking, anger, swearing by that which is not God, or by lesser oaths, deceit, covetousness, or the like: whereas a righteous man indeed, makes conscience even of the least commandments, Mat. 5.19, 20. Again, a Pharise may be good abroad, but is not usually so at home: but he that is truly righteous, is so at home, as well as abroad: he becomes a good husband, master, father, friend, etc. as well as a good man. Finally, the righteous man hath respect to all God's Commandments: whereas the Pharise, in some one or other of the Commandments, lives in the breach of it wilfully, and without desire of reformation; some, in covetousness and extortion; some, in lust and filthiness. Thirdly, in the degrees or measure of righteousness. The Pharise is careful of some few works, of which he seeks glory: but the righteousness of the just man, is as the waves of the sea: he is industrious to increase in all well-doing, and to be filled with the fruits of righteousness every day, Esay 48.18. Fourthly, in the continuance of righteousness. The just man doth righteousness at all times, Psalms 106.2. Luke 1.75. His desire is for ever to be employed in good works: whereas the pharisees righteousness is but by fits, and as the morning dew, and if trouble come for righteousness, he falls away, and forsakes his righteousness, etc. And thus of the use for trial. Use 2. Secondly, the excellent living of such as live righteously, may greatly reprove such as cannot be stirred with these things to a conscionable care of forsaking their sins, and of living righteously. Quest. What should be the cause, that such men as hear so much of the excellent estate of righteous men, are not persuaded to convert, and embrace that kind of life? Ans. The cause is divers in diverse men: as, Why so many do not embrace a righteous life. First, in some it is long of certain corruptions, that discover themselves about the hearing of the doctrine of righteousness: for, either men's hearts are like a beaten path in the highway, that the sound of doctrine cannot enter into their understanding Mat. 13. Or else they understand not with application to themselves, but think only how the doctrine may fit others, Luke 13.1, 2. Or else they meet with some hard condition that they are not willing to observe, as the rich young Pharise did; or some other harsh doctrine, as they account it: which doth so vex and offend them, that they fall clean off from the respect of Christ and holiness; as, john 6.59, 66. Or else they have some vile opinions, that let them in the time of hearing; as, to think, that one is not bound to do as the rules of Scripture do require; or that, if one be not a gross offender, God will not impute less faults; contrary to our saviour's doctrine, Mat. 5.18, 19, 20. Or else their hearts break, that is, they let the doctrine run out, and never think of it when they are gotten out of the Church, Heb. 2.1. Or else they have resisted the light of the truth so long, that God hath now delivered them over to a spirit of slumber, lest they should convert, and he should heal them, Math. 13.15, 16. Esay 6.10. Secondly, in some the world is the cause of it: For either they are entangled with the examples of the multitude, especially of the wise Ones and great Ones of the world, 1. Cor. 1.26, 27, 28. Or else they are affrighted with the evil reports, with which the good way of God is disgraced in the world, Acts 28.22. Or else they are ensnared with respect of their carnal friends: they are loath to displease father, or mother, or sisters, or brothers, or any they have great hopes from, or dependence upon, Math. 10.35, 37. 1. Pet. 4.2. Or else they have so much business to do, and so many cares about their worldly affairs, they cannot be at leisure so long as to think, they cannot bring their lives into order, Mat. 13.22. Luke 17. Or else they live at hearts-ease, and prosper in their estate, and so desire not to alter their course of life: & so their prosperity destroys them, Prou. 1.32. Thirdly, in some men the cause is, the lust after some particular wickedness of life, in which they live either secretly, or openly, which sin is the very Idol of their hearts, and hinders a good resolution. Fourthly, in some the cause is conceitedness; they are pure in their own eyes, and yet are not cleansed: they rest in the outward profession of religion, and the fear of godliness, and regard not the sound power of it in their lives. Lastly, in all unregenerate men there are three causes, why they are not persuaded to a religious life: First, the one is the forgetfulness of their death: therefore their filthiness is still in their skirts, because they remember not their latter end, Lament. 1.9. Secondly, the other is, that they are dead in sin: What should hinder the conversion of multitudes at once, but that we preach to congregations of dead men? Thirdly, the devil works effectually in all the children of disobedience, striving to hide the Gospel from them, and the glory of a righteous life, that so they might perish, 1. Cor. 4.4. And thus of the second use. Use. 3. Thirdly, such as consent to obey, and feel themselves raised from death to life, and are now desirous to spend their days in a religious, and righteous course of life, must observe all such rules, as may further them, and establish them in an orderly & fruitful conversation. He that would live in righteousness, must think on these directions following, as the very gates of righteousness. Helps unto a righteous life. First, he must give over all needless conversation with vain persons and profane men: he must shun their company, as he would such as have the plague running upon them: he must not come near them, as is urged, Prou. 14.15. For what fellowship can be between righteousness and unrighteousness? 2. Cor. 6.14. Depart from me, ye evil doers, saith David: for I will keep the commandments of my God; Psal. 119.115. Secondly, He must redeem time: He must buy time from his worldly occasions, and settle such an order in his worldly estate, or outward estate, that he may provide to serve the Lord without distraction, abstaining from all things, that may entangle him, or interrupt him, Eph. 5.16. 1. Cor. 7.29, 35. and 9.28. 2. Tim. 2.4. He must provide to him time for God's service, and for commerce and fellowship with the godly, and for works of mercy. Thirdly, he must be wise for himself: that is, he must in all the means he useth for or in religion, especially apply, what he can, for his own use and study himself, and to understand his own way, and provide, whatsoever he do, for his justification, and sanctification, and final salvation, Pro. 9.12. and 14.8. And to this end he must meddle with his own business, and take heed of being a busybody in other men's matters, so much as in his thoughts, 1. Thes. 4.11, 12. And he must also avoid vain janglings, and doubtful disputations in religion, and quarrels that tend not to his edification, but to show wit, or science, Tit. 3.9. 1. Tim. 6.20. 2. Tim. 2.23. And he must keep his eye strait upon the mark, to proceed directly and distinctly, in building himself up in knowledge and grace, not losing his time, or going about, but keeping a strait path to supply what he wants, and grow in what he hath, Prou. 4.25. jerem. 31.32. He must take heed of uncertain running, but be sure to take accounts of himself for all his courses, to see that he go very strait towards the mark: and finally, he must not respect company, to go the pace of other men, but run as if he alone were to obtain, striving to excel, 1. Cor. 9.24. and 14.12. Fourthly, he must esteem the Word above all treasures, Psal. 119.72. Math. 13. and take hold of the instruction thereof, as that must be the very life of his life, Pr. 4.13. (For by the word doth God sanctify us, and make us righteous, john 17.) And he must order his whole course of life so, as that he may see the means of all his actions from the Word: he must live by the rules of Scripture, that will live righteously, Gal. 6.16. Now that he may do thus, he must look to diverse things. First, that he place no confidence in the flesh, neither trusting upon his own wit, nor carnal reason, nor gifts, nor yet yielding himself to be a servant to any man's humour, Phil. 3.3. 1. Cor. 7.23. or opinions, or example, or commandment. Secondly, he must provide to live so, as he suffer not a famine of the powerful preaching of the Word: he must labour for the meat that perisheth not, john 6.27. and so exercise himself in the Word morning and evening, that the Word may dwell plenteously in him, Psal. 1.2. Col. 3.16. Thirdly, he must take heed of adding any more sins, or duties, then are discovered in the Word, and of detracting from any thing that is forbidden, or required there, Psal. 30.6. detesting conceitedness and singularity, having his conversation in all meekness of wisdom, jam. 3.13. Fiftly, he must daily lift up his heart to God, to seek a way of him, whose glory it is to teach to profit, and who giveth his Spirit to lead men in the paths of Righteousness, Psal. 23. Esay 48.17. Sixtly, he must remember the Sabbath day, to sanctify it: For this will be both the means and the signs of his Sanctification, and true righteousness: It is the market-day for the soul, Esay 58.13, 14. Exod. 31.13, etc. Seventhly, he must haste to the coming of Christ, he must dispatch his work as fast as he can, and to this end he must cast about to find out ways of well-doing, and when he hath any projects or opportunities of well-doing, he must not delay, but with heart and readiness finish his work. This is to seek righteousness, and to haste to it, Esay 16.5. Amos 5.14. Thus he must observe to do, as the phrase was, Deut. 5.22. eight, it will be a great help unto him, if he get into the way of good men, and walk with the wise, sorting himself with discreet, and sincere Christians, Pro. 2.20. Ninthly, he must keep his heart with all diligence: For thereout cometh life: He must carefully resist the beginnings of sin within, and avoid those secret and spiritual dalliances of the soul with inward corruptions and temptations, and withal take heed of secret hypocrisy, in suffering his heart to be absent, when God is to be served, Pro. 4.23. For thereby he may lose what he worketh, if his spirit be not without that guile. Tenthly, all that know the happiness of a righteous life, should strive to amend those defects, which are found even in the better sort of people, that so their life at length may answer to the end of Christ's death: and therefore we should examine ourselves throughly. Defects of a righteous life of two sorts. The defects and failings found in the lives of righteous men, may be referred to two heads. First, for either they fail in the parts of righteousness. Secondly, or in the manner of well-doing. First in the parts of it. In the parts of righteousness there are great failings, whether we respect the first, or second table. I will briefly touch the principal defects, which are observed and complained of in Christians in both tables. And so either in respect of the first table: In the first table, men fail either in the knowledge of God, or in the affections to God, or in the service to God. First, for knowledge: how little do many men know of God's praises and glory, that might be known? and how far are many from a right conceit of God, when they come to think of him, or to worship him? Secondly, in the most there is a great want in the exercise both of the fear of God, and trust in God: men have not such awful thoughts of God, as they should have, nor do they tremble so, as they should, at his judgements that are in the world, Psal. 4.4. Heb. 2. ult. Dan. 6.26. And for the trust in God: men are specially faulty, that they do not commit their ways daily to GOD for assistance and success in all estates, Psal. 37.3, 5 Pro. 26.3. Psal. 55.22. resting upon him alone, as they ought to do. Thirdly, joying and delighting ourselves in GOD, is hardly found in any: and yet no wife should take such continual delight in her husband, to solace herself with him, as a Christian ought to do with God, Psal. 37.4. and 68.3, 4. Phil. 4.4. Fourthly, in the service of God there are diverse defects, as, 1. Some neglect the private reading of the Scriptures, who ought to excercise themselves therein day and night, Psal. 1.2. 1. In prayer: some have not the gift of prayer, nor seek it: and prayer for others is extremely neglected, contrary to God's express commandment, that enjoins us to pray one for another in many Scriptures. 