A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

AN EXPOSITION OF THE SECOND CHAP∣TER OF THE FIRST EPI∣stle generall of PETER. (Book 2)

1 PET. 2.1, 2, 3.

1. Wherefore laying aside all maliciousnesse, and all guile, and dissimulation, and envy, and evill speakings:

2. As new born Babes desire the sincere milke of the word; that ye may grow thereby;

3. If so be ye have tasted, that the Lord is bountifull.

FRom the thirteenth verse of the 1. Chapter,* 1.1 to the eighth verse of the third Chapter is contained mat∣ter of exhortation: and the exhortation is either ge∣nerall, or speciall: The generall exhortation con∣cernes all men. chap. 1.13. to chap. 2.13. The speciall exhortation concernes onely some men, as subjects, servants, wives, husbands, from Chap. 2.13. to Chap. 3.8.

The generall exhortation stands of two parts. First the one concernes the matter of holinesse: Secondly, and the other the meanes of holinesse. of the matter of holinesse in the latter part of the for∣mer Chapter.

In these words and those that follow to the thirteenth verse, is contained an exhortation to the right use of the meanes, by which we might grow up in all holinesse, and acceptation with God.

In the exhortation two things must be distinguished: first,* 1.2 the substance of the exhortation, secondly the conclusion of it. The substance is contain∣ed from verse the first to the eleventh; the conclusion in the eleventh and twelfth verses.

For the first there are two things, in which if we bee rightly ordered, it cannot be, but we must grow wonderfully in grace and holinesse: first, The one is the word: secondly, The other is Christ. To a right order of our selves in respect of the word, he exhorts, verses 1, 2, 3. To a right order of our selves in respect of Christ, he exhorts, ver. 4. to 11.

The part of the exhortation, that concernes the word, hath three things. First, what we must avoid, we must lay aside Malice, Guile, Hypocrasie, &c. Secondly, what we must doe, we must desire the word, as the childe doth the breast: thirdly, Why so; where divers reasons are imported. First, we are babes: Secondly, we are but as new born babes: Thirdly, the word is sin∣cere

milke: Fourthly, it will make us grow: fiftly, have we not already ta∣sted of the sweetnesse of it? verse the third.

That part of the exhortation that concernes Christ, hath likewise three things in it, which I will here but touch: First, what we must doe, ver. 4. Secondly, how we must doe it: ver. 5. Thirdly, why so: vi••. for two rea∣sons. First, the one taken from the testimony of Scripture, which is alleadged ver. the sixt, and expounded ver. 7, 8. Secondly, the other taken from the consideration of our prerogatives we injoy in Christ, which are set downe, first, positively, ver. 9. Secondly, and comparatively ver. 10. And this is the briefeorder 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 pro∣fit by the word: of which in the first verse.

* 1.3THere are five things we should lay aside and be sure we be free from, when we come into Gods presence to heare his word, or to be exerci∣sed in it: viz. Malice, Guile, Hypocrisie, Envy, and Evill speaking.

Two things distinctly must be considered in verse first, the sinnes to be a∣voided: viz. those five before named. Secondly, the maner of avoiding them, imported in the metaphoricall tear me laying aside. In generall divers things may be noted.

* 1.4First, that it is exceeding profitable to gather speciall catalogues of our sinnes which we should avoid, to single out such sinnes as we would speci∣ally strive against, and doe more specially hurt us, and hinder good things from us: I meane not of all sins, so much as of speciall certaine choice evills that yet remaine in greatest force in us. We may observe a great wisdome of the holy Ghost in many places of Scripture, drawing such catalogues ac∣cording 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 especially concerne us, or of the graces we would strive most to excell in, to the in∣tent to keep them daily in our mindes and memories, striving to force in us the speciall holinesse required in them. It were exceeding usefull to observe in severall Scriptures, how the holy Ghost singles out choice directions ac∣cording to the divers states of the people whom they concerne.

Secondly, the Minister ought to informe his flock concerning the parti∣cular and speciall faults that hinder the worke of his Ministery where hee lives, and accordingly to set himselfe against those sinnes. It is not enough to reprove sin, but there is a great deale of discretion and judgement to bee expressed in applying himselfe to the diseases of that people.

Thirdly, the Apostle doth not name here all the sinnes that hinder the word: but he imports, that in the most places these five sinnes here named doe much raigne, and usually doe marvellously let the course of the word: they are the five most usuall sinnes in the auditories of Christians.

Fourthly, it would be considered, how these sinnes doe hinder the word. These sinnes doe hinder the word many wayes.

* 1.51. These sinnes make wicked men many times to set themselves against the word, and to strive to suppresse the liberty of the word.

2. These sinnes 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? Doe 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 ••••e another, &c.

3. These si••••es hinder the Ministers from discerning the worke of their

Ministery in their hearers. Paul cannot see or judge, that the Corinthians are any more then carnall, 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 sinnes 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 followes? but that the Lord should turne the labor of his servants from them, and imploy it among the Gentiles, Acts 13. &c.

5. These sinnes 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 sinnes are like poyson lying at the stomach, that infects all the food which comes there.

And therefore for these reasons, and many moe which might be alleged, we should bring a generall resolution to make conscience of our wayes; and to avoide these, and all, and each of these sinnes.

The first then of these sins is Malice.

The originall word is diversly accepted.* 1.6 For sometimes it signifies mise∣ry, or griefe for affliction; and so it is used to signifie the evill of the day, Mat. 6. ult. Sometimes it is rendred naughtinesse, or wickednesse in generall, and so it importeth vile crimes, or notorious offences, and so it is taken Iames 1.21. Acts 2.22. In this sense it may be tak••n here: For it is cer∣taine, that if men be guilty of wickednesse, and come in the love of any sin, the word is poysoned in them: especially whoredome and wine take away mens hearts from the word. Hos. 4. Lastly, it is rendred in divers places, ma∣lice: as 1 Cor. 5.8. Col. 3.8. and so it is here.

Malice then is the first sinne we should be carefull to avoide: Malice, in short, is anger inveterate; It is an inward hatred, or grudge harboured in the heart against others, and it may be knowne by divers signes: As,

• 1. When a man beares a constant base estimation of another,* 1.7 and in∣wardly 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 caries himselfe so proudly, and arrogantly, as he would have it appeare, that he despiseth others.
• 4. By the habituall back-biting, judging and censuring of others.
• 5. When a man resolves not to forgive a wrong done him: By these and the like signes may men try themselves, whether they be guilty of ma∣lice, or no.

Now, there are many reasons, why this sinne should be wonderfully ha∣ted, and shunned;* 1.8 why we should cary a constant malice against the sinne of Malice.

First, if we respect the causes of this evill. For malice comes,* 1.9 first from an ill nature; it cannot be in a good nature: secondly, It comes from the devill the first deviser of this abominable poison: thirdly, it comes from an∣ger, as the next usuall immediate cause. The infirmities, or wrongs of others may be the occasions, but they cannot bee the causes of malic••. Now wee should be ashamed to father any of the former three evils.

Secondly, if we respect the effects of malice: and that either in our selves,* 1.10 or in God. In our selves, malice will worke, first, a conformity to the nature of the devill. For it was used to be noted, that to be angry was humane, but to persevere in anger (which is this malice,) was devillish: Secondly, It will plead forcibly mans unregeneration. Malice is noted as a marke of the unregenerate man: Tit. 3.3. 1 Iohn 2.9. Thirdly, If we have any gifts, it is certaine, malice is like leaven, it will sowre them, and spoile the praise,

and acceptation of them: 1 Cor. 5.8. Fourthly, it hinders prayer and the word. That it hinders prayer, is proved, Iames 4.1, 2, 3. That it hinders the word, this text proves. Fiftly, it brings a man many times to wonderfull shame, and by a just Providence of God to open foiles and disgraces. Prov. 25.8. & 16.26. And many times they fall unto the pit they digged for others. Prov. 26.27. A malicious person knowes not, what shall become of him∣selfe. 1 Iohn 2.11.* 1.11 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 murtherer, not respecting onely what he doth, but what he would doe: 1 Iohn 3.11. Secondly, hee will never forgive a man his sinnes because hee doth not forgive his brother: Mat. 6.14. Thirdly, the judgements of God are pulled downe upon him: God may make the malicious, as the grasse on the house top, whereof the mower filleth not his hand, nor they that goe by, say, we blesse you in the name of the Lord: yea, let men looke to it, left they be cast into prison and never come out, till they have paid the utmost farthing.

The use may be,

* 1.12First, for humiliation to all such, as finde this vile poyson in themselves: they are in a miserable case, and extreamely and dangerously diseased; espe∣cially,* 1.13 if men be guilty of the aggravation of malice: Malice is evill in any, and in any measure, and toward any: but it is extreamely evill, first, when men put on a resolution not to amend, but confirme themselves in their ma∣licious courses, and will not be intreated or perswaded to peace and love: Secondly, when men suffer their malice to cary them into sutes, and quar∣rels, and open contentions. Thirdly, when men malice the godly, and such as feare God, and love the truth. 1 Ioh 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 domesticall hatred between brethren: Prov. 18.19. and between Man and Wife, Parents and Children, Masters and Ser∣vants. Fiftly, when men hate those that reprove their sinnes: Amos 5.10. as some doe their Ministers. Sixtly, to hide hatred with dissembling lips, and to lay up deceit in his heart: Prov. 26.24, 25. and 10.28. Seventhly, to sowe discord among brethren: this is one of the six things God hates, Prov. 6.19. Eighthly, to conceive malice against whole states of men, to hate whole Churches and Assemblies that professe the Name of Christ, this is the devillish malice of Hereticks and Schismaticks:* 1.14 and the beginning of these loathings 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 aggravations of malice, for a man to rejoyce in it, boast of it, account it his honour to contend, and over∣come in contending, to triumph in malice.

Secondly, for instruction: and so we should all learne all remedies and di∣rections to avoid malice. These remedies either concerne malice in our selves,* 1.15 or malice in others: For both, we need rules to direct us. Now for avoiding malice in our selves, these rules are of excellent use.

First, Watch thine owne heart, for pride, and envy, and passion: For from hence flowes all contention and hatred:* 1.16 Prov. 13.10.

Secondly, avoid three sorts of men, and thou maist be free from malice.

The first is the tale-bearer. Where no wood is, the fire goeth out: and where there is ••o tale-bearer, strife ceaseth. Prov. 26.20.

The second is the scorner: for, cast out the scorner, and contention ceaseth. Prov. ••2.10.

The third is the co••te••••iou•• 〈◊〉〈◊〉, the froward person, the man of imagina∣tions,

he that is apt upon every trifle to snuffe, and contest. For as coales are to burning coales, so is a contentious man to kindle strife: Prov. 26.21.

Thirdly, dost thou mislike any thing in thy brother? goe to him,* 1.17 and re∣prove him plainly, never hate him in thy heart, but tell him of it plainly. Ma∣ny times a godly reproofe, cures both the reprover, and the reproved.

Fourthly, will not all this help? then goe in secret, and humble thy selfe before God for that vilenesse, that cleaves to thy heart: Many prayers and confessions before God, will make a great alteration in thy soule, it will purge out this leaven wonderfully.

Fiftly, Meditation of two things in Christ: his Passion, and his second comming In his Passion, consider a man infinitely just, suffering for the un∣just, and from the unjust: Never so much innocency, never so great wrongs, never worse enemies; yet see, he can forgive even upon the Crosse, when they tooke his life from him. In his second comming, consider first, that then there will be an end of all wrongs, thou shalt never be molested more. Se∣condly, that an exquisite revenge shall then bee executed upon all that doe 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 thy selfe.

For malice in others, it must be considered two wayes: First,* 1.18 how thou must doe to cause it to cease, when it is conceived already: Secondly, how thou maist avoid it still, if thou live free from it.

For the first, if any body hate thee, observe these rules:

• 1. Render not evill for evill to any man, at any time: Rom. 12.17.
• 2. If thou have any way done wrong, seek to be reconciled: Mat. 5.
• 3. If the contention be secret, complain to no body, but goe and debate the matter with thy neighbour himselfe, and discover not thy secret to any other: Prov. 25.4.
• 4. Be courteous and patient, and tender hearted, and ready to doe any good to them, speaking no evill of them without a calling: Rom. 12.17. Ephes. 4.3. Tit. 7.2.

To keep thee from other mens malice observe these rules.

First, keep thee from other mens strife: meddle not with the strife, that belongs not to thee: Prov. 26.17.

Secondly, Wrong no man, but follow that which is good, both among your selves, and toward all men: 1 Thess. 5.14.

Thirdly, strive to shew all meeknesse, and softnesse to all men: Tit. 3.2. Iames 3.13, 17.

Guile.* 1.19]

The second sin to be avoided is Guile.

The word here rendred Guile is diversly accepted in scripture. Some∣time it is taken in good sense, and so there is a justifiable Guile: so Paul caught the Corinthians by craft, he wonne them by his discretion and god∣ly policy. 2 Cor. 12.6. So, Samuel by a godly policy; giving it out that hee came to sacrifice, did safely performe his chiefe businesse of anointing Da∣vid. 1 Sam. 16. and so did Paul deale cunningly, when in the broile hee cryed out he was a Pharisee. But most usually this word is taken in ill sense, and so sometimes it is all one with hypocrisie: as Hos. 11.12. Psal. 17.2. But so it is not taken here by all likelyhood, because hypocrisies are mentio∣ned in the next words: sometimes it signifieth fraud and falshood in opini∣ons: either in the matter, when the doctrine is strange and false: and so the false Apostles were deceitfull workmen, when they put in that for good stuffe, which was counterfeit and devillish, 2 Cor. 11.13. Or when good do∣ctrine is handled corruptly & deceitfully for wicked ends, 2 Cor. 42.1. The. 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 workes; and so false weights and ballances, and all fradulent dealing, and cousenage in buying and selling is Guile, Mich. 6.10, 11. So there is Guile in Tything, Mal. 1. ult. And so all lying in waite to seek occasion against others, and all subtle dealing to oppresse o∣thers, is Guile: Psal. 105. 2 Cor. 11.12, 13. Mat. 26.4. Mar. 14.1. and such Guile was in them that would make a man sin in the word. Isay 29. Bribery also is Guile, Iob 15. ult.

* 1.20Now if any aske me why this sin should be avoided in them that desire to profit by the word:

* 1.21I answer, it is to be avoided as it is a sinne that much dishonours God and the profession of godlinesse: It is a ••••amefull offence in any that would seeme to love the word; but more particularly the sinnes of deceit are a great impediment in hearing the word: For, first the guile of false opinions and strange doctri••e is like a poison to the sincere milk of the word, and to bee eschewed of all that follow the Truth. Ephes. 4.14, 15. Heb: 13.7. Se∣condly, a heart accustomed to deceit and subtlety, cannot be a plaine and ho∣nest heart: and, without a plaine, honest, and good heart, men can never re∣ceive with any fruitfulnesse the seed of eternall 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 faithfull with men, will compasse God about with deceit, Hos. 11.12. He will never be faithfull in the true treasure, that is unjust in outward things. Luke 16. Fourthly, it is a sinne that God in a speciall maner hates, Psal. 5.7. Fiftly, the sinnes of deceit usually attend upon some Idoll in the hearts of men, which hath such command over the deceitfull person, that he cannot attend to the word of God, or not have leisure to practise it; he is so mastered by this particular corruption, Ier. 9.

* 1.22 The use of this may be threefold.

For humiliation to all deceitfull persons, that use lying, fraud, subtlety and guilefull dealing in their trades and callings, and course of dealing, and conversation with men; they shall never prosper in spirituall things. The Ordinances of God are blasted to them:* 1.23 Moreover, there are two conside∣rations which should wonderfully affright such as are accustomed to lying and deceit.

First, it is certaine they are wicked men, and have not the feare of God before their eyes: they are the children of the Devill, and enemies of Righ∣teousnesse; as these places fearefully shew, Psal. 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, Iob. 31.5. They are an abomination to the Lord, Prov. 11.1. & 20.23. The Lord will surely vis••t, and his soule will be avenged on such per∣sons, Ier. 8.26, 27, 29. They shall be destroyed, Psal. 52.4. They shall not love 〈◊〉〈◊〉 halfe their dayes, Psal. 55. ult.

* 1.24And as this is terrible to all deceivers, so especially to such as are guilty of the aggravations of the sinne. As,

• 1. When de••eit is covered with smooth words, and a flattering stile, Ier. 9.8▪ Prov. 26.24. &c.
• 2. When men delight in it, and take a contemplative kinde of pleasure in their ••uilefull projects; as the voluptuous person doth in his lust: When ••ens bel•••••••• prepare deceit; Iob. 15. ult. not their heads but their bellies, Psal. ••••.2. 4.
• 3. When men make a trade of it, give their tongues to evill, and will frame deceit. Psal. ••0.19. Bend their tongues to lyes, and teach their

• tongues to speake lyes, and weary themselves to commit iniquity, Jer. 9.5.
• 4. When men think all time spent about Gods service too long; they would have the Sabbaths over, that they might practise deceit. Amos 8.5.
• 5. When men sweare deceitfully: Psal. 24.4.
• 6. When men boast of it: Psal. 52.1, 3.

And as deceit is aggravated by the maner,* 1.25so may it be by the persons up∣on whom it is practised: & so it is an aggravation to deceive ones neighbour and ones brother Jer. 9.5. and so it is to deceive the harmlesse, and quiet of the Land, Psal. 35.20. And as by the persons, so by the time:* 1.26 It is an ag∣gravation when men imagine deceit (as the Prophet David saith) all the day long: Psal. 38.12.

Now, if the former terrors belong to deceitfull persons in the generall, how much more to them that are guilty of deceit with all these or any of these aggravations.

Some one might here say, wee feele the sweetnesse of it:* 1.27 wee grow rich by it; and wee see many men in the world waxen great by the same courses: and if wee should not lie and deceive, wee might give over our trades,* 1.28 &c.

For answer hereunto, let all such know, that though it be true,* 1.29 that some men are waxt great & rich by such courses, yea, though they be fat and shine, yet the Lord will visit them, & his soule will be avenged upon them Jer. 5.28, 29. For, wealth gotten by vanity shall be diminished, Prov. 13.11. and the taber∣nacles of bribery and deceit shall be desolate, Mic. 6. 10. to the 16. All such as conceive with guile (by that time they have reckoned their moneths aright, though they grow never so big) shall bring forth nothing but winde and vani∣ty, Job 15. ult. What shall be given thee, or what shall be done unto thee, O thou lying and deceitfull 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 coales of I••∣niper, that is, both fierce in respect of thy selfe, and pleasing in respect of o∣thers. For, men are wonderfully well pleased,* 1.30 when they observe that ill gotten goods doe not prosper. This hand of God smells like the burning of Juniper.

Some others might say, we are servants, and we must lie,* 1.31 and defraud o∣thers to satisfie our masters.

The Prophet Zephany reports,* 1.32 that the Lord will punish all those very ser∣vants that fill their masters houses with violence and deceit;* 1.33 the servants (I say) as well as their masters.

But might some others say, my courses are so secret, that my deceit shall never be found out.

Let such m••n learne that the Lord found out this sinne in Ephraim,* 1.34 Hos. 11. and will punish it, though Ephraim said he was growne rich,* 1.35 and in all his labours they should finde none iniquity in him, that were sinne.* 1.36 Hee thought himselfe 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 waights: besides, it is worthy to be observed, that God many times doth not onely discover these secret fraudulent courses, but discovers them openly; so as their wickednesse is shewed before the whole congregation, Prov. 26.26.

But others may say, in others things am I just,* 1.37 and besides I am forward in religion: and therefore this offence is not so great.

Shall I account thee pure, saith the Lord, with wicked ballances?* 1.38 Mic. 6.12. as if he would say, all the shewes of religion in the world will not serve the turne, if sinnes of deceit raigne in a mans dealing.

* 1.39 And therefore the consideration of all this should in the second place in∣struct us, and that three wayes:

First, to look to our owne cariage; and as we desire to live long, and to see good dayes, to refrain our tongues from evill, and our lips that they speak no guil; in all our dealing to detest lying and deceit, Psal. 34.13. and so to live, as we may be alwayes ready to put our selves upon Iobs triall, Iob 31.4, 5.

Secondly, to lay to heart the consideration of the horrible inundations of deceit, that hath over-flowed all states and callings of men: and so it should work in us both lamentation and supplication before the Lord. For lamenta∣tion, we may take up all the old complaints of the Prophets: Our times have reacht to the measure of iniquity then reproved;* 1.40 or rather, men now overpasse the deeds of those wicked men: wickednesse is in the midst of us: deceit and guile depart not from our streets. Psal. 55.11. Treasures of wickednesse are in the house of the wicked, wicked ballances, the bagge of deceitfull wa••ghts and scant measures (which are an abomination to the Lord, and for which he threatneth vengeance) every where to be found, Mic. 6.10, 11. Men lay wa••t, as they that set snares: they let traps to catch, not beasts or fowle, but men. As a cage is full of birds, so are mens houses full of deceit and deceivers. It is now the usuall course for men to waxe great and rich withall, Ier. 5.26, 27. yea, this sinne so spreadeth, that we may truly say, From the least of them to the greatest of them they are given to deceit, and will deale falsly, Jer. ••. 13. Every brother will supplant, and every neighbour will walke with lies and slanders. They will deceive one another, and not speake 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 publike judgements. How can it be, but God must visit and be avenged for these great abominations? What should be else doe, but melt his people in the com∣mon furnace of great judgements for such common sins? Ier. 9.3. to 10. And as it should teach us lamentation, so it should teach us supplication too; even to goe to God: and that in two respects. First, to implore his help and mer∣cy for the Church: that he would be pleased to spare his people, and keepe them from the infection of these vile sins; and if it may stand with his good pleasure, to worke a repentance in mens hearts that are guilty of these crimes: and withall to beseech him for our selves, to keepe us, that wee fall not into the hands of deceivers (for, as it is a sinne to deceive, so is it a misery to be deceived, Psal. 12.1, 2, &c.) and to give us wisdome 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 guil,& that it is so hatefull a sin) therefore to honour and esteeme such as wee finde to bee true hearted; Plaine men with Iacob, without tricks and subtlety, and true Israelites with Nathaniel, in whose hearts and mouthes is no guile: Wee 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 generall darknesse, and to account our selves wonderfull rich and happy in their fellowship and friendship.

* 1.41 Thirdly, this prohibition of Guile may informe us, and by intimation shew us the hatefulnesse of the doctrine of the Papists, and practise in the point of aquivocation, contrary to the expresse Scripture; that forbids all ly∣ing and deceiving of others, and commands us to speake truth, and that every one (Priest and people) and that so his neighbour: how much more to the Magistrate? Ephes. 4.25. And Iob sheweth that we ought not to talke de∣ceitfully, no not for God, to speake for him what is not right, Iob 13.7.

* 1.42 Lastly, this may be implicitly a singular and secret consolation to honest and upright hearted men, that hate this hatefull sinne of Guile: that speake

the truth in their hearts, and make conscience of their words, I meane those true Nathaniels of whom Christ speakes: And for the better imprinting of this use, I will shew you two things. First, the signes and markes of a man without Guile, even of a true Israelite. Secondly, the encouragement and comforts that belong to such men, &c.

For the first, a true Nathaniel hath these praises and especiall markes:

• 1. He shunnes Guile in his spirit as well as in his words or workes:* 1.43 Psal. 32.2. What hee accounts vile to speake, hee accounts vile to thinke.
• 2. His praise is of God, and not of men: Rom. 2.26. Hee more strives to doe good, then to get credit and applause; and if God accept him, hee cares not though all the world deride him.
• 3. When he confesseth his fault to God, he will not hide his sinne, but confesseth all his sins; that is, all sorts of sins, and his sin without extenuati∣on, 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 shewed the truth, he quietly yeelds, and gives glory to God, Iohn 1.46, 47, 48.
• 5. He is a plaine man, and speakes the truth in his heart: What hee 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 gaine never so much, yet will he practise no untruth▪
• 6. He is a constant man, just of his word, he will performe his promise, though it be to his owne hinderance Psal. 15.4. He will not deny the truth though it be to his extreame danger.

Such men as these have many encouragements to hold on their courses.* 1.44 It was a chiefe praise of Christ, that he was without Guile: 1 Pet. 2.7. and so was it in the Martyrs and Saints, Rev. 14.15. It is one of the signes and markes of Gods houshold servants, Psal. 15.2. Of a true Convert. Zeph. 3.13. These men are faithfull with the Saints, and rule with God. Hos. 11. 12. Such as these will abide the Balance (to be weighed) and God will ac∣knowledge their integrity: Iob 31.5. The wealth of these men gotten by labour and just dealing, shall increase, when riches gotten by vanity shall diminish. Prov. 13.11. And those lips of Truth shall be established for ever, when lying tongues shall be but for a moment, Prov. 12.19.

And thus much of Guile.

Onely before I passe further,* 1.45 it is worthy the noting that he sayes of these two first sins, that all Malice, and all Guile must be laid aside: which im∣ports; that howsoever some other infirmities bee in the godly, yet they should be found farre from all Malice and Guile; not a jot of either of them should be found in them: Malice must bee in them in no kinde, nor in no measure; neither secret nor open Malice, neither grudge nor desire of re∣venge, neither at home nor abroad, neither in civill 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 shamefull thing that any kinde 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 bee left in us, it may breake out againe, and our hearts prove like a festered sore. Malice is like leaven, a little of it will sowre the whole lumpe. It is like Poy∣son, a drop may spoile us. It is like a coale of fire within, it wants nothing but the devill to blow it, and then into what a flame may it kindle? And therefore we should all looke to our hearts, to see that we be free from Ma∣lice; and look to our wayes, that we be guilty of no kinde of Guile: Such as are reconciled, should note this point to see to it, that they keepe not the

least drop of the poysonfull grudge in their hearts. It is not enough that they say daily, they will forgive, or can receive the Sacrament. For if they can∣not respect them with a free heart, without reservation, they are still infe∣cted with the disease of Malice.

