A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verses 22, 23.

Who did no sinne, neither was there guile found in his mouth:

Who, when hee was reuiled, reuiled not again: when hee suffred, hee threatned not, but committed it to him that iudgeth righteously.

HItherto of the end of Christ's suffering: the manner followes, set down both negatiuely and affirmatiuely. Negatiuely, Hee suffred without sinne, in this verse; and without reuiling, in the next verse. Affirmatiuely, Hee committed himself and his cause to him that iudgeth righteously.

He did no sin: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.]

The words of this verse do commend the inno∣cency of this our Sauiour: which doth much in∣crease the price and value of his sufferings. He suf∣fred for the sinnes of others, that neuer committed any sinne himself, in thought, word, or deed: and as hee was innocent in all the course of his life; so did he beare his suffrings without fault, and carried himself so, as no man could finde any iust occasion against him.

The first thing affirmed of Christ, to shewe his innocency, is, that he did no sinne. In the Origi∣nall, it is expressed by a word of great force, which signifies to make, or frame, or fashion with art, or to make sinne; and it may be rendred (as I con∣ceiue)

more fitly, Hee made no sinne.

To make sinne, being a phrase somewhat vnusu∣all, the sense is to bee inquired into. Now, a man may be said to make sin many waies:

First, when a man inuents and commits a sinne neuer heard of before. Thus Onan made that sinne of filthinesse. Thus the Sodomites and Gentilish men and women made sinnes of lust. Thus drun∣kards make strange kindes of drinkings. Thus the phantasticall monsters of our times make the sinnes of strange apparell. And thus the Papists make that horrible sinne of murthering of Princes, and damnable equiuocations. And thus swearers now make their monstrous oaths.

Secondly, when a man sins, hauing not so much as temptation to sinne in himself, or pronenesse of nature to sinne: and so hee sinnes, that sinnes wil∣fully, and not by infirmities, or weaknes of nature. Thus Adam made the first sinne: for, hee had no corruption of nature to intice him, or incline him, nor could any temptation from without compell him; but hee sinned wilfully. Thus those men of bloud, make sinne, that kill their brethren in colde bloud. And so, many whoremongers and drun∣kards make sinne, when they are not inticed, but intice themselues, and striue by all meanes to fire and force themselues to wickednes. And thus swearers, and vsurers, and such like, make sin.

Thirdly, when a man commits such a sinne as other men condemn by the very light of nature, though he do it by corrupt inclination, or though it bee sinne, which others commit: so to make sin,

is to bee a malefactor, or one that is guilty of any grosse sinne.

Fourthly, when a man studies mischiefe, and sinnes not suddenly, but imagins, and deuiseth, and forecasts and plots, how to compasse his sinne; and thus all wicked men make sinne, because they sinne not suddenly, or by meere frailty, but doe study iniquity: euery wicked man is a great stu∣dent, Psal. 36.4.

Fiftly, when a man causeth others to sinne by euill counsell or example, or compulsion: Thus Tyrants made sinne, that forced men to deny the faith, and thus they make sinne, that make their neighbours drunke, and thus Stage-plaiers and Minstrels make sinne, that call and prouoke others to licentiousnes and wantonnesse: and thus superi∣ours make sinne, when by their euill example, or negligence in not punishing offences, they tempt others to sinne.

Sixtly, when a man makes a trade of sinning: and thus men are said in Scripture to bee workers of iniquity, which is a Periphrasis of wicked men. Now hee that is said to make a trade of sinne, or to bee a worker of iniquity; first, is one that makes it his dayly custome to follow his sinfull course of life, or that followes sinne, as the trades-man doth his trade. Secondly that cannot liue without his sinne, that accounts his sinne the life of his life, that had as liefe be dead, as restrayned of his sinne: as the trades-man accounts himselfe vndone, if his trade bee destroyed.

Seuenthly, when a man calles good euill, and

euill good; when a man makes that to bee a sinne, which is no sinne. Thus they make sinne, that call those things sinne, which GOD by his Law neuer called sinne. And thus men make sinne, both out of superstition on the left hand, and out of rash zeale on the right hand. Thus also pro∣phane persons make godlines and a holy conuersa∣tion to bee Schismes, and truth to bee Heresy: Thus the Iewes called Pauls religious course, Heresy: when hee 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 sinnes, when they make a good cause bad, and a bad cause good.