3. Praising of God in our discourses, as becometh his great glory in his works, where is this found, and yet required at our hands, and at the hands of all people; and that which we should do with an whole heart, and while we live? Psal. 96.6. 7, 8. and 63.4. and 9.1. and 67.2. 5. Where is that walking with God, required in Scripture? Who doth always set the Lord before him? Where are those soliloquies between the soul and God? Psal. 16.8. Are not many content to go weekly and monthly without speaking to God? And thus of the defects concerning the first table. Or else in respect of the second table. In the second table diverse things may be noted, as were defective in the parts of righteousness, as, First, there is a general defect of mercy: men do exceedingly fail in that liberality to the distressed, and poor servants: The bowels of mercy are everywhere shut up, either altogether, or in the neglect of many degrees and duties of mercy. Secondly, in many Christians there is a fearful want of meekness, they being guilty of daily sins, of passions, and worldly vexations, and that many times with a kind of wilfulness against knowledge, and conscience. Thirdly, The cares of life and worldliness do strive, and blemish the conversation of many, and discover a strange defect of that contempt of the world should be in them. Fourthly, domestical disorders do even cry to heaven against many husbands for want of love, and of most wives for want of obedience, and of servants for want of diligence and faithfulness in their places. And thus men fail in the parts of righteousness. In the manner of welldoing many things are wanting, 2 Defects in the manner of doing righteously and so, first, both in the general welldoing of good duties: secondly, and in special affection to God; thirdly, and in the manner of God's service. In General, 1 In general, 5. ways. First, zeal of good works is exceeding defective in the most, Tit. 3.14. Men show not that willingness and fervency of affection should be showed in all parts of righteousness: men do not lift up their hearts in God's ways: Gods commandments are usually grievous and tedious. Secondly, there ought to be a holy fear in the practice of their good duties, 1. Pet. 3.2. which is usually wanting: men do so much trust upon themselves, and do duties with such boldness & neglect of their ways, whereas they should fear always, Pro. 28.14. Oh that meekness of wisdom (required, james 3.9.) where is it to be found? Thirdly, men are not circumspect to make conscience, even of the least duties as they ought, and to observe to do them, even to watch for the opportunity of well-doing, and to look to the means of the performance of every duty, and to abstain from the very appearance of evil, and to be discreet in looking to the circumstances of time, place, persons, etc. Eph. 5.15. Deut. 5.32. Fourthly, there is great want of moderation in Christians: for, either they are just overmuch, in conceiving too highly of themselves for what they do; or else they are wicked overmuch, in thinking too vilely of their works, Eccles. 7. Fiftly, men are strangely negligent in the growth of grace and knowledge: men stand still, and do not prosper, and strive to increase in every good gift, as they ought, 2. Peter 3.18. Many graces are not strengthened, and many works are not finished. Secondly, in men's affections to God, how are men defective! Where is he that loves the Lord with all his hart, and all his might, and all his soul? Deut. 30.6. and 6.3. Thirdly, in God's worship, these things are in many wanting. 1. Reverence, and that holy fear which should be showed when we appear before the Lord, Many defects in God's worship. Heb. 12.28. 2. Men usually forget to do all worship in the Name of Christ, Col. 3.17. 3. The care of praising of God, that is, of looking to God's acceptation in all service, is much forgotten, Heb. 12.28. 4. The desire of unity and consent in judgement among ourselves when we worship God, is miserably neglected and rejected by diverse wilful Christians, Zeph. 3.9. Phil. 2.2, 3. 5. Men miserably neglect thankfulness to GOD for the good they receive daily from his mercies, Col. 3.17. 6. Many fail publicly and shamefully in want of care to come time enough to God's service, Zach. 8.21. Esay 60.8. In these things, Christians should be admonished to mind their ways and their works, and to strive to walk as becometh the Gospel, and the death of Christ; that they may hold fast the light of the truth, and show out better the glory of a Christian life. And thus of living to righteousness. Now follows the third form of speech; By whose stripes we are healed.] The healing of our sicknesses, is reckoned as another fruit of the Passion of Christ; or else it is the same with the former, expressed in other words. These words than are borrowed from the Prophet Esay, chap. 53.5. who doth chiefly understand the spiritual healing of our souls, of our sins, as the coherence shows in the Prophet: but yet the Evangelist saith, Mat. 8.17. and understands of the healing of our bodies also. And therefore I consider of the death of Christ, both in respect of soul and body. And first, as this healing is referred to the soul, diverse doctrines may be observed. Doct. 1. The souls of all men are diseased by nature; even the very souls of the Elect are so, till they be healed by Christ. The soul is diseased diverse ways, especially by sorrows and sins: it is the disease by sin, is here meant. Quest. It would be inquired, how the soul comes to be sick of these diseases, and why sin is called sickness in the soul. Ans. This spiritual sickness comes into the soul by propagation. How the soul comes to be diseased. Adam hath inflicted all his posterity: and every man hath increased the diseases of his nature, by his own wilful transgressions. Now, sin is called sickness, because it doth work that upon the soul, which sickness doth upon the body: for, sin hath weakened the strength of the soul in all the faculties of it; which all men may discern and observe in themselves by nature. Besides, it causeth spottednes and deformity in the soul, as sickness doth in the body: and therefore sin was likened to the leprosy in the Law. Further, it often causeth pain and torment in the soul, as wounds & diseases do in the body: for, there is no peace to the wicked, especially when God fighteth against them with his terrors. Besides, it will cause the death of the soul, as sickness will of the body, if it be not helped: and so men are said to be dead in sins. Use. The use may be, to show the fearful negligence of worlds of people, that are exceeding careful to help their bodies to health, but never think of the poor soul, that lieth lamentably full of diseases. And withal it shows, that all wicked men are men of ill natures, because their dispositions are all diseased, though there be degrees of ill nature, or of this evil in men's natures, as there is difference of sicknesses in men's bodies. And godly men should be compassionate, when they see the grievous diseases in the natures and lives of other men; remembering, that they also were by nature subject to the same diseases as well as they. Doct. 2. The diseases in the souls of men, by nature are very grievous; which is here also implied, in that God was fain to send his own Son to help and heal us. Now, that the diseases of men's souls are so grievous, may appear many ways. The diseases of the soul are grievous many ways. First, because such a multitude of men are infected, not some one person in the whole world; in the body of mankind, not on some part, but from the crown of the head to the sole of the foot, all full of sores and diseases. There is no man that sinneth not; and so, no man that is not sick: and that is the reason why men fear the pestilence, because it makes so many sick. Secondly, because the soul of man by nature is sick of a multitude of diseases at once; for, even sin is a sickness: and so our sicknesses are innumerable, because our sins are so. And hence it is, that in Scripture so many metaphors are used to express the sickness of the soul; as, leprosy, wounds, plagues, poison, gall, etc. Thirdly, because the disease lieth in the soul itself. Of diseases, those are most mortal, that get into the spirits, and do most enfeeble man: how much more when it is in the soul? Fourthly, because, in respect of ourselves, our sins or our diseases are incurable: we can give ourselves no remedy that can help us, jer. 30. Fiftly, because, in the College of spiritual Physicians, there is scarce one of a thousand that can help the poor soul out of these diseases, job 33. Sixtly, because there be but certain seasons only, in which men can be healed; as it was with the lame man at the pool of Bethesda: and if men miss these seasons, they are in danger to dye of these sicknesses. There be seasons of grace, and days of salvation: and men must not harden their hearts, while it is called To day. Use. The use should be to awaken wicked men to a serious consideration of their danger, and at length to think of help for their souls, being thus diseased; as they would do for their bodies, if they were desperately sick. Ob. We feel no such diseases in our souls. Sol. Why many feel not the diseases of their souls. First, wicked men have a kind of spiritual lethargy upon them, and so are in grievous danger: but, by reason of their spiritual sleepiness, they feel it not. Secondly, though they feel not their diseases now, they shall do hereafter: and then think, what a pain it will be unto them, when God awakens them whether they will or no. It may be, it will be in this life, as it was with Cain and judas: and then a wounded spirit will ache so, who can bear it? Thirdly, the matter is not altogether so easy with wicked men, as they pretend: for, they do feel so much as may show they are very sick. Sometimes they feel their consciences galling and paining them at the hart for the very time: and what are the passions and perturbations of their may heal us: If we become not new creatures, the mending of particular faults, is to little purpose, Esay 6.10. as we see in Herod. Sixtly, we must make conscience of it to receive the medicines of the Word of GOD: For now we are healed by means, not by miracle: Peace and healing are the fruit of his lips, Esay 57.18, 19 We must obey them that have the oversight of it: and suffer their words of exhortation patiently, Pro. 12.18. He sent his Word, and healed them, Psal. 107.20. There is no disease in the soul, but remedies may be found in the Word: Gods words are life to those that find them, and health to all their flesh: That is good for all diseases, Prou. 4.22. And to this end we must take heed of tampering with our own medicines, or contesting with our Physicians: we must not be wise in our own eyes: no man is Physician good enough to heal himself, Prou. 3.7, 8. and we must take heed of superstitious medicines: In vain shall the daughter of Egypt use many medicines; for she shall not be cured, jere. 46.11. Indulgences, Pilgrimages, Penances, Whipping of the body, or the like, are vain medicines, and being not appointed by Christ, they will never profit to heal the soul of sin. And further, such as would be sound healed, must take heed of secret flattering teachers, that do all their cures with preaching mercy, and cry Peace, Peace, and never teach men sound courses to be rid of their sins: Those are they, that heal the hurt of the daughter of God's people slightly, jerem. 8.11. Seventhly, look to the beginning of sin: when we first feel lameness in the ways of righteousness, we must speedily seek help, lest we be turned clean out of the way. Sins of infirmities nourished or neglected, may prove grievous diseases at length, Heb. 12.13. eight, men that have some good evidence, that they are healed by Christ, that their comfort may be established, they shall do well to show themselves to the Priest, that he may try and testify, that they are whole from their Leprosy, Levit. 14. Ninthly, if Christ heal us, we must be sure to remember to make him our praise; we must acknowledge his great mercy in healing our natures, jerem. 17.14. He stands upon the credit of the cure. Christians fail exceedingly, that they are not more thankful for deliverance from faults and temptations: they do less for the cure of their souls, than they do for the cure of their bodies: we must bless the Lord, and call upon our souls to do it, as David did, Psal. 103.1, 3. and 14.13. and the rather should we with all thankfulness praise God for such cures: First, because no outward medicines can do any good, God cures only by his Word. Secondly, because God only can cure us, jerem. 