Hypocrisie.]

The third sin to be avoided is Hypocrisie.

Concerning Hypocrisie I propound two things to be considered. First, how many wayes men commit Hypocrisie: Secondly, what reasons there are to disswade us from Hypocrisie.

* 1.46 For the first, the Scriptures discover many wayes of the practise of Hy∣pocrisie: In the 23. of Matthew our Saviour notes eight wayes of being guilty of Hypocrisie.

• 1. To say and not doe: ver. 3.
• 2. To require much of others, and plead for great things to be done by others, and not at all doe it our selves, as we prescribe it to others, ver. 4.
• 3. To doe what we doe to be seen of men, ver. 5. This is at large opened, Mat. 6.1. to the middle of the chapter.
• 4. To affect greatnesse in the respects and entertainments of others, ver. 6. to 12.
• 5. To doe duties of Religion of purpose to hide some soule sinne. ver. 14.
• 6. To be curious and strict in small matters, and neglect the greater du∣ties, ver. 23, 24.
• 7. To be carefull to avoid outward faults, and to make no conscience of the inward foulnesse of the heart, ver. 25, 27.
• 8. To commend and magnifie the godly absent, or of former ages; and to hate and abuse the godly present, and of our owne times, verse 29. to 36.

  There are divers other Hypocriticall practices noted in other Scripture: As,

• 9. To serve God outwardly, and yet our hearts to be caried away with vile distractions, Esay 28.13. This is a chiefe Hypocrisie to be avoided, in such as come to the word.
• 10. To pray onely in the time of sicknesse or danger, when we are for∣ced to it, and to shew no love of prayer or delight in God, in time of pro∣sperity or deliverance, Iob 27.8, 9.
• 11. To judge others severely for smaller faults, and to be guilty them∣selves of greater crimes, Mat. 7.5.
• 12. To be just overmuch; I meane, to make sins where God makes none, Luke 13.15.
• 13. To be convinced in his owne conscience, and yet not confesse it, nor yeeld, though they know the truth, Luke 12.56, 57. &c.

Thus of the divers wayes of Hypocrisie.

* 1.47 There are many reasons to declare the hatefulnesse of this sin of Hypocri∣sie: I will instance onely in the reasons from the effects.

* 1.48 The effects of Hypocrisie are either, first to others: Or secondly to the Hypocrite himselfe.

First, to others the Hypocrite is a continuall snare: He walkes in a net that converseth with an Hypocrite, Iob 34.30.

Secondly, to himselfe the effects of Hypocrisie 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 vaine doe Hypocrites worship God, Mat. 15. Secondly, hee infe∣cteth all his gifts and praises: Hypocrisie is like leaven, Luke 12.1. It

sowreth all gifts and graces; a little of it will marre all his praises and gifts whatsoever for the acceptation and use of them. Thirdly, he loseth all re∣ward of his good workes, Mat. 6.1. An hypocrite may doe good workes, 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 hypocrisie, may be referred to two heads: For some effects may fail upon him; and some effects must and will befall him.

The effects that may follow his hypocrisie are three:* 1.49 For first he is apt to be seduced by evill 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 ••••ared with ••n hot iron. Thirdly, he may fall into most wo••ull terrors: such a fearefulnesse may surprise the hypocrite, that God may be to him as devou∣••••••g fire, and as everlasting burnings, Esay 33.14. Job. 18. 14.

The effects that will certainely fall upon the hypocrite,* 1.50 are these which follow:

• 1 Judgement in his owne conscience. He goes about as a condemned man: for, he is alwayes condemned in himselfe.
• 2. The discovery of all his villany: for there is nothing had in his intents and dealings, but all shall be laid open, Luke 12.1.2.
• 3. The miscarying 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 de∣stroy his hope as easily, as the maid can sweep downe the house of the spider with her beesome: Speedily; for it will wither while it seems rooted, and is yet greene before any other herb: yea, though it grow up, yet it is like grasse on the house top. Vnrecoverably; for his hopes being but as the house of the spider, they will be dashed downe for ever; and though he would leane 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 expresse a speciall terror in the plagues of especiall sinners, he saith, they shall have their portion with hypocrites and workers of iniquity, Mat. 24. and the last verse. Job 27.8.

And these effects will appeare the more terrible, if we consider, that the Scriptures take off all the objections of hypocrites; to shew that they bee left naked to the fury of God: for all this will come upon them;

Though they be many in number, Iob 15.34.

Though they be rich,* 1.51 Iob 27.8.

Though they triumph in all jollity now, Iob 20.5.

Though they be yong, or widowes, or fatherlesse, Esay 9.17.

Though they cry at their later end, Iob 27.9.

Though they doe many good deeds, Mat. 6.

Though their wickednesse be yet hidden, Luke 12.1, 2.

The use may be first for information; secondly for instruction;* 1.52 and third∣ly for consolation.

First for information:* 1.53 and so it may shew us,

First, what to thinke of the great shewes of holinesse and mortification made in the Church of Rome. Their fastings, and their prohibition of ma∣riage, vowes of chastity, and wilfull poverty, have a shew of wisdome and piety, in not sparing the flesh: but the holy Ghost tells us, that all this is but hypocrisie, 2 Tim. 4.1, 2, 3, 4. Col. 2. ult.

2. How miserable the estate of multitudes of our owne people is, by these signes we may perceive, that the plague is wonderfully spread in Isra∣el.

* 1.54 There are whole congregations of Hypocrites, that is of men that say and doe not, that come neere to God with their lips, and their heart is far from him, that seldome or never pray but when they be sick; that regard not the inward soulenesse of their hearts, so their lives be either civill, or evill but in secret, Iob 15.34. Esay 9.17.

* 1.55 Secondly for instruction; and so it should teach us all to beware of this leaven of Hypocrisie, Luke 12.11. and if we would be thought to have the true Wisdome from above, then let us shew it by our fruits, that they may be without Hypocrisie, Jam 3.17. And for the better enforcing of this use, I will put you in minde of two things: First the sorts of hypocrisie you are most in danger of: Secondly the remedies or preservatives against hypo∣crisie.

* 1.56 The sorts are chiefly these.

1. The distraction in Gods worship, which is a most wofull fault, a••d most common: This was it was shewed before that so angred God, Esay 28.13.

2. Secondly the omission of private worship, I meane to make a shew of Religion and the love of God, and yet neglect reading of the Scriptures, prayers, conference and secret communion with God: This as was shew∣ed will provoke God to stop his eare at our cry, because we doe not pray at all times. Iob ••7.8, 9.

3. Neglect of mortification of inward sins, and secret faults; taking li∣berty, so it be but sin in the heart or in secret. This will undoe thee for ever, if thou looke not to it in time.

4. Affectation of praise and credit with men, to doe our workes to bee seen of men.

Now there are divers rules to be observed, if we would not be poysoned with the raign of hypocrisie.

* 1.571. Keep thy selfe in Gods presence; forget not God; remember alwayes that his eyes are upon thee: Thus David set the Lord alwayes before him, Psal. 16.8. And this God commandeth Abraham to doe, if he will be up∣right, Gen. 17.1.

2. Thou must pray much and often to God to create a right Spirit in thee: For by nature wee have all double and hypocriticall hearts, Psalme 51.••0.

3. Keepe thy heart with all diligence, watching daily and resisting distracti∣ons, wavering thoughts and forgetfulnesse. And to this end, mortifie the first beginnings of this sinne in thy heart, mourne for it as soone as thou dis∣cernest it, and judge thy selfe seriously before God. Iames 4.8. Matt. 23.26.

4. In all matters of well doing be as secret as may bee, Mat. 6. both in Mercy, Prayer, Fasting, Reading and the like.

5. Be watchfull over thy owne wayes, and see to this point, that thou be as carefull of all duties of godlinesse in prosperity as in adversity, in health as in sicknesse, Iob 27.9, 10.

6. Converse with such as in whom thou discernest true Spirits without Guile, and shun the company of open and knowne hypocrites.

7. Be not rash, and easie to condemne other men for hypocrites, onely because they crosse thy opinions,* 1.58 or humours, or will, or practise. It is of∣ten observed, that rash censurers, that usually lash others as hypocrites, fall at length into some vile kinde of hypocrisie themselves.* 1.59

* 1.60 But may we not call an hypocrite an hypocrite?

* 1.61 Hypocrites are not all of one sort. Some are close hypocrites: some are open. The open hypocrite thou maist shew thy dislike of his courses, and

avoid him: But the close hypocrite thou canst not discerne, or not certain∣ly; and if thou follow thine owne conjectures, thou maist sometimes con∣demne a deare child of God, and approve a detestable hypocrite.

But how may the open hypocrite be discerned?* 1.62

By divers signes.* 1.63

First, by an ordinary and usuall affectation of the praise of men,* 1.64 in doing good duties. When a man constantly sets himselfe out to the shew, it is an apparant marke of a false heart. Marke that I say an usuall affectation.

Secondly, if a man make a shew of the meanes of godlinesse, or liking the means of godlinesse, or of the persons that are godly; and yet it be manifest that he hates to be reformed, lives in knowne grosse faults, and being rebuked by the word, or servants of God, will not reforme, but carieth a grudge at the parties that laboured his reformation: This is an evident marke of an hypocrite. Now to judge these is no offence.

Thirdly, it is a signe of an hypocrite, when a man will be godly, and re∣strained, and zealous in some companies, and in other company take liberty for grosse prophanenesse.

Lastly, he that will be rid of hypocrisie, must looke to himselfe, to keepe himselfe free from the causes of it, and take heed that he be not bewitched in those things that have bred hypocrisie in other men.

What is it can make a man an hypocrite?* 1.65

First, sometimes feare will doe it: as in time of trouble or persecution,* 1.66 men, to avoide dangers, will play the hypocrites, Luke 12.1, 2, 3, 4, 5.* 1.67

Secondly, sometimes desire to get credit, and to be well thought on (e∣specially when it is mixt with envy at the respects of others) drives some men headlong into hypocriticall courses, Mat. 6.

Thirdly, sometimes men are emboldned unto hypocrisie, by a secret per∣swasion, that Christ will defer his comming, and they shall not of a long time be brought to account. Mat. 24.48, 50.

Fourthly, men fall into hypocrisie for gaine, to hide their wicked and de∣ceitfull courses: So the Pharises, Mat. 23.14. so 1 Tim. 4.2, 7.

Fiftly, forgetfulnesse of God is a great cause of hypocrisie, and the raigne of it in many hearts, Iob 8.13.

Sixtly, Lust, and some vile wickednesse, drives many men and women into hypocrisie, 2 Tim. 3.

These things we must take heed of, and preserve our selves from them, if ever we would not be wretched hypocrites before God.

Thirdly,* 1.68here is also consolation to all the godly whom God hath kept upright, and free from this damned vice (I meane from the raigne of it: for, there is no man but hath some dregs of hypocrisie in him.)

But how may a man know that he is not a hypocrite?* 1.69

By many signes.* 1.70

Secondly, when a man makes God his secret place,* 1.71 strives and desires secresie to worship God, Mat. 6.

Thirdly, when a man loves no sin, but would faine be rid of every sinne, and so hath respect to all Gods commandements.

Fourthly, when a man confesseth his hypocrisie, and mournes for it, and strives against it.

Fiftly, when a man accuseth himselfe for it to others whose respects hee most desires.

Sixtly, when a man keepes his heart close to the substance of godlinesse, and labours to be built up without distraction in the maine things needfull for his salvation, and is not caried to spend his time most about unnecessary

or impertinent cares or studies, 1 Tim. 4.2, 7, 8.

Seventhly, when a man is as carefull to serve God in prosperity, as well as adversity, Iob 27.9.

Eightly, when a man delights in the Almighty, and loves all the meanes by which he findeth any communion with God, Iob 29.9.

Ninthly, when a man, from the hatred of hypocrisie, is stirred up against hypocrites, cannot abide them, nor will converse with them, Iob 17. ver. 8.

Lastly, Iob comforts himselfe, that hee was no hypocrite, by three argu∣ments.

• 1. He would trust in God, though he did slay him.
• 2. He would reprove his wayes in Gods sight.
• 3. He sought Gods presence, and set himselfe alwayes before him: none of which an hypocrite could doe, Iob 13.15, 16.

Thus much of Hypocrisie.

Envy.]

The fourth sin to be avoided is Envy.

Envy is nothing else but a vexation or inward displeasure conceived at the good of another: viz. either anothers credit, gif••s, preserment, profit, successe, or the like.

This sinne, though in the world it be litile thought of, yet in it selfe i•• a most fearefull vice; and should be so accounted of by Christians, for many reasons.

First, if we consider the subject persons in whom it usually is. It is found most in naturall men,* 1.72 Tit. 3.3. yea, in silly men, Job 5.2, This was the sinne of Cain, Gen. 4. yea, of the devill himselfe. The maine sinne of the devill was the envy of mans happinesse. It raigned in the devillish Gentiles Rom. 1.29.

Secondly, if we consider the cause of it, it is for the most part the daugh∣ter of pride, Gal. 5.26▪ sometimes of covetousnesse, Prov. 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 mischifes, for which it is infamous. It sold Ioseph into Aegypt, Gen. ••7. and which should ever make it abhorred of us, it kild the Son of God, Mat. 27.8.

2. It deformes our natures: it makes a man suspitious, malicious, con∣tentious: it makes us to provoke, back-bite, and practise evill against our neighbours. It is ill for our sight: for the envious man hath alwayes an evill eye, and a cast downe 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 burnes him with a kinde of fire unquenchable. It feeds upon the envious man, like the moth or worme by degrees: and it hasteneth mischiefe in the envious man, because it makes the person envyed more glorious; and besides, it is a vice that dri∣veth 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 evill eye, Prov. 23.6. and no man by his good will, if he can be free, will converse with such as he perc••ives to be envious.

F••urthly, this place manifestly imports, that it is a notable hinderance to the profi•• of the word, and so no doubt it is to prayer and all piety, as evi∣dently it is a let of charity; unlesse it be that men in hypocrisie to disgrace o∣thers, will for envy doe some good: as they preacht Christ for envy in the Apostles time, Phil. 1.15.

Vses. The use should be threefold.

First, for instruction, to teach us to follow the advice here given, in put∣ting away Envy, and cleansing our hearts of it: and to this end think much of the reasons against it, and withall remember by confession and godly sor∣row to cleanse thy heart carefully of it. For those things help wonderfully in the putting of it away.

Secondly, this may serve for great reproofe of many that professe the feare of God, who daily shame themselves by discovering this vice in them∣selves. This was it the Apostle complained of in the Corinthians; and shew∣ed, that it is a vice which not only holds down a Christian from growing, but it makes him looke like a carnall man, 1 Cor. 3.3.

Thirdly, for consolation, if we finde our selves freed from this vice.* 1.73 And we may know that we are not envious,

• 1. If we love the good things in others, and can rejoyce in their prospe∣rity, and mourne for their miseries.
• 2. If we be vile in our owne eyes, and lowly minded.
• 3. If we enjoy contentation in our owne estate, and are well pleased to be that which God will have us to be.
• 4. If in giving honour we can heartily goe one before another.

Thus much of Envy.

Evill speaking.]

This is the fift sin to be avoided.

If wee would profit by Gods word, wee must looke to our owne words, &c.

Evill speaking generally taken, comprehends all the faults of the tongue in speaking: and so it is true, that a man can never be soundly profited by the word till he makes conscience of evill words as well as evill works. But I thinke it is taken more restrainedly here.

There are many kindes of evill speaking that are to be avoided. Lying is evill speaking: and it is true, that he who is false to man, will never be true to God. But I thinke Lying is not here meant.

Flattering is evill 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 bee troubled with a flatterer: and it is a kinde of cursed speaking to flatter. But I thinke this is not meant here neither.

But I thinke the sins here meant are Back-biting, judging, ••landering, and complaining one of another, and all bitternesse 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 kindes of evill speaking should be detested of Christians, and altogether laid aside.

These sins as they are hatefull in themselves, and in the least degree, or in any kinde: so evill speaking is made more vile in the aggravations of it.* 1.74 It is evill to speake evill any way, or of any: But it is much more vile,

First, when wee speake evill of the absent, that cannot defend themselves: Back-biting is a hatefull degree of evill speaking, 2 Cor. 12.10. Psalme 140.11.

Secondly, when we speake evill of such, as God hath humbled, or afflicted: Lev. 19.14. Obad. 12. Prov. 16.28.

Thirdly, when we shall speake evill of such as are in authority, Eccl. 10. ult. Jud. 8. Lev. 19.

Fourthly, when we speake evill of the godly, especially before the wicked, or for things indifferent, or without cause: Iames 4.9. Rom. 14. Psal. 31. 18. or for lesser failings: Mat. 7.1, 2. but especially their good conversa∣tion: 1 Pet. 3.16.

Fiftly, when wee speake evill of our professed friends: Psal. 5.6.13. Lament. 1.2.

Sixtly, when we speake evill of Gods messengers, taxing their persons: as their cariage, especially when they labour, and take paines, watching over us for our good: Ier. 26.8, 9. & 18.28. Amos 5.10. 2 Cor. 3.6.16. 1 Tim. 4.10. Ier. ••5.10. 1 Cor. 4.3, 5.

Seventhly, when we speake evill of father and mother, or such as are neer∣ly knit unto us: so it is also monstrous uncomely to see the wife speake evill of the husband, or contrariwise: Prov. 20.20. Lev. 20.9. Mich. 7.6.

Eighthly, when we speak evill of godlinesse, even of the good way of God, calling sweet sowre, and good evill, Esay 5.20. scorning the Lords day, and deriding sanctification, and reformation of life, 1 Cor. 15.32, 33. Acts 19.9. especially when we doe 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 speake evill of God himselfe: as doth the swearer, and for-swearer, the murmurer, and such as reason Atheistically, against the na∣ture, counsels, or providence of God: Comm. 3 Psal. 73.9.

And as evill speaking may be aggravated by the persons against whom: so may it be by the maner: For if it be evill to speak evill in any fashion, then it is much more evill,

First, to raile: 1 Cor. 6.10. mouth full of cursing: Psalme, 10.7. Rom. 3.14.

Secondly, to complaine in all places for slight occasions, or trespasses.

Thirdly, to hide hatred with lying lips: Psal. 62.4. Prov. 10.18. Psal. 41.6.

Fourthly, to goe about to cary tales, and slanders, Lev. 19.

Fiftly, to speake evill of others, when we are guilty of the same offences our selves, or greater, Rom. 2.1, 2, 3. Mat. 7.1, 3.

Sixtly, to reveal•• secrets, this is slander: Prov. 11.13.

Neither are men free from this vice, or guilt, when they are whisperers, and doe it secretly, and as many doe, with charge that they speake not of it againe, yet themselves in the very next company will tell it out againe: 2 Cor. 12.20. Nor when they joyne with their evill speaking the acknow∣ledgement of their praises of whom they speake. For many times their [but] tends to a greater defamation, and by praising them they onely save themselves from blame, and intend thereby to inforce their defamation the more. Nor is it an extenuation, when they revile their inferiors: For, Ma∣sters must not threaten their servants, Ephes. 6.9. nor parents must not pr••∣voke their children to wrath, Ephes. 6.4. nor husbands be bitter to their wives, Col. 3.9. Nor great men may Lord it over their poore tenants, or people: Prov. 13.8. Nor men that excell in gifts, be masterly in their words to their inferiors in gifts: Iames 3.1. Nor when men revile being reviled: For this is also prohibited unto Christians, 1 Pet. 3.9.

* 1.75There are also many reasons, why we should put away evill speaking.

First, from commandement. Men are streightly charged by God to re∣fraine their tongues from evill: Psal. 34. and not to speake evill one of another: James 4.9. to speake evill of no man: Tit. 3.1. nor to render reviling for re∣viling: 1 Pet. 3.9. we must blesse and not curse: Rom. 12.14.

Secondly, from the consideration of our owne persons, and estates in Christ. We are called to blessing and are the heires 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 Archangell, when he contended with the devill, durst ••••t bring against him any railing accusation: Iude 9. The

Apostle sheweth their practice herein being persecuted, they suffer it: being re∣viled, they blesse •• Cor. 4.12. When Shemei cursed David, and called him a Sonne of Beliall, and a bloody man, he said: Let him curse, because the Lord hath said unto him, curse David, It may be the Lord will looke 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 learne this of our Saviour Christ, In whom was found no guile in his mouth, who, when hee was reviled, reviled not againe; when he suffered, he threatned not, but committed himselfe to him, that judgeth righte∣ously: 1. Pet. 2.23.

Fourthly, from the causes of it. Bitter speaking comes from a bitter roote of a cursed disposition in our natures: Heb 12.14.15. It proceeds sometimes from envie at the good of others, sometimes from malice and secret grudge, sometimes from guile and fraudulent purposes, sometimes from Hypocrisy also: For, hee that is much in judging other men,* 1.76 is seldome without great store of hypocrisie in his heart. Well therefore is this sinne put last in the Catalogue, as that, which may be engendred of any of the former.

Fiftly, from the effects; Effects I say both of restraining it, and committing it. If we did restraine judging, reviling, backbiting, and all bitternesse, How happy would our lives be; How comfortable would our conversation bee? We should live long and see good daies: Psal. 34.12. Besides: it is a wonder∣full praise of the gifts of God, and signe of a large measure of grace, to avoid evill speaking: He is a perfect man, that sinneth not in these customary sinnes of the tongue, James, 3.2. and it is alwaies, a mans Honour to cease from strife, Prov. 20 ••2.

The effects of committing it are many and fowle: and that both to others, and to themselves.

First, to others, and so first it grives the spirit of God, by which we are sealed to the day of redemption For, a bitter spirit is a wonderfull crosse to that meeke 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 worke much disquietness: and besides, when men contend by evill words, it can hardly be avoided, but many will be desiled, yea many besides them selves as they are severably inclined to either party, Heb. 12.14.15. Thirdly, and it is certaine in Gods account, and in mens too, thou wert as good shoot arrowes at them, as bitter words, and runne them in with swords, or cut them with sharpe razors, as mangle their names and credits, with thy censures, or slanders, or reproaches.

Secondly, to them selves. They bring much hurt to them selves, that accu∣stome them selves to ill language in any of these kindes. For, they make them selves guiltie of a world of wickednes. Iames 3.9. First, they wrong the law of God. For he that judgeth his brother, condemneth the Law: James. 4.9. Secondly, they transgresse against the law-giver, whose proper office is to judge the waies of all men. Iames 4.10. Thirdly, they discover also their owne fol∣ly and weaknes. For, it is a mans honour to cease from strife, but every foole will be medling: Prov. 20.••. Fourthly, they shame the profession of Religion. For, this is thanke worthy if a man suffer evill for well doing. 1. Pet. 2.19. But what a shame is it, when thou suffrest as a busie body in other mens matters: 1. Pet. 4.15. Fiftly, besides it is certaine, Evill words corrupt good manners: thou losest so much of thy honesty, and piety, as thou admittest of evill in thy tongue: 1. Cor. 15.33. And if you bite and devour one another, take heed you be not con∣sumed one of another: Gal. 5.15. And if thou judge, thou shalt be judged. He that is given much to censuring, seldome or never scapes great censures him∣selfe: Matth. 7. Sixtly, Besides, also, these courses will encrease unto greater

condemnation: God may be provoked to take thee in hand, and thou maiest be in danger to be plagued for it for ever in Hell, Iam. 3.1. Seventhly, and if this evill 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 eate with thee▪ 1. Cor. 5.11. And though that censure bee not executed by the Church alwaies, yet God many times makes such persons so lothsome, that every body avoids them as much as they can. Eighthly, further, this very effect heere mentioned should per∣swade much with us. It is a sinne that greatly hindereth the profit of the word: bitter-tongued persons never grow much in religion. For, it is requi∣red, that we should receive the word with meckenesse, and lay aside all supers••uity of maliciousnes; such as this evill speaking in these kindes is, lam. 1.21. Lastly, as m••n 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 extream∣ly guilty of this sinne. How hath this wickednesse prevailed in many places! The way of peace few men have knowne: there is almost no meekenesse, but lying and flattering, and censuring, and railing, and slandering, and reproach upon reproach, and back-biting every where: Yea, what are the families of the most, but as so many kennels of Curres, such snarling, and biting, and pro∣voking one another? Husbands bitter to their Wives; Wives contentions like a continuall dropping; Masters threatning their Servants,and Servants answe∣ring againe and cursing their Masters. How are the lives of the most desti∣tute of contentment, and their states of prosperitie, even by reason of this sinne?

But, let all that feare God, learne from henceforth to make more conscience of their words, and refraine their lips from evill.

Quest. But what should a man doe to keepe himselfe free from this vice, or that this fountaine of evill speaking may be dried up?

* 1.77Ans. Hee that would restraine himselfe from being guiltie of back-biting, judging, reviling, or any kinde of evill speaking, must observe such rules as these.