Eightly, when a man by slander casts foule as∣persions vpon other men that are innocent, spea∣king euill with any manner of euill report of such, as liue religiously. And this art of making sinne, the slanderer learned of the deuill, that accuser of the brethren. Thus many godly persons are many times by wicked reports made grosse offenders in the common acceptation of the world, and in the rumours spred abroad of them in many places. Thus they made Christ and the Apostles grieuous sinners, and a spectacle to men and Angels.

Ninthly, when a man in aduersity deuiseth vn∣lawfull shifts and courses to get out of trouble, or deliuer himselfe from the crosse is layd vpon him. And this sence may in some sort be applied to the case of our Sauiour, who neuer vsed ill meanes to deliuer himself, though he suffred extreme things.

Lastly, in a generall sense: Euery man that is guilty of sinne, may bee said to make sinne. And so it is commonly by way of remouall said of Christ, that hee made no sinne, that is, that hee was neuer guilty of any offence against God, or man.

Thus of the sense of the words.

Diuers doctrines may bee gathered out of these words: but because one is principall, I will but touch the rest.

Doct. 1. Mens sinnes are of mens making: man made sinne, God made none.

Doct. 2. It is a hatefull thing to bee a maker of sinne. Ast was most glorious for God to make a world of creatures: so it is most ignominious for man to make a world of sinnes.

Doct. 3. Christ made no sinne. This is the chief doctrine, and plaine in the text: Hee was not one∣ly free from the first, and worst kinds of making of sinne mentioned before, but hee was free from all sinne in all estates of his life, he knew no sinne, he did none iniquity: He was that iust One by an ex∣cellencie.

Quest. But how came it to passe, that the man Iesus had no sinne, seeing all other men bring sin with them into the world, and daily sinne?

Ans. Hee was sanctified from the wombe, be∣ing conceiued by the holy Ghost, which no other are: so as both originall sinne was stopped from flowing in vpon him in his cōception; and besides, hee was qualified with perfect holines from the wombe: and therefore is called that holy thing borne of the Virgin, Luke 1.35.

And it was necessary, his humane nature should bee so holy, and that hee should doe no sinne, be∣cause his humane nature was to bee a tabernacle for the Deity to dwell in, Colos. 2.9. and besides, from his very humane nature, as well as from his Deity, must flow vnto vs life, and all good things; and therefore hee must needes be vndefiled: The man-hood of Christ is as the conduit, and the God-head as the spring of grace vnto vs. Besides, his sufferings could not bee auayleable, if he were not innocent himselfe.

The vses follow: and so,

Vses. First, wee see the difference betweene the two Adams: the first made sinne, and infected all the world with it: The other made no sinne, but redeemed all the world from it. The first Adam, as he had power not to sin, so he had power to sinne: but the second Adam had not onely a power not to sinne, but also no power to sinne; not onely, as they say in Schooles, posse non peccare; but also non posse peccare.

Secondly, wee may hence see, in what a wofull damnity against goodnes the world stands; when this most innocent Man, that neuer did any sinne, that neuer offended God or man in all his life; when he, I say, comes into the world, how is hee despised, and reiected of men! Who looked after him, vnlesse it were for his miracles? Few honored him for his holines. How is the world set on wic∣kednes, that it should account him without forme or hand-somnes, that shone before God and An∣gels in such a spotlesse innocency? Oh what wit

had the rulers of this world, that condemned him as a malefactor, that had no spot in him from the crowne of the head to the soale of the foot, that neuer did man wrong, or sinned against God, Esay 49.7. and 53.2, 3, 4.

Thirdly, wee may hence see cause to wonder at the loue of Christ to vs. Oh how is it, that hee bare the imputation of such a world of sinnes, that yet himselfe neuer knew sinne? What hart of man can sufficiently admire his loue vnto vs, that can abase himselfe to bee made sinne for vs, that neuer did sinne himselfe?

Fourthly, is it not hence also most manifest, that impenitent sinners shall not bee spared, or pitied of God? Did not God spare his owne Sonne that neuer offended in all his life? and shall hee spare them, that neuer left offending of him? Oh what madnes hath besotted men so, as with stubborn wilfulnesse still to trust vpon an vnknowne mercy in God, yea such a mercy, as God could neuer con∣ceiue in the case of his Sonne, that was not to him, as they are, in any respect! Were these men but throughly beaten from this sinfull plea of mercy in God, they would repent of their sinnes in time, and seeke true mercy from God, which neuer is withheld from penitent sinners.