33.6. Deuter. 32.39. Thirdly, because God accounts it the greatest honour we can do him, to offer him praise, Psal. 50.14. Fourthly, because God never doth those cures upon the soul of a man, but he loves him wonderfully ever after, and forgives him all his sins, Hosh. 14. Psalm 103. verse 2, 3, 4. jerem. 33. verse 68 Tenthly, we must be patient, and endure the medicines, whether they be hard sayings, or afflictions. David prays to God to wash him, and to purge him with hyssop, and not spare, Psal. 51. Eleventh, it is a great help to get our souls healed, to show mercy to the bodies of other men: God will not heal our souls, if we oppress other men's bodies; as we see in the case of oppressors in our times, Esay. 58.6, 7, 8. Thirdly, since in Christ men may be healed, it gives us occasion to bewail the fearful carelessness of the most men, that will not seek cure, yea in places where the means is offered to cure them. All sorts of people are like Babylon for this confusion: she would not be cured, jerem 51. Men refuse cure, and all comfort and advice, yea when they are warned of their diseases, they break out into more wilfulness and offending, as God said of Ephraim, When I would have healed Ephraim, than the iniquity of Ephraim was discovered, Host 7.1. Doct. 4. The fourth doctrine is, that we are cured by Christ's stripes. His sufferings heal our sorrows: His wounds make us whole: His sickness offers us health: and his stripes heal us; partly by satisfying for our sins, and so removing the cause of our diseases both spiritual and corporal; and partly, by an unspeakable virtue of his Passion, which being applied to our souls, makes our sins dye. And this point may serve for use many ways: Uses. First, for information; and so it may show us the wonder of Gods working, that can do great things by means, in respect of us altogether unlikely. We hold it a thing almost beyond belief, that the applying of medicines to the sword that wounded a man, shall make the wounds heal in a man. But this here is a mystery, that only the Christian Religion can tell of, of which there never was precedent in nature: that The wounding of one Man should heal another, or that the stripes of the Captain should cure all his diseased soldiers: and yet thus it is, even thus is the Lord pleased to glorify the power of his working. Secondly, we may hence be informed of the precious use of every part of Christ's sufferings; not his dying only doth us good, but every thing he did endure: His stripes cure our wounds: his shame wrought our honour: His temptations drove the devils from us: not any thing was done to him by his adversaries, but GOD made it work for our good. Shall we then dare to take offence at the cross of Christ? Have we not reason to glory in it above all things? Gal. 6.14. Thirdly, do we not here see, how hateful sin is in God's sight, and how foul our diseases are, when nothing can cure us, but Christ's blood, and that must be fetched out of him with the best stripes, which the hands of the wicked inflicted upon him. Oh the hardness of our hearts, that can see Christ thus used for our sins, and yet are not persuaded, that sin is hateful to God Oh how should we be sorry for our Saviour, and mourn to think of it, as we would for our only sons! Would it not grieve us at the heart, if we should see the young Prince, the King's son basely whipped by our adversaries, only for our affairs? Oh what hearts have we, that (as bad as they are) would be melted to see this done to a King's son, and yet are not troubled to know, it was done to God's Son? Fourthly, we may see, what wicked malice will do, if it be not restrained: to disgrace our Saviour, to get a sentence against him, to bind him hand and foot, yea to kill him, will not serve their turns, unless they may most basely scourge him before he dies. That malicious men now do not always so, is not, because their malice doth not tend to it, but because either God, or man restrains them. It is a most devilish humour, and therefore to be avoided and detested of all those that love the Lord jesus. Use 2. Secondly, how many ways should this instruct us, what care the Lord jesus requires of us? what should not this make us willing to do? Oh how should we love him with all our hearts, above all the world, that could endure to be thus abased, even unto stripes for our sakes, when he could have prevented it, if he had pleased? what a shame should it be to us to be impatient, or to think much of our crosses; who though we had suffered many things, yet not so grievous as those things befell our Saviour? Yea further, it should encourage us to suffer any thing for Christ, and the rather, because we have not resisted to stripes, or blood, nor cannot now suffer the thousandth part for him, of that he hath suffered for us. Thus of the healing of our souls. These words also may be expounded of the healing of our bodies, as we showed before, and so the like doctrines may be observed, as, Doct. 1. That the bodies of all men by nature need healing. For sin hath brought upon man the sentence of deformities, and infirmities, and diseases; and we see, God doth inflict diseases upon many, and that of diverse sorts; and many men, that for the present are free from the pains of diseases, yet have their enemies in their bodies, in diverse parts of them, laid as it were in garrison, which may and will break out upon them at a time they know not: or if they were not there, the Lord from without can send diseases upon them. The world is every where full of occasions of sickness: or if there were not outward means to work them, yet God can strike men from heaven. Use. The use should be to warn such as are in health, to walk humbly: For they know not, how soon sickness may seize upon them. Secondly, such as have their friends taken away by sickness, or are yet afflicted, should submit to Gods will: For this is the case of all men, even the greatest, yea and Gods elect are liable to such a condition by nature. Doct. 2. The diseases of the body are grievous; & therefore Christ takes notice of that kind of distress to provide for the healing of our bodies. We see by experience, that of many sorts of crosses, it is most grievous to bear the pains that arise from the wounds or sickness of the body; and it is the more grievous, partly, because no men are privileged from diseases, but either have them, or are in danger of them, as was said before, and partly, because God hath armed such a multitude of sorts of diseases, to which the body of man is liable. Use. Therefore the use should be, to take warning from these pains of the body, to prevent eternal pains in hell, by reconciling ourselves to that God, that can so fearfully afflict both body and soul; and as we feel the outward man to decay, the more to labour for the health of the inward man, especially by those harbingers of death to provide for the time, when our change shall come. Doct. 3 Christ is a Physician for the body of man, as well as for the soul: In Christ our bodies may be healed. Christ provided healing for man's body, as well as for his soul, and men's bodies he heals either in this life, or in the general Resurrection: First, in this life some he hath healed by miracle, as he did multitudes in the days of his flesh, while he was here in this world; which he did in execution of his office, as having charge of men's bodies: and some he healed by means, giving his blessing unto the medicines provided in nature, and applied by the skilful, to the diseased: yea he undertakes the healing of all Gods Elect in their bodies, as this place imports, which he doth promise, and will perform, if it be good for them. Many times to heal the body, would hurt the soul, or keep the leper from heaven, and then Christ will not heal them: else he undertakes, and is bound to heal the body as well as the soul. But the especial healing is at the resurrection, when all the bodies of the Saints shall be healed perfectly of all diseases, and freed from the very disposition, yea the very possibility to have any diseases. Use 1. The use should be for great comfort to the godly, when they are distressed, they may and aught to look up to Christ and say, If it be good for me, my Saviour will heal me; and the rather, because Christ is such a compassionate Physician, and hath had the feeling of our infirmities and pains that way: and beside, he is such a Physician, as can do two things, that never Physician could do: For first, he can take away the first causes of diseases, which is sin, which no Physic can do, Math. 9 Secondly, he can cure our bodies, when they are stark dead, which never any Physician could do: they may help some living bodies, but they could never help one dead body: Yea such as find not cure for the pains of the body, should be of good comfort, because they should have had cure of it, if it had been good for them; and they must consider, it is the Lord that doth it, Psalm 39 and that all shall work together for the best, Romans 8. and that nothing can separate them from the love of Christ; and that they are delivered from eternal pain; and that God's dear children have suffered as great torments or weaknesses. Use 2. Secondly, all men should be taught to seek to Christ for cure, since it is his office to heal; and to this end men are bound to look to diverse rules, if they would have CHRIST to heal them. Rules for such as desire Christ to heal or help their bodily grie●es. First, they must seek to him for cure, they must pray him to heal them; we do not read that ever Christ healed any sick person, unless he were brought to him, or he entreated to heal him: we must pray for our bodies, as well as our souls: Thus did David, Psalm 6. and 31. and Hezekiah, etc. Secondly, we must use the lawful means we can get for our healing: our Saviour shows that, when he said, The whole needed not the physician, but the sick; the sick than do need, and must with conscience and care use all lawful and outward helps that they can attain to, that are fit for them, Matthew 9 Thirdly, they must take heed of trusting upon the Physician, or Physic given them: that was Asa his great sin: For if we be cured, it is not Physic, but Christ that healed us. Fourthly, we must bring faith to be healed for our bodies also: This our Saviour often asketh after, when he is about to cure men's bodies, as the Evangelists show. Fiftly, we must be careful to seek the removing of the cause of our diseases, which is sin especially if we find, that God hath a quarrel with us for any special fault we are fall'n into: Thus David got the punishment of his sin remitted, by judging himself for his sin, Psal. 32.4, 5. Sixtly, we must submit ourselves to Gods will, and in the case of our bodies, must resign ourselves into his hands, to let him do with us what it shall please him, since he knows what is best for us: and if Christ will not heal us now, yet to comfort ourselves, as job did in the hope of that time, when our Redeemer will be seen of us in the body, when it shall be utterly and for ever freed from all pains and infirmities whatsoever, job 19 Doct. 4. It is further to be noted, that we are not only healed by Christ, but it is by his stripes: The wounds made in his body, do heal our bodies: which should make us so much the more to love the Lord jesus, and the more patiently to bear it, if we be not presently healed, because he did bear more grievous pains even in the body, and because if it were good for us, he would heal us, in that he paid so dear for our healing. Verse 25. For you were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls. HItherto of the effects of Christ's sufferings in respect of us: In respect of himself, the effect was his exaltation to become the Shepherd and Bishop of our souls, even of the souls of all the Elect: which is so implied in the words of this verse, as withal in a passage is expressed both our misery without Christ, and our happiness under his government. The words of this verse in themselves contain three things. First, our misery by nature: in ourselves we are as sheep deceived, or going astray. Secondly, the means of our recovery out of that estate, and that is, the causing of us to return. Thirdly, our happiness under the government of jesus Christ, to whose charge we are committed when we return. The first words, expressing our misery, are words borrowed out of the Prophet Esay, chapter 53.6, 7. and in the words, unregenerate men, even God's Elect among them, are likened to sheep. A sheep is a certain