First, He must learne to speake well to God, and of godlinesse: if wee did study that holy language of speaking to God by prayer, we would bee easily fitted for the governement of our tongues toward men: we speak ill to men, because we pray but ill to God.

Secondly, hee must lay this rule upon himselfe, and watch to the perfor∣mance of it, he must studie to be quiet, and meddle with his owne businesse, and not meddle with the strife that belongs not to him; resolving, that hee will never suffer, as a busie bodie in other mens matters. 1. Thes. 4. 1. Pet. 4.15.

Thirdly, he must keepe a Catalogue of his owne faults continually in his minde: when wee are so apt to taske others, it is because we forget our owne wickednesse.

Fourthly, his words must be few: for, in a multitude of words there cannot want sinne, and usually this sinne is never absent.

Fiftly, he must not allow himselfe liberty to thinke evill. A suspitious per∣son will speake evill.

Sixtly, he must pray to God to set a watch before the doores of his lips.

Seventhly, he must avoide vaine and provoking company. It may bee ob∣served often, that when men get into idle companie (which perhaps they like not) the very complement of discoursing extracteth evill speaking to fill up the time; especially, he must avoide the company of censurers: for, their ill language, though at first disliked, is insensibly learned.

Eighthly, hee must especially strive to get meekenesse, and to bee soft, and

shew his meeknesse to all men. Tit, 3.1.2.

Ninthly, if he have this way offended, then let him follow that counsell, Let his owne wordes grieve him, Psal. 56.5; that this, let him humble himselfe se∣riously for it before God by hearty repentance: this sinne is seldome mended, because it is seldome repented of.

Quest. But what should I doe to avoid evill speaking in others?

Ans. First, live honestly and without offence:* 1.78 and then though men be never so crooked and perverse, yet either they will be silent, or in the day of Gods visita∣tion they will glorifie God, Phil. 2.15. 1. Pet. 2. verse 13.

Secondly, if men will yet revile, learne of David and Christ, and the godly, to be patient, and not revile againe, but rather blesse them, 1. Pet. 3.5. and 2.23. 1. Cor. 4.12.

Thirdly, if men be still unreasonable and absurd, betake thy selfe to prayer: and then either God will turne 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 deafe man that heares not, and as a dumbe man in whose mouth are no words of reproofe, Eccles. 7.23.24. Psalm. 38.13.14.

Fiftly, if yet thou be pursued, then remember this comfort, The curse that is causelesse shall not come, Prov. 26.2. and though they curse, yet God wil blesse, Psal. 109.28. God will turne 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 righteousnesse, 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 sinnes to be avoided. The manner here fol∣lowes to be considered of: and that may be noted from the word Laying aside, and from the manner of the expressing the sinnes.

Out of all, there are briefly five things may be noted.* 1.79

First, that by nature wee are all enclined to and clogged with these sinnes: for, that the word layed-aside imports. For, it shewes, that by nature they hang upon us. Tit. 3.3: which should teach us to watch our hearts against these sinnes, seeing they are so naturall 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 naturall to us. Secondly, it should teach us to for∣beare intemperate words and carriage toward others, in whom we discerne these sinnes so farre, as they are infirmities: but rather we should be soft, and shew all meeknesse to all men; considering, that we our selves also were in∣fected with the same faults.

Secondly, that the naturall man is daily guilty of these sinnes, and useth them as if they were necessary to his well-being. He cannot be without them: he weares them as his garments, or betakes himself to them as to his weapons: hee thinkes he is adorned by them. This is imported by the metaphor: Hee thinkes, if he did not ease himselfe by hypocrisie, the service of God would destroy his contentment. If hee did not use guile, he should never thrive. If he did not use violent speeches, hee should bee despised: and so of the rest. This may serve to put a difference betwixt the wicked and the godly in the guiltinesse of these sinnes: for,* 1.80 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 faine be rid of them: whereas the wicked thinke their lives naked without them.

Thirdly, that true grace and respect of the word of God must put off and ba∣nish 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 reproofe of such Christians as shame

their profession of godlinesse by not shaking off these faults; and besides, greatly darken the comfort of their calling, by walking so carnally herein, 1. Cor. 3.1.2.3.

Fourthly, for the manner, how these sinnes are to bee avoided in speciall: Here are diverse things to be noted. The metaphor imports, that wee must lay these things aside, as the Porter layes aside his heavie burden; or as the Re∣bell layes aside his Armes and weapons; or as the weary Pilgrime laies aside his foule and troublesome long garments; or as the captive Maid, when shee was to bee married, laid aside the garments of her captivitie, Deut. 21.13. Now we thus lay them aside chiefly two wayes.

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 a∣gaine. Wee must not lay them aside as wee ordinarily doe our garments, to weare them againe the next day or the next weeke. Besides, it is here to bee observed, that these sinnes are not rooted out in a moment. A Christian is long laying them aside. He doth speake of the present endeavour: It must be an every-dayes worke, to judge our selves for them, and resist them, till the power of them be broken. Lastly, we may hence note, that wee should give over the practice, but not the remembrance of our former sinnes. For hee 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 fau••ti∣nesse in these things, will keepe us humble, and make us more innocent and free from them, and more compassionate over others.

Fiftly, note the extent in setting downe the sinnes to be avoided: whence observe two things.

1. First, that he saith all malice, all guile, and all evill speaking; to note, that a Christian should not beare with himselfe in the least measure of failing in a∣ny of these: For a little of this leaven will sowre the whole lumpe, and a small roote of any of these will growe up to a great deale of trouble and in∣fection.

2. Secondly, In that hee saith Hypocrisies, and Envies in the plurall number, and so evill ••peakings: To note, that we should search our hearts so, as not to tolerate in our selves 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 shews it self•• herein, that seeing we cannot bee wholly rid of hypocrisie, yet we will hate it, and strive against every part and kinde of it.

Verse 2.

As new borne babes desire the sincere milke of the word, that ye may grow thereby.

Hitherto of the things to be avoided.

NOw followes the second thing, and that is, what we must doe, 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 borne babes unto milke. 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 affectio∣nately, as children doe naturally thirst after the brest: This is a point of singu∣lar 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 happinesse of such, as doe thrive apace in godlinesse, 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 concernes 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 affecti∣on, and desire after the word, if they would ever grow by it. If we would e∣ver drinke freely of the water of life, we must be such as thirst after it. Revel. 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 successe blasted in us, we must take heed of loathing the meanes, that is, despising pro∣phecie: 1. Thes. 5.21.

For the second: It is likewise evident from hence, that though wee have many wants, and ignorances, and weaknesses, yet if we have affection to the word, we shall never be destitute of some happy successe in the vse of it. The former places assure Gods blessing and confirme it, that God will not be want∣ing to any, that hath this appetite: It is all that God stands upon. Every one that thirsteth may come, and buy and eate, annd drinke aboundantly: Isaiah. ••5.1.2.3. Let us be carefull of the condition: to desire the word, as the child doth the milk; and God will not faile to give the successe, we shall grow by it.

Now for the third point. It is here to be carefully noted what kind of de∣sire of the word is that, to which this promise is annexed: The true desire af∣ter the word hath chiefly foure distinct things in it.

First, Estimation of the word above all other outward things. When wee can account it a great blessednesse to be chosen of God to this priviledge 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 doore-keeper in Gods house, then to dwel in the tents of wick∣ednesse Psal. 84.1.10. When we esteem the directions and comforts of Gods word above Gold and silver: Psal. 119.127. and with Paul account all things but losse in comparison of the excellent knowledge of Christ, which may bee heere had. Philip 3.9.

Secondly, Longing and appetite after it, as true and certaine, as the very ap∣petite of a child is to the brest: this is expressed by the similitudes of panting, thirsting, and watching after the word in divers 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 soule for it: Psal. 42.1. & 84.2. & 119.20.40. & 131.

Thirdly, Satisfaction and contentment, when we speed well in the word:

as the child is quieted, and sleepeth in the rest and vertue of the milk it hath received: David saith, his soule was satisfied as with marrow: Psal. 63.1.5. and is graunted of all the godly and chosen ones, Psa, 65.4. When it is sweet like hony to our taste, Psa. 119.103.

Fourthly, Constancy, and the renewing of affection. A childes appetite is renewed every day, though it seeme to be full for the present, and such is the true desire of the godly. It is not a desire for a fitt, but is renewed daily, as the appetite to our appointed food is, Iob. 23. He that hath this desire may bee found daily waiting at the gates of wisedome: Prov. 8.34.

Vs•• 1. The vse of all may be chiefly threefold: For,

* 1.81First it may serve for tryall: we should every one examine our selves, whe∣ther we have this true desire after the word, or no. For, if we finde this, wee are sure to prosper: and if wee find it not, wee are nothing but starvelings in matter of godlinesse,

Question. But how may we know, whether we have this estimation, long∣ing after, and constant affection to the word?

Answ. It may be known divers waies, especially if our affections be grown to any good ripenesse,* 1.82 and tendernesse, in the measure of them: For it may be evidently discerned.

First, If we seeke the blessing of the word of God, as a chiefe happinesse, we would desire of him in his speciall mercie to give it unto us. Psa. 119.68, 132, 144, 155. and so by the constancy of prayer we may also discern the con∣stancy of our appetite.

Secondly, if we can be diligent and content to take any paines, or be at any cost, that we may be provided of this food that perisheth not. Iohn 6.27.

Thirdly, if wee can hoord and hide up the word in our hearts, as worldly men would doe their treasures, Psal. 119.11. ••oying in it as much, as in all riches, Psal. 119.14.162. especially, if we can batten and wax fat by the con∣tentments of it; as carnall men doe, when they live at hearts ease. Psalme 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 16••.

Fiftly, If we make haste and come willingly at the time of assembling: Psa. 110.3. But especially, if we make haste, and not delay in practising, what we learne thence: Psal. 119.60.

Sixtly, if wee be thankefull to God, and abound in the free will offrings of our mouthes for the good wee get by the word: Psal. 119. 7, 108.164, 171. Seaventhly, if we can be truely grieved, and say with David, Sorrow takes hold on us, because the wicked keepe not Gods law, 119.159.

Eighthly, If we delight to talke of Gods word, and to speake of his won∣drous workes discovered in his word. Psal 119.27, 172, &c.

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,* 1.83 and yet not find evidently some of these signes: therefore I will give other signes of true affection to the word, though there be not alwaies such delight in it, as they desire. The lesser measure of true appetite to the word may be discerned by some of these signes that follow.

First, it is a signe that we doe heartily love the word, when wee can from our hearts love and blesse them, that doe love the word, accounting them happy for their very love to the word. Psal. 119.1.12.

* 1.84Secondly, it is a sign of desire after the word, when we can stick to the word, and the constant frequenting of it, notwithstanding the scornes and shame of the world: Psal. 119.31.46, 141. It is a sure testimony of our love to the

Gospell, when we can forsake father and mother, brother and sister, house and land for the Gospels sake: Mark 10.29.

Thirdly, It is a signe of love to the word, and of desire after it, when we can mourne for the famine of the word, as a bitter crosse. Psal. 42.3.4.

Fourthly, Yea, when men have the word, and yet find not comfort in it, it is a signe of their true affection when they long for those comforts with heavinesse of heart, and account themselves in an uncomfortable distresse, yea bitter distresse, till the Lord returne to them in his person in the power of the meanes. Psal. 119.82, 83, 123, 131.

Fiftly, It is a signe we love the word, when such as feare God are glad of us: it is a signe, that the Godly doe discerne 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 willingnesse to be ruled by it: if we can make the word our Counseller, it is sure we do de∣light in it, whatsoever we conceive of our selves. Psal. 119 24.

Lastly, to strive against our dulnesse constantly, and to pray to be quick∣ned, is a good signe, that we have some desire to the word. One may love Gods precepts, and yet need to be quickned. Psal. 119.159.

Vse 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 then 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 cloyed with the word?

Ans. The lets of appetite and affection to the word may bee considered two wayes:* 1.85

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 Divell: sometimes in the company men sort withall: and sometimes in God himselfe.

1. In Ministers there are two things, which marvelously hinder the ad∣miration, and desire after the word. The first is, the manner of their teach∣ing, 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. Thessa. 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 Hophn•• 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 Divell, that god of this world, doth mightily labour in this point to keepe men from affecting the Gospell. If he cannot hinder men from hearing, then his next worke is by all possible indeavours to blinde their mindes, and marre their tastes, that they may not perceive nor regard the glorious things of God in Christ: 2. Cor▪ 4.4.

3. Evill company is a wonderfull impediment, it causeth perpetually hardnesse of heart, and carelesness: it keepes the hearts of the wicked men in a continuall habituall deadnesse, and the best men seldome light into pro∣phane company but they get some degree of dulnesse, and deadnesse of af∣fections by it. Prov. 9.6. Psal. 119.115.

4. God himselfe being provoked by mans extreame wilfulnesse in sinning, gives them over to a spirit of slumber, and curseth their very bles∣sings; yea, restraineth sometimes the very gifts of his servants, that so hee may execute his judgements upon a rebellious people. The Lord hideth his

statutes from them, and with-holding his spirit, keeps backe the life of the word in their hearts. Esay 6.10. Yea many times to scourge the unthank∣fulnesse, and unprofitablenesse, of his owne people, he doth for a time hide his testimonies from them. Psal. 119.19.

Thus much of the lets without us.

The internall lets must be considered. First, in the wicked. Secondly, in the godly.

The cause of this heartlessenesse, and want of affection in the wicked, is,

* 1.86First, their ignorance, they know not either the word, or the worth of the word, or their owne need of it.

Secondly, their prophanenesse and irreligiousnesse: they live without God, or without Christ in the world, they make no conscience of their wayes. They forget their later end: they mind not the good of their soules, but only earthly things: they never tasted of the bountifulnesse of the Lord, but were altogether corrupt, and strangers from the life of God, only gree∣dy in sinning.

Thirdly, Atheisme: there is in the hearts of all wicked men in some de∣gree 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 wayes, or in serving the Almighty. Iob. 21.14. Malac. 3.15.

Fourthly, Cares of life: The love of the profits, or pleasures of this life, cheak the word, and the power of it, as is apparent by these places. Matth. 13. Luke 14. Psal. 119.36, 37, &c.

Fiftly, In some eyther whoredome or wine: for these two sinnes toge∣ther, or either of them take away mens hearts, they are voide of all due consideration, and of all affection to Gods word: They are senselesse crea∣tures. Hosh. 4.

Thus of the chiefe lets of the wicked.

The lets of affection in the godly are divers.

* 1.87First, Sometimes it is their worldlinesse, their too much minding and plodding about the things of this life, or their excessive burthening of their heads about their calling; they have too much to do, or they have too much care; care I say, that is, distrustfull and c••rking care. Psal. 119.36.

Secondly, Sometimes it is want of comfortable fellowshippe in the Gospell. Affection, that is alone, is seldome constant in the same degree. There is much quickning and comfort and incitation in a constant, and tender, and profitable society with such as love the word, Psalm. 119. verse 63.

Thirdly, Sometimes it is some secret sinne that gets too much dominion over them. As affection may stand with meere frailties and infirmities: So, on the other sid••, if any sinne once get head, and men yeeld to it, and agree to obey it, their affections to the word presently dye within them, Psal. 119.133. Yea, if this sinne be but in the thoughts, and be yeelded to and delighted in, and that constantly they seeke the pleasure of contempla∣tive wickednesse, and doe not resist it by praying against it, even vaine thoughts may dead the affections, and poison them, Psal. 119.113.

Fourthly, sometimes it is neglect of mortification: the s••ule will gather aboundance of humors, as well as the body:and therefore Christians should not goe too long, especially if they ••eele a kind of fulnes 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 waies in godlinesse. If they rest onely in hearing, their affections cannot last long sincere: and, besides, the most Christians burden their own harts for very want of order, and that they goe not distinctly about the works of godlinesse, but rake together a great heape of doctrine which they know not what to doe withall. Psal. 50. ult.

Sixtly, sometimes againe it is occasioned by inordinate feeding: when Christians begin to affect novelties, and seeke to themselves a heape of tea∣chers, they scape not long without fulnesse, and the fits of l••athing. 2. Tim. 4.3.

Seaventhly, sometimes very idlenesse is the hindrance. The want of a particular calling to imploy themselves in the sixe dayes, breeds a generall kinde of wearinesse and satiety; which extends the heart of it, not only to the times of private dutyes in the working dayes, but to the very Sabbath also. They cannot worke at Gods worke with any great delight, that had no more minde to their owne worke.

Eighthly, sometimes it is neglect of preparation and praier, before we come to the word.

Ninthly, sometimes it is a violent kinde of ignorance and unbeliefe, when a Christian knowes not this right to the word, and will not be perswaded of the fatherly love and presence of God in his ordinance. If Preachers must say, I have beleeved, therefore I will speake: so must Hearers say, I have beleeved, therefore I will heare. They should know, that they are wel∣come to Christ, and may eate and drinke 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 oppresse the heart, that it doth not take delight in any thing. But of this more in the next Use.

Lastly, any of the sinnes mentioned in the former verse, will hinder af∣fection: Malice, Hypocrisie, or Envy, or any of the rest.

Vse 3. The third use may be for instruction, to teach us to strive for affe∣ction to the word, and to provide to order our selves, so as we be not wan∣ting 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 keepe it aright.

Quest. What must such doe as finde either want of appetite, or decay of it?

Ans. Such as would get sound affections to the word, must doe sixe things.

First, they must refrain their feete from every evill way. It is impossible to get sound affections, without sound reformation of life, Psalm. 119.* 1.88

Secondly, they must pray for it: they must beseech the Lord to quicken them, Psal. 119.37. and to inlarge their hearts, verse 32. especially to give them understanding, verse 34. and to open their eyes to see the wonderfull things of his law. verse 18.

Thirdly, they must chuse an effectuall Ministery to live under it, such as is executed with power and demonstration to the conscience, 2. Cor. 4.2.

Fourthly, they must remember the Lords day: and that they doe, when they empty their heads and hearts of all cares of life which might choak the word; diligently doing their owne works on the sixe daies, and finishing them, that they may be free for the Lords work on the Lords day. The cares of life choake the word, Matthew 13.

Fiftly, they must converse much, if it be possible, with affectionate Chri∣stians. For, as yron sharpneth yron: 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 hu∣miliation, by solemne fasting, and prayer, and sound confession; striving, when they feele fulnesse to grow upon them, to disturden their hearts, and to quicken their spirits more forcibly to the love of Gods name and word.

Quest. But what must such doe as have gotten some affections to the word, that they neither lose them, not be unprofitable in them?

Ans. They must looke to diverse things.

* 1.89 First, they must hate vaine thoughts, take heed of those secret vanities of imagination, and that delightfull contemplation of evill in the minde, Psalm. 119. 113.

Secondly, they must trie all things, and keepe that which is good; they must heare with judgement, and make speciall account of such parcels of doctrine as doe most fit their particular needes; labouring by all meanes, that such truths run not out, 1. Thess. 5.21.

Thirdly, they must take heed of itching eares. For, where mens desires are still carried after new men, they are in great danger of fulnesse, or of de∣clining; and, which is worse, of being carried about with diverse doctrines, and at length to be a prey to deceitfull mockers.

Fourthly, they must preserve by all meanes the feare and trembling at Gods presence, and humiliation of minde. 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, Psalm. 119.120.

Lastly, in Esay 55.1, 2, 3. wee may note diverse things that God requires in such as have the same thirst.

• 1. They must come to meanes.
• 2. They must buy and bargaine with God by prayer and vowes.
• 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 beleeve success, though they deserve it not▪ they must buy without mony.
• 5. They must hearken diligently.
• 6. They must eate that which is good: that is, they must apply effectually that doctrine they feele to have life in it.
• 7. Their soules must delight in fatnesse: that is, they must be specially thankfull and cheerefull, 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 dulnesse and distractions, and seeke God in his word still, or else their affections may decay: and then if they doe this, they shall live and enjoy the sure mercie•• of David by a perpetuall covenant.

* 1.90Quest. But what shall such godly persons as are afflicted with melancho∣ly doe in this case of affections?

Ans. They must attend these things.

First, they must be perswaded to see the disease in the body which ex∣tends the oppression of it to the very affections.

Secondly, they must remember times that are past, and judge of their e∣state by what it was before.

Thirdly, they may bee infallibly assured, that they are in a right way, be∣cause 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 beleeve now, when they feele not, then to beleeve when the heart abounded with joy.

Fiftly, they may judge of their affection to the word by their preparation

before they come, and by their onely liking of such as love the word, and by their constant frequenting of it, and by their sorrow for their dulnesse, and unprofitablenesse.

Hitherto of the duty, to which hee exhorteth: the motives follow,* 1.91 and they are some:

First, ye are new borne babes:

Secondly, the word is sincere milk:

Thirdly, ye may thereby grow:

Fourthly, ye have tasted the sweetnesse of the bounty of God in his word already.

The first reason tels what they are: the second, what the word is: the third, what they shall be: the fourth, what the word hath beene.

As new borne babes.]

These words are taken in diverse senses. For properly they signifie in∣fants, while they are tender and unweaned from the breast: Sometimes they signifie unable men, and such as have no fitnesse for their callings: so Isay. 3.4. Sometimes they signifie such as be weake in saith and in the gifts of the spirit, whether they be newly regenerated or lying in sinne. 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 affectionat•• desire af∣ter the word, in as much as they are so weake, they can no better live with∣out the word, then the childe 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 foure degrees. First, as a childe or little babe new formed and borne: Secondly, as a young man in more strength, and vigour, and come∣linesse, and activenesse: Thirdly, as a father, or old man setled with long experience: these three are in this life, and mentioned 1. Iob. 2.14. Now the fourth is, when Christ shall appeare in us as the Ancient of daies, like God himselfe in a marvelous glorious resemblance of the holinesse, and pro∣perties of God: And this shall be in another world. The use should be both for thankfulnesse, if Christ be formed in us to any degree, and to in••i••e our industry in all the meanes appointed of God, seeing we receive gifts by de∣grees, and not all at once.

Secondly, that true grace may stand with many weaknesses. A childe doth truely live, and yet it is very ignorant, and infirme, and wayward, and fit for little or no imploiment: 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 Hebrewes, Heb. 5••.3. The use should be to restraine censuring of others, because of their infirmities, to have no grace at all: Whereas wee should rather bear with them, and beleeve all things, Rom. 15.2. 1. Cor. 13.5. And besides, those that are distressed in minde should comfort them-selves with this, they may bee 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 godlinesse: the Apostle here takes it for granted, that all they to whom he writes were little better, or stronger: and so it is usuall in all times and places.

Question. How comes it to passe, that the most Christians live still but as weak ones and babes in Christ; especially why thrive they not according to the time of their age in Christ.

Answer. In nature a child gets out of his childhood, as his yeares 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.* 1.92 Now the cause why the most are but babes, and that after a long time, may be such or some of these.

First, some as soone as they are borne, are destitute of the breast, have no nurse, are taken away from their meanes, and deprived of the powerfull preaching of the word, which did beget them unto God: this comes to passe sometimes by the violence of others, or by the afflicting hand of God upon their bodies, or sometime by their owne carelesnesse, that for worldly respects remove to places where they have not the meanes 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 downe, that they cannot thrive, but are stocked in god∣linesse; that after many yeares, they shew little bigger or better, then they were in knowledge or grace: 1. Cor. 3. 1.2.3. 1.Pet. 2.1.2. Eph. 4.15.16. ••.Pet. 3. 7.

Thirdly, others at their first setting out are intangled with doubtfull di∣sputations, and carried about with odde opinions, or strange doctrines, and so insnared with controversies about words, or things of lesse value; that misplacing their zeale, and mis-led in their knowledge, they thrive little or nothing in the maine substance of godlinesse, but need be taught the very principles, Rom. 14.1. Heb. 13.7. 2. Pet. 3.17. Especially when they be apt to receive Scandall, and admit offence: such were the beleeving Iewes the most of them.

Fourthly, some are meerely held back by their worldlinesse, they relapse to such excessive cares of life, and so devour up their time about earthly things, that they cannot profit not prosper in better things.

Fiftly, many thrive not, or not sensibly, being hindred by the ill compa∣ny, which either voluntarily or necessarily they are plunged into, and cheef∣ly for want of fellowship in the Gospell with such as might bee patterns to them in knowledge, and the practice of faith, and piety.

Sixtly, spirituall lazinesse and idlenesse is the cause why many grow not. They wil take no paines: but after they have repented, and beleeved in some measure, Heb. 5.13. and be gotten a little whole of the wounds they were diseased withall in their conversion, they fall into a kinde of security, and rest in the outward and formall use of the meanes, and neglect many preci∣ous 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 joyned with spirituall pride, and that vile conceitednesse, which is seene to come daily in many.

Seventhly, some Christians after calling are insnared, and deceived by the methods of Satan, and so live in some secret sinne against their own know∣ledge In f••vour of which they forbeare the hearty regard, and use of Gods ordinances, and so dangerously expose themselves to the raigne of hypocri∣sie. These are wonderfully stocked, and grow worse and not better.

These are the reasons why Christians thrive not: and who also is it whose case some one of these seaven is not? Let us every one examine our selves: for a thousand to one we are kept back by some one of these.* 1.93 It were singu∣lar wisdome to note which it is, and to strive to amend that we may not be such starvelings in godlinesse still.

The point then is cleare, 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 meane•• and helps to have beene like teachers, and yet have even now need to be taught the principles again. To us belongs justly that reproofe in the fift to the Hebrewes. 13.