Lastly, Did our Sauiour Christ suffer so pa∣tiently such extreme things, that neuer deserued any euill in himself? What a shame is it for vs to be so vnquiet, and deiected, or so froward, or so vn∣settled, when any crosses or affliction fall vpon vs, who yet haue deserued at Gods hands to suffer a

thousand times more, and worse things then those that doe befall vs?

In his mouth was found no guile.]

Wee read in the Scripture, of guile in the spirit, when wee haue false hearts, and guile in the hands by false weights and ballances, and guile in the mouth in deceitfull words.

Guile in words is committed many waies.

First, by lying, when men speake what they thinke not.

Secondly, by flattering, when men praise others after a corrupt manner, or for corrupt ends.

Thirdly, by backbiting, when men censure o∣thers behind their backs, of malice, or whisper euill 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 iust praises of o∣thers, or Apologie.

Sixtly, by fearfulnes in euill times, when men will not stand for the truth, or speake against their consciences.

Seuenthly, by disgracefull iests, Ephes. 5.4.

Eightthly, 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 diuers waies, as

• 1. When men speake faire to mens faces, but reproach them behind their backs, or flatter them meerely, to catch them, and intangle them in their talke, as the Pharises often tempted Christ.
• ...

• 2. That reproueth sinne in others, and yet commits it himselfe, Rom. 2.19.
• 3. That colours sinne, vnder pretence of Re∣ligion, Marke 12.40.
• 4. That professeth Religion in words, and yet denieth it in his heart.
• 5. That hideth his sinne by deniall, or ex∣cuses, to auoid shame and punishment.
• 6. That giues good words to men in af∣fliction, but relieues them not, 1 Ioh. 3.17, 18.

None of these, nor any other waies of guile were found in Christ, though they called him a deceiuer, and sought all occasions against him.

Thus of the sense: the doctrines follow.

Doct. 1. Guile in words is a vice, that wonder∣fully dishonours a man: It was a fault would giue great aduantage to the enemies of the truth. As it is a sinne, which is in a speciall manner hatefull to God, Psal. 5.7. so it is shamefull amongst men: and therefore as any man would enioy good daies, let him refraine his tongue from euill, and his lips, that they speake no guile, Psal. 34.13.

Doct. 2. When hee saith, that They found no guile in his mouth; it importes, that they sought it. And so wee learne, that the godly are so hated of the wicked, that they seeke occasion against them: when they see not, or heare not of any faults in them, they search, and inquire, and lie in waite to see, if they can catch their foot-slippings at any time: yea they mark their words, to see whe∣ther they can finde any falshood, or hurt in them. And therefore Christians should watch them∣selues,

and their words the more carefully, and striue so much the more to shew themselues plaine men in their words and dealing, that they may speake 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 neuer bee taken in the sinne of flattering, lying, coozening, backbiting, or any dissimulation, or hypocriticall, or deceitfull speeches; and there∣fore the vse may bee,

Vse 1. First, to shew the fearefull estate of such as vse lying and deceit, and hypocriticall 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 heerein made like vnto Christ: yea deceit and guile is made a signe of a wicked man, Psal. 36.1, 3. And therefore such as are giuen to the sins of deceit, and hypocriticall dealing, are in a miserable case, especially such as couer their deceit with smooth words, Ier. 9.8. Pro. 26.24, &c. 2. And such as make a trade of it, giue their tongues to euill, and frame deceit, and binde their tongues to lies, and teach their tongues to speak euill lies, Iere. 9.5. 3. And such as wil deceiue their neighbours, their brethren, or such as are harmelesse, Ierem. 9.5. Psalm. 35.20.

Vse 2. Againe, this pattern in Christ may com∣fort the plaine-dealing, and plaine-meaning man, and plaine-speaking Christian, that hath no tricks & methods, and subtilty in his words, or carriage, but is a plaine man like Iacob: this is made a signe of

a godly man, Zeph. 3.13. of a happy man, Psal. 15.2. of a true Israelite, Iohn 1.47.

Being reuiled.]

Hitherto hath beene shewed, that Christ suffe∣red without sinne: now the Apostle shewes, that hee suffered without reuiling, or threatning, which praise is increased in this, that hee reuiled not when hee was reuiled; nor threatned at the very time, when hee suffered extreme iniuries.