image to resemble a man by. And so we find in Scripture, that a sheep is the image or resemblance, first, of Christ-man: He is likened to a sheep dumb before his shearer, for his silence and patience at his arraignment, Esay 53.7. Secondly, of men that are true believers, for the harmlessenes, tractableness, and profitableness, Mat. 25.33. Thirdly, of men that err and wander out of the way of godliness: and so wicked men, before their calling, are likened to wand'ring sheep; yea, godly men after their calling, in respect of their falls or failings, are likened to sheep going astray; as David saith of himself, Psalm 119. ult. But here it is understood of the Elect of GOD, before their calling. The word, here rendered Going astray, properly signifies deceived, and is so used in diverse places of the new Testament: but the metaphor to the which it is joined, requires it should be expressed, Going astray, or wand'ring, or erring; but so, as it doth import two things. First, the evil condition of the unregenerate: they are like wand'ring sheep. Secondly, the curse of it; and that is, they are deceived, they are as sheep deceived. Now, that this point may be distinctly understood I propound five things to be considered of. First, what faults in men are meant by the term of going astray. Secondly, what the misery of their condition is, that do go astray. Thirdly, what the cause is of their going astray. Fourthly, by what signs a lost sheep may be known, especially such as are within the Church, which seems to be the Fold. And lastly, the doctrines that may be briefly noted out of all the words of that part of the verse. For the first. Under the term of erring or going astray, What is meant by going astray. are construed in Scripture, errors in opinion, james 1.16. Mat. 22.29. called erring from the faith, 1. Tim. 6.10. whoredom, Numbers 5.12. idolatry, Deut. 13.5, drunkenness, Esay 28.1, 7. bribery, and all ways of unrighteousness, 2. Peter 2.15. all devising of evil, Pro. 14.12. yea, the Prophet Esay expounds it of every turning after our own ways, for which we have no warrant in the Word of God, and in which men persist without repentance, Esay 53.6. It is implied, Psal. 119.110. For the second. The misery of such as go astray, appears in diverse respects. The misery of men living in their sins without repentance, is very great. I am tied to the consideration of it, only so far forth, as the similitude of a sheep going astray, will import. Every wicked man then, is like a lost sheep, and that in diverse respects. 1. Because he is not within the compass of God's special providence: GOD doth not tend him, nor look to him: he is no part of his flock: he is without God in the world, and without Christ; as the lost sheep is without the protection and keeping of the shepherd. Wicked men have no keeper: they are left to the way of their own hearts; which is a fearful curse, Esay 53.6. The wicked shall be as a sheep that no man takes up, Esay 13.14. 2. Because he hath no certain pasture. The provision for his life, for soul and body, is altogether uncertain. He is, like Cain, a vagabond upon the earth. He is here to day: he knows not where he shall be tomorrow. God hath not given him any assurance of the keeping or getting of any thing he hath or desires. He is like the stray sheep, that hath all the world before him, but knows not where to settle, Mat. 9.36. 3. Because in the midst of all the best possessions of this life, they have no peace, Esay 57 ult. The sound of fear is always in their ears. If a stray sheep get into a good pasture, yet he is still in fear, apt to be frighted with every sound, ready to run away upon every occasion: so is it with them that are rich in the world, and not rich with God, 1. Tim. 6.10. 4. Because he is shut out from all comfortable society with the godly: he enjoys not the sound fruit of communion with Saints. The stray sheep may sort with hogs or wild beasts, but from the sheep it is gone away. Evil company is a miserable plague of a man's life, to sort with such all a man's days, from whom he may have a world of vanity and filthiness, but not any thing scarce worthy of the nature of men, in an age. Every wicked man is an alien, a stranger & foreigner from the Commonwealth of Israel, Eph. 2.12. 5. A sheep going astray, is easily taken by a strange Lord: it is driven any whither by any body, it is so silly. And such is the fearful estate of a man living in sin: strange Lords may easily surprise him: false teachers may easily seduce him: evil company may carry him to any wickedness: a Prince may turn him to any religion: a very Atheist or devil incarnate may easily lead him captive. 6. A sheep is apt to be worried with dogs, or devoured with wolves or wild beasts, when there is no shepherd to tend him. So is it with wicked men: their souls, their bodies, their estates, are all in danger to be seized upon by devils, by unjust and unreasonable men; especially as any of them are more simple, so they are more liable to become a prey to the mighty Ones of the earth. 7. Men that wander out of the way of understanding, shall remain in the congregation of the dead, Psalm 49.15. Pro. 21.16. And therefore he that converts a man from the error of his way, is said to save a soul from death, james 5. ult. And this going astray of unregenerate men is the more grievous, because they are liable to many aggravations: for, First, Aggravations of their misery. they go astray from the womb: they were never yet in the right way, Psalms 58.3. Secondly, because they wander in every work they do, as was said of Egypt, Esay 19.14. All their works are abominable, Psalm 14. All things are impure. Thirdly, because this is the curse of all unregenerate men: we are turned every one to his own way, Esay 53.6. Fourthly, because they delight to wander, place their felicity in their sins, and will not be reclaimed or advised. Fiftly, because they may provoke God so long, that he may swear, they shall never enter into his rest, Psal. 95.10, 11. The third point is, the cause of their going astray; and that is noted in the original word, They were deceived. Causes of men's going astray. Now than it is to be considered distinctly, who are the great deceivers of the world, that cause millions of souls to go astray. First, the devil is the Arch-deceiver, he hath been a liar, and a murderer from the beginning, he deceived our first Parents, and made them and all their posterity go astray, john 8.44. 1. Tim. 2.14. and by him are all wicked men drawn out of the way, and led captive at his will, 2. Tim. 2.26. Secondly, Antichrist is the next great deceiver, who by his sorceries made all nations in the time of the Gospel go astray, Eccles. 18.23. with his devilish doctrine, and by wicked sorceries he deceived the Christian world. Thirdly, a swarm of wicked ministers have deceived whole towns and countries, and made the sheep go astray, even their whole flocks in many places, some of them, because they take the fleece, and never feed the flock, Ezech. 34.2, etc. john 10.12. Some of them by preaching lies, and flattering the people with devices of men, and say, Peace, when there is no peace, jerem. 23.17, 19, 20, 32. Fourthly, the world is a mischievous deceiver, and it deceiveth by evil example, and evil company, and evil report raised against the godly, and the good way, and the enticements of profits and pleasures, and vanities of all sorts, and honours, and the like. Fiftly, man's own heart deceiveth him, yea the heart of man is deceitful above all things, jerem. 17.9. It will use such carnal reasons, pretend such vain excuses, entertain such deceivable hopes, and join itself to such swarms of temptations and lusts, as it cannot avoid wand'ring, if there were no other deceivers to go withal: The way of our own hearts is always to go out of the way. Sixtly, ignorance of the Scripture is a chief cause of erring and going astray, both in opinion and life, Math. 22.29. Seventhly, the love of some particular sin, doth utterly undo many a man, that will not be warned of the deceitfulness of sin, Heb. 3.12. Thus covetousness made many a man to err from the faith, 1. Tim. 6.20. eight, God himself in a fearful kind of justice many times not only consents, but permits a very spirit of perverseness and error to seize up on some men, that refused to be guided, or kept by God: so as they are given over to eternal perdition and destruction by reason of it. Esay 16.14. job 12.28. Fourthly, the signs of a lost sheep follow, and they are: First, Signs of a lost sheep. he that refuseth reproof, is out of the way. Men that cannot abide to be told of their faults, are not healed, Prou. 10.17. as he is in the way of life, that keepeth instruction. Secondly, he that liveth in any known sin without repentance, is a lost sheep. Thirdly, he that fouleth with his feet, that which the good sheep should eat or drink, and he that thrusts with the side, and pusheth the diseased with his horns, is no good sheep, Ezech. 34.17, 19, 21. They are so far from feeding upon the good Word and Ordinances of God, that by wicked reproaches they soul it as much as they can: and they, that if they find a poor Christian that is diseased with some infirmities will push at him, to dishearten him utterly from a religious course, these are wicked beasts, they are no good sheep. Fourthly, he that lives without God and Christ, that can spend whole days and nights without any communion with God, yea that when he is present before God, finds his hart continually carried with wand'ring distractions, that constantly draw him away from all inward attendance upon God, Ephes. 2.12. Esay 29.13. he errs in his heart, Psalm 95.10. Fiftly, he that hath no other companions of his life, but swine and wild beasts, that is, wicked men of all sorts, especially when it is joined with willing neglect and sh●●●ing of the society of the godly, Psalm 5. 2. Cor. 6. Sixtly, he that tastes nothing but earthly things, and finds no savour in spiritual things, it is a sign that he is out of the pasture, and feeds in the wilderness, Rom. 8.1. john 2.18. Seventhly, he that when he is told, he is out of the way blesseth himself in his heart, when it is plainly found, that he openly wandereth, Psal. 36.1, 2. Deut. 29.19. eight, he that lives in any of the gross sins expressly mentioned in the Catalogue in Scripture, without repentance, as swearing, Cor. 3. adultery, covetousness, drunkenness, railing, extortion, 1. Cor. 6.9. or the known sins of deceit, Micah 6.10. Ninthly, he that doth his works of purpose to be seen of men, resting only in the praises of men, not seeking the praise of God, Math. 6. Rom. 2.26. Tenthly, he that knows not God's ways, especially if he desire not knowledge, or entertain wilful Objections against the means of knowledge, Psalm 95.10. Eleventh, they that spend their zeal in meeting with other men's infirmities, neglecting sound reformation in themselves. It is the wisdom of the prudent to understand his own ways, but to be a busibody in other men's matters, is erring, and the folly only of fools, Pro. 14.8. Every busibody is out of the way. The doctrines follow: and so diverse things may be observed out of these words. Doct. 1. Even godly men before their calling, were out of the way, as lost sheep, as well as others, Ephes. 