Secondly, many d••ties must be vrged upon us, if we grant our selves to be but as new borne babes. For,

1. We must therefore be teachable and tractable, obeying them that have the oversight of us, bearing their words of admonition, and loving them with a singular love.* 1.94

2. We must therefore be the more willing to beare the chastizements of God, that father of our spirits. For if we have had the fathers of our flesh, which in our young yeares have corrected and that often for our pro∣fit, to subdue the faults in us, which that age did breed, and sometimes, when they corrected for their owne pleasures, more than for our profit: How much more should we subject our selves to the corrections of God, that finde in us, being but babes, so much perversenesse, so much negligence, such head strong passions, such frequent disohebience: and the rather, because he never corrects us for his pleasure only, but for our profit, that he might make us more holy and more fruitfull, and more meeke, as the Apostle shewes, Hebrewes 12.

3. We must therefore sticke more affectionately, and constantly to the word, and suffer our soules to be daily fedde with this sincere milk of the word; without which it is no more possible for us to grow in grace then a weake child can doe 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 expresse those praises spiritually, which that infant estate in nature doth resemble. For,

1. Children in nature are without malice,* 1.95 they may fall out one with another, but they carry no malice, they are quickly friends againe: so should we much more. 1. Cor. 14.20.

2. Children live without care, they are never troubled for what they shall eate, or what they shall put on for the time to come: so should wee doe, as our Saviour Christ shewes. Matth. 6.

3. Children are not lifted up with pride for the great things they are borne unto; nor doth the childe of a Prince scorne the fellowship of the childe of a begger, but can play with him, and make himselfe equall to him: so should it be with us, we should bee void of great thoughts of heart, and not be lifted up in our selves, or despise others; but make our selves equall to them of the lower sort, especially seeing there is no difference in our birth. They are borne againe by the same immortall seed that we are, which our Saviour Christ is peremptory in. Matth. 18.3.

Thus much of the third point.

4. A fourth thing may be here noted, and that concernes the priviledge of weake Christians, viz. that they are esteemed of God, and not deprived of his favour and care for them because they are weake.

1. Parents love their little children, as well as their elder children:* 1.96 so doth God.

2. Parents provide meanes 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 litt••e 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 reede, or the smoaking weeke of a candle. Matth. 11.

4. Parents beare with the naturall weaknesse of their children, without lessning their fondnesse to them: so doth God with infinite indulgence. Psalme 103.

5. Parents will not endure it to let them be wronged, or hurt, and much more wo shall be unto them, that offend one of Gods little ones, Mat. 18.

6. Parents provide portions and inheritances for their little children: so doth God acknowledge them for his heires, yea heires with Christ his el∣dest sonne. Rom. 8. 17.

A fift point that may be noted from hence, is, that only converted christians can desire the sincere milke of the word with true affection: wicked men can no more affectionately desire the word, than a dead childe or no child can doe the breast.

Quest. But, have wicked men no desire after the word?

* 1.97 Answ. They may have: but onely it is for the most part in two cases. First, when they desire to hear the word onely for mens wits or eloquence, or the like carnall 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 milke of the word.]

Hitherto of the first reason taken from the consideration of their present estate, and neede of the word. The second reason is taken from the consi∣deration 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 wonderfull 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 straines all the moats of corrup∣tion from him, while his heart is poured out like milk with griefe and feare. Thus Iob saith of himselfe, God had strained him out like milk, Iob 10. ve••. 10. Sometimes by milk is meant the rudiments of religion, the principles, and grounds of Catechisme: 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 generall, which is given to the Church for nourishment of their soules to eternall 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, hony. It is hony, for the sweetnesse 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 quench∣ing of his spirituall thirst: and it is milk for nourishment. It doth more for nursing up mans soule, than the milke of the breast can for the bodies of in∣fants.

The consideration whereof should work in us the desire to which the Apostle here exhorteth: and withall we should bring with us faith to be∣leeve, that God•• word shall turne to our nourishment. Shall we trust nature for the goodnesse of milk? and shall we not trust God for the efficacy of his word, when he tels us it will nourish like milk? And the rather should wee make our recourse with gladnesse to the word, because it is so cheap a food: we may buy this milke without money: that is, without merits: on∣ly, if we will heare▪ our soules shall live. Esay 55.2.4; yea, let us for ever be thankfull 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 ho∣ny, for their bodies? for the greatnesse of which blessing, God doth so of∣ten put them in minde of it:* 1.98 How great then is the marvellous goodnesse of God, that hath made us to live in these times of the Gospell, when the Land flowes with this spirituall milk and hony! Let us labour to be thank∣full, and bring forth fruits worthy the bounty of God; left the Lord send the men of the East to dwell in these palaces, and to eat our milk, and wee

be cast out, as it was said in the Letter, Ezech. 25.4.

Oh that we could see our happinesse in these daies of salvation! this is that milke of the Gentiles prophecied of, which wee enjoy, and sucke 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 besaid to be sincere in two respects. First, in it selfe: secondly, in effect: in it selfe it is sincere, because it is without error, without sinne, and there is no deceit in it at all. Prov. 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 himselfe 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 it selfe, so it is by effect. It makes men sincere, It makes crooked things straight. It purgeth out hypocrisie and all leaven out of the minds and hearts of men; it both teacheth and worketh in the godly a spirit with∣out guile, Psalm 19.8.9.

The Use may be both for instruction and reproofe. For instruction both to the people and to Ministers.

To the people: and so men should here learne,

First, to love the word, and long after it for this very reason, because it is so pure and sincere, so void of harme or danger: so did David, Psalme 119.146.

Secondly, when we finde our natures crooked and corrupt, and deceit∣full, and tending to hypocrisie, 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. Iohn 17. 20. and as any men have more betaken themselves to the word, the more sincere, they have alwayes growne.

Thirdly, to receive the word with full assurance: we may trust upon it: it cannot deceive us: what we finde 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 10.1.

Fourthly, as the Ministry of Gods servants doth more declare the since∣rity of the word, so we should bee more in love with it: wee should like praier, preaching; I meane, not witlesse and unlearned preaching, but such preaching as maketh demonstration to the conscience, out of the pure word of God, in things that concerne the good of the soules of men, and the glo∣ry of God: the word doth ever profit men most, when it is most sincere, that men onely speake 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 sinne 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 adde nor diminish▪ the hatefulnesse of departing from the word on the left hand, is in most places discovered. But Oh the deceitfulnesse of mens hearts; and the wretched pronenesse of men to sinne, by finding out many inventions! Men runne out, and that very fast on the right hand: we have new opinions and strange fancies coyned every day. Little doe the better sort of people (many of them) think of traditions on the right hand: their faith is led into bondage, when they can yeeld no better reason, than it is such a mans judgement, or else he thinketh so himselfe: or the reasons brought are urged without any demonstration from the word of God, and Scripture. Happy,* 1.99 above the most Churches under heaven, were this nation, if this point were understood

and carefully observed, if we could sticke to our first grounds in parting from the Church of Rome; viz. to admit no opinions, nor charge our con∣science with more obligations, but out of the word of God.

Ministers also may learne from hence, what and how to preach: that is the best preaching which is eminent for two things: First, that tends to be∣get sincerity, clearnesse of judgement, distinct evidence of assurance, and strict holinesse of life in the hearers; Secondly, that shines in the native lustre of the word, in it selfe without mixture, when men know no matter, no stile, no wisdome comparable to that which may be had in the word.

This also may serve for reproofe.

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 and carelesly, and strive not to set out the glory of the truths they propound; and they that are like lewd Vintners, which mixe the word with the errour of their owne braines, or with the tradi∣tion•• of men, or with a manifest strife to bring in mans wisedome to Gods word; more desiring to shew their owne 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 wan•• of appetite to Gods pure word, and the plaine 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 con∣cerning 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 signes of growth.

Fiftly, the uses of the whole.

First, for the first: Christians are bound not onely to get grace, but they must labour to encrease in the gifts they have received: it is not enough to begin the worke of God, but we must labour to abound in it, and increase in well doing, we must goe on, and finish the measure of the worke required of us: these places evidently prove, that God looks for growth at our hands. 2.Pet. 3.18.1. Cor. 15.58.1. Thessa. 4.1.Prov. 4.18.1. Cor. 14.12.

Secondly, for the second: before I number particulars, I might tell you of divers kindes of growth,* 1.100 or increase in the kingdome of Christ. Christ himselfe is said to increase, Ioh. 3.10. The word is said to grow, Act. 6. and in other places: and Christians are said to grow: and so either first joyntly in the mysticall body, Ephes. 4. 16. Col. 2. 19. or secondly, seve∣rally every one by himselfe. Christ was said to increase not onely in stature and the declaration of his gifts, Luke 2. 40:but also in the glory of his king∣dome, 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, & received by the people. Christians are said to grow chiefly in two respects. First, in the number of beleevers, 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 rendred 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 inten∣ded here in all probability: Now then to the point; there are certaine things wherein a Christian should strive to grow: it is true wee should grow in

every good gift and worke, but if we marke the Scriptures, these things in particular are especially to be laboured after as being things that doe won∣derfully honour God, and credit the Gospell, and bring a singular increase of happines to a Christian mans life, and it is wonderfull profitable to keep a Catalogue of these particulars still before us, that wee may every day bee put in mind of what we should especially labour after.

These are the things then we should distinctly labour to grow in.

First, we should labour to grow in wisdome:* 1.101 Gods people should appeare to be a wise people above all the people of the earth. Christ grew in wisedome: Luke 2.40. Now wisedome hath two things in it. First, knowledge: and secondly, discretion. In both these we should grow: For knowledge, the word of God should dwell plentiously in us. Col. 3. 16. and we should encrease 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 bee praying with the Apostles, Lord increase our faith, Luke 17.5. 2. Thess. 1.11. Now there bee two things distinctly, which we should grow in about faith: viz First, as∣surance; and secondly, the exercise of it. For assurance, we should he••eunto give all diligence, that we might get the full assurance of faith and hope to the end: we should never be quiet till it bee established, and rooted, and soundly grounded in our particular assurance of Gods favour in Jesus Christ, and our owne eternall salvation: Heb. 6.11. Col. 2.6, 7. And for the exercise of faith: we should strive to learne every day to live by faith: in all the oc∣casions of our life; spending the remainder of our lives in the faith of the Sonne of God, holding fast our confidence, and not withdrawing our selves. 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 praies earnestly for,* 1.102 and this we should shew by all diligence, in preserving peace and unity amongst our selves: so as there should bee but one heart and mind amongst us; to this end bearing, and forbearing,* 1.103 and supporting one another, wee should grow also in the tendernesse and heartinesse of our affections one after another, longing one for another, and delighting one in another, yea our love should grow even in seeking to enlarge our acquaintance with such as feare God, but especially in the labour of our love to doe good to such as feare God should we grow, &c.

Fourthly, we should grow in mercy, and that both in the bowels of pitty, and in the abundance of the fruits of mercy, Col. 3.12.2.Cor. 8.2. 7. and 9.11. Iames 3.18.

Fiftly, we should grow in patience, and meeknesse, and lowlinesse of mind. Patience should have his perfect work and it wonderfully would be∣come us, if we could increase in the image of Jesus Christ for meeknesse and lowlinesse: to be free from passions and pride, oh, how it would a∣dorne us! It is that one grace Christ so much urgeth upon us, and was most eminent in himselfe, Matth. 11.29. Iames 1.4.

Sixtly, We should grow in praier, and the gifts that concerne our commu∣nion with God, we should labour to be mighty and powerfull in praier, a∣ble to wrastle with God himselfe, and overcome him, as Iacob did: and to this end we should pray alwaies, and learne to pray all manner of praiers in all things, making our requests knowne to God with supplication, espe∣cially we should strive to abound in thanksgiving to God, in all things

giving thanks: this is the greatest honor we can doe to God. 1. Thessa. 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 and more to ex∣presse a mortified conversation,using the world, as if we used it not, setting out affections on the things that are above, and having our conversation in heaven, confessing our selves to be strangers and pilgrims, and with all ea∣gernesse embracing the praises of a better life, Hebrews 11.13. Philip. 3.20. in nothing being carefull. Philip. 4.6. hastning to the comming of Jesus Christ. 2. Pet. 3.11.

Eighthly, We should exceedingly strive to grow in the holy, and reve∣rent use of Gods ordinances, striving to come with more feare, and sense of the glorious presence of God. This is a wonderfull hard lesson, and little heeded of the most. Oh that we could get it, to serve the Lord with feare, and to rejoice, but yet with trembling! Oh blessed is the man, that can feare alwaies, and worke out his salvation with feare and trembling.

Ninthly, there is another gift we should grow in, and it is marvelously necessary, and comely, and yet extreamely neglected, and that is utterance, of which the Apostle makes mention in his short Catalogue. 2. Cor. 8.7. Ut∣terance (I say) to be able to speake one to another with profit and power in ••he thing•• of the kingdome of God. This is an admirable grace: and such as attaine it and grow in it, how precious are they amongst the Saints!

Tenthly, in that, 2. Cor. 8.7. You may see two other things wee should increase in. The one is, in all diligence: we should more and more every day cast about, how we might take more paines to doe good, and bee more profitable to others: and for our owne soules, wee should increase our paines.

Eleventhly, 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 pain••, so wee should grow in affection to them, till wee 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 compleat Christians, glorious shining lights in the world, that hold forth the life and power of the word, in the midst of crooked and per∣verse multitudes of men; and that is contentation: Oh the gaine of god∣linesse if we were setled and contented with that we have, and could learne of the Apostle in all estates to be content! To have the skill to want, and to abound, and yet by Christ to doe all things: this would finish the glory of the whole frame of godlinesse, and be like a crowne to all other gifts and graces. 1. Tim. 6.6.7. Philip. 4.11.12.18.

* 1.104 Now for the third point, namely, the rules to be observed, that we may grow. They may be referred to these heads:

First, we must be diligent and conversant in searching the writings of the Prophets and Apostles, in the ••ame of Jesus Christ, as the chiefe cornerstone, and then the promise is, that our hearts shall be so sweetned, and seasoned with these divine knowledges, that God himselfe shall bee with us, and dwell in our hearts as a holy temple, and we grow more and more in ac∣quaintance with God, Eph. 2.20.21.

Secondly, we must bring so much sincerity to the grace of Christ, and the use of the meanes, as to resolve to seeke growth in all things, as well as one, setting our hearts wholy upon the kingdome of God; we must not goe a∣bout godlinesse with a divided heart, wee must grow up in all things, or else in none: wee shall not prosper, if wee bee false-hearted in any part of Gods service, Eph. 2.15.

Thirdly, we must in all things depend upon God, and seeke to him by daily prayers for a blessing upon our desires, and the meanes, and our ende∣vours. 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 carefull to imploy the gifts we have, and to pra∣ctice, as fast as we heare. For to him, that hath for use, shall be given: but from him, that hath gifts, and will not use them, shall be taken away that which he hath, Matth. 13.11.

Fiftly, we must get an humble heart, and preserve in us the sense of our owne vilenesse, and a lowly minde, and conceit of our selves, accusing our every-daies evill waies before the Lord. For Gods promise is to giue more grace to the humble. Iames 4.7.

Sixtly, it is a great occasion of increase, when a man doth Gods worke, with as much cheerfulnesse as he can. God loveth a cheereful giver, and will make all grace abound to them, that strive to live to be his servants. 2. Cor. 9.7.8.

Seaventhly, 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 aboundance of the blessings of the Gospell. For if there be famine, or scarcity, and barrennesse in Gods House, you will not thrive well at home, Rom. 15. 29.

Eighthly, we must take heed of all such things as hinder our growth, as namely:

1. Hypocrisie,* 1.105 when men advance a profession of Religion onely for carnall ends, and seeke more the praise of men then of God. These mens hearts will be fearfully blasted,

2. Errors in opinion of strange doctrines. 2. Pet. 3.17.18. Hebrewes 13. &c.

3. Spirituall pride. 2. Cor. 12.6.7. For God gives grace to the humble. Iames 4.7.

4. Headstrong affections, as the passions of anger, or the like: these pull men backe, and hinder the growth marvelously. 1. Cor. 3.2.3. Eph. 4.30.31.

5. Living in places, where we have not powerfull meanes for our soules, Eph. 4.13. For where vision failes, they perish, must needs saint, and bee starved in the famine of the word.

6. Discord with such as feare God. For if we grow, we must grow up in love, holding communion with the body of Christ, Eph. 4.15.16.

7. Domesticall unquietnesse, and disorder: for that will hinder not onely prayer, 1. Pet. 3.7. but all other parts of piety.

8 Worldlinesse. This was the sinne did undoe Demas.

9. Sinister judgement of our owne practises in godlinesse when wee are either just overmuch, that is, thinke too highly of what we doe; or wicked over-much, that is, thinke too vilely of the grace of God in us, or the good we doe: both these hinder Christians extreamely.

10. The love of any particular sinne. For if once wee 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 diverse signes.

First, i•• we be planted neere the rivers of water,* 1.106 if the Lord make us hap∣py in living in such places where the meanes of grace abound, and the ordi∣nances 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 raine, no marvell if it grow not. And when the Lord doth make the meanes plentifull, hee doth

usually make his grace plentifull in so many as are ordained to life.

Secondly, and especially if wee be conscionable in the use of the meanes: if we measure to God in sincerity, in hearing, praying, reading, and receiving the Sacraments, &c. there may bee no doubt, but God will measure to us in the plenty of his blessings: if we sucke the milke of the word with desire, we shall grow. We need no more doubt whether our soules grow in grace if we can bring constant affections to the meanes, than wee would whether the bodies of our children would grow, if they have good nurses, and doe sucke the breasts well.

Thirdly, grace growes in us, as humility doth grow: God will give more grace to the humble, Iam. 4.8. And looke how wee thrive and continue in true humility, so wee thrive in grace: and contrariwise, as pride and concei∣tednesse growes in us, so doth true grace wither. And the like may be said of meeknesse, which is a grace that orders the affections, as humility doth the minde.

Fourthly, wee may try our growth by our love to the godly, the mem∣bers of the mysticall body: for the body of Christ increaseth in the edifica∣tion of it selfe through love. As the love of Gods children growes or de∣cayes 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 growes, so doe wee grow more established and setled in God, and the hope of his kingdome. 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, Ier. 17.7, 8.

Sixtly, we may discerne our growth by the decay of taste in sinne and the world. As the violence of temptation, and the admiration of the pleasures and profits of this life goe out of us, by the same degrees doth the holy Ghost get the victory, and the Spirit settles the possession of grace in us, &c.

Seventhly, wee may discerne it by our teachablenesse, and honouring of prophecying, when our Teachers according to their lines may bee inlarged, and live without suspition or censure: when wee can beleeve them and rest in their testimony above the whole world, 2, Cor. 10.15. 2, Thes. 1.10.

Eighthly, we may easily discerne it by our constancy and frequency in good workes, either of piety, or mercy, or righteousnesse, either at home, or abroad. For▪ to such as have for use, it is certain more is given, Mat. 13.11.

Ninthly, wee may know it by the frequency of our communion with God. If the Lord daily dwell in us, or with us, and reveale himselfe to us by the signes of his presence, there is no doubt to bee made of our growing. The heart of a christian is Gods Temple: and you may be sure, all prospers well in the Temple, when the cloud sits there, or often appeares there. Eph. 2.20, 21.

Vse. 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; divers of the twelve things before.

Secondly, for our deadnesse of heart, and unprofitablenesse of life, which is aggravated against us.

• * 1.1071. VVhen God give us much meanes.
• 2. VVhen we are insensible, or at least incorrigible; know all is not well, and feele our selves to bee lashed, and yet mend not.
• 3. VVhen we are slothfull and weary, will not stirre up our selves, nor receive direction for the making up of what is lacking to our faith, or to

• any other gifts; especially when wee are weyward, and will goe about, ra∣ther than be at the tryall of direction or asking the way, Ier. 31.21.

3. Much more to such as are so farre 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 dan∣gerous to the parties. Esay 1.4. Ier. 7.24 and 15.6. 2 Pet. 2.20. But, that this may not either pearce too farre, or fall too deadly or flat upon any that are guilty, we must knowe, there is a double declining or apostasie: the one,* 1.108 inward; the other, outward. First, the inward is, when a mans heart is falne off from the care of godlinesse, and the meanes of it, and regards iniquity constantly, being possessed of the raigne of habituall hypocrisie: and this may be in men that outwardly frequent the meanes, and make a shew of godlinesse. Secondly, the outward declining or Apostasie is, when men outwardly live in grosse sinnes, or follow scandalous courses, and are at last relapsed to the violent courses of the world, so as the meanes of god∣linesse is neglected. Againe, declining is, first, either totall: secondly, or in part. First, totall, when we fall off from all godlinesse, and all the meanes of it: and so onely they fall, that sinne against the holy Ghost. Secondly, in part, is, when men fall into some sinne or error, and not lose all conscience of well-doing, and such is their Apostasie also, that fall off from the care of some of the ordinances of God, as, when men use the private, and neglect the publique: or use the publique, and neglect the private, &c.

Question. But what shall a man doe to helpe himselfe, that finds he hath declined, &c.

Answer. He must take unto himselfe words, and confesse his sinne to God, and returne to the Lord heartily, hee will heale even his backsliding Hose. 14.3, 4, 5.

Vse 2. Secondly, for instruction, and so it should perswade with us migh∣tily to hold on, and never faint in the way, but strive to the perfection of e∣very good gift of God, not being weary of well-doing, knowing, that it is a shame still to be children, and that God doth require a righteousnesse of us, that should exceed the righteousnesse of all the Papists, and Pharisees, in the world, and to this end, we should preserve in us this desire after the sincere milke of the word, and watch against security and slothfulnesse, the dangerous moaths of godlinesse.

Vse 3. Thirdly, such may be much encouraged, who have their hearts set upon growth, and doe prosper in Gods worke, though otherwaies they have many afflictions, or infirmities: yea such as with true hearts doe mourne for their not growing, as they think, may consider of many com∣forts to uphold themselves by: as,

1. Our Saviour Christ had not all degrees of grace at once,* 1.109 but grew in grace by degrees.

2. Though thy gifts be small, and grow in thee like a graine of mustard∣seed: yet it may grow to a marvelous increase, Matth. 13.

3. Though thou have many infirmities, yet thou maist beare abundance of fruit: as the vine, which is the weakest plant, yet is not therefore barren, Isaiah. 27.2.

4. Though thou have little meanes to help thy selfe by, yet thou maiest by the blessing of God grow: the lilies spin not, and yet are gorgeously cloathed, Matth. 6.28.

5. If wee sowe good seed, it is certaine the Lord will give increase, 1 Cor. 9.10, 11.

6. Though we sowe in teares, we shall reape 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 Aegypt, Mark 4.8.

7. Wee have great helps: the word is more effectuall to the soule, then milke to the body; and we receive influence from Christ our head, Coloss. ••.19. and every member of the mysticall body makes some supply to further the growth of the whole body: Eph. 6.16.

Verse 3.

Because ye have tasted, that the Lord is gracious, or bountifull.

THese words containe the fourth reason to perswade to the desire after the word, and it is taken from the experience they have had of the goodnesse of God, comforting them in the word: If ever they tasted the sweetnesse of the word, they must needes have an appetite to it.

In these few words there are divers points of Doctrine to bee observed and explained: as namely.

First, that God is gracious.

Secondly, that God doth graciously sweeten the word to his people: as God doth shew his graciousnesse in the word.

Thirdly, that, where there is a true taste of the sweetnesse of the word, there the soule growes in grace.

Fourthly, it is but a taste of the sweetnesse of God which can bee bad in this life.

Fiftly, many live in the church, and yet never taste of the sweetnesse of God and his word.

Sixtly, it is a singular shame for such as have felt the sweetnesse of the word, to faile in their desire after it.

For the first. Where the Lord is praised for graciousnesse, by the word used in the originall here, it is to occasion in us the admiration of the good∣nesse of Gods nature. For in this one word are many distinct praises im∣ported: As

* 1.110First, 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 hee 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 questionlesse it should bee a great thing to perswade with a man, when he comes to the word, to regard it with much affection, if he know, that God thereby will doe good to his very enemies: and that in that ordinance, God is wont to shew the mirror of his mercy, in revealing his love, and communicating the blessings of his Gospell to such, as come into his presence with hatred of their owne waies.

Thirdly, that he is courteous, and in a speciall maner kind to, and fond over his owne people with incomprehensible indulgence: the word is ren∣dred Courteous, Eph. 4.32. And all ages must wonder at this kindnesse of God in Jesus Christ, Eph. 2.7. And thus hee delivereth his servants from their feares, Psal. 34.3, or 4.

Fourthly, that he is bountifully and liberall, and giveth plentifully: so the word is used and given to God, Rom. 1.5.

Fiftly, th•••• hee is gentle and easie to bee intreated, or prevailed withall. Hence, that his yoke is said to be easie: Matth. 11.30. where this word is transtated 〈◊〉〈◊〉: 〈◊〉〈◊〉 hereof 〈◊〉〈◊〉 the word, rendred gentlenesse: Gal. 5. ••2. and thus he is said to be marvelous kind in hearing praier: Psal. 31.21, 22. and 34.4. 6, ••5.

Sixtly, that he 〈◊〉〈◊〉 not upon respect of persons, and thus he regards the

poore: Psal. 68.10. and will not disdaine to teach sinners his way: Psal. 25.8.