Reuiling is a sinne condemned in the sixt com∣mandement, and is committed by bitter and dis∣gracefull words against any other without desire of doing good: And so men reuile, when they disgrace others by false accusations, as when they called Christ a deceiuer, and said hee had a diuell, or was a glutton, or an enemy to Caesar, or a blas∣phemer, or the like. Againe: It is reuiling, when the very tearmes vsed, are base & ignominious, if they be vsed onely out of passion: as to call men, made after the image of God, by the names of beasts, or the like. Againe, when wee vpbraid others with such deformities, or infirmities as God hath laid vpon them; as to mock a man for his deafenes, or lameness or ill sight, or the like, Leu. 19.14. Besides, whē men reproch others with such words for any thing they faile in, as expresse more disgrace, then the fault deserues; as for some mistaking to call a man, foole, Math. 5. yea it is reuiling, when the faults of others are charged vpon them without a calling, or desire of their amendment: And so it is reuiling, to vpbraid any with the sins they haue repented of.

And thus what reuiling is.

Doct. 1. Reuiling is a hatefull sinne: That ap∣peares from hence, that it is accounted a great suf∣fring to suffer reuiling. And our Sauiour accounts it murther in his exposition vpon the sixt Com∣mandement, Mat. 5. and therefore bitter words are compared to arrowes, and swordes, which are instruments of murther: and reuiling godly men, is tearmed blasphemy in sundry Scriptures in the o∣riginall: It growes out of a bitter roote, and is the very froth or scum of a naughty disposition or ma∣liciousnes, Heb. 12.14, 15. Iam. 1.21. It is a vice alto∣gether contrary to the Spirit of God, which is a Spirit of meekenes. And if a godly man suddenly fall into bitter words, it makes the holy Ghost stir within him, Ephes. 4.30. and euill words corrupt good manners, 1. Cor. 15. Thou losest so much of thy honesty, as thou vsest of reuiling.

Vse. The vse is therefore, First, to perswade all that are godly, to auoid this sinne, and at home and abroad to reuile no man vpon any occasion, Titus 3.2. and the rather, because they are heires of blessing, 1. Pet. 3.9. and haue the example not on∣ly of the godly in Scripture, but of Christ him∣selfe, as it is heere vrged.

Secondly, it serues to reproue, and shame all such as are guilty of so hatefull a sinne, especially,

• 1. Such as haue a mouth full of cursing, and bitternes such as are many Masters, and Mistresses, or Dames, that cannot speake to their seruants, but it is with reuiling tearmes; their vsuall speech to them, is to find fault with reproach, and so in any

• sort of men, that are thus bitter-tongued, Rom. 3.14. Iam. 3.9. It is the signe of an vnregenerate heart.
• 2. Such as are giuen to it to complaine of their neighbours in all places, euill-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 haue filled towne and countrey with reproches and slaunders, Iam. 5.9.
• 3. Such as reuile innocent men, and speake euill of the iust and godly, whom they ought to praise and honour.
• 4. Such as reuile men for this very reason, because they are good. It is monstrous ill to reuile a good man, but abominable vile to reuile good∣nes and Religion it selfe, to scoffe and reproach preaching, and hearing of Sermons, and praying, &c. Woe is to them that thus call good, euill: and the worst is, when they set vp, in stead of those things, the prayses of drunkennesse, good fel∣lowship, and lasciuious meetings, and riotous dis∣orders, and so call bitter, sweet; and euill, good.
• 5. Such as raile at such as are in authority, and speak euill of dignities, Iude 2. Pet. 2.
• 6. Such as reuile their very parents, and speak euill of such as God and nature haue so neerely bound them to. And so is it monstrous vile for wiues to traduce their husbands, and by backbi∣ting to destroy their reputations, as it is monstrous for the people to reuile their teachers, that are god∣ly and painefull men.
• 7. Such as reuile Christ, as the Iewes did (of which afterwards) and such are they, that reuile

• God, as swearers, murmurers, and blasphemers doe in their kinde, as well as Pagans and Atheists, that speak reproachfully of the doctrine of the du∣ties, or treaty of persons.

Thus of the sinne of reuiling.