2.2. Tit. 3.3. Which should serve, First, to set out the riches of Gods free grace, as the only first cause of the happiness and salvation of the Elect: Secondly, it should teach the godly diverse duties both toward God, other men, and themselves. As for God, they should live to his praise, and spend their days in magnifying his great compassions in their deliverance, that deserved so ill at his hands. And withal, it should teach them to put all their trust in God, seeing they carry about them a nature that hath been apt to wand'ring, and therefore have cause to mistrust themselves. And for other men that are out of the way, they should pity them, and carry themselves with all meekness and charity, remembering what themselves have been, Tit. 3.1, 2, 3. And for themselves, they should be the more humble and abased, hating all pride and conceitedness, and contempt of others. Doct. 2. A man may be a sheep, and yet lost. Not only Dogs, Goats, Swine, Lions, etc. may be out of the way, but even sheep may wander, and be clean lost: men of harmless natures, and such as are profitable members of humane societies, and such as are of a gentle disposition, and free from gross offences, yet may be utterly lost, and clean out of the way of happiness; and, if they return not by repentance, may perish for ever. And this is a point which should marvellously affect civil-honest men▪ and move them at length to see the weak vanity of their confidence, in their praises for civility of nature or life. This is a doctrine very hardly entertained by this sort of men, and the rather, because they think they want nothing unto the praise of a good life; never considering, that they are not religious, though they be civil; and that they have a world of inward impurities, though they are free from outward gross uncleanness of life; and that they never felt the joys of the holy Ghost to approve of them, though they have been tickled with the praises of men; and that they have not sought or desired the assurance of God's favour, or a better life, but spent their time in a still dream, without providing for what is most necessary; and that they never serve God, nor have had any sociable fellowship with him in any of his Ordinances, in respect of the inward power of them. Doct. 3. To break out from the means of Religion, and from the society of godly Christians, is the very way to undo many a soul. A sheep is lost when it is gotten from sheep, and is out of the pasture, and hath no discreet shepherd to take the care of it. Thus of the first part, that is, man's misery by nature. The means of recovery out of that misery, followeth; and that is noted in the word Return. Where first may be observed, that wicked men may return. It is not impossible for men that have spent a great part of their lives in sin and vanity, at the length to be saved. And it is the first part of a man's work that would return, to inform himself seriously of the arguments that may prove, that he may be helped out of his misery. The first thing a diseased man inquires after, is, whether his disease be curable or no. Now, there are diverse things that give hope of curing and salvation, even to men that are as yet clean out of the way; as, divers things that give hope of curing to such as bre out of the way. First, the disposition of God towards sinners which appears, first, because he swears he desires not the death of a sinner, but rather that he should return and live, Ezech. 18.21. Secondly, he is patient, and hath been with thee all this while; and he is therefore patient, that men might repent, and be saved, Rom. 2.4. 2. Pet. 3.9. Thirdly, he hath declared himself to be willing to forgive all sins, but only the sin against the holy Ghost. One sin only is unpardonable: all other sins may be forgiven. Secondly, the sufficiency of the sacrifice of Christ: He is the Lamb of God that taketh away the sins of the world, john 1. Rom. 3.25. Thirdly, the work of God's grace already showed unto them. For, first, God hath placed them in the visible Church, where repentance and salvation may be had. Secondly, he hath bestowed upon them many temporal blessings, to allure them to seek to him for mercy. Thirdly, he causeth the Gospel to be preached to all sorts of men without exception. And so grace is offered to them: and there is no other let, but their refusal of grace offered. Fourthly, the example of all sorts of sinners, that have returned. As great sinners as they, have been received to mercy; and they are set out as examples to encourage other men to seek mercy; as, Manasses, Mary Magdalene, David, Peter, Paul, and others. Many among the Corinthians have been notorious offenders, but were justified and sanctified. The explication of the doctrine of returning, follows; where these things are to be considered of, etc. First, the motives to persuade men to return. Secondly, the persons that need returning. Thirdly, the time when men must return. Fourthly, the false ways men must avoid in returning. Fiftly, what a number of lost sheep do usually return. Sixtly, the aggravations against certain persons for not returning. Seventhly, the means of returning. eight, the manner how we must return; or, the rules to be observed in returning. Ninthly, the signs of a lost sheep returned. Lastly, the lets of returning. For the first. Motives to return. I mean not to insist upon all sorts of motives, but to follow the word Return, as it is used in Scripture, and take a few of the fittest motives, as it is used in this place. And so, diverse things should make a man to return; as, First, the consideration of God's marvelous goodness, and amiableness of nature to all such as turn unto him: he is wonderful gracious to them, and merciful, and will repent him of the evil, joel 2.12, 13. jer. 31.19, 20. The parable of the lost sheep shows this fully. Secondly, the great danger that men are in, if they return not. GOD is angry with the wicked every day, Psalm 7.12. And his fury may break forth suddenly upon them like fire, jer. 4.4. For, the words of his servants will certainly take hold upon them, Zach. 1.4, 6. and iniquity will be their ruin, Ezech. 18. verse 30. Except they repent, they must perish Luke 13.5. And therefore if we warn men of their sins, and they will not return, we are delivered, and their blood will be upon themselves, Ezech. 3.19. Thirdly, if a man consider but the happiness of such as do return, GOD will forgive them all their sins, he will abundantly provide for them, Esay 55.7. If they return, they shall live and not die, Ezech. 18.23. and 33.11. and everlasting joy shall be upon their heads, and sorrow and mourning shall flee away, Esay 51.11. and in this verse the Apostle shows their happiness. For they shall always live under jesus Christ, as the Shepherd and Bishop of their souls. For these and many other reasons, it is the only wise course to return, Luke 1.16. And there is not one wise man amongst all them that return not, job 17. And thus of the motives. Persons that need returning. The second point is, the persons that need returning. It is certain, that those that live out of the visible Church, or in false churches, need returning: As Pagans, Turks, jews, Papists, Schismatics, and all Heretics: Yea juda and Jerusalem need repentance, jerem. 4.4. and 26.2, 3. Men that live in the visible Church, and are baptised, need to return, or else they will perish, Luke 13.5. john 3.3. The time of returning. The third point is, the time of returning: and in short, the best time to return, is the present time, while it is yet called to day, while we have the means of returning, when God calls upon us by the ministry of his servants, especially when he knocks at the door of our hearts, and lays the axe to the root of the tree, it is wonderful dangerous to defer repentance: for even the longer thou livest in sin, the more hard will thy heart be, Heb. 3.13. and the means of grace, even the Kingdom of God may be taken away: or God may cut thee down even by sudden death, or may cast thee into a reprobate sense, and give thee up to a heart that cannot repent, Rom. 2.4, 5. The fourth point is, False ways to be avoided in returning. the false ways to be avoided in returning, and these are, First, to return with despair, or to go back without the guide faith in God's mercy, or to go the way that despair leads. In this way Cain and judas perished. Secondly, to return feignedly, and not with a man's whole heart; to make a show of returning, when men do not return indeed, jerem. 3.10. Thirdly, to return but part of the way, and to repent by halves, as Ahab, and Herod did. Fourthly, to return, when it is too late, even when the door is shut: to repent, when it is too late, job 27.9. The fifth point is, Aggravations against diverse that return not. the aggravations, that lie against diverse persons about their not returning. For if it be evil in itself for any, not to return: then how fearful is their case? First, that are proud of their skill in going out of the way; that are wise to do evil, jerem. 4.22. Secondly, that are deeply revolted, that is, that are such as live in horrible and fearful sins, Esay 31.6. Thirdly, that will not return, though their transgressions be upon them, and they pine away in them, Ezech. 33.10. They will not give over, though they have no peace, and are daily buffeted for their evil doing, and their consciences bear the shame and trouble of their offending. Fourthly, that will not return, though the servants of God openly testify against them, Neh. 9.29. 2. King. 17.13, 14. Fiftly, that will not return, though the hand of God be upon them, even to consume them, jerem. 5.3. Sixtly, that are turned back by a perpetual backsliding, jerem. 8.4. that hold fast their sins, and refuse to return, jerem. 8.5. What number of lost sheep do usually return. The sixth point may be this, viz. what number of lost sheep do usually return, not all that go astray: Our Saviour tells us of a parable of one lost sheep returning: and the Prophet jeremy tells us of one of a Tribe, and two of a Tribe, jerem. 3.14. Multitudes of men perish, and never return. The means of returning. The seventh point is the means, or cause of our returning, and these are either Principal, or Instrumental: The principal causes are GOD, and Christ that good Shepherd: It is God, that turneth back the captivity of his people, Psal. 14. ult. and three times in one Psalm the people pray God to turn them again Psalm 80.3, 7, 19 This is Ephraim's suit, Turn thou me, O Lord, and I shall be turned, jerem 31.18. So the Church saith, Lamen. 5.21. And Christ is that good Shepherd, that seeks that which is lost, yea layeth down his life for his sheep, john 10. The instrumental causes of returning, are either external or internal. The external means of returning, is the Word preached, and so both the reproofs of God's servants testifying against the wicked, to make them turn from their sins, Nehem. 9.26, 29. as also the promises of the Gospel, by which the sinner in the name of Christ, is as it were wooed and entreated to return with assurance of salvation. The internal means, is Faith: For that is it, which turns a man clean about, and causeth him to set his face upon God, and jesus Christ, and to leave all his old courses, and byways, Acts 15.9. The eighth point is, The manner of returning. the manner how we must return: and so we shall find in Scripture diverse things urged upon us. First, that we, in returning make a thorough search & trial of our ways, to find out distinctly in what particulars we have gone astray, Lamen. 3.40. they must remember and bethink themselves and turn, Psalm 23.28. Secondly, we must with true sorrow bewail our former wanderings, and judge ourselves for them; going and rejoicing, we must go with our faces toward Zion, jerem. 51.4, 5. Hosh. 14.2, 3. 2. Chron. 6.24, 37. jerem. 3.13. joel 2.12. Thirdly, we must order our ways to a general reformation. The Prophet complains, that they would not frame their doings to turn to the Lord: importing, there can be no returning to GOD, unless men cast their courses into a frame of reformation, Hosh. 5.4. Men must amend their doings and their works, jerem. 35.15. Fourthly, we must return in sincerity, and that hath diverse things considerable: for, 1. We must return with our whole hearts, not feignedly, jerem. 3.7. 2. Chro. 6.38. our very faces must be turned from so much as looking after our abominations, Ezech. 14.6. 2. We must return from our own evil ways, every man from his way: note it, from his way, that is, from those courses, in which he hath specially offended, james 3.8. Esay 55.7. the wicked must forsake his way. 3. We must forsake not only outward sins, but inward sins also: we must reform the wand'ring of our hearts, as well as our lives: the unrighteous must forsake his very thoughts, Esay 55.7. and put down the very Idols of his heart, Ezech. 14.7. 4. We must turn from all our transgressions: It is not enough to forsake sin, as some outward, or inward sins: but we must forsake all sorts of sins, Ezech. 18.30. 5. We must return with resolution never to start back: we must not be like a deceitful bow, Host 7.16. Fiftly, we must so return, as we must consecrate ourselves to God, to wait upon him continually, Host 12.6. and to serve the true and living God, 1. Thes. 1.9. and to do works meet for repentance, Acts 26.20. The ninth point is, the signs of returning, or how we may try whether we be effectually returned; and that may be partly gathered by some of the points before, and partly, by some other things may be added: He that is truly turned, may know it, First, Signs to know who are truly returned. by the cause of his returning. It was somewhat above his own power or disposition. It was God, that turned him by his Word: neither did he turn out of despair, as judas did: but faith in God, and persuasion of God's goodness in Christ, made him return: He fears God, and his goodness. Secondly, by the manner of his returning: For if he return in the manner before mentioned, he needs not doubt the truth of his repentance: especially if he be sure to have no hypocritical or carnal ends of his reformation, and that he do desire to return from all his transgressions, making conscience of the least commandment of God, aswell as the greatest, and of secret sins, as well as open, and of the evil that cleaves to his best works, Esay 1.16. Thirdly, by the fruits of repentance, or returning; and so he may comfort himself, 1. If he esteem Christ's pasture above all worldly things, finding the sweetest savour in the Word, of all things in this life, Psal. 19 and 119. 