Seventhly, that he is sweet: that is, wonderfull comfortable, pleasing, and filling with delight.

Eighthly, there is one specialty of Gods goodnesse, to which this word is applied, and that is, the accepting of the Gentiles to favour, when the Jewes were cut off. Rom. 11.

Vse. The use of this point is various: For,

First, It should kindle in us admiration: All ages should gaze and wonder at such matchlesse good nature, and kindnesse in God: Ephes. 2.7.

Secondly, it should break our hearts with sorrow and repentance for our sinnes, to thinke of it, that wee offend a God so kind, so good, so bounti∣full: Rom. 2.4. Hose. 3.5.

Thirdly, it should perswade with men, that never felt this, to taste and see how good God is, Psalme 34.

Question. What must we doe, if we could, or might taste of this sweet∣nesse of Gods nature?

Answer. The Prophet David tels us of two things: Psalme 34. First,* 1.111 thou must pray unto him, and make him thy refuge in all distresse: Secondly, and thou must put thy trust in him, and then certainly thy face shall be light∣ned, and thou shalt not be ashamed: and I may adde two things more. First, Thou must love his Word, waiting upon him in his Sanctuary. Secondly, and yeeld thy selfe over to bee his servant, and thou canst not faile to find this goodnesse 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, Psal. 31.19, 21, 33. VVhat can more draw affection, then sweetnesse of nature?

Fiftly, it should perswade all Gods servants to live by faith, and not through unbeleefe in the time of affliction, or temptation to dishonour God. VVhy saist thou, thy way is past over of God? Or why saist 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 na∣ture, and continually to strive to bee like the patterne in God for curtesie, Eph. 4.32. kindnesse, 2 Cor. 6.6. and all loving behaviour, Colos. 2.12. 1 Cor. 13.4. and easie to bee intreated, Iam. 3.17. and love to our enemies, Luke 6.35. VVe should be followers of God, Ephes. 5.1. wee should beare his image especially herein. Col. 3.10.

Seventhly, How should our hearts be satisfied, as with Manna, when we feele this sweetnesse of God to us in particular, either in the word, or prayer, or in his workes? wee should even bee sicke of love, our sleepe should bee pleasant to us, and our hearts filled with gladnesse. VVhat greater felicity can there be, then that such a God should love us? Psal. 63.6. Ierem 31.26. Ca••••ic. 2.5. or 6.

Eighthly, we should be carefull, when we have felt this sweetnesse of the Lord, to preserve our selves in this communion with God, and abide in his goodnesse, as the Apostle useth the Phrase, Rom. 11.20.

Lastly, it should much affect with sorrow and shame. all impenitent sin∣ners, and that in two respects. First, because they have lost their time, and lived without the sense of this sweetnesse in God, the Apostle, Tit. 3.5. useth this Phrase, The bountifulnesse of God appeared. The word shined as the S••n••e doth in the rising: which imports, that the world was nothing but darknesse, till men found by experience the goodnesse of God. Secondly, be∣cause they have so long offended a nature of such infinite goodnesse, this

will prove a grievous aggravation of their sinne and misery. For such a goodness so provoked, will turne into extreme fury: Mercy abused will be turned into unspeakable fierceness of indignation, as appeares Deut. 29.19,20. and Rom. 2.4, 5.

* 1.112The second Doctrine is, That God doth gratiously sweeten his Word to his people, or God doth shew his graciousness especially in his word. Hence it is, that Gods servants have acknowledged the word to be swee∣ter then hony and the hony combe. Psal. 19.10. and 119.103. and the ho∣ly Ghost compareth it to feasts, yea royall feasts, Esay 25.6. Prov. 9.4. Luk. 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 divers duties.

First, to labour to finde the word so unto us, to seeke this sweetness in the word: and to that end wee must mingle it with faith, else there will be no more taste in it then in the white of an egge: and besides, we must come to it in the tediousness of our owne vileness.* 1.113 For we are never fitter to taste of Gods grace, then when we are dejected in the true feeling o•• our owne unworthiness. God will give grace to the humble. And further, wee must get an appetite or affection to the word. For the full stomacke loatheth an hony-combe, but to the hungry soule every little thing is sweet. Proverbs 27.7. and lastly, we must take heed, that wee marre not our tastes before we come, as they doe, that have sweetned their mouthes with wickedness, and spoyled their rellish with the pleasures of beloved sinnes, Iob 20.12. Such as live in the delight of secret corruptions, even th••y that account stoln waters sweet, may be the guests of Hell, but Gods guests they are not: one∣ly they that overcome eate of the hidden Manna. Rev. 2.

Secondly, when we have found hony, let us eate it. Prov. 20.13. That is, if the Lord be gracious unto us in his word, let us with all care receive it in∣to our hearts, and with all affection make use of it. Lose not thy precious oportunitie.

Thirdly, it should teach us in all our griefes and bitterness to make our recourse to the word to comfort and sweeten our hearts against our feares and sorrowes. For at this feast God wipes away all teares from our eyes, Esay 35.6, 8.

Fourthly, the sweetnes of the word when we feele it, should satisfie us, yea satisfie us abundantly. Wee should give so much glory to Gods good∣nesse, as to make it the abundant satisfaction of our hearts, Psal. 36.6.

Fiftly, Yea further: we should labour to shew this sweet savour of the word in our conversations, by mercy to the distressed, by gracious commu∣nication, by our contentation, and by all well-doing, that the perfume of Gods grace in us may allure and affect others, that the very places where wee come may savour of our goodnesse even after wee are gone.

Sixtly, we should bee alwaies praising of God for the good things of his Sanctuary, acknowledging all to come from his free grace without our de∣serts, Psal. 84.4. entertaining his presence with all possible admiration, say∣ing with the Psalmist, O Lord, how excellent is thy goodnesse! Psal. 36.9.

Seventhly, wee should pray God to continue his goodnesse to them, that know him, and to vouchsafe us the favour to dwell for ever in his house, Psalm 36.11.

Eighthly, and constantly the experience hereof should set us a longing: our soules should long for the courts of Gods house, and our hearts cry for the daily bread in Sion, and we should constantly walke from strength to strength, till we appear•• before God in Sion, Psalm 84; and the rather, because, besides the sweetnesse, there is a plentifull reward in keeping

Gods word, Psalm 19.20.

Secondly, from hence we may be informed in two especiall things.

1. Concerning the happinesse of the godly in this life, notwithstanding all their afflictions and sorrowes. Thou seest their distresses: but thou seest not their comforts. The stranger doth not meddle with their joyes. Oh how great is the goodnesse of God, in giving his people to drink out of the rivers of the pleasures in his house, when he makes their eies to see the light in his light! Psal. 36.8, 9. Psal. 65.4.

2. Concerning the office of Gods 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, yeeld a heavenly and supernaturall smell in the soules of the godly hearers, 2 Cor. 2.14, 15. But, then, Ministers must take heed they corrupt not Gods VVord; 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 mens consciences, 2 Cor. 2.17; else, any Prea∣cher will not serve the turne. 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 bee (without the speciall assistance of God) fit for these things?

Lastly, this may serve for singular reproofe and terror to the wicked, and that in divers respects. First, for such as are mockers, and call sweet sowre, that is, speake evill 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 goe? 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 wildernesse: and this Ministery 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 meanes, but find excuses to shift off the invitation of God. How justly may that curse be in∣flicted upon them, these men shall never taste of my supper? Luke 14.17. &c. 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 VVord, may conceive hope∣fully, that their soules doe and shall prosper and growe. There is no doubt to be made of our growth, if once we come to feele the sweetnesse of the VVord. 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.

Answ. For the first. A true taste of the sweetnesse of the VVord, and Gods graciousnesse in it, may bee knowne both by the cause, and by the ef∣fects. The cause of this taste is faith: for, by faith onely doth the soule taste.* 1.114 Or that thing that raiseth so sweet a rellish in our hearts, is, a perswasion in particular of the graciousnesse of God to us, even of that graciousnes which the VVord 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 bee a new creature; working an unsained change in the heart of man from the world and sinne, to the care of Gods glory, and salvation of their owne soules: and thus it is called A savour of life unto life, 2 Cor. 2.15. Secondly, it sesleth in the heart an estimation of the VVord and spirituall things, and the assurance

of Gods favour of all earthly things in the world, Phil. 3.9. Psal. 84.10. Thirdly, this taste workes a heavenly kind of contentment in the heart: so as the godly, when they have found this, are abundantly satisfied, they have enough, Psal. 36.10. and 95.4.

For the second question concerning wicked men, and their rellishing of the sweetnesse of the VVord, I say two things. First, that the most wicked men are without spirituall senses, and finde no more taste in God or his VVord, than in the VVhite of an egge: they savour not the things of the Spirit, Rom. 8. 1 Cor. 2.13. Of this afterwards. But yet it may not be deni∣ed, but that some wicked men may goe so farre, as to taste of the good VVord 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 bee the difference betweene this taste in wicked men, and the true taste in god∣ly men?

Answ. For answer hereunto, divers differences may be given.

* 1.115First, 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 Gods Kingdome) 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 sea∣son, it cannot hold long in them: and therefore is their faith and joy said to be temporary: whereas godly men may keep their taste to their dying daies, not only in the gifts of saving graces, but in the very sense of the sweetnesse of Christ, and the word too, &c.

Thirdly, in the manner of tasting. For, wicked men may taste of the Gospell and Religion by senses, or by a dimme 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 generall, 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 applica∣tion, as theirs.

Fourthly, in the grounds of this taste or delight: For a wicked man per∣swaded by false reasons, setled 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 applyed the promises of grace in Christ, nor doth he ever possesse so much as one infallible signe 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 evill conscience casts up the food againe, or choakes and poisons it: whereas in godly men their taste abides in them, and they digest the food they receive: The vertue 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, workes, as is before noted, a high estimati∣on, and sound contentment: so as the godly place the felicity of their lives in this communion with God, and his word: But that can never a wicked man doe.

Sixtly, and lastly, wicked men may seeme to taste, and yet doe not: Ma∣ny men professe Religion, and delight in the word, and in Religion, and so religious duties, who yet never did attaine to it, but constantly found a

wearinesse, 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 mouthes when they talke with others, then in their hearts when they are afore God.

It will not be amisse particularly to cleare that place in the Hebrewes in all the three instances of tasting.

First, they are said to taste of heavenly gifts:* 1.116 so they doe when they have common graces, as sometimes some kindes of faith, joy, hatred of some sinnes, love of Ministers, or some godly praises for some ends, &c. 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 heaven∣ly, because they are mighty by the Spirit of God, and came downe from the Father of spirits: but saving graces they cannot have.

Secondly, wicked men may taste of the Spirit and good Word of God, by feeling some sudden flashes of joy, either out of admiration of the meanes of delivering, or frō some generall conceit of the goodness of Gods praises, Iob 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 Thes. 1.5. or to receive it with much assurance in the holy Ghost; or to redresse their wayes by it, Ps. 119. 9, 45, 59. so as the taste of the word, should put out the taste and rellish of sinne: For, let wicked men be affected as much as they will, their taste of sinne will remaine in them. I meane the taste of their beloved sinnes; nor can he deny himselfe,and forsake his credit, friends, pleasures, profits, much lesse life it selfe for the Gospels sake Mark 10.29.

Thirdly, wicked men may taste of the powers of the life to come, by joy∣ing at the thoughts that they shall goe 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 doe any marks of, a child of God app••are in them, nor can they alledge one sentence of Scripture, rightly understood, for the meanes of it.

The use of all this may be threefold.* 1.117

First, for Tryall. 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 worke exceeding thankfulnesse to God, if wee have found this sound and secret taste in the Word; we should every one and 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 that never felt any sweetnesse in the Word. How should they be amazed to thinke of it, that God doth from Sabbath to Sabbath restraine his blessings from them, and, as contemning them, to passe by them, and take no inward notice of them? 2. But especially here is unspeakable ter∣ror to such as have had that taste in the sixt to the Hebrewes, if they should ever fall from it, as is there mentioned. For, if this taste goe out of thine heart, take heed of the sinne against the holy Ghost: For at the losse of taste, begins that eternall ruine of these men. If thou be not warned in time, thou maist come to such a condition, as it will be impossible for thee to bee ren••ed by repentance, Heb. 6. 5, 6, 7.

But least 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 cleere the secret of that place, about the sin against the ho∣ly Ghost; and therefore wish that these things be observed.

* 1.118First, that it doth not follow necessarily, that whosoever hath that taste there mentioned, shall not be saved: for men may have that taste, and find∣ing it ineffectuall, goe 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 neare the kingdome of God, and makes preparation for true Grace.

Secondly, that the sinne against the holy Ghost cannot be committed but by such as have beene enlightned, and have set themselves to attend upon the Word, either by solemne profession outwardly before men, or by in∣ward attendance upon it. Two sorts of men in our times are in danger of this sin, that is, Hypocriticall professors: and those they call the wits of the World, who afterwards fell to all Epicurisme.

Thirdly, that the failing away there mentioned, is not to bee understood of any particular falling into some one, or a few sinnes; but of an universall falling away from the care of all godlinesse, and into such a condition, as to dislike no sinne, as it is sinne, and to believe from the heart no part of the Gospell, nor be afraid to wallow in the sinnes, which formerly hee in a sort repented.

Fourthly, there is in them a personall hatred of the Sonne of God; they doe with the Iewes, as much as in them lieth, crucifie him againe, loathing him, and inwardly swelling, or fretting, against the doctrine of Christ, and striving as farre as they dare, in his Ordinances and people, to put him to shame by scornings and reproaches, or what way else they can, Heb. 6.6. and Chap. 10.29.

Fiftly, they abhorre from their hearts the graces of the Spirit, and loath them in the godly; despighting the Spirit of grace, Heb. 10.29. so as they persecute, to their power, the truth; being carried with incurable malice against it.

And thus of the third Doctrine.

* 1.119The fourth Doctrine that may be gathered out of these words, is; that it is but a taste of the sweetnesse of God we can attaine to in this life, we can∣not reach unto the thousand part of the joyes of Gods presence and favour, in this world. These are part of his waies, but how little a portion is heard of him! Iob. 26. ult. Eye hath not seene, nor Eare heard, nor heart of man perceived the things, which God hath prepared for them that love him, 1 Cor. 2.9.

The comforts we feele in this life, may well be likened to the taste, both because wee have them but in small quantity, and because they are quickly growne out of sense; they are but of short continuance.

There may be three uses made of this point.

First, it may quiet them that complaine out of Scruple of Conscience, that their joyes they have, be not right, because they are so quickly lost; where∣as they must bee informed, that the comforts the best men can get in this World, are but a little 〈◊〉〈◊〉, given out of the Rivers of Gods plea∣〈◊〉〈◊〉.

Secondly, it should make us the more out of love with this life, and kin∣dle in us the love of the appearing of Jesus Christ. Why desire wee to live so king o•• Earth, where we must drinke downe continually the bitter 〈…〉〈…〉 and ••o••row; and can get but now and then the taste of the com∣forts of a better life? Why long we not to enjoy those pleasure•• for ever∣more? 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 doe us such unspeakable ease and joy to 〈◊〉〈◊〉 of the s••eetnesse o•• God for a little moment? Oh how great then is that goodnesse, God hath 〈◊〉〈◊〉 up from them, that feare him: Psal. 31.19.

The smalnesse of the quantity, and shortnesse of the continuance of our tast of the graciousnesse of God on earth, should make us to use the meanes of communion with God, with so much the more servency, and frequency, and humility.

Doct. 5. A fifth doctrine is, that many in the Churches of Christians ne∣ver so much as tasted of the sweetnesse of Gods grace and word, and that may bee a cause why the Apostle speakes with an If, as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word.

Question. Now if any aske what should be the cause that many Christi∣ans have so little sense of the sweetnesse of the word, and Gods gracious∣nesse and goodnesse in the Word.

Answer. I answer that it is:

First, with many so,* 1.120 because they want the ordinances of God in their power and life of them. They want powerfull preaching: some congrega∣tions 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 tast 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 sweetnesse is beaten out. Mat. 13. Luke 14.24.

Thirdly, It is in the most, because they consider not their misery in them∣selves, nor remember their latter end. A man never knowes the sweetnesse of Christ crucified, till he be pricked in his heart, and afflicted for his sinnes and forlorne estate in himselfe by nature: and till men know how to num∣ber their dayes; they will never apply their hearts to wisdome, Psal. 90.12.

Fourthly, some men are infected with superstition, and the love of a strange god. They prepare a table for the troope, and therefore are hungry when Gods servants eat, and vexed when they sing for joy of heart. They cannot feele the sweetnesse of the Gospell, their hearts are so poisoned with secret popery, Esay 65.11, 13.

Fiftly, Some men tast not of wisdomes banquet, because they leave not the way of the foolish. All sense is extinguished by the evill company they keep. Prov. 9.6.

Sixtly, Too many Christians are poisoned with some of the sins mentio∣ned in the first verse of this Chapter, and that destroyes both tast and appe∣tite in them.

Seventhly, Some are fearefully delivered to a spirituall slumber, the Ju∣stice 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 Jewes, Rom. 11.

Eighthly, Because God doth for the most part reserve these tastes, as the onely portion of his owne people: and therefore never wonder, though the common multitude attaine not to it. Psal. 36.8, 9.

Lastly, the best Christians are often much restrained in their tast of the sweetnesse of Gods favour and presence, because they are not carefull enough to attend upon God in his ordinances: they doe not seeke God, and strive to finde Gods favour and presence in the meanes: they heare and pray loose∣ly, with too much slacknesse and remisnesse of zeale and attention.

The consideration hereof should serve much to humble and melt the hearts of such as feele this to be their case: they should be afraid and trem∣ble at the judgements of God upon them herein, and feare their owne case, and by speedy repentance make their recourse to God in the Name of Christ, to seeke a remedy for their distresse.

And to this end,

1. They should gather a Catalogue of all such sins as they know by themselves, for which they might most feare Gods displeasure; and then goe in secret, and humble themselves in confession of those sinnes, striving till the Lord be pleased to give them a soft heart and sensible sorrowes. This course will both marre the rellish of sinne, and besides, it opens the foun∣taine of grace and joy in the heart of a man. Hos. 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 doe whatsoever the Lord commands: and then the Lord will not long with-hold himselfe.

Secondly, the godly that finde this sweetnesse in the Word, should be so much the more thankfull for the gracious entertainment God gives them in his house, in that he hath not, nor doth deale so with thousands of Christi∣ans, as he deales with them.

Doct. 6. The last doctrine is, that it is a shame for such Christians as have felt of the sweetnesse of the Word, to lose their appetite, or any way to abate of their company in resorting, and constancy of desire after it, or esti∣mation of it. This answers to the maine 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 doe not alwayes speed alike: wee should beleeve that God will returne, though he hide his face for a time. Such Christians then must beare their shame, that have lost their first love; and repent, lest God take away the Candlestick from them.

Verse 4.

To whom comming, as to a living stone, disallowed of men, but cho∣sen of God, and precious.

HItherto of the exhortation, as it concernes the Word of God. The exhortation, as it concernes the Sonne of God, followes, from verse 4. to verse 13: wherein it is the purpose of the Apostle, to shew unto them in the second place the principall meanes of holines, even the originall foun∣taine it selfe, and that is Christ; to whom they must continually come to seeke grace, if ever they will prosper and grow in godlinesse.

In the exhortation, as it concernes Christ, three things may bee obser∣ved.

First, the Proposition: wherein he tels them what they must doe, verses, 4. and 5.

Secondly, the Confirmation of it, and that two waies. First, by testimony of Scripture, shewing what Christ is; which Scripture is both cited and ex∣pounded verses 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 shewes the use they should make, both in what they should avoid, verse 11. and in what they should doe, verse 12.

That which in generall may be observed, is, that Christ is the maine Foun∣taine of all grace and holinesse. It is he that fils all, in all things, Eph. 1. ult. All the treasures of wisedome and grace be in him, in whom the God-head dwels bodily, Col. 2.3, 9. It is he that is made unto us of God, wisedome, righteousnesse, sanctification, and redemption, 1 Cor. 10.30. He was long since acknowledged to be the Lord our righteousnesse, Ier. 23.6.

The knowledge hereof may both informe, instruct, and comfort us.

First, it may informe us concerning the grievousnesse of our disease. The nature of man is so farre past cure, that unlesse the Sonne of God sanctifie himselfe with unspeakable holinesse, wee can never be sanctified, Iohn 17.19. yea, the Word it selfe is not availeable without the grace of Christ, as it appeares in that seventeenth of Iohn: where both the Word and Christ are intreated of.

Secondly, it may teach us, first, to ascribe glory to Christ, who in this re∣spect is most worthy to bee acknowledged the Head of all Principalities, but especially the Head of the Church; from whom commeth influence of all grace and goodnesse, Eph. 1.21, 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 bee our riches, and our hope of glory, Col. 1.27. yea, this will bee unsearchable riches to us: wee should determine to know nothing, save Iesus Christ and him crucified, 1 Cor. 2.2. Thirdly, let him that glori∣eth, glory in the Lord Iesus, 1 Cor. 1.4, 7. And therefore God forbid I should rejoyce in any thing, but the Crosse of Christ; whereby I am crucified to the world, and the world is crucified to me, Gal. 6.14.

Thirdly, it should be a great comfort to the Godly, both in respect of their union with him, in regard their Head is so infinite in holinesse, •••• 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 holinesse in the day of Christ.

And thus of the generall Doctrine.

The first thing in the exhortation to be considered, is the Proposition••: in∣which

which, two things are to be marked. First, what Christ is; secondly, what the Christian must be in respect of Christ.

* 1.121There are five things in the description of Christ. First, hee is a gracious Lord: that is imported in the first word; To whom, that is, which gracious Lord, mentioned in 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 shewes his graciousnesse 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 doe, that they may receive ho∣linesse 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 spirituall house. Fiftly, they must be a holy priesthood, to of∣fer up spirituall sacrifices unto God, such as may bee acceptable in Jesus Christ. For, it is to be noted, that the word Are built up, may be rendred, Be ye built up: howsoever it be read, the intent is, to perswade them there∣to. 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 offerethit selfe 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 wonderfull graciousnesse. That he is a Lord to the faithfull, is evident by other Scriptures also, 1 Cor. 1.2. Hee is said to be a Lord to all that call upon him in every place. Thus David cals him, My Lord▪ Psal. 110.1. And great Apostles confesse themselves to be his servants, Rom. 1.1. I••••••. 1.2 Pet. 1.1. And that he is most gracious, the Apostle shews, when he tel••, that all Ages have cause to wonder at the marvellous kindnes that God hath shewed to men in Christ.

* 1.122The use may be both for information, instruction, and consolation.

First, we may 〈◊〉〈◊〉 be informed, that Christ is God with the Father. For the which the Prophet David, Psal. 34. (whence the words of the for∣〈…〉〈…〉 borrowed) Give to God, the Apostle applies here unto Christ: and the reason of the application may in the second place informe us, that God is gracious to men onely by Jesus Christ. It is impossible ever to feele or taste of Gods graciousnesse, but in his Sonne. And thirdly, wee are here told, as it were, that Christ is God visible. God is made visible and sensi∣ble 〈◊〉〈◊〉 men by Jesus Christ: This is that mystery of godlinesse: God is mani∣fested in the flesh.

Secondly, is Christ our Lord and Master? then these things will follow:

1. That we must live and die to Christ, Rom. 14.7, 8, 9. wee are not our owne men; we must live to him that died for us, 2 Cor. 5. ult. The love of Christ must constraine us, and all old things must bee 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 wee walke in the vanity of our minds, ac∣cording to the deceiveable lusts of our old conversation, wee have not yet learned Christ, nor the truth that is in Jesus, Eph. 4. And therefore let∣us 〈…〉〈…〉 looke to his wayes, as hee that must one day give account of 〈…〉〈…〉 Christ, which will be judge both of quick and dead Rom. 14.

2. That every 〈◊〉〈◊〉 bow at the name Christ, and every tongue must 〈◊〉〈◊〉 his 〈◊〉〈◊〉, to the glory of God, Philip. 2.1. Rom. 14. Wee must all take motion of 〈◊〉〈◊〉 supreme authority, and forme in our hearts, all possible reverence toward him.

3. VVee must not judge one another. For, what have wee to doe to

judge another mans servant? He stands or fals to his owne Master, Rom. 14. 4, 9.

Thirdly, it ought to bee the singular joy of our hearts, that wee serve so glorious a Master. Never servants served such a Lord, as it may appeare by the enumeration of divers particular differences, As:

First, other masters are not wont to die for their vassals:* 1.123 Christ shed his blood for us, one drop of whose blood, was more precious then all the bloods of all the men in the world; and this he did, onely to ransome and redeeme us, that wee might be a peculiar people unto him, Titus 2.13.

Secondly, never Master had such power to preferre 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, Revel. 19.

Fourthly, in the service of other masters, there is wonderfull difference of places, and many of the servants serve in the lowest, and basest offices, without hope of any gaine, or respect: But in Christ Jesus there is no diffe∣rence, bond and free, male and female, Iew•• and Grecian, &c. 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 needfull gift for the discharge of their callings, 1 Cor. 1.30. Eph. 1. ult.

Sixtly, other servants know, that their Lords may and doe die, and so they leave their servants usually unpreferd: But Christ lives for ever, as the Author of eternall salvation to them that obey him.

Seventhly, other Lords may take offence, and doe often put away their servants: But whom Christ loves, he loves to the end, so as whether they live, or die, they are still Christs, Rom. 14.8.