Doct. 2. Christ himselfe was reuiled: Hee that was so iust and innocent: Hee that did so much good in euery place: Hee that had power to bee reuenged on such as did reuile him. This is the more remarkable, if wee also consider, by whom hee was reuiled, euen by such as had their birth, breath, and being, and all from him: yea hee was reuiled of all sorts of men: Iewes, Gentiles, Rulers, the People, learned Men, and vnlearned. And this was the more to bee wondred at too, if we consi∣der with what kinde of reuiling hee was reuiled, and that was with most hateful aspersions, as decei∣uing, working by the diuell, blasphemy, sedition, treason, &c. The vse followes.

Vse. Was Christ reuiled? Then it is most mani∣fest, that the world hates goodnes incurably: If that Iust one cannot scape reproach and slanders, then may not any godly persons promise to them∣selues peace that waies. Therefore carnall friends of such as suffer reproach for Religion, many times say, It must needs bee, they are faulty some way, or at least are not discreet: whereas this in∣stance of our Sauiour shewes, that worldly-min∣ded men will reproach such as are godly, though they were neuer so discreet, or innocent. Besides, this should teach vs patience vnder such indigni∣ties and wrongs: CHRIST was reuiled: and

shall wee bee so troubled and disquieted?

Christ did not reuile again.]

And the reason was, partly, because Reuiling is a sinne; and partly, because he suffred as our sure∣ty, though he had deserued no such shame, and we had; and therfore holds his peace, not onely from reuiling, but many times from iust apologie, con∣fessing our guiltinesse by his silence. The practice of our Sauiour is heer reported for our learning, that all Christians might hence bee warned, not to render reuiling for reuiling, 1. Pet. 3.9.

There are many reasons to perswade vs to pati∣ence, and not to render reuiling for reuiling. First, the reproaches of vnreasonable men cannot take a∣way thy innocency. Secondly, better men than we, haue been as vilely abused. Thirdly, as Dauid said, God may blesse thee for their cursing, and honour thee for their disgracing of thee. Fourth∣ly, because we are heirs of blessing; and therefore such foule language as cursing and reuiling, should not be found in our mouthes. Fiftly, though thou deserue not those reproaches from men, yet thou art not innocent before God. Sixtly, heerin thou shalt bee conformed to the Pattern and Image of the Lord IESVS CHRIST, not onely in suffe∣ring wrongfully, but in forbearing reuiling for conscience sake.

He threatned not.]

To threaten those that wrong vs, is vsually a blemish and a fault: First, because vsually it ariseth of passion, and desire of reuenge. Secondly, be∣cause oftentimes it is ioined with lying, when such

things are threatned, as for matter or degree can∣not be done, or are not intended to be done. Third∣ly, because, by threatning so passionately, we doo iniury to God, to whom vengeance belongs. This condemns the vsuall practice of all sorts of men, that sinne fearfully in the customary practice of thwarting, vpon all occasions of discontent and displeasure. Who is he that suffers now, and in his heart or words threatens not? Especially, how ex∣ceeding common is this sin in the most families? where parents and masters can hardly tell how to speak of the faults of seruants and children, but it is with foolish and passionate threatning, contrary to the expresse prohibition, Eph. 6.9. Masters, vse not threatnings. But, all such as would haue the com∣fort of a sound conuersation, and desire to carry themselues as Christ hath left them a pattern, must striue to break off this wretched habit of threat∣ning: and if they bee oppressed by Superiours, or wronged by the incurable faults of Inferiors, they must learne of Christ, to commit all to him that iudgeth righteously; which is the affirmatiue part of the manner of Christ's suffring.

But committed himself to him that iudgeth righteously.]

From these words diuers things may bee obser∣ued.

Doct. 1. First, that in case of wrongs from other men, it is not alwaies needfull or conuenient to complain to the Magistrate for redresse. Christ heer commits his cause to God, but complaineth not: nay, though hee were wronged almost conti∣nually,

and with grieuous wrongs, yet we read not, that euer 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 complaine to men.

Secondly, in what cases it may bee lawfull and fitte.

In these cases following, it is not fit to complain to the Magistrate.

First, where redresse of the wrongs may be had by priuate and peacefull courses, 1. Cor. 6.

Secondly, where the lawes of men doo not pro∣uide punishment: some wrongs are offenses, and yet not punishable by mens lawes.

Thirdly, where the offense is committed of meere frailty or ignorance.

Fourthly, where the offense is grounded vpon meer surmises, which in the iudgement of charity ought not to be conceiued, .1 Cor. 13.

Fiftly, where the iniury is lesse, 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 forgiue him, Luke 17.4.