2. Cor. 2. 2. If he have a mind to know God, that he find, that out of habitual disposition he have an earnest desire to know God, and to be known of him, Host 6.3. jer. 24.7. he will follow on to know the Lord. 3. If he do distinguish between the precious, and the vile, jerem. 15.19. and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not, Mal. 3.18. esteeming godly men to be the only wise men, Luke 1.17. 4. If he be careful to put iniquity far from his Tabernacle: If he be careful to reform his house, and cannot abide to dwell where sin dwells unreformed, job 22.23. 5 If he become as a little child for humility, and trust upon God for all things necessary, as the little child trusts upon his father for diet, clothes, inheritance, preferment, etc. without any doubting or carking care. 6. If he be earnest with God to heal his nature, and to perfect his work, Esay 19.22. jerem. 31.18, 19 He prays, and that earnestly for the mending of his disposition to wander. 7. If he be profitable according to his bigness and pasture, if he be full of mercy and good fruit, if he be zealous of good works. These be things meet for repentance, that is, things that be of equal weight with it in the scales: they, each of them, weigh just as much as repentance. The last point is, what should be the reason, that men have so little mind to return: They will not be driven home again, though they know that they live sinfully, and hear of God's wrath, and discern vanity in all their pleasures, and that sin hath usually proved itself to be a lie, and that they are in danger of strange punishments, and of eternal torment. Quest. What (I say) should be the lets of returning, or rather the causes, that they mind not to return? Answer. The causes are: First, Le's of returning. the devil is the cause, he hath blinded their eyes, and works effectually in them, and leads them wand'ring, and captive at his will, 2. Cor. 4.3. Eph. 2.2. 2. Tim. 2.26. Secondly, impotency of consideration is the cause they neither can, nor do think of the arguments should make them to return, or move them: they cannot spend an hour in the consultations upon it, whether they do well, not to return. Thirdly, ignorance of the glory of Religion, and the Kingdom of jesus Christ, Col. 1.26. there is a veil upon their hearts, 2. Cor. 3. Fourthly, opinion that it is a dishonour and shame to return: this makes diverse continue in erroneous and humorous conceits, or in fantastical conformity to the wicked: yea in the very excuses of sinning, because they fear they shall be vilified, laughed at, and censured for it. Fiftly, expectation to have their particular courses to be proved to be sins. Thus do almost all men in their times persist in their sins, under the coverture of this question, Who can prove them to be sinners? Thus escapes usury, excess, & vanity of apparel; excess likewise in drinking of healths, till the wine inflame them, swearing profanation of the Sabbath, etc. being willingly ignorant of this, that God hath condemned sin in the general in Scripture, and lays it to men to look unto it, that they fall not into his hands for transgressing; and if they doubt, they must be ruled by their teachers. Sixtly, forgetfulness of their latter end: Therefore is their iniquity in their skirts still, because they remember not their last end: for both the terror of that day, and the shortness of their life, and the judgements they would meet with of those things, if they were to dye, would fright them out of those courses. But they will not apply their hearts to wisdom, because they cannot remember their days, Lament. 1.9. Psal. 90.12. Seventhly, evil teachers are a great hindrance: For they strengthen the hands of the wicked, and by preaching peace, persuade them they are in no danger, jerem. 23.14. Ezech. 13.22. eight, in some there is a very spirit of fornication in the midst of them, they are so excessively delighted with an influence after the courses they take, that no arguments can enter into their hearts, though they have never so good means used, Hosh. 5.4. Ninthly, there is in some men a senseless spirit, a fat heart, a reprobate mind, so as the things they do see, yet they cannot lay them to their hearts, nor be stirred by them; and so for the most part they see little or nothing at all, but are utterly unteacheable: There are of these sorts of men almost in all assemblies and conditions of Christians, where they have had the means with much power, Esay 6.10. Acts 28.27. Tenthly, there is in some a perverse spirit, wilfully to reject the Word of GOD, and all good counsel, though they know they are not right, and so follow vanity and become vain, 2. King. 17.14, 15. and by following foolish vanities, forsake their own mercies. Eleventh, the custom of the world hath overcome many, and that makes their hearts dead and senseless, and careless of returning: the examples of the most, and of the wise men, and great ones of the world, hath confirmed them in their wanderings, Ephes. 2.1, 2. Twelfthly, despair is the cause in some, they say there is no hope, jerem. 18.12. Use. The use of all should be especially, to awaken the careless, and to persuade men, all shifts and excuses laid apart, to set their hearts upon this work of repentance, and returning: men should not be like horses or mules, but receive instruction, and turn unto the Lord: else iniquity will be their ruin: If they repent not, they must perish: and they do nothing by their delays, but heap up wrath against the day of wrath. They live foolishly: for while they reject God's Word, what wisdom can be in them? and they must die miserably. Are they not as the clay in the hands of the potter, and will they still provoke God to his face? Yea if they frustrate the power of all the means they enjoy, so as it may not be of effect to turn them: it shall be easier for Sodom and Gomorrah in the day of judgement, then for them: yea the very dust of their feet, whose ministry they have despised, will rise up in judgement against them. Unto the Shepherd.] The happiness of the penitent consisteth in this, that they live ever after under a Shepherd and Bishop for their souls. First then, they have a shepherd to tend them. Here diverse things are to be inquired. First, who this Shepherd is, seeing the Text mentions him not expressly. The Prophet Ezechiel saith, It is God's servant David, Ezech. 34.23. and in Heb. 13.20. the Lord jesus, raised from the dead, is said to be the great Shepherd of the sheep; who is therefore called David, because he came out of the loins of David. Secondly, who the sheep are: and they are not cattle, but men, Ezech. 34. ult. yet not all men, but God's Elect, even those his Father gave him, john 10.29. and those chiefly when they are returned, as the coherence shows. What attributes are given to Christ as a shepherd Thirdly, the attributes given to this Shepherd in other Scriptures. Heer he is named barely, The Shepherd: but, it is profitable for us to know what kind of Shepherd he is; and so, four things are said of him. Christ is one Shepherd. 1. That he is one Shepherd, that is, that it is he only to whom immediately the charge of these men is given, Ezech. 34.23. He is the true shepherd 2. That he is the true Shepherd, and that in diverse respects. First, in respect of his calling: he came not in by the window, as the thief and robber doth, but was called of God to this work, even from the womb, Esay 49.1. john 10.2. Secondly, he is a true Shepherd, because he hath all the employments that belong to a shepherd: he goeth out to his flocks with a rod, and a staff, and his shepherd's crook: he hath a rod to drive-on his sheep, both a rod of instruction and correction: and he hath a crook to catch them and pull them back: and he hath a staff to drive away evil beasts, Psalms 23. Thirdly, he is the true Shepherd, because never shepherd did his work, or discharged the trust and care laid upon him, so faithfully. The best Pastors, and their actions done by those that be men, and after their own hearts, yet have many frailties, and fail many ways, both in the skill, attendance and power. 3. That he is the good Shepherd by an excellency, He is the good shepherd john 10.11. and so he is in diverse respects. First, because other shepherds have their flocks delivered to their hands: but he seeks his sheep, and hath none but such as he was fain to find out in the woods, and deserts, and solitary places of the world; yea, he left (as it were) his own glory, to come down from heaven to look these lost sheep, Ezech. 34▪ 11, 12. Secondly, because he laid down his own life to redeem his sheep, and to get power to bring them back, john 10.15. yea, put his neck under the sword of his Fellow, his Father: he was contented, that his own Father should kill him, Zach. 13.7. Thirdly, because he keeps such sheep as have no fleeces on them, but what he gives them: all his were naked sheep, that no other shepherd would have taken up: he clothes them all with the fleeces of his own righteousness, and so becomes the Lord their righteousness, 1 Tim. 1.13, 16 1 Cor. 9.10 11 jer. 23.4 6. Fourthly, because he is compassionately moved with the wants and distresses of his sheep; not for himself, but for their sake: and this he shows, not only by pitying them when they have no subordinate shepherds to tend them, but by loathing those evil shepherds, that lead them to evil pastures, or any way hurt them, Zachary 11.8. And he is the great Shepherd, and that in diverse respects. 4. That he is the great Shepherd, Heb. 13.20. and so he is in diverse respects: First, because his sheep are his own. Other shepherds, for the most part, tend the sheep of other men: but all his sheep are his own, john 10.12. Secondly, because he marks all his sheep: he did not only seek them when they were lost, but made them when they were not, Psalm 100.3. They are not only the people of his pasture, but the sheep of his hands. Thirdly, because he hath more flocks than any shepherd ever had: for, he hath flocks in all parts of the world, to the very ends of the earth, Micah 5.4. For, he was not only to raise up the Tribes of Israel, but to be a light to the Gentiles, and giveth salvation to the ends of the earth, Esay 49.6. Fourthly, because he is great in skill and power: in skill, because though he have such great flocks, yet he knows all his sheep particularly, and calls them all by their names, john 10.3. And so he knows all their wants and diseases too, and all the ways to help and cure them. In power, because he hath a mighty Arm, Esay 40.10, 11. And he stands and friends them in the strength of jehova, and in the Majesty of the Name of the Lord his God, Micah 5.4. And beside, he shows it in his ability to drive away from his flocks, even those hurtful beasts that other shepherds cannot resist. If a Lion, or the hungry Lion, roar after his prey, he will not care for the voice of a multitude of shepherds called out against him, saith the Prophet, Esay 31.4. yet this Shepherd, alone with his voice, can make the fiercest Lion leave his prey, and run away: He can make the Devils flee, and restrain the rage of cruel Tyrants. Fiftly, because he is a Prince, aswell as a Shepherd. Other shepherds are usually no more than ordinary men: but he is a great Prince, and therefore must needs be a great Shepherd, Ezech. 