Eightly, no Lord can give such sure protection to his servants, as Christ gives to his: No man shall pluck them out of his hands, Efay 4.5, 6. Iob. 10. And whatsoever wrong is done unto them, he takes it as done to himselfe: and therefore the afflictions of his servants, are called the afflictions of Christ, 2 Cor. 1.4.

Ninthly, and lastly, never Lord was so boundlesse in his favour, Christ makes his servants his fellowes, 1 Cor. 1.9. They sit with him there in hea∣venly places, Eph. 2.5, 6. He is not ashamed to owne them as his brethren, Heb. 2. His servants he makes sonnes, and heires too: yea, heires with him∣selfe unto God, Rom. 8. Never man was so fond of his wife, as Christ is of his servants, Rom. 7.4. and all the booke of Canticles shewes it. Finally, they shall all mign with him and be partners with him in his glory, after they have laboured, and suffered a little: when hee appeares in glory, they shall bee for ever glorified with him.

Secondly, The second thing affirm'd of Christ, is, that hee is said to bee 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 Revel. 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 said to be a stone, three waies. First,* 1.124 For hee 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 hee is a stone of stumbling, as the Prophet Esaiah called him long since,

Chap. 8.14. And the Apostle Paul acknowledgeth the same, Rom. 9.33. and this Apostle in verse 6. following, Because wicked men take occasion from this doctrine of Christ to fall into sinne, and mischiefe, and because if Christ may not be the meanes of their salvation, hee will bee 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,* 1.125 to signifie, that it is hee, upon whom all the Church must bee built. This is that stone, which was cut out of the mountaine without hands, Dan. 2.45. that hard stone of which the Prophet Zach••ry speakes. Chap. 4.7, 10.

He is said to be a living stone: and some thinke 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 himselfe, and doth give the sparkles upon the flames of life and light to other men. But I thinke; the stone here doth not import so much by any likenesse in it, be∣cause 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 materiall stones; and by that word living, to shew what the metaphor stone cannot resemble: For though a stone might shadow out the continuance, and eter∣nity of Christ by the lastingnesse of it; yet life is given here to Christ, not onely because he lives himselfe, and can doe no more, Rom. 6.9. But because he is by effects, life, that is, he makes life in the godly, whereby they become living stones also.

The maine doctrine here intented, is, that Christ is the onely foundation of the Church.* 1.126

Ob. David is said to be a stone, and a hard stone of the corner, Psal. 118.

Sol. David was so onely by way of type, his life being somewhat like the state of Christ, in respect in the oppositions of men, and preferment from God: and that that place doth specially belong to Christ, appeares by the application of Christ himselfe, Matth. 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 maine point of Christ.

* 1.127Ob. 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 banc Petrum, but super banc Petram.

Vse. The use may be first, for confutation of the Papists, about their blas∣phemous doctrine, in ascribing this glory of being the foundation of the Church, unto Peter, and so to the Pope: which they doe most absurdly: for that place, Matth. 16.18. is not understood of Peters person, but of his con∣fession. And besides, if it had beene true of Peter, by what word of Scrip∣ture shall it be proved, that it is true of the Pope, who is not once named in Scripture, except hee bee described as Antichrist? Besides, if the Church be built upon Peter, or the Pope, then it will follow, we must believe in Peter and the Pope, else wee cannot bee founded on them: which is extremely blasphemous: but that it may bee put out of all doubt, let us heare the testi∣monie of Peter himselfe, who best knew his owne right; and you see in this text, Peter saies, Christ is the living stone, and not hee.

This likewise imports the misery of all such, as runne after other gods, their sorrowes shall be multiplied. Psalm 16.4. They build in the sand, quite besides the foundation, and so doe the Papists, that put their trust in Saints and Angels.

But especially this should teach us, as wee are here exhorted, to build all our faith and hope in Christ, and to cleave to him in all uprightnesse of heart

and life, and the rather, because this stone hath seven 〈◊〉〈◊〉, and most perfect∣ly viewes all and every part of this building, that every stone bee set right, &c. Zachar. 3.9.

Especially we should rest upon this stone, when wee have any great sute to God: and have occasion, to continue to hold up your hands in praier, and so we shall prosper, as it was with Moses, Exod. 17.12.

Lastly, it should bee the singular joy of our hearts, when wee see the cor∣ner stone cast downe, and God begin to build in any place the work of god∣linesse, and religion: Wee have more cause to rejoice for that spirituall worke, then the Iewes had to shout, when the corner stone of the Tem∣ple was brought out to bee 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 scandall, which might arise from the consideration of the meane entertainment, the Christian Religion found in the world.

The point is plaine, that Christ was disallowed of men: and this is evi∣dent in the stone: The greatest part of the world regarded him not: The Gentiles knew him not, and the Iewes received him not: Though three things in Christ were admirable; his doctrine; his life; his miracles: yet the Iewes beleeved not in him: Hee came unto his owne, and his owne re∣ceived him not; Nay, they reviled him, called him Samaritane, and said, he had a Divell. They preferred a murtherer before him, and their wise men, even the Princes of this world, crucified the Lord of life and glory. This as it was storied by the Euangelists, so it was foretold by the Prophets: Esay. 53. and 49.8. and so we see, he is still of almost the whole world. The Pa∣gans yet know him not: The Iewes yet renounce him: The Turk receiveth him but as a Prophet: The Papists receive him but in part; and wicked men denie him by their lives.

Vses. The first impression this should make in our hearts, is, admiration and astonishment. This should be marvellous in our eies, that men refuse the Sonne of God: miserable men, their Saviour; captives, their Redeemer, and poore men, such unspeakable riches as is offred in Christ, & that almost all mankind should be guilty of this sinne; so as in comparison, he should be Elect onely of God.

Secondly, since this was foreseene and foretold, we should be confirmed against scandall, and like never a whit the worse of Christ or Religion, for the scornes and neglects of the world.

Thirdly, since the world disallowes Christ, we may hence gather, what account wee 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. 16.23.

Fourthly, we may hence see, how little reason we have, to take the coun∣sels and judgements of carnall men, though our friends, and never so wise in naturall or civill wisdome: their counsels were against Christ, they disal∣low Christ, and all Christian courses.

Fiftly, why are we troubled for the reproaches of men, and why doe we feare their revilings? Shall we heare, 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 crosse also?

Sixtly, wee may be hence informed, that indiscretion or sinne, is not al∣waies the cause of contempt: For Christ is disallowed, and yet

without all spot of indiscretion or guile.

Seventhly, and chiefly, we should looke every one to our selves, that we be not of the number of those, that disallow Christ.

For Christ is still disallowed of men, and if any aske,

Question. Who are they, that in these daies bee guilty of disallowing of Christ?

Answer. I answer, Both wicked men, and godly men too.

Wicked men disallow him, and so doe divers sorts of them, as,

* 1.128First, Hereticks, that denie his Divinity, or humanity, or his sufficiency, or authority, or his comming, as did those mockers mentioned, 2 Pet. 3.

Secondly, Schismaticks, that divide him, and rend his body mysticall, 1 Cor. 1.10.

Thirdly, Pharisees and merit-mongers, that by going about to establish their own righteousnesse, deny the righteousnesse of Jesus Christ, Rom. 10.4.

Fourthly, Apostataes, that falling from the fellowship they had with Christ, would crucifie him againe, Heb. 6. 2 Pet. 2.

Fiftly, Epicures and prophane persons that will sell Christ for a messe of pottage with Esau, and love their pleasure more then 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.

Eighthly, Revilers: that speake evill of the good way of Christ, and re∣proach godly Christians, especially such as despise the Ministers of Christ. for he that despiseth them, despiseth Christ himselfe, Matth. 10.

Ninthly, Hypocrites: that professe Christ in their words, but denie him in their workes.

Tenthly, the fearefull: that in time of trouble dare not confesse him be∣fore men, Matth. 10.

Eleventhly, All wicked men: Because they neglect their reconciliation with God in Christ, and will not beleeve in him, nor repent of their sinnes: All that will not be reconciled, when God sends the word of reconciliation unto them, Esay 52.11.

Secondly, Godly men sinne 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 praier, and trusting in God in the time of distresse, Luke 18.1, 8.
• 3. When our hearts wax cold within us, and are not inflamed with fer∣vent affections after Christ. Wee neglect him, when wee doe not highly esteeme 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 beleeve, con∣cerning Christ, namely, that he is chosen of God. This was conscionably be∣leeved concerning him, as appeares, Esay 42.1. and 43.10. and 49.2. Mat. 12.18.* 1.129 Now, Christ may be said to bee chosen of God in divers respects. First, as he was from all eternity appointed and ordained of God to bee the Medi••tor and Redeemer of all mankinde, 1 Pet. 1.20. Secondly, as hee was called peculiarly of God from the wombe by a speciall Sanctification unto his office, Esay 49.1. Thirdly, as he was by solemne rites inaugurated unto the immediate execution of his office; ••s, by baptisme, and the voice from

heaven, &c. Math. 3. Fourthly, as hee was approved of God, and declared mightily to be the Sonne of God, and the Saviour of the world, by the glo∣ry done to him of God, notwithstanding the scornes and oppositions of the world, Esay 49.7.

The use may be both for Information and Instruction.

For, hence we may be informed concerning divers things.

First, that Gods work shall prosper, notwithstanding all the scornes or oppositions of men: God's choice is not hindred, but Christ is separated; and sanctified, and appointed to the work of redemption, the perversnesse of men notwithstanding. The unbeliefe of men cannot make the faith or fi∣delity of God of none effect, Rom. 3.

Secondly, that God doth not chuse as men doe. The meane things of this world (as the world accounts meane) and the vile things of this world may be deare 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 disallowes, may be deare to God, 1 Cor. 1.27, 28.

Thirdly, Hence wee may note the free grace of God in the sending and giving his Sonne. He is faine to chuse for us: we did not chuse Christ first, Iohn 15.16.

Fourthly, That to chuse Christ, is, with Marie, to chuse the better part: it is to imitate God, and chuse like God, to forsake the world, and the wils; and lufts, and judgements of the wicked men of this world, and to cleave onely to Christ, as our al-sufficient portion and happinesse.

Fifthly, That all the enemies of Christ shall be subdued either by con∣version when they come in to 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, &c. Esay 49.7.

Sixthly, That it is a singular happinesse to be chosen of God: it was the honour of Christ here, &c. And therefore, Blessed is the man whom God chuseth. Happy is the Christian whom God electeth; Psalm. 65.4. Luke 10.20.

Secondly, It should teach us divers duties.

First, to observe, and admire, and acknowledge the Lord Jesus, the Chosen of God, wee should with speciall regard confesse unto the glory of God herein, which the word Behold importeth, Esay 42.1. Wee should be Gods witnesses against the world, and all the servants of any strange god, that this Iesus of Nazareth is that Sonne of God, and Saviour of the world, Esay 43.10. It is one maine 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, &c.

Secondly, Wee should learne of God, how to make our choice. On the one side is offered unto us the pleasures and profits of the world, and the inticements of sinne and Satan: and the other, in the Gospell of Christ is set forth and offered to us as the meanes of our happinesse. Now, it is our part to take to Christ, and renounce the world, and forgoe the pleasures of sinne, which are but for a season: wee should utterly refuse the voice of sinne, never to be the guests of such folly, but rather to listen to the voice of wisdome, Proverbs 7. and 8.

Thirdly, Is Christ chosen of God, that one of a thousand? Then it learnes 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 turne: our hearts should be singularly inflamed with desire after such a match, found out and chosen of God for us.

Fourthly, wee should not rest here: but, when God hath declared his

choice, (as he did by a witnesse from heaven, even his owne voice, Math. 17.5.) we should then heare Christ, and, as the Prophet saith, wait for his law, Esay 42.4.

Fifthly, Yea, we should so kisse the Sonne, whom God hath declared as King, by doing our spirituall homage unto him, as that wee resolved, both high and low, the greatest estate as well as the meanest, to serve him with all feare, and rejoyce before him with trembling: we must expresse our thank∣fulnesse by all possible obedience of heart and life, Psal. 2.11.

Sixthly, wee should follow his Colours, and take his pa••t, and contend for the truth against all the world, and in particular against Antichrist, that man of sinne, Revel. 17.14.

Seventhly, We should imitate the praises and vertues of this chosen One, especially in two things: to weet, humility and constancy, as the Prophet Esay sheweth, 42.2, 3, 4.

Lastly: And specially this Chosen, or rather this knowledge of this Cho∣sen of God, should teach us to relie 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 soule delights in him: And therefore also wee may runne boldly to the Throne of grace, and put up our petitions by Christ. For, wee are here assured, that God will denie him nothing, as these places evidently shew: Psal. 42.6, 7, 8, 16. Psal. 49.6, 8, 9, 10, 11, 12. Math. 12.17. to 22. But then we must looke to it, that wee 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, wee may seeke when God will not be found, as Es•••• sought the blessing when it was too late, Heb. 12.15.

And further: this may serve for singular terrour to all unbeleevers, 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: hee will pursue them both with the terrours of his Word, his mouth being made like a sharpe sword, and with the plagues of his hand, being made like a polished shaft, Esay 49.••. He will appeare to wicked men in the day of wrath, as a migh∣ty man, and as a man of warre: though to his owne hee be as a Lamb, to them hee will be as a Giant: they shall not be able to resist; and though hee lift not up his voice in the streets of his people, yet hee will set upon them with roaring, and singular terrour, even with all the signes of furious dis∣pleasure: and though for a time hee may seeme to put up the contempt of men that disallow him, yet at the length hee will not refraine, and will de∣stroy at once, &c. Esay. 42.13. 14, 15.

Besides: This doctrine of Christs chosen, or of Gods choice, should notably check that unbeliefe and fearefulnesse that is too often found even in 〈◊〉〈◊〉, in the deare servants of God. When God hath published his electi∣on 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 hee ever denie his Chosen? Shall not Christ be regarded in our behalfe, who is the person whom his soule loveth? Esay 49.8, &c. 13, 14, 15, 16.

Precious.]

* 1.130 First, in respect of his nature: hee is the choicest 〈◊〉〈◊〉 in heaven and earth; never such a man: all the crea∣tures

in heaven and in earth are inferiour to him. Secondly, In respect of his gifts: he is qualified with all the treasures of wisdome and grace, above all his fellowes, Col. 2.3. Psal. 45. Thirdly, In respect of his works: never creature did works of such price, so usefull, so exquisite, so transcendent. Fourthly, In respect of his sufferings: he paid such a price to God in the ran∣som of man, as all the world besides 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 informe us in divers things: as,

First, Concerning that matchlesse love of God to us, that gave us his Son who is so precious, Rom. 8.34.

Secondly, Concerning the horrible sinne of Iudas and the high Priests, that valewed him but at thirty pieces.

Thirdly, Concerning the most miserable condition of all prophane 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 meane some∣times, as a messe of pottage, &c. The more glorious Christ is, the more vile is their sinne 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 nether milstone to grinde 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. First, One cause is mans ignorance,* 1.131 both of their owne misery out of Christ, as also of the glory of Christ in himselfe, and of the priviledges man might attaine by him, and of the singular glory to come.

Secondly, Another cause is unbeliefe. Men have a secret kind of Atheisme in them, and doe not beleeve the report of the servants of Christ out of the Word, Esay 53.1, 3.

Thirdly, Another cause is, that the most men looke upon the out-side of the Kingdome of Christ, and of the estate of Christians; which, because they finde it covered with afflictions, and seated in a low condition with∣out outward splendour, they therefore contemne it: Our life is hid with Christ in God, Colos. 3.3.

Fourthly, But the maine reason is, because men doe falsly esteeme of o∣ther things, they set so high a price upon their pleasures, profits, lusts, cre∣dits, honours, hopes, &c. that Christ is not remembered nor valued, unlesse it be at Iudas his rate, and yet many will not valew him at so much as thirty pence, but they will make shipwrack of a good conscience even for a peny, I meane for extreame small gaine, 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 possesse this Mine of treasure, who have his spirit, graces, righteousnesse, ordinances, and glory!

And as it may thus informe us, so it should ••each us.

Vse 2. First, To account of Christ as most precious, to esteeme of him as ever precious in our eyes, and shew it;

• 1. By seeking to get Christ above all gettings.* 1.132
• 2. By accounting all things but as dust and dung, in comparison of the ex∣cellent knowledge of Iesus Christ, Phil. 3.8.
• 3. By selling all, to buy this precious stone, Math. 13. forsaking father and mother, house and land for Christs sake, and the Gospels.
• ...

• 4. By keeping our communion with Christ with all carefulnesse.
• 5. By avoiding all the waies, 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 comming, 2 Pet. 3.

Secondly, to consecrate our selves, and whatsoever is deare, and precious to God, and the service of Christ, striving to be a precious people, and pe∣culiar to God, zealous of good things, and workes, Tit. 2.12, 14. 1 Cor. 6.20.

Thirdly, Wee should live like such, as having attained so precious a trea∣sure.

• 1. Living by the faith of the Sonne of God, Gal. 2.20.
• 2. Not being the servants of men, 1 Cor. 7.2, 3.
• 3. Keeping our selves from all pollution, by which the Kingdome 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 li∣ving and precious stone, should studie by all meanes to build gold, silver, and precious stones, and not hay and stubble, striving like skilfull master∣builders, to make the whole frame some-way answerable to the foundation, 1 Cor. 3.12.

Thus of the description of Christ. Now followeth what Christians must doe, that from Christ they may receive vertue for the attaining of ho∣linesse of life.

First they must come unto him.

To whom comming.]

* 1.133Divers things may here be noted in the generall.

First, that men may come unto Christ, even while they are on earth.

Secondly, that naturall men, or naturally men are absent from Christ, or without Christ.

Thirdly, that without comming to Christ, we can never be sanctified.

Fourthly, that all, that once take taste of the sweetnesse of Christ in his ordinances, will come unto him.

Fiftly, that to come to Christ, is a continuall worke: Christians are stil comming, their life is but a continued journey to Christ, or a daily seeking out of Christ, &c.

But in particular I especially consider two things.

First, how many waies men come to Christ.

Secondly, in what manner men must approach to Christ.

* 1.134First, we must come to Christ divers waies.

First and chiefly, by beleeving in him: we must draw neere to Christ by the assurance of faith, Heb. 16.22.

Secondly, by making him our daily refuge in praier, using him as our con∣tinuall mediator, and advocate, Psal. 65.12. Ierem. 31.9. carrying all our petitions to him, in all our distresses making our mo••ne to him, as the Cli∣ent doth to the Counsellor,* 1.135 or as the oppressed doe to the judge.

Thirdly, by the frequenting his ordinances, viz. the Word and Sacra∣ments, thus to come to his feasts, even to his great Supper, Prov. 9. Luke 14. 17. &c. Matth. 22. Thus we come to worship.

Fourthly, by contemplation, remembring him, and setting our affections on him, thinking on him that 〈◊〉〈◊〉 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, Matth. 10. and to visit them in pri∣son, is to come unto Christ, or to visit Christ, Matthew 26.

But the foure first waies are especially 〈◊〉〈◊〉, and the first chiefly.

For the second:

We must come to Christ.

First, speedily: as, the men that suffer shipwrack, quickly haste to the shore.* 1.136

Secondly, penitently: going and weeping wee must go••, Iorem. 50.4. He cals to him sinners, and that to repentance, Matth. 9.13. we must come weary and heavie loaden, Matth. 11.28. wee must returne and come, Esay 25.12. and not, as they Ier. 7.9, 10. Zachar. 14.1, &c, that came in their sins with Idols in their hearts: wee should come to Christ, as Benhadad did to A••ab, with ropes about our necks: that is, with all readinesse to professe a∣gainst our selves our owne vile deserts.

Thirdly, confidently: and with perswasion of faith, resting in his good∣nesse, and casting out feare and doubts, Heb. 10.22. and 11.6. as the Le••••r came to Christ, Matth. 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 wee will be set downe with no repulses or delaies, Mat. 15. as they with the Palsey-man, Mat. 9. Hosh. 6.1, 2. and as hee teacheth us to come to God, Luke 18.1, 2, 3, &c. and as Iob resolves, Chap. 27.2, 3, 7.

Sixtly, orderly: wee should doe as Iob said: we should order our cause before him, and fill our mouthes with arguments, Iob. 23.3, 4.

Seventhly, obediently. Wee should come to Christ, as children to their fathers, and as the people to their lawgiver, to receive commandements at his mouth; so as our hearts might answer, eloe, I come to doe thy will.* 1.137 If we would have God or Christ come to us, we must be such as David promiseth for himselfe, Psalm 101.1, 2, 3, 4.

Eighthly, sincerely. And we must shew our sincerity,

• 1. By forsaking the way of the foolish, Prov. 9.6, 23, 4.
• 2. By comming 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 discerne, that wee have a true thirst, whatsoever we want, Iohn. 7. 37.
• 3. Thirdly, by renouncing all other hopes, as they said of God, Io••. 3.22.
• 4. By resolving to cleave to Christ in a perpetuall covenant, Ier. 50.5.
• 5. By comming to Christ, notwithstanding dangers or difficulties: though it were with Peter to leap into the Sea, Matth. 14.29. or with the wise∣men to come from the East, Matth. 2. and though we find Christ in a prison Matth. 25. and though it were to denie our selves, and to take up our Crosse daily, Luke 9.24.

Vse. The use of all this should be chiefly to perswade with every one of us to make conscience of this dutie to come unto Christ, and the rather con∣sidering,

First, the necessity of •••• here imported,* 1.138 in that without co••••ing to Christ wee cannot possibly attaine unto sound reformation of life: without Christ we can doe nothing.

Secondly, the incouragements we have to come to him, and these •••••• ma∣ny. For,

1. If we consider the invitation of Christ, he calls us to come unto him, wee cannot displease him by comming, but by not comming and neglecting him, Matth. 11.29. Cant••••. 2.10, 13. Matth. 22.3. Ioh. 5.40.

2. If wee consider the persons invited, or who may come: The simple may come, Prov. 9.3. The strangers may come, even 〈◊〉〈◊〉 from 〈◊〉〈◊〉, Esay 49.12. & 56.4. Any that are 〈◊〉〈◊〉, may come, Iohn. 7.3••.

Yea, the basest and meanest may come, which is signified by that of the Pa∣rable,* 1.139 that they by the hedges and high-way side are compelled to come in: nor is there any exceptions at mens sinnes, but sinners may come, Matth. 9.13. Yea such, as are wounded and smitten for their sinnes, may come, Hos. 6. ••. &c.

Thirdly, if we consider our entertainment when we come. He adopts all that come to him, Iohn 1.12. He is ravished with affection towards them: wee cannot more please him, than by comming to him, Gant. 4.8, 9. They are sure they shall not bee rejected; Iohn 6.37. Christ will ease them in all their sorrows, Mat. 11.29. He will heale them of all their diseases, of which the bodily cures were pledges in the Gospell. Hee will bee as Manna from heaven to them: they shal never hunger, Ioh. 6. yea, he wil be life to them; the life of their present lives, and eternall life: they shall live for ever, Iohn 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, bee made a spirituall house, an holy Priest∣hood, to offer up spirituall sacrifices, acceptable to God by Iosus Christ.

As lively stones.]

IT is not unusuall in Scripture, to compare men to stones: and so both wic∣ked men and godly men.

Wicked men are likened to stones, first, for their insensiblenesse: 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, Exod. 15.16. Thirdly, for their sinking downe under Gods judgements: so the E∣gyptians sunk into the Sea like a stone, Ex. 15.6. And thus the wicked sinke into hell like a stone. But chiefly in the first sense, for hardnesse 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 leprosie, or like Jerusalem when it was made a heap of stone.

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 an∣nointed 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 brest of the High-Priest, in the Ephod. The High-Priest is Christ. The Onyx stones are Christians. The Princes of the Congregation, are the Ministers that consecrate the soules of men which they have converted to Christ, who weares them on his brest, and hath them alwaies in his heart and eye. They are like to the rich stones of a Crowne lifted up, Zach. 9.16. They are like the stone with the Booke bound to it, Ier. 51.63. They are never without of the Word God. But in this place they are likened to the stones of the T••mple, which in the Letter are described, 1 Kings 6.7, 36. and 7.9, 10. and in the Allegorie, Esay 54.11, 12, 13. Sure it is, that the stones of this spiritu∣all Temple, are the pla••e of Saphires, as is said in Iob in another sense, 28.6.

* 1.140 Now the godly are likened to stones in divers respects. 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 E••••l, but vanity, or sorrow? and what are those graved stones, but the godly vvith the Lavv of God vvritten in their hearts, the light vvhereof shineth on the hill of the vanity of this vvorld, and 〈◊〉〈◊〉 in the midst of all the so••rovves of this vvorld? Second∣ly•• they are likestones for strength and unmovednesse in all the stormes of

life. The raine pierceth not the stones, nor doe afflictions batter the hearts of Gods servants: strength is attributed to stones in that speech of Iob. 6.12. Thirdly, They are like stones for continuance and durablenesse, 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 mankinde, as stones digged out of the earth, be∣ing in themselves by nature but stones of darknesse, such as might never have seene 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.

Vse. The use may bee briefly: First, for information: Here is come to passe 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 spirituall Sion, Psalm 102, 15. and let us all learne to bee like stones in the former senses, for the receiving the impression of the law, and for constancy and durablenesse, and for care to keepe our communion with Christ, and Christians.