Sixtly, where, by the suite, Religion wil receiue greater dammage by the scandall, then the par∣ty suffers by the wrong; as in the case of the Co∣rinthians, where a brother went to law with a bro∣ther before Iudges that were Infidels.

Seuenthly, where the Magistrates haue decla∣red themselues to bee enemies to iustice and iust men; as heer in the case of Christ, it was bootlesse

to complain, because all the Rulers were his pro∣fessed enemies.

Contrariwise, in these and such like cases fol∣lowing, men may lawfully seek iustice from men in authority.

First, where the offense is grieuous, and against the Lawes of God and men.

Secondly, where the offender persists in euill-doing, without repentance.

Thirdly, where the offense is against God and Religion, as well as against the party wronged.

Fourthly, where such wrongs are vsually pu∣nishable.

Fiftly, where the party complaining is bound to complain by his office, either by charge or oath; prouided, that the party complaining, first, loue his enemies; and secondly, prosecute with conti∣nuall respect to God's glory; and thirdly, vse the benefit of the Law with charity and mercy, with∣out 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 ne∣uer cease opposition, if they haue power, till they haue their liues too. Thus I gather from hence, that our Sauiour, beeing reuiled, doth not onely commit his cause to God, but commits himself to God, as expecting the increase of their oppositi∣ons, till they haue put him to death. This is the reason, why God indites euery man that hates his brother, of murder, 1. Iohn 3.15. And Dauid so of∣ten

complaines of his enemies that slandred him, that they also sought his life, yea his soule; as if they were desirous not onely to kill his body, but damne his soule also.

Doct. 3. Wee may heer also note, that God is to be conceiued of according to the occasion: seeing we cannot comprehend God wholly as he is, wee ought to raise vp such conceptions in our hearts of the glory of God, as may with honour answer the occasion that presently concernes vs: as heer, in the case of wrongs, God is conceiued as a righte∣ous Iudge. In the case of death, hee is called The God of the spirits of all flesh. In the case of pray∣er, he is called a God that delighteth to hear pray∣er; in the case of infirmities, a God that takes away iniquity, and passeth by transgression: and in cases of great difficulty, he is conceiued of as Almighty, and so forth.

Doct. 4. It is euident from hence, that God is a Iudge: and this point is both terrible to the wic∣ked, and comfortable to the godly. It is terrible to the wicked many waies: First, because he is Iudge of all the world; all must be iudged by him, Gen. 18.25. Heb. 12.23. 1. Sam. 2.10. Hee is not a Iudge of some one circuit, as Iudges amongst men are. Secondly, because he is a Iudge that needs no eui∣dence bee brought-in: for, hee knowes all causes, and is witnes himself, Ier. 29.23. and so Iudges a∣mong men are not. Thirdly, because hee iudgeth for all offenses: he tries the hearts and the reines, as well as the words and works of men, Psalm 7.9, 11. Earthly Iudges try malefactors but in one or

some few cases. Fourthly, because hee hath Ar∣mies of Executioners: he can call to the heauens, or speak to the earth, and haue hostes of seruants to doo his will, and execute his iudgements, Daniel 7.9, 10. Psalm 50.4, 22. so as none can deliuer out of his hands. Fiftly, because hee is Iudge himself, Psa. 50.6. and 75.8. He doth not do iustice by De∣puties, but will hear all cases himself. Sixtly, be∣cause his iudgement is the last and highest iudge∣ment; and therefore there lieth no appeale from it. Seuenthly, because he can bring men to iudge∣ment without any warning: hee standeth before the doore, and often seizeth vpon the offender, without seruing any Writ, or giuing him any sum∣mons, Iames 5.9. And therefore wicked men do very foolishly, that ruffle heer in the world, and lift vp their horns so high, and speak with such a stiffe neck, and walk on in their sinnes and iniuries so securely, Psalm 75.5, 6, 7, 8.

Again, if God bee Iudge, it is comfortable to penitent sinners: First, because repentance will al∣ter the iudgement, if it be after the fact, and before the Sentence, euen in such offenses as deserue e∣uerlasting death, as appeareth in the case of Dauid and the Niniuites, and is notified to the world, Acts 17.31. Whereas earthly Iudges must proceed in their iudgement, whether the parties bee peni∣tent or no. Again, it is the more comfortable, that God is Iudge, because all parties wronged or grie∣ued may haue accesse to God, and put vp their supplications at any time; he is ready to be found, and willing to heare: which is seldome true of

earthly Iudges. 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 feare his last iudgement.