34.23. Sixtly, because he is the Arch-Shepheard, the Prince of shepherds; He, under whose authority all other shepherds are, and to whom they must give accounts, 1. Pet. 5.4. Thus of the attributes given to this Shepherd. The happiness of those that live under the government of such a Shepherd, follows. First, The happiness of such as live under this Shepherd, appears in ten particular privileges. he will feed them, as a shepherd doth his flock: they that wait upon the Lord, shall be fed, Psalm 37.3. And thus chiefly he will feed their souls: they shall grow, and eat, and find pasture, john 10.9. He will feed them with knowledge and understanding, jer. 3.15. and with such food as will breed life, and life in more abundance, john 10.10. They shall neither hunger nor thirst. He that hath mercy on them, shall lead them by the Springs of water; he shall guide them: those Springs of water, are his Ordinances, Esay 49.10. and their pasture is fat pasture, Ezech. 34.14. The chief feeding-place is his holy Hill, the Temple, and Sanctuary: and ●hat shall be a blessing to his flo●●: there shall be showers of blessings in their seasons, Ezech. 34.26. He doth not feed in the fields and Deserts: but, with a more excellent feeding, he feeds them in his garden, in the very beds of spices, every doctrine being as a several spice; and the whole sum together, as a bed of spices, Cant. 6.2, 3. The Prophet David seems to resemble powerful and flourishing doctrine, to green pastures; and the secret and sweet comforts of the Sacraments, to still waters, Psalm 23.2. Secondly, he will tend and keep them so, as, 1. The wild beasts shall not tear them: Tyrants, Heretics, di●●ls shall not make a pray of them, Ezec●. 34.25. so as they should dwell safe, though they were in the wilderness, and sleep in the woods, Ezech. 34.25, 28. Though they walk thorough the valley of death, they need not fear, Psalm 23.4. 2. He will judge the Ramms and the Goats that push at them, that is, he will revenge the wrongs are done unto them by such as live in the same churches with them, that reproach or oppose them, Ezech. 34.17. etc. 3. The Sun shall not smite them, Esay 49.10. that is, the wrath and anger of God shall not afflict their spirits, but they shall lie down in great rest and tranquillity of conscience, Ezech. 34.13. 4. If they fall into diseases, he will give them such medicines, as shall refresh their souls, Psal. 23.3. 5. They shall want nothing, Psal. 23.1. 6. None of them shall be lacking, he will keep all that are given to him, no man shall take them out of his hands, john 10.29. jerem. ●3. 4. 7. He will order them, not by force and cruelty, but by judgements, Ezech. 34.16. showing a due respect of the several ages and condition● of his sheep, Esay 40.11. 8. He will go in and out before them himself, and they shall follow him, and he will lead them in the paths of righteousness, john 10.4. Psal. 23.3. 9 He will do more for them, than any Shepherd did for his flock: he will make them live ever, he will give them eternal life, joh. 10.29. 10. Lastly, all this is the more comfortable, because he hath tied himself by covenant for his sheep, to do all this for them, Ezech. 34.25. Use. The use should be for instruction, and so both to Ministers, and to the people. First, to Ministers: They should here learn to be wonderful careful of the finding & feeding of the flocks committed to their charge, seeing Christ ordinarily and externally doth administer this work by their service: If they be not careful, they dishonour (as much as lieth in them) the office of Christ: The feeding, which under Christ, on God's holy hill, they should provide for the people, is the chief blessing of the life of a penitent sinner, john 21. 1. Pet. 5.2. Secondly, to the people: The people that are good, should hence learn 1. To pray to CHRIST to show them where he feeds, that they may be directed to the fertile pastures of some powerful Ministry. Cant. 1.7. 2. To trust upon Christ for all things necessary for their souls: Since God hath appointed him as the Shepherd of our souls, we should glorify his office, by believing in him, and relying upon him: never sheep had a better shepherd; and therefore we need not fear any more, nor be dismayed, Psalm 37.3. jerem. 23.4. 3. Our hearts should be set upon the house of Christ, and upon his Word, as the food of our souls: we should run to Church with great willingness and appetite, as the sheep do to their foddering places. 4. When we find good pasture, and safe feeding, we should be wonderful thankful, and seek all his praise with joyful hearts, Psal. 79. ult. and 100 5. We should submit ourselves to the Ministers of the assemblies, whose words are like goads, and like nails fastened, because they are given by this our Shepherd, Eccles. 12.11. 6. If the spiritual Assyrian break into the Church of Christ, we should remember, that if seven Shepherds, and eight principal men be raised up against him, he shall be driven away, Mich. 5.5. But withal we must take heed, and look to it, that we be right sheep of his pasture: For there are multitudes in the flocks of Christ, that he will not feed, he takes no care of them, but saith of them, Zach. 11.9, 10. That that will die, let it dye. And as a shepherd separateth the goats from the sheep: so will Christ separate a world of wicked ungodly men from the good, though they now be often folded together in one assembly. It is the poor of the flock only, that are his sheep, Zach. 11.7. such as hear his voice, and depend only upon it, and will follow Christ, john 10.3, 4, 5, 27. Lastly, we may hence gather, how woeful the estate of such people is, as either have no shepherds, or evil shepherds set over them, Zach. 11.4, 5. Ezech. 34.4. And Bishop of your souls.] The godly have Christ to be the Bishop of their souls. That this point may be more distinctly and profitably conceived of, I would consider of four things in the explication of it. First, Explanation of the term Bishop. the use of the term Bishop here given to Christ: It was before the Apostles time a foreign word, much used in profane writers: For the original word here rendered a Bishop, was a term given to watchmen, and spies, and overseers of works, and sometimes to any sort of Rulers. In the Apostles time, it seems, the term was impropriated, and given only to Ministers, that had charge of souls. For the Apostles appointing certain men to look to the bodies of Christians, which they termed Deacons, they appointed other eminent men to look to the souls of Christians, whom they termed Bishops, as appears, Phi. 1.1. Acts 20.28. In the time of the Apostles the term suffered yet a more strict impropriation, and was given to some especial Ministers, that had Charge not only of the people, but also of the Clergy: and in time in some Churches unto these choice men of the Ministry were added the titles of Barons, jurisdiction and power of censures, sole power of ordination, and the like. In this place the Apostle gives the term of Bishop to Christ, as the first and principal Overseer of our souls, to whom the charge of their original doth belong. Secondly, we must note, that Christ is not said to be a Bishop of our souls: but The Bishop of our souls: which imports, that he is such a Bishop, as there is no other like unto him: That charge that Christ hath of our souls, he hath it alone; There is no Bishop like to Christ our Bishop: for, Christ excels all other Bishops in 10. respects. 1. There is no good Bishop but he: For he died for the souls he hath charge of, and so do not other Bishops: and whereas other Bishops may be unrebukable in respect of men sometimes, he is unrebukable in respect of God and men too: never any Bishop lived so well, or did so much good, or loved good men, and promoted God's cause so much as He. 2. No other Bishop can instruct the flock, as he doth. For he can make his people profit, because he teacheth inwardly, whereas they can teach only outwardly: and he instructs all his flock, and makes them all to know God, from the greatest to the lowest of them, which no other Bishop can do. 3. He is the only Bishop, because all other Bishops must give accounts to him, 1. Pet. 5.3. 4. He is the universal Bishop of all souls: other Bishops have their particular Charges, or Churches: but he hath the charge of all the flocks under heaven: All Parishes are within his Charge. 5. All other Bishops have their ordination from him: they have no authority but what they receive from him, Acts 20.28. 6. Because no other Bishop can take the absolute charge of our souls; they are not able to keep us, our souls have many diseases which they cannot cure, and are assaulted with many adversaries, which they cannot resist, etc. 7. Because he is a heavenly Bishop, they are but earthly, and diverse parts of his office he executes in heaven; whereas other Bishops can do nothing for us, but on earth. 8. Because he is the only Lawmaker, the only Lawgiver to our souls: other Bishops can make no laws, but by his authority, jam. 4.11. 9 Because the other Bishops may require goodness in their flocks, but cannot make them good: he can make all his people righteous, he is the Lord and their very righteousness, jere. 23.6. 10. Other Bishops die, and leave their flocks unprovided: but he lives ever, & never forsakes his Church, Mat. 28. ult. but is with them to the end of the world. Thirdly, who are the charge of Christ? Not all that are found in the Charges of other Bishops, he will not stand to our division of Parishes: he counts by Election and righteousness: All that the Father hath given him, are his Charge, and none else: The coherence shows, they are only penitent sinners. Fourthly, the happiness of such as are under his charge; Such are happy, that live under the Charge of this Bishop. which must needs be great. O! it is a great comfort to a poor sinner, to know that Christ hath a Charge of his soul: for, he shall be sure, that Christ will feed his soul, and nourish it up by his Ordinances, and will keep him to eternal life, and use him with all tenderness and compassion. A bruised Reed he will not break; and the smoking Flax he will not quench. The particulars are metaphorically handled before, in the consideration of the benefits we receive from Christ as a Shepherd. Uses. The uses follow, and so, First, for information: and so, first, we may here take occasion to think of the preciousness of our souls: for, as they are made of better stuff than all this visible world, being spirits; and were redeemed with a greater price than would have been laid down to redeem this whole world; so it here appeareth, because God sets his own Son to tend our souls; which should make us make more reckoning of them, and not be so careless of them. It were an ill bargain To win the whole world, and lose our own souls. Secondly, in that he takes Charge of our souls, it imports, that his Kingdom is not of this world, and that he leaveth our bodies and outward estates to the charge of the Kings and Rulers of the earth: he claims himself chiefly the Charge of our souls. Thirdly, in spiritual things it is imported, that we are to be subjected to such as have the oversight of us, only so far forth as they command us in the Lord, and not otherwise. Other Bishops have their power subordinate to Christ, and must in all things see to it, that they do nothing against Christ. We are subject, first and originally, to Christ: the Charge of our souls properly belongs unto him. Fourthly, we may here see, what need our souls have of looking to: if they were not in great danger, and subject to many diseases and necessities, Christ had never taken such a peculiar Charge of them. Fiftly, it imports the abject estate of all gross offenders: for, if Christ be the Bishop of souls, they cannot belong to his charge. For, wise and godly men, as much as lieth in them, cast out notorious offenders, and protest against them: and therefore will Christ much more cast off and refuse all such servants of the devil, and the world, and Antichrist, as will not bear his yoke. Sixtly, it imports, that all Bishops must have ordination from him: and therefore such as cannot show their calling from jesus Christ, are plants which he will root out. Secondly, Use 2. for consolation to all the godly. All that have committed their souls to him, may rest upon it, that He is able to keep them till the Day of his coming, 1. Tim. 1.2. They shall never be lost: none can take them out of his hand, john 10.29. It is the will of God, that none of them should be lacking, john 6. And therefore they may comfort themselves with those words of the Apostle, Nothing shall ever be able to separate us from the love of God, Rom. 8. ult. Thirdly, Use 3. for instruction; and so it should teach us to take chief care of our souls. For from his office we may learn, that he accounts our souls to be the chief thing he would have kept safe. Secondly, seeing he is the Bishop of our souls, we should learn not to give to any man above what is written seeing they are but stewards of his graces, and servants under him. Thirdly, we should especially strive to be such, as Christ may take the charge of us, and may prove that we belong to his charge: Duties of such as be under the charge of this Bishop. If we be of Christ's charge, than First, we must hear his voice all our: days with great attention, and affection: His sheep hear his voice, and the voice of a stranger they will not hear, john 16. Secondly, we must be sure we have returned, and repented us of our former wanderings; else he is not the Bishop of our souls. Thirdly, we must resolve all our days to obey him, that is thus declared to have the oversight of us, and be ruled by such messengers, as he sends unto us in his name. Bishop's also and Ministers should here learn to know, what a good work it is to have the charge of souls under Christ, and accordingly carry themselves with all faithfulness, and diligence and justice, and humlity, not Lording it over God's heritage, but as such as give account unto the chief Bishop at his coming, 1. Pet. 5.2, 3.1. Tim. 4.1, 2, 3. and 3.1. They are but Christ's Curates. Lastly, woe to such as are complained of to this Bishop; there will be no escaping; he will not be corrupted: they may escape the punishment of earthly Bishops, but they shall never escape the punishment of this heavenly Bishop, Math. 3.5. FINIS. An Alphabetical Index of the most principal things handled throughout the whole book. A acceptableness with God. page 170 How works made acceptable. 