Lastly; 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, Ierem. 50.26.

Thus they are stones: It is added, they must bee lively stones, to signifie wherein they must not be like unto stones: they must not be dull, and insen∣sible, they must be lively and cheerefull, and that for divers reasons.

First, Because the second Adam is a quickning spirit,* 1.141 and they dishonor the workmanship of Christ, if they be not lively, 1 Cor. 15.

Secondly, Because one end of the offring, up of Christ, was, that their con∣sciences might be purged from dead workes, 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 beene alive to sinne, and it is a shame to ex∣presse lesse life in the service of God, then wee have done in the service of sinne.

Fiftly, Because we have lively meanes, we are fed with living bread, Ioh. 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 fountaine of life, and hath springs of joy in him, Rom. 8.9. Ioh. 6. and the Word of God is lively and mighty in operation, Heb. 4.12. and Christ himselfe lives in us, Gal. 2.20.

Sixtly, because we professe our selves to be consecrate to God as living sa∣crifices, Rom. 12.1.

Seventhly, because we have such excellent priviledges: wee partake of the divine Nature, and God is a living God; and we have precious promi∣ses, 2 Pet. 1.4. and we have plentifull adoption in Christ, and we have a hope of a most glorious inheritance, which should alway put life into us, •• Pet. 1.3, 4. and wee have a secure estate in the meane time. For to live, is Christ: and to die, is gaine; and whether we live or die, we are Christs, Rom. 14.8. Phil. 1.21.

Vse. The use should be therefore for instruction: We should stirre up our s••lves, and strive after this livelinesse, and that for the two reasons imported in this text to omit the rest. For without a ready heart, wee shall make no riddance in matter of sanctification, and holy life, and besides, wee shall ex∣tract but a small deale of influence from Christ. For it is here required, that we should be lively, when we come unto him.

Now this livelinesse we should shew: First, by contentation in our estate: Secondly,* 1.142 by patience and cheerefulnesse in afflictions, Rom. 5.2, 3. Thirdly, in the performance of holy duties with power and life: Thus we should be lively in praier, such as will bestirre themselves, and take no deniall, as, Philip. 4.5, 6.

Quest. Now if any aske, what is good to quicken us against the deadnes of our hearts?

* 1.143 Answ. I answer: First, faith and assurance makes a mans heart alive, wee live by faith. Secondly, wee must goe still to Christ, who is the life, and by praier 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 Gospell puts life into men, there is a great deale of provo∣cation to good workes in it. Fiftly, wee should often meditate of the gaine of godlinesse, and of the privileges of the promises belonging to the godly.

Vse. This doctrine implies a great deale of reproofe also: First, to Hypo∣crites, that have a name, that they live, but they are dead, Revel. 3.••. Second∣ly, to deelining Christians, that suffer their first love to abate in them, and can bee contented to lose sensibly the power of affections, which formerly they had. Thirdly, to many drooping Christians, which out of melancholy, and unbeliefe, affect a kind of wilfull sadnes, and heartlesues, hindring there∣by their own assurance, and causing the easie yoak of Christ to be ill thought of, besides many other inconveniences.

Thus of the second thing.

Be yee 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 shew, what we must doe when we come to Christ.

The third thing then we must doe, that wee might extract vertue out of Christ for holinesse of life, is, we must be built up; which imports two things. First, progression in faith: and secondly, repentance. Wee must not beging only, 〈◊〉〈◊〉 say the foundation, but we must still labour to be built up further, we 〈◊〉〈◊〉 be ••••ill edified in our most holy faith, Iude 20. verse.

Now, that this may be attainted unto, that we may be built up, the fimi∣litude imports divers things.

* 1.144 First, preparation. A man, that will goe about the worke of godlinesse, 〈◊〉〈◊〉 think he goes about the building of a town, and therefore must cast up his 〈◊〉〈◊〉 for 〈◊〉〈◊〉 charge of it, and get his stuffe prepared before hand.

* 1.145 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 〈◊〉〈◊〉 our actions out of the word of God. VVhen Moses was to build the tabernacle, he made it just according to the patterne in all things about it, &c.

Fourthly, a respect of things necessary: w••e must not be intangled with 〈…〉〈…〉 and doubtfull disputations. The building of a Christian must be a 〈◊〉〈◊〉 palace. He must build gold, silver, precious stones, be must keep his 〈…〉〈…〉 choice and necessary things, 〈…〉〈…〉. 8.9. 1 Cor. 3.1 Timoth. 1.4.

Fiftly, Counsell and Direction. Men must endure the hewing, and squa∣r••••••, 〈◊〉〈◊〉 5.17, 18. To this end are Ministers given. Eph. 4. 12. The world 〈◊〉〈◊〉, A•••••• 20. 32. and so good conference may edi••ie, or 〈…〉〈…〉, Eph. 4. 29.

Sixtly, 〈…〉〈…〉 building must have her distractions cast out, •• Cor. 7. 52. David could not build 〈◊〉〈◊〉 Temple, because of his warres, and his ••••rest on every side.

Seventhly, Order and distinction. Men must not take together a great deale of stuffe, without order, confusedly: This is to build Babel, and not Sion.

Eighthly, Unity with the godly. The building must hold proportion with the walls, as well as with the foundation, Psal. 122. 3. 1 Cor. 8. ••. and 13. Rom. 15.2. Eph. 4.12, 16.

Ninthly, Sobriety in the use of lawfull things: All things are lawfull, but all things edifie not, 1 Cor. 10.23.

Tenthly, Prayer: for except the Lord build the house, in vaine doe they labour that build it, Psal. 127.1.

Out of all this wee may informe our selves concerning the causes of not profiting in many. The reason why many Christians are not built up, or why they encrease not in godlinesse, is, that they are guilty of these; or some of these things implied in these directions.

First,* 1.146 some profit not by reason of their irresolution about the taking up of their crosse in following Christ: They thrust into the profession of Re∣ligion, before they have sitten downe to c••st what this profession may cost them, and so in the evill day fall away, Luk. 14.28.

Secondly, some can never thrive, because they place their godlinesse one∣ly in the frequencie of hearing the Word, and the outward observance of Gods ordinances: These build in the sands, they lay no sure foundation, Math. 7. 26.

Thirdly, others faile through unbeliefe, and so either by neglecting the assurance of Gods savour in Christ, or by misplacing their confidence, trust∣ing upon their owne works, or Saints, or Angels, or the pardo••s, or penan∣ces granted or enjoyned them. These are not built upon the rock, Mat. 16.

Fourthly, others prosper not, because they come not to the light of the Scriptures, to set whether their works be wrought in God, or no.* 1.147

Fifthly, others are distracted either with unnecessary disputations, Rom. 14.1. or with excessive cares of life, Luke 21.34.

Sixthly, others are undone with selfe-conceitednesse, they are stubborne, and will not be advised, or directed, or reproved.

Seventhly, disorder, or confusednesse in matters of Religion is the cause in others: This is a wonderfull common defect: men doe not goe to worke distinctly to see their works finished one after another.

Eighthly, others are kept back with personall discords, and jangling. En∣vie, or malice, or contention, or misrule, ea•••• out the very heart of god∣linesse.

Ninthly, others are letted by intemperancie, in being drowned in the love of pleasures: They build, they sowe, they eat, and drink, and follow pastines, neglecting the care of better things.

Lastly, neglect of prayer is an usuall let and grievous impediment.

A spirituall house.]

This is the fourth thing required of Christians. They must be as a spiri∣tuall 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-fold Tabernacle. For, first, in the Letter,* 1.148 the Taber∣nacle or Temple at Ierusalem, was the House of God and Christ. Secondly, the whole world is but the Tent of Christ, who hath spred out the heavens like a curtaine, &c. Thirdly,* 1.149 the heaven of the Blessed is the Tabernacle of Christ, the place where God and Christ dwell with the Saints, Revel. ••••. ••. 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 dwelt

amongst us, viz. in his body, as in a Tabernacle, Iohn 1.14. And thus Christ calleth his owne body a Temple, Iohn 2.21. Fifthly, the heart of man is the Tabernacle of Christ: and so both the whole Catholique Church is his Ta∣bernacle, Eph. 2.21. or the publick assembly of the Saints, Psalm. 15.1. or else the heart of every particular beleever: 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 Tem∣ple of God, 2 Cor. 6.17. I take it in the last sense here.

Every particular beleever is like the Tabernacle in divers respects.

* 1.150 First, in respect of the efficient causes: and so there are divers similitudes. For, as the Tabernacle did not build it selfe, but was the worke of cunning men: so is it with us: our hearts naturally are not Temples of Christ, but are made so. Secondly, as God raised up skilfull men for the building of the Temple or Tabernacle; so doth God raise up Ministers for the erecting of the Frame of this spirituall 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 hee come againe.

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 Gods House, had no con∣stant or certaine resting-place, till Salomon, at the building of the Temple, tooke it into the most holy place; and was taken asunder, and easily dissol∣ved; 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 setled 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 con∣sidered two wayes: either on the in-side, or on the out-side. First, for the in-side: there were curtaines of fine linnen, and blue silk, and scarlet, &c. and it, was furnisht with admirable houshold-stuffe, as I may, so call it. Within it was the Mercy-feat, the Table of shew-bread, the Manna, the Altar of in∣cense, and for burnt offrings, the Candlestick, and such like. Secondly, with∣out, it was all covered with Ramms-skins died red, and Badgers skins upon them: and what dothall this signifie in generall, but that the Godly, though they be outwardly black and tanned with sinne and affliction, yet they are glorious within, and have curtains like the curtains of Salomon; all richly hanged, as the chambers of Princes, with spirituall tapestry? Cavt. 1.5. And in particular, for the in-side of Christians, how glorious is the place of Christs Tabernacle in them: There is the Propitiate, Gods true feat of mercy: whence also he uttereth his Oracles, even his divine answers. There is the heavenly Manna that is hid, Revel. 2. There doth Christ spiritually feast it: there hee dines and sups on the table of their hearts: and upon that table stands the shew-bread, inasmuch as the heart of a Christian doth preserve a standing manner of affection to the Saints. There are also both sorts of Al∣•••••• 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 S••••, because in the heart of every Christian, is opened the fountaine of grace; able, like the Sea, to wash them from all their filthinesse. There are the golden Candlesticks, with the lamps of saving knowledge continually 〈◊〉〈◊〉 in them•• and upon the Altar of Christ crucified, and now making intercession, doe they daily sacrifice their owne affections; which resemble those sweet odo•••• with which the Tabernacle was perfumed.

The outward coverings of the Tabernacle doe assure safety and preserva∣tion

to the Godly; and the rather, because the cloud rested upon them, as is affirmed, Esay 4.5, 6. Besides, the double covering of slaine beasts may sig∣nifie, that God hath two wayes to provide for the Church. The red skins of Ramms may note Christ crucified, which is that which on the in-side of the Tabernacle was onely sewed. The covering of Badgers skins may note, that God will serve himselfe of the wicked: their skinnes shall protect the Church. If Israel want roome, Canaan must die for it.

Now thirdly, the Tabernacle was a type of every beleever, 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 Iesus Christ, that by his Spirit he may live and dwell therein, Galath. 2.20. Col. 1.27. 2 Corin. 12.9. 2 Cor. 13.5.

Vse. The use of all may be both for instruction, and consolation.

For instruction; and so it should teach us divers things.

First, to abhorre fornication, seeing our bodies are the temples of the ho∣ly Ghost, 1 Cor. 6. 21.

Secondly, to keepe our selves for being unequally yoked: Because there can be no communion betweene light and darknesse, the Temple of God, and Idols.

Thirdly, to looke to our hearts in respect of inward sinnes, and to keepe the roome cleane for the Lord to dwell in, 2 Cor. 7.1.

Fourthly, to stir up our selves to much prayer: if our hearts be the house of God, let them be a house of prayer also.

Fifthly, let us still lift up our hearts, as everlasting doores for the Lord of Glory to come in, Psal. 24.7.

For consolation. Shall we not say as Paul doth, Wee will rejoyce in our infirmities, that the power of Christ may dwell in us? How should wee hold up our head against all tentations and afflictions? Is not the grace of Christ sufficient for us, 2 Cor. 12.9? And shall wee not be confident, that through Christ we can do all things? Will he forsake the house, upon which his Name is called? Will hee not perfect his owne worke, and repaire his owne dwelling place? Was the Tabernacle safe in the wildernesse, while the cloud was upon it? and are not our hearts safe, while Christ is in them? How are the abject Gentiles honored, Col. 1.27. whose hearts are so enriched by Christ, that dwels in them! If the outward Sanctuary were like high Palaces, Psal. 78.69. what is the heart of man, the true Tabernacle? and if he established it as the earth, how much more hath hee established us in his favour and grace? so that it may comfort us in respect of honor done to our hearts, and against tentations and afflictions; and in respect of hope of per∣severance, and also in respect of encrease of power and well-doing. He wil work our works for us. And it shewes us also the honor cast upon our good works: they have a noble beginning in respect of Christ, and as they come from him. Howsoever, wee ought to be abased for our owne 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 goe, not onely as our witnesse, but as our guide and our protector. If God be with us, who can be against us? As also it is comfortable, if wee consider the comparisons imported in the furniture of the outward Tabernacle.

And thus much of the fourth thing.

The fifth thing is, Wee must be a holy Priest-heed unto Christ: which is amplified both by the labour of it. To offer sacrifice, and by the honour of it, acceptable to God through Iesus Christ.

Here are many things to be noted.

The first is, that Christians are Priests before God, and Iesus Christ: This is acknowledged in other Scriptures, Revel. 1.5. Exod. 19.6. The meaning is, that they are like to the Leviticall Priests, and that in many things.

* 1.151 First, in respect of separation: they are Gods 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 ransome of the children of Israel, Numbers 8.9.

Secondly, in respect of cōsecration. The oile of God is upon the godly: and as it was powred out upon Aaron & his Sons: The oile of grace and gladnes powred out upon Christ, our true Aaron, hath runne downe upon his gar∣ments, so as all his members are Christians, that is, anointed with him, Psal. 133. 2 Cor. 1.22. 1 Ioh. 2. The holy Ghost is called the anointing in this respect.

Thirdly, in respect of the substance of the ceremonies in their consecra∣tion: 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 Regenera∣tion. Eph. 5.23. Titus 3.5.

Thirdly, as the Priests had their holy garments, beautifull, and goodly ones, which they called their Ephods: so doth the Queene the Church stand at Christs right hand in a Vesture of Ophir, Psalm. 45. Thus Iosuah hath change of garments mystically given him, Zach. 3.4. Those garments are promised to such as have had a spirit of heavinesse, Isaiah 61.3. called garments of salvation, verse 10. and royall garments, and like the new wed∣ding garments of the Bride, Isaiah 62.5, 7. Those garments signified either the singular glory, and joy of Christians, Esaiah 61.3. or the righteousnesse of Christ imputed, Revel. 19. or the excellent divine gifts and graces be∣stowed upon them.

* 1.152 Fourthly, The Priest must have blood sprinkled upon his eare, and upon his thumb, and upon his toe, to signifie, that our hearing, practice, and pro∣gresse, must be all sanctified to us by Christ, and that the maine thing Christians should expresse 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 progresse, shall all be blessed unto them.

And thus of the ceremonies of their consecration.

Fourthly, Wee should be like the Leviticall Priests for knowledge: the Priests lips should preserve knowledge, and they should seeke the Law at his mouth, Malac. 2. And it is true of Christians, that they are a people, in whose heart is Gods law, Esay 57.7. Hebr. 8. Ierem. 31.

Fifthly, Wee should be like the Priests in respect of the worke they did. For,

First, It was the Priests office to carry about the Arke of the Lord, when it was removed, upon their shoulders. What is the Arke to be carried, but the doctrine of Christ and the Church? Christians 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 wildernesse of this world, Philip. 2.15.

Secondly, It was their office to blow in the silver trumpets, and that upon foure 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 ala••••n, when there was any remove of the campe. Thirdly, The third was in the time of Warre, when they mustred to battaile. Fourthly, The fourth was for joyes sake at the time of solemne feasts, and for thanks∣giving to God: and in all these we should be like the Priests: Wee should be as trumpets to call one upon another to goe up to the house of the Lord,

Esay 1.2. Secondly, We should every where proclaime mortality, and sig∣nifie that the whole hoast must remove: wee must cry, All flesh is grasse, 1 Pet. 1.23. Thirdly, Wee should also blow the trumpet of defence, and arme our selves in the spirituall warfare, and call upon God to save us from our enemies, and stirre 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 alowd like a trum∣pet, in reproving the transgressions of men, and opposing the sinnes of the time, Esay 58. 1. Ephes. 5. Lastly, We should trumpet out the praises of God for all the goodnesse he hath shewed unto us, we should blow as in the new Moone, Psal. 81.3. But then in all this we must remember, that wee blow with a silver trumpet, that is, with all discretion and sincerity, &c.

Thirdly, A speciall worke of the Priests was to blesse the people, and to put the name of God upon them. The former whereof is prescribed. Numb. 6.22, 23, 24. and so should we all learne the language of Canaan, or the lan∣guage of blessing: we must blesse and not curse, for we are thereunto called. 1 Pet. 3.9.

Lastly, Their principall worke was, to offer sacrifices: of which in the next words.

The Uses follow.* 1.153

First, For reproofe: For there are many faults in Christians, whereby they transgresse against their spirituall Priest-hood: as,

• 1. When men are yoaked with unnecessary society with the wicked: for hereby they forget their separation to God, &c.
• 2. When men neglect the finishing of their repentance and assurance, they looke not to their anointing.
• 3. When men are scandalous of their indiscretions, and faults: they for∣get, that such as have any blemish, must not offer the bread of their God, and forget their washing from their old sinnes, 2 Pet. 1.7.
• 4. When men are barren of good works, or are uncheerfull and dull: they leave off the Priests garments of innocency and gladnesse.
• 5. When the lives and behaviours of men savour of vanity and world∣linesse: they remember not the blood of sprinkling.
• 6. When men are ignorant and idle, seeke not knowledge, or doe not teach, and instruct, and admonish; How doe the Priests lips preserve know∣ledge? or how doe they beare about the Arke of the Lord?
• 7. VVhen Christians are fearefull, and irresolute, and colde, and not fre∣quent in the praises of God, how doe they blowe in the silver trumpet?
• 8. VVhen Christians are bitter-hearted, and accustomed to evill-speak∣ing, how doe they forget their duty of blessing!

To omit the neglect of sanctifying, till I come to handle it in the next place.

Vse. 2. Secondly, For consolation to all godly, and mortified, and inoffen∣sive Christians: they should be wonderfull thankfull 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 thankfull for it to God, Revel. 2.6. and 5.10. And the rather should we rejoyce in it, be∣cause God hath promised to take us to himselfe, as his portion and peculiar treasure, Exod. 19. 6. And it is his promise also to satiate the soules of his Priests with fatnesse, Ierem. 31.14. And what a priviledge is it to have ac∣cesse unto the Lord, and to stand before God daily? which the Priests not onely might, but were tyed 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, Revel. 20.6. and be carefull 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 blowe the trumpets of zeale and resolution, carry∣ing our selves with all humility and readinesse to doe good, and so becom∣ming instruments of blessing to the people. And, which I had almost for∣gotten, we must remember to be like the Priests for teaching, and confuting, and reproving, and informing our Familiars and friends, as we have fitnesse and occasion.

Thus of the Priest-hood of Christians in generall. In particular, hence is further to be considered; first, their worke; secondly, their honour. Their work is, To offer up spirituall sacrifices: their honour is, Acceptation and high account with God through Iesus 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 spirituall; 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 mysticall significa∣tions of the sacrifices of Moses Law; and withall, the manner how they must be offered up, viz. spiritually, or after a spirituall manner.

The maine thing here intended, then, is, To avouch, that Christians have their sacrifices which they must offer, and that in a spirituall manner. Now, for the clearer opening of this doctrine, two things must be distinctly con∣sidered of. First, what sacrifices can remaine to Christians, since the Law of Moses is abrogated: and secondly, what things are requisite to the offering up of these sacrifices.

* 1.154For the first. There are divers sorts of sacrifices among Christians. Some are proper to some Christians onely: some are generall 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 sacrifices, which they must with all care offer to God: and their sacrifice is the soules of the hearers. Thus Paul was to offer up the Gentiles to God, Rom. 15.16. And thus it was prophecied, that, in the time of the Christian Church, the Elect should be brought in as an of∣fering to God out of all Nations, Esay 66.20. Ministers sacrifice their people either in this life, or at the day of ••udgement. In this life in generall, when they perswade them to their attendance upon the House of God, and breed in them a care to come before the Lord in ••erusalem, Esay 66.20. In parti∣cular, when they work repentance and true conversion in their hearts, and when they make them goe home, and mortifie their sinnes, and tender their vowed service to God.

And thus two things are implyed for our information. The one con∣cernes Ministers: the other concernes the hearers. First, Ministers may hence take notice of it, that there can never be hope they should perswade with all their hearers: for, sacrifices were here and there once taken out of the whole Herd. And besides, the hearers may hence see, that they are ne∣ver so effectually wrought upon, till they can give themselves over to their Teachers and to God, to obey in all things, though they perswade them to leave the world, and binde them to the cords of restraint in many liberties they tooke to themselves before▪ yea, though they let their hearts blood, by piercing their soules with sorrow for their sinnes, even to the death of their sinnes, 2 Cor. 8.5. and 7.15. Secondly, At the day of ••udgement also, Mini∣sters 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 dye, must make

ready their accounts for the soules of their people. Heb. 13.7.

And thus of the sacrifices of Ministers.

Ministers have another sacrifice too, viz. the particular texts or porti∣ons of Scripture, which they chuse out and divide to the people, as conse∣crated for their use. For, divers think, that that phrase of cutting the Word of God aright, is borrowed from the Priests manner of dividing the sacri∣fices; and especially, from the Priests 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 bo∣dy, that is, he must so divide his text, that no part be separate from a meet respect of the whole, Levi••. 1.17. and 5.8. 2 Tim. 1.15.

Secondly, The Martyrs likewise have their sacrifices; and that is, a drink∣offering to the Lord, even their owne bloud: this part is ready to be pow∣red out as a drink-offering to the Lord for the Church, Phil. 2.17. 2 Tim. 4.6. and though wee cannot be all Martyrs, yet wee should all denie our owne lives in the vowes of our hearts, to performe our covenant with God, if ever we be called to die for Christs sake and the Gospel.* 1.155

Thirdly, The sacrifice of rich men is almes, and well-doing, and those sa∣crifices they are bound unto, to offer them continually, Heb. 13.16. Phil. 4.18. Pro. 3.9. Almes is as it were the first fruits of all our encrease. But then we must remember that our almes be of goods well gotten: For else God hates robbery for burnt offering, Isaiah 61.8. And in giving, wee must denie our selves, and not seeke our owne praises, or plenary merit in it: for it is a sa∣crifice cleane given ••way from us, and consecrated onely to God, and the use of his spirituall 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 Chri∣stians. And these are divers.

For first, Christ is to be offered up daily to God, as the propitiation for our sinnes: God hath set him forth of purpose in the Gospel, that so many as beleeve, may daily runne unto him, and in their prayers offer him up to God, as the reconciliation for all their sinnes:* 1.156 and this is the continuall sa∣crifice of all Christians: Without this,* 1.157 there is the abomination of desola∣tion in the temple of our hearts: This is the end of all the ceremonious sa∣crifices; the substance of those shadowes.

Those sacrifices served but as rudiments to instruct men, how to lay hold upon Christ, and to carrie 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 sinnes. Wee are Christs, and Christ is given unto us as our ransome: we must every day then lay hold upon him, and see him bleed to death for our sinnes, and be consumed in the fire of Gods wrath for our sinnes.

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, then all the outward sacrifices in the Law, Psal. 51.17. It is the heart God calls for: and yet not every heart,* 1.158 but a heart wounded with the knife of mortification, that is, cut, and bleedeth in it selfe with godly sorrow for sinne, and is broken and contrite with the daily confession of sin: This is required of all Christians, and this very thing makes a great deale of difference betweene Christian and Christian.

Thirdly, Prayer and thanksgiving to God, are Christian and holy Sacrifi∣ces, as many Scriptures shew, Psal. 141.2. Heb. 13.15. Hos. 14.4. Psal. 51.21.

Fourthly, We must offer our selves, our soules and bodies as a living sa∣crifice to God, Rom. 12.2. 2 Cor. 8.5. and that,

First, in respect of obedience, devoting our selves unto God, living to him, and wholly resolved to be at his appointment, Psal. 40.6. Loe, I come to doe thy will: this is instead of all burnt offerings.

Secondly, in respect of willingnes to suffer affliction of what kind soever, as resolving, that through many afflictions, as through so many flames, wee must ascend up to heaven, as the smoake of the incense, or sacrifice on the Altar, Acts 14.21. Hence are tryals called fiery tryals, 1 Pet. 4.12.

* 1.159 Thus of the kinds of sacrifices, which remain unto Christians: The lawes about those sacrifices follow: For there bee many things to bee observed by Christians in their sacrifices if they would euer have them ac∣ceptable to God, which the shadowes in the old law did evidently signifie, as,

First, the sacrifice must be without blemish, Malach. 1.7. which the same Prophet expounds, Mala••h. 3.11. Our offrings must bee pure offrings, wee must tender them in the sincerity of our hearts: Our sacrifices are without fault, when we judge our selves for the faultinesse of them, and desire they might have no fault.