Doct. 5. God will iudge righteously: God's iudgement is a most righteous iudgement, Psal. 9.8. Rom. 2.5. 2. Tim. 4.8. He is the righteous Iudge by an excellency, because there is no Iudge, but misseth it some way: onely God's iudgment is al∣waies righteous, and it must needes bee so for many reasons.

First, because hee iudgeth the high as well as the low, Iob 21.22.

Secondly, because his iudgement extendeth to euery offender in the world, Iude 15. Earthly Iud∣ges may punish some malefactors, but they leaue thousands of men that are as great as they, I meane as great offenders as they: as for other reasons, it is because they cannot apprehend them.

Thirdly, because hee iudgeth for the breach of most righteous Lawes.

Fourthly, because hee will take no gifts, Iob 36.18, 19.

Fiftly, because hee hateth heartily, what hee condemnes seuerely: so the day of Iudgement is called, A day of wrath, Rom. 2.5. wheras man may censure other men for such faults as they them∣selues commit, or at least are not moued to the sentence simply out of the disliking of the fault.

Sixtly, because hee is not deceiued with shewes and outward appearances, but his Iudgement is according to truth, Rom. 2.2.

Seuenthly, because it is generall according to mens works, 2. Cor 5.10.

Eightthly, because in the day of his Iudgement, hee will specially honour the righteous, Romanes 2.7, &c.

Ninthly, because when a man can haue no iustice from men, hee shall bee sure to haue iustice from God: and this is especially heere intended.

Tenthly, because he doth not iudge rashly: but, as wee see, after wonderfull patience, and the many daies men haue had of sinning, hee appoints his day of iudging.

Vses. The vses may bee diuers: for,

First, it shewes the wofull case of wicked men that forget God, and in the hardnes of their hearts run on in sinne, and so heape vp wrath against the day of wrath, Rom. 2.4, 5.

Secondly, it should teach all men that haue any care of themselues, to deny all vngodlines, and worldly lusts, and to liue godly, and righteously, and soberly in this present world, Tit. 2.12, 13.

Thirdly, it should bee a singular comfort to all such as suffer wrongs and iniuries in this world, whether in their names, or bodies, or states, or any way; let them but bee patient, God will doe them Iustice, as these places shew, 2. Thes. 1.5. Psal. 4.5. Iam. 5.6.7, 8. Iude 15.

Doct. 6. It is the duty of Gods seruants, in all distresses to commit themselues and their causes, to God and to his righteous prouidence & iudge∣ment. This the example of Christ heere shewes vs, and there is reason for it. First, because God re∣quiers

wee should doe so, as these places shew, Psal. 37.5, 6. Pro. 16.3. 1. Pet. 4. vlt. Secondly, be∣cause it is not in man to direct his owne way, Ierem. 10.23. Thirdly, because God neuer disappointed the trust of them that committed themselues to him, Nahum 1.7. Pro. 16.3.

The vse should bee to teach vs: As wee would shew our selues to beare the image of Christ, and to bee true Christians, to practise this duty, and in all cases of wrong, danger, affliction, or temptation; but then withall, when we haue com∣mitted our cause to GOD, wee must remember these rules:

First, Neuer to vse ill meanes to get out of dis∣tresse, Esay. 28.16.

Secondly, not to limit God, but to let him doe whatsoeuer pleaseth him.

Thirdly, not to be impatient, or troubled, but quiet our selues in God, and wait and trust in him, and if we finde any difficulties, we must then roule our way vpon the Lord, as the Psalmist saith, Psalme 37.5, 6, 7.

Fourthly, we must acknowledge him in all our waies, and giue him glory, when he doth vs iustice, Prouerbs 3.6.

Notes

• A man is said to make sin many waies.
• How Christ had no sinne.
• Guile in words many wayes.
• Guile in Hy∣pocrisie ma∣ny wayes.
• What reui∣ling is.
• Who are guilty of re∣uiling.
• Esay 5.20.
• Motiues ••o patience.
• In what cases it is not fit to com∣playne vnto the Magi∣strate.
• In what cases men may lawful∣ly seeke re∣dresse from the Magi∣strate.
• That God is a Iudge, is terrible to wicked men, and that in many re∣spects.
• But comfor∣table to god∣ly men.
• How God iudgeth righteously.
• Vse.
• Rules in com¦mitting our cause to God.