171 Apostasy inward, and outward. 89 Application of word. 217 Astray, of going astray. 889 B Babes: how taken. 65 Why most Babes in religion. 67 Duties of newborn Babes. 69 Wherein Babes to be imitated. 70 Behold: how this word is used. 180 Belief, see faith. 201 Brethren all godly. 699 Building spiritual, see Edify. 146 God the chief builder. 182 Wicked men builders. 238 C Calling: the sorts thereof. pa. 336 4. Things in the order of working it. 338 8. Signs of effectual calling. 340 Walk worthy of calling. 340 Misery of them that refuse their calling. 343 Calling of Gentiles. 363 Ceremonies how to be yielded to. 595 Children, see Babes. 65 Christ a Bishop & Shepheard. 9●0 Christ described. 115 How Christ excelleth all lords. 118 Christ a stone, and how. 120 Christ disallowed, and how. 123 Christ how chosen of God. 127 Christ precious many ways. 132 How to come to Christ 136 Why we should come to Christ. 139 Christ a fivefold tabernacle. 149 Christ a foundation, what it imports. 185 An esteem of Christ how gotten. 199 Christ many ways refused. 242 Christ's exaltation. 246 Christ's sufferings. 796 Christ's example. 807 Christ had no sin. 812 How Christ bore our sins. 831 Why Christ suffered on a tree. 836 How Christ's sufferings heal us. 880 Christ, how like Zion. 187 Marks of the members of it. 189 Their prerogatives. 193 Civil honesty. 308 Compassion to enemies. 328 Conscience why to be instructed in it. 750 What conscience is. 751 Consciences proper work. 753 How conscience is employed. 755 Prerogatives of conscience. 759 Kinds of conscience. 760 Confusion spiritual▪ 209 How kept from it. ibid. How far Saints may be confounded. 211 Conversation honest. 472 Six things appertaining thereto. 474 Why Saints converse with wicked. 481 In what cases Saints may converse with the wicked. 483 D Day, diversely taken 546 Day of grace. 547 Darkness: acceptation thereof. 346 Degrees of darkness. 347 Signs of spiritual darkness. 351 Difference of darkness. 353 Deceit: see Guile 12, etc. Diseases of soul. 873 Why diseases of soul not felt. 875 How diseases of soul healed. 876 Desire of the Word of God: see Word. 50 Despair of wicked. 264 Preseruatives against despair. 268 Difference of despair. 271 Men die diverse ways. 838 Disobedience. 232 Doers well. 62● Evil doers. 618 Doing well puts the wicked to silence. 665 E Ecclesiastical men and matters subject to Magistrates: see Magistrates. 562 Edify: means to edify. 146 Why many little edify. 147 Election to life. 280 Signs of election. 283 To live as assured of election. 287 Envy: hatefulness of it. 33 Signs of one free from envy. 35 Evil doers. 618 Equivocation. 820 Example of Christ. 807 Example: how it binds. 807 Exaltation of Christ. 246 F Father: diverse acceptation. 732 Faith in Christ. 201 Signs of true faith, and of weak faith. 223 A family, what it is. 712 Family-duties. 714 Fear of God. 703 What causeth us to fear God. 704 Motives to fear God. 705 Who fear not God. 707 Signs of God's fear. 708 Flesh, see lust. Evil properties of flesh. 413 Flesh wars against the Soul five ways. 463 Folly spiritual. 651 Folly in godly men. 660 Free: from what Christians freed. 671 To what they are made free. 674 How but as free. 677 Forwardness. 738 Helps against it. 741 G Gifts bestowed on the godly. 669 Glory, vain and good. 784 God a terrible judge. 826 God first to be served. 562 God the chief Master builder. 182 God, how glorified in himself. 515 God, how glorified in us. 519 Much failing in glorifying God. 521 Motives to glorify God. 525 Helps to glorify God. 527 How God glorified in heart. 530 How others made to glorify God 533 Grace temporary. 344 graciousness or goodness of God. 93 How to taste of it. 95 It is felt especially in the Word. 96 Growth spiritual: kinds of it. 78 In what christians ought to grow. 79 Rules for growth. 84 Impediments of growth. 85 Signs of growth. 86 Guile why to be avoided. 12, 13 Misery of guileful persons. 14, 16 Sundry ways of guile. 15 Secret guile, guileful servants. 17 Signs of a man without guile. 20 Guile in words many ways. 815 H Healing soul. See diseases. 876 Rules for healing the soul. 886 Hearing, one of the best senses. 451 Heart made new. 542 Holiness of Christians. 303 Holy conversation. 307 Honesty what it is. 473 Honesty convinceth the wicked 484 Honouring men. 695 Humility. 324 Hypocrisy: How many ways committed. 2 Motives against it. Effects of it. 24 Preseruatives against it. 29 How it is discerned. 30, 32 What makes an hypocrite. 31 Hypocrites holy conversation. 309 I Ignorance. 647 Ignorance hardly cured. 662 Imitation of Christ. 320 Inferiors, why first charged. 715 Inoffensivenesse. 329 Inventions of men, how to be obeyed, how not. See Magistrates. 587 judgements how far extended. 249 judgements spiritual the worst. 251 K Kindred spiritual the best. 290 Kings earthly and spiritual: difference betwixt them. 295 Kings meant by Saint Peter. 604 Original of Kings. 606 Excellency of Kings. 609 Supremacy of Kings. 612 L Laws of land not to be transgressed. 561 Laws of land to be studied. 562 Learned men oft oppose the Word. 238 Liberty of Christians. 670 Liberty abused. 680 Liveliness spiritual. 143 Living spiritually, how happy. 852 Light acceptation thereof. 354 Light of godly marvellous. 358 Lost sheep who be. 893 How they that as sheep may be lost. 896 Love to the Godly. 329 Saints only loved of God. 402 How that Love prescribed. 404 Lusts to be avoided. 406 Difference of lusts in the godly. 408 Helps to avoid lust. 409 Lusts how fleshly. 413 How lusts hurt the soul. 416 How victory over lusts. 469 When overcome of lusts. 470 M Madness spiritual. 654 Magistrates: our duty to them to be learned. 561 Submit to Magistrates: & why. 566 All to be subject to magistrates. 571 How Magistrates an ordinance of men. 575 Magistrates distinguished. 578 Magistrates in what to be obeyed. 581 In what not to be obeyed. ibid. Magistrate's power in matters ecclesiastical. 582 Obedience to Magistrates for the Lords sake. 600 Magistrates of God. 615 Magistrates to encourage godly men. 629 When not fit to complain to Magistrates. 824 When redress may be sought of Magistrates. 825 Masters: their original. 732 Signs of good Masters. 736 Malice: signs of it. 6 Remedies against it. 10 Maliciousness. 680 Meditation, rules for it. 219 Meekness. 323 Melancholy: rules about it. 64 Mercy in man. 327 Men not under mercy. 380 Why many obtain not mercy. 388 4. Properties of God's mercy. 390 6. Effects of God's mercy. 394 Helps to obtain mercy. 399 Ministers must apply the word. 220 Mortification, signs of it. 849 N The godly nation. 311 O Obedience, see Magistrates. Obstinacy of sinners. 478 Offence, see scandal. 255 Offence by outward shows. 332 P Patience. 327 Motives to patience. 822 The peculiar people of God. 314 Wicked no people. 366 Who are not God's people. 369 Gods people 3. ways. 371 Gods people excel all other. 372 Gods people only beloved ones. 402 The fantasy. 452 The work of it in sleep. 454 Priests: how the godly are Priests. 155 What uses to be made thereof. ibid. Priesthood of Christians. 300 Praise of men how to be sought. 623 The best need praise. 624 For what praise due. 626 Helps to get praise from men. 628 R The faculty of reason. 457 Refusing Christ. 242 Remembrance of misery past, profitable. 345 Repentance put off, dangerous. 548 Repentance conformable to Christ's death in many things. 849 Reprobation. 851 Reports when not to be received 494 Reproaches: see evil speaking. 37 Helps to bear reproaches. 493 Reproaches to be avoided. 646 Reviling. 818 Royal estate of godly. 293 Righteous life the best life. 854 Righteous men's signs. 857 Righteousness distinguished. 860 Righteousness rejected & why. 862 Helps unto Righteousness. 864 Defects of Righteousness. 868 S Sacrifices for Christians. 161 Laws for offering those sacrifices. 165 Scandal defined and distinguished. 255 How wicked take scandal at Christ. 257 Wherein not to regard scandal of wicked. 261 How guilty of giving scandal. 262 Rules to prevent scandal. 263 How scandal taken at word. 273 Rules about giving or taking scandal at ceremonies. 595 Serving God. 686 Who serve not God. 689 Prerogatives of God's servants. 690 Servants of men. 718 Servitude how it came in. 719 Servants comfort. 723 Servants subjection. 727 Helps to servants to obey. 728 How servants show a fear to God. 734 Scripture: why Word so called. 176 Wherein it exceeds other writings. 176 Sense by the soul. 449 Of the five senses. 449 Sight and hearing, the best senses. 450 The inward sense. 452 Sheep in allusion to men. 888 Signs of lost sheep. 893 How they that are as sheep, may be lost. 896 Shame spiritual. 209 Sickness of soul, see diseases. 873 Sin against holy Ghost. 106 Sin done many ways. 809 Who alive to sin. 140 Sincere Word, see Word. 74 Zion spiritual. 187 Society how made happy. 713 Societies: diverse kinds of them: 606 Soul: diverse acceptation of it. 418 Description of the Soul. ibid. What it is not. 420 The soul is a substance. 421 The soul is immortal. 423 The original of the soul. 429 It comes by generation. 431 The soul created of God. 434 Soul and body how united. 441 The souls faculties. 446 The souls working motion. 455 Why the soul was made. 460 War against the soul. 463 Speaking evil. 37 Motives against it. 39 How to keep men from speaking evil of us. 45 Saints ever evil spoken of. 486 The causes why it is so. 487 Reasons against evil speaking. 489 Evil speaking when odious. 491 Stone: how Christ a stone. 120 How the godly are stones. 141 Why lively stones. 143 Godly strangers and pilgrims. 410 Submission: see Magistrates. 566 Suffering for Christ: marks of it. 284 Sufferings of Christ. 796, 787 T Tabernacle: how Christ one. 149 How godly a tabernacle. 150 Taste of Word: see Word. 100 V Vain glory. 783 Vegetation by the soul. 447 Virtue of God what it is. 317 Nine virtues of Christ to be showed forth. 321 Virtues in us: virtues in Christ. 334 Vnbeleevers are disobedient. 231 Visitation attributed to God. 534 How God visits. 535 Time of God's visitation. 540 Signs of being visited in mercy. 541 Glorious effects thereof. 552 W War lawful. 570. Will of God. 631 ●●ds will a strong motive. 630 Well doing: see Doing well. 5▪ Things to profit by the Word. 3 Hindrances of the Word. 5 Desire of the Word. 50 How desire of the Word discerned. 53 Impediments to the desire of the Word. 56 Means to get true desire of the Word. 61 How to preserve a true desire of the Word. 62 How wicked men may desire the Word. 72 The Word resembled to milk. 73 How the Word is sincere. 74 The Word sweetened with God's goodness. 96 How the sweetness of the Word is tasted. 101 Difference betwixt godly and wicked in tasting the Word. 102 Why many have no taste of the Word. 109 Word of God, our Warrant. 559 How Gods word is Gods wil 634 World, contempt thereof. 326 Worthy walking. 340.378 Works, note of Religion. 496 Works justify before men. 497 Works wherein good. 498 Rules for good works. 501 Kind's of good works. 505 How works comfort the Saints. 508 For what ends good works. 509 How works may be lost. 511 What works may be showed. 513 What may not be showed. 514 FINIS.