Secondly, it must be presented before the Lord, and consecrated to h••m: which signified, that we must walk in Gods presence, and do all in the sight of God, devoting all to his glory, Gen. 17.1. Mic. 6.8.

Thirdly, our sacrifices must be daily, some kindes of them: There were Sacrifices every day in the Temple, and it was an extreme desol••tion, when the sacrifices ceased: so it must be our every daies work to imploy ourselves in some of those spirituall sacrifices, Heb. 13.15.

Fourthly, There must bee an Altar to consecrate the gifts, Matth. 23.19. This Altar is Christ, who is the onely Altar of Christians, Heb. 13.1••. Rev. 8.3. No service can be acceptable, to God, but as the Apostle here faith, by Jesus Christ: We must doe all in the name of Christ, Col. 3.17.

Fiftly, there must be fire to burne the sacrifice: This fire is holy zeale, and the power and fervencie of the spirit in doing good duties: The fire on the Altar, first came downe from heaven, to signifie, that true zeale is kindled in heaven, and comes downe from above: It is no ordinarie humor nor a rash fury: It is no wilde fire: And it was required about this fire, that they should preserve it, and never let it goe out, but put fuell still to it; and so it was kept for many yeares: so must wee doe with our zeale, wee must la∣bour by all meanes to preserve the fervencie of our hearts, that wee never want fire to burne our sacrifices: Our zeale should be, as the love mentio∣ned, C••••t. 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 sacri∣fices, as our Saviour Christ shewes, Mark 9.49, 50. And thus we must have the salt of mortification, and the salt of discretion, and we must looke to it, that our salt lose no his faltnes, but that it have a draining power in it, to ex∣tract corruption out of our sacrifices: our words to God and men must bee powdred with salt. Col. 4.6. and so must all our actions.

Seventhly, the Sacrifices must bee without leaven, Levit. 2.1••. Leaven in wickednes, or malice, or sowrenes, or deadnes of heart, or worldly griefe: even whatsoever leaveneth, that is, infecteth or maketh the meat offring to be heavie, or sow••e, 1 Cor. 5.8.

Eighthly, in the same place of Leviticus 2.12. Hony likewise is forbidden to be mingled with their sacrifices: and by bony may be meant, our beloved sinnes, or particular corruptions: wee should especially watch against them in the time of 〈◊〉〈◊〉 of holy duties, that they mi••gle not themselves with our sacrifices, by infecting our ••••gitations.

Ninthly, the offring must be waved, and shaken to and fro before the Lord, Levit. 7.3. And this signified the waving of our lips in praier to God for his acceptation: our sacrifices should be soundly tossed to and fro in praier be∣fore the Lord: Iob praied before he sacrificed, Iob 42.

Tenthly, on the Sabbath the sacrifices were to be doubled, to signify, that in a special manner wee should consecrate our selves to piety and mercy on the Sabbath day.

Eleventhly, our sacrifices must be offred upwith all gladnes of heart, and spirituall delight. Thus Gods people were said to bee a free-hearted, and willing people, Psal. 47.9. & 110.3. And this was shadowed out, partly by the oil•• that was poured into the meat offrings, which is expounded to be the oile of gladnes, and partly by the feast they made at the end of their solemne sacrifices, unto which they invited their friends, to joine with them in rejoicing before the Lord: and it is likely David alludes to this feast, when hee faith, hee 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, Ex. 18.12. 1 Chron. 16.1, 2, 3, 4. Psal. 116.13.

Twelfthly, if we be called to it, we must not deny unto God th••fat of the kidneis, and the inwards. By the fat was meant the things which are dea∣rest to us, most beloved, and that most delight us: and if the service of God, and the Church, and the poore require it, we must deny our selves, and sacri∣fice what is most deare to us.

Thirteenthly, the Apostle to the Hebrewes, Chap. 13.13. addes, that wee must not leave off well-doing for reproach sake, but be contented to be like Christ, who suffered without the gate, as scorned of men, and like the sacri∣fice was burnt without the campe. Though all men hate us, and speak evill of us, and cast us out of their companies, yet we must persist in our intention to sacrifice still to God.

Fourteenthly, in the Sacrifices God had a great respect of mercy, that cru∣elty were not shewed, as Levit. 22.27. When he enjoined, that the creature must be seven daies under the damme, and that no damme with the young one was to be slaine the same day: Certainly, God abhorreth, that cruelty should bee exercised under pretence of piety. Cursed be those long praiers, that will devoure widdowes 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 doe what we will doe while we are alive, and must do it lively, with the affections that belong to the duties to be done.

Vse. The use may be briefly twofold: for partly it should humble us for our neglect of praiers & thanksgiving, & almes & contrition: We omit the maine duties of our general calling, when we omit these: It was the abomination of desolation, when the temple was without sacrifices: & how can it but be ex∣ceeding uncomely with Gods spirituall house that hath not sacrifices in it? We are Christians but in name, when pietie and mercy is neglected. But es∣pecially we should be instructed from hence to mind our work, & to strive to answer our high calling, by a continual care day & night to exercise our selves herein: the smoak of our incense should daily ascend unto God. The Apo∣stle Pa••l beseecheth the Romans by the mercies of God, to looke to their sanctifying, Rom. 12.1. Which shewes; it is of wonderfull necessity, and would make us in some measure walk worthy of the Lord. And to the••He∣brewes he bids them take heed of forgetting these sacrifices, importing that usually our deficiency in these services, are from forgetfulnes: we forget to pray, and forget to shew mercy, even after we have purposed both.

And thus much of the worke of a Christian.

Now his honour followes.

Acceptable to God by Iesus Christ.]

VVherein three things may be noted.

First, That howsoever piety, and mercy, and well-doing, finde little ac∣ceptation in the world, yet it shall never want honour and great esteeme with God. Pions and mercifull Christians shall never faile of the love and favour of God: Their works are accepted. It is true, that God may change his minde concerning the Ceremoniall Sacrifices: but the acceptation of Christian Sacrifices is a thing established with God, Heb. 10.9. These offe∣rings shall be pleasant unto the Lord, Malach. 3.4. Th••y are well-pleasing in his sight, Heb. 13.16. They are a sweet savour unto the Lord, Phil. 4.18. God hath a booke of remembrance, Mal. 3.17. And our fruit shall certainly re∣maine, Ioh. 15.16. And thus Cornelius his prayers and almes came up before the Lord, Acts 10.

Secondly, That it is not enough to doe good duties but we must strive so to doe 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 onely by Iesus Christ, Revel. 8.3, 4. It is from the presenting of Christ, that wee are found holy and without blame in Gods sight, Col. 1.22. Therefore we must doe all in the name of the Lord Iesus, Col. 3.17.

Vs••. The use of all should be to teach us, with all care to devote our selves unto godlinesse, that thereby we may prove, what this good and ac∣ceptable will of God is. Let us try Gods acceptation; and we shall certainly finde, it shall goe well with the just, Rom. 12.1, 2. Yea, wee should from he••ce gather much encouragement to imploy our selves in piety and mercy. It is enough if God accept of us.

Quest. But what should wee doe, that wee 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 mans conscience may be soundly established in this point of God's acceptation, we must looke to three things.

* 1.160 First, that the person be sanctified. None but Priests must approach to offer sacrifice to God. They that are in the flesh, cannot please God. Rom. 8.8. The sonnes of Levi must be purified and refined, as the silver is refi∣ned, before their offering will be pleasing, Mal. 3.3, 4. When the Lord re∣jected, with so much disdaine, the sacrifices of the Iewes, he shewes what they should have done to please him: they should have washed themselves by true repentance, and put away the evill of their works, Esay 1.11, 16. Onely 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 divers things in the manner are hatefull; and divers things pleasing. The things specially hatefull, are; first, beloved sinnes: secondly, hypocrisie: thirdly, malice: and fourthly, luke-warmnesse. The sacrifice is lothsome, if it be blinde, or lame, or blemished: that is, if men bring to Gods service the love of any soule sinne, the service is lothsome, Malach. 1. So, if mens hearts be carried away with continuall distractions, that service is lost: this is, To come neere to God with our lips, when our hearts are farre from him. Hypocrisie is leaven, as beloved sinne is bony; both forbidden. Againe, when a man comes to God's works, and hath not forgiven his brother, hee keepes the Feast with some leaven: his Passeover is defiled; nor can his owne sinnes be forgiven, b••c••use he forgives not, Math. 6. 1 Cor. 5.8. Finally,

luke-warmnesse is like a vomit to God, when we are neither hot nor cold. They are lothed like the Laodiceans, Revel. 3.

There are other things wonderfull 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 Iesus Christ, Heb. 13.15. Col. 3.17.

Secondly, When our works are soundly powdered with salt, that is, when we soundly confesse our owne unworthinesse, and give all glory to God in Iesus Christ.

Thirdly, When wee love mercy and piety, accounting it our delight to doe God▪s will, and thinking our selves gr••atly honoured, to be admitted to doe this service, Mich. 6.8. 2 Cor. 8.5.

Fourthly, When wee can bring faith, that is, a heart well perswaded of God, so as we can beleeve 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 with∣draweth himselfe through unbeliefe, Heb. 10.36, 37.

Fifthly, When it is our every-dayes worke. Sacrifice will please God, if it be continuall, Heb. 13.15.

Thus of the second thing.

Thirdly, We may know, that our sacrifice is accepted, if the Lord burne it to ashes with fire from heaven. Thus God did put a difference betweene the sacrifice of Cain and Abel, by some visible signe: and though wee may not limit God, and expect hee should answer us by visible signes, yet God hath not left us without testimony of his favour. For, by his word of pro∣mise, and by his Spirit bearing witnesse to our spirits, hath hee manifested even from heaven his acceptation: and in particular, when the beleever stands before the Lord with his sacrifice duly offered; when the Lord doth suddenly fill his heart with the cloud of his presence; or warme his soule with the joyes of the holy Ghost; what is this but the signe of his accep∣tation?

Quest. VVhat if we be accepted in our service of God? what great thing is that to us?

Answ. VVhen God accepts thine offerings, thou maist be assured of three things.

First, Tha•• all thy sinnes be forgiven thee. God hath purged away thine iniquity: he hath received an atonement in Iesus Christ, Psal 65.2, 3.

Secondly, God is exceedingly delighted in them. Thy sacrifice is a sweet smell unto God: he rejoyceth 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 Iesus Christ our Saviour. Phil. 4.19.

Verse 6.

Wherefore also it is contained in the Scripture, Behold, I put in Sion a chiefe corner-stone, elect and precious: and he that bele••veth therein, shall not be ashamed.

HItherto of the proposition of the exhortation. The conformation fol∣lowes: where the Apostle gives reasons why we should make our re∣course to Christ, to seek holinesse of life from him; and the reasons are two. The first is taken from the testimony of God, verses 6, 7, 8. The other is ta∣ken from the consideration of the excellent priviledges 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 concernes 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 exprest in these words, Behold, I lay in Sion a chiefe corner sto••e, elect, precious: the safety and happinesse of the Christian that receiveth Christ, in these words; And bee that beleeves in him, shall not be confounded.

First, of the place where this testimony is found, viz. In the Scripture.

* 1.161 By the Scripture, is usually meant all the Books of the old and new Testa∣ment, written after an extraordinary manner by inspiration of the holy ghost. But here he meanes 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 containe 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. yeares, was afterwards written downe and explained in these Books: so as nothing needfull was left out or omitted.

Secondly, this word imports the excellency of the Bible above all other bookes, 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 divers respects.

* 1.162 First, because these vvritings vvere inspired all of the holy ghost, 2 Tim. 3.17. 2 P••t. 1.21. so vvere no other vvritings.

Secondly, those vvritings containe a vvisdome far above all that, that can be had by the Princes and men of this vvorld, the platform of the wisdome that is in God himselfe, 1 Cor. 6.7.

Thirdly, they vvere penned by more excellent men then any other vvri∣tings: the greatest, vvisest, holiest men; Moses, David, Salomon, the Prophets, Euangelists, Apostles, &c.

Fourthly, they have such properties, as no other vvritings have: they are more perfect, pure, deep, and immutable then any mans vvritings: These con∣taine all things necessary unto faith, and a good life, 2 Tim. 3.17, 18. These vvritings onely are pure, vvithout fault, or error, or any corruption in them, and for depth ••nd majestie never any vvritings came neare them, and for un∣changeab••nes, Heaven and earth must passe away, but a jot of Gods word shall not passe away, Matth. 5.24. 1 Pet. 1.23.

Fiftly, if we consider the effects, that must be acknowledged to the praise of the Scriptures, vvhich can be true of no writings besides, no writings can describe God so fully to us: no writings do so bring glory to God, no Scrip∣ture but this can convert a soule to God, Heb. 4.12, 13. Other writings may shew us some faults to be avoided, but give no power to subdue them, Ps••l. 19.8. These writings onely can minister solid comfort to us in adversity, and these onely 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 booke above all other books in the world, yea above all the treasures in the world, we should account them with David more sweet then hony, and more precious then 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 but one sen∣tence, yea one word: though the books were written by divers 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 wee meete with

doubts, or objections, or scorning contradictions, to condemne our owne ignorance, and to be fully resolved, that there is a sweet harmouy, though we doe not see it. And secondly and especially it should knit our hearts to the Scriptures, wee should be affected as with the most delightfull musick of the world, or in the world.

Fourthly, The fourth thing concernes the use of Scripture, and so we may note two things. First, That wee must receive no opinions but what can be proved by Scripture, To the law and to the testimony: if they speake 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 Scrip∣ture. If the Apostles did it, who were men priviledged from error, then much more must other men: we must beleeve no man, above what is writ∣ten, 1 Cor. 4.6. and hee is accursed, that teacheth other things then what is written, Gal. 1.7. though he were an Angell from heaven. Which should teach us to get proofes into our heads for all that we beleeve, 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, Ioh 5.30. 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.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

There is much adoe about the word here rendred, Contained, among In∣terpreters: The word sounds actively in the Originall, as if it were rendred, doth containe; or hee containeth. But the Translators, and many Interpre∣ters think, the active is put for the passive: He containeth, for, It is contained.

If we read it actively, then the Name of God must be supplied thus: He, that is, God, contained it ••n 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 wee may have places in the sure Word of God, that so plainly testifie of Christ, and our happinesse in him: wee should take great notice of them, and be much thankfull to God for giving us such sentences so briefly, and yet so plainly and fully to informe us.

Some supply the name of Christ, and so they say, Christ containeth, that Is, excelleth, as the word may signifie: Hee is had fully and excellently in Scripture, and in particular in this testimonie of Scripture.

The word rendred (Contained) signifies sometimes barely to be had; sometimes to be possessed, as Luke 5.9. They were possessed with feare. And so wee possesse a great treasure in Scripture, when wee have such Testi∣monies as these.

There is a Nowne derived of this Verbe, which is thought by the ex∣actest Divines, to meane a speciall Section, or portion; and when it is ap∣plied to a place in Scripture, it signifies such a Scripture as is divided from the rest, as a principall matter either to be meditated of, or expounded. Such was that speciall portion of Scripture, which the Ennuch had to medi∣tate 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 withall shewes us a way, how to enrich our selves, namely by singling out such choise places throughout the Scripture, as may most fittingly furnish our thoughts for meditation in the maine mat∣ters of Religion.

We may here note, what cause we have of thankfulnesse 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 withall wee may ob∣serve, 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 followes, which is the matter testified, which con∣cernes either the giving of Christ, or the safety of the Christian in beleeving in him.

In the words that describe the giving of Christ, observe: First, The won∣der of it in the word (Behold:) Secondly, The Author of it, God, I lay or put: Thirdly, The manner of it, He laid him downe, as the stone of a founda∣tion in a building: Fourthly, The place where: In Sion: noting, that this gift of Christ belongs onely to the Church: Fifthly, What Christ was unto the Church, viz. a chiefe corner stone, elect, and precious.

Behold.]

This word is used in Scripture, sometimes to note a thing that is usually knowne, or ought to be knowne: so David saith, Behold, I was conceived in sinne, 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 cer∣taine, that the testimonies of Scriptures concerning Christ, ought to be fa∣miliarly knowne of us, and this, as an especiall one: But I rather think, it is used to note the wonder of the worke here mentioned, and so the word may import divers things unto us.

First, It was a mervailous worke, that God should give us his owne Sonne to be our Saviour, and the fountaine 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 generall, and upon many particulars that concerne Christ, as it were by the Word to pull us by the eares to make us attend, or to give us a signe when wee should specially listen. Thus God brings out Christ to the Church, and tells, how he loves him, and hath re∣solved upon it by him to save both Iewes and Gentiles, and wills them to behold him, and wonder at him, Isaiah 42.1. So when hee promiseth the comming of Christ,* 1.163 And of the ends of his comming, he makes a proclama∣tion all the world over,* 1.164 that hee hath appointed a Saviour unto Sion, Thus he would have us wonder at the service of the Angels about the time of his birth,* 1.165 Math. 1.20. Luke 2.9, 10. and at the miracle of his conception, that he should be borne of a Virgin, Math. 1.21. and at the Wisemen led by a starre out of the East, Math. 2.1, 9. and at the opening of the heavens, when the voice came downe to testifie, that Christ was the beloved Sonne of God, in whom hee was well pleased. Math. 3.16, 17. and at the service, which the Angels did him,* 1.166 and at his wonderfull abasement for our sakes, Math. 21.5. and especially that hee should sacrifice his owne body for our sinnes, 1 Iohn 1.29▪ Heb. 10.7. and that hee is alive from the dead, and liveth for ever, Revel. 1.18 and that hee hath opened the secret booke of Gods coun∣sell, and made it knowne to the world, Revel. 5.5. and that, after such hard times under the raign of Antichrist, he should recollect such troops of Gospel∣lers, as stood with him on Mount Sion, Revel. 14.1. It were too long to number up more particulars: Onely thus much wee should learne, that the doctrine of Christ is to be received with great affection, attention, and ad∣miration.

Secondly, This word strikes us like a dart to the heart: for, it imports, that naturally we are extreamely carelesse and stupid in this great doctrine concerning Christ and faith in us. For, when God calls for attention, it im∣plies, that we are mervailous slowe of heart to understand, or with affecti∣on to receive the doctrine. Let the use of all be then, to strive with our owne hearts, and to awake from this heavinesse and sleepinesse, and with all our soules to praise God, with endlesse admiration of his goodnesse to us, in giving us his Sonne.

Thus of the wonder of it.

2. The Author of it followes.

I lay, or put.]

God would have us to take speciall notice of it, that it is hee, that was the Author of this glorious worke. Hee is the vvork-master, the chiefe master-builder. It is Gods vvorke, and the knowledge of this may serve for divers uses.

For first, It should direct our thankfulnesse,* 1.167 wee should give glory to God, and praise his rich grace. He will not lose his thanks for Christ. Hee holds himselfe much honoured, when wee praise him for so great a gift as Christ.

Secondly, It should much strengthen our faith, and make us beleeve the love of God, and his willingnesse to be reconciled. He is the party offended; and if he were hard to be pleased, hee would never have sought out such a project for reconciliation: Besides, what can God denie us, if hee can give us his owne Sonne? and who is pleased also in his Word to signifie 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, Wee should hence be comforted in all the straits of godlinesse: when the Lord goeth about to lay the foundation of grace in our hearts, and to forme Christ in us, vvee should remember it is the ••ords vvorke, and it shall prosper; if the Lord will have it goe on, vvho can hinder it? The gates of Hell shall not prevaile against it, vvhen 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 deli∣verance. For vvhat shall restraine Gods mercy from us? If the Lord can bring about such a vvorke as this, to found Sion, by laying Christ as the chiefe corner stone in her; then vvee may trust him in lesse matters. The Lord vvill accomplish all the Counsell of his vvill, and he that hath promi∣sed, that all shall vvork together for the best, will performe it. To this end he pleade•• this vvorke of ••ounding Christ in the vvomb of a Virgin, of pur∣pose to give them thereby a signe of deliverance: then, in a temporall af∣fliction it is easie for him to save us, and deliver us from all our troubles, that can give us a Saviour for all our sinnes.

Lastly, Ministers that are but under-Masons and Carpenters, must learne to take all their directions at God, both to see to it, that they lay no other foundation, then vvhat God hath laid, vvhich is Iesus Christ, and in all things to be faithfull in good vvorks, as such as must make their accounts to God.

And thus of the Author.

Thirdly, The time followes.

I lay, or put.]

Hee ••peakes in the present time, yet meaneth it of a thing to be accom∣plished in the time to come. For God laid Christ downe, as the corner stone, partly in his Incarnation, vvhen hee sent him into the vvorld in the flesh to take our nature; and partly hee is said to lay downe this corner stone, vvhen spiritually by meanes he formes Christ in the hearts of men in the visible Church. Now the Lord speaketh in the pres••nt time, I doe lay, for divers reasons. ••irst, To signifie, that the care of that businesse was then in his head, he was plotting ab••ut it, and did continually minde it. Secondly, To signifie, that howsoever the maine worke of the open restoring of the world by Christ, in the calling of the Gentil••s, was long after to be done, yet God did spiritually forme Christ in the hearts of the remnant, so as at all times he did more or lesse further his building. Thirdly, To note the cer∣tainty

of the accomplishment of it, hee saith, Hee did then doe it, to assure them, it should as certainly be done, as if it were then done: which should teach us to beleeve God, and never limit him. When wee have his pro∣mise, 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 followes, noted in the word Laid.

I lay.

There are many things imported under this similitude, that Christ is laid, as the Mason layes the chiefe corner stone in the earth. For it imports,

* 1.168 First, The divine nature of Christ, that hee was before he was incarnate, as the corner-stone was, before it was laid for a foundation. Christ de∣scended from heaven, Eph. 4.7, 9.

Secondly, The unchangeablenesse of Gods ordinances concerning the gi∣ving of Christ. Hee hath laid him as a foundation, that hee would not have taken up againe.

Thirdly, the hiding of the glory of Christ, and of his life. He is of a singu∣lar use to the Church, and the Frame of God's work appeareth in his mem∣bers: but Christ himselfe is hid with God, Col. 3.3. He is like the stone hid∣den in the earth: he is buried in the ground: and therefore wee should be the more patient, if our life be hid also with God.

Fourthly, It may be, by this tearme the mysterie of the birth and concep∣tion of Christ is intimated. God digged the ground of our natures in the womb of Christ, that he might lay Christ there, &c.

Fifthly, 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 downe.

Thus of the manner▪ The place followes.

In Sion.)

Sion, for certaine, was a Fort of the Ieb••sites, built on a hill close to Je∣rusalem; which was taken by David, and called the City of David, 2 Sam. 5.7; the Temple being afterward, built here. The Church of the Jewes was called Sion, because here they assembled: and so afterwards it was the title given to the Church of God, both of Iewes and Gentiles, that agree in one faith and true Religion, Zach. 10.11. And in especiall, by Sion is meant the place of the assembly of the Saints, the Sanctuary. In the twelfth to the Hebrewes, verse 22. it is thought to signifie the Saints in heaven, even the Congregation of the first borne. In this place it must need•• meane the Chri∣stian Church; in which, God built the new world, laying the foundation in Christ i••car••ate▪ whi••h began in Ierusalem, even at Sion in the Letter.

Now, when the Lord cal••s his Church by this name of Sion, it is to im∣port divers 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 Iebusites, in which mul∣titudes of locusts swarmed? we were Ca••aanites, enemies to God and all true religion: we were the halt and the blinde, mentioned, Mich 4.6, 7; al∣luding to that in 2 Sam. 5.6, 7. But, being conquered by David our King, even Christ the Sonne of David, we are new fortified for his use, and our estate is fitly resembled by Sion.

* 1.169 1. The Church is like Mount Sion for visibility. Christians are like a Citie on a hill: they are such as all sorts of men easily take notice of; not that th•• 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, Mat∣thew 5, &c.

Secondly, The godly are like Mount Sion for unremoveablenesse: they

that trust in the Lord, are like a mountain: men may as soon remove a moun∣tain, as remove them from God, and happinesse in God. Psal. 126.1.

Thirdly, the Church is like Sion in respect of Gods habitation there: God dwels there: he keeps house there, and in the assemblies thereof hee feeds his people. The Sanctuary is Gods foddering place: it is the City of God, the mountaine of his holinesse, the City of the great King, the City of the Lord of Hostes: God shines there, Psal. 48.1, 2, 8. Psal. 50.2. Hee is known there familiarly, because his dwelling place is there, Psal. 76.1, 2. He hath chosen his Church out of all the world: it is the place only which hee hath desired: it is his rest for ever, Psal. 132.13, 14, 15. It is the place of the name of the Lord of hosts, Esay 18.7. As David▪ by an excellency recko∣ned Sion 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 Sion for the littlenes of it, in comparison of the world: even in Sion, that is so much despised, will God lay his corner-stone.

Fiftly, but the principall thing here intended, is, To signifie 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 Sion there can be no salvation; and in Sion there is all happines to be had.

The consideration hereof may serve us for many uses.

Vses. First, we should hence informe our selves concerning the excellen∣cy of the Church of God above al other Assemblies of men in the world. We should learn to think of the Assemblies of Christians, as the Sion of God; she is the Mountaine of his holines, the joy of the whole earth, Psal. 48.1, 2. the perfection of beauty, where God shines more than in all the world besides, Psal. 50.2. The Moone may be confounded, and the Sunne ashamed, when the Lord is pleased to shew himself to raign in Sion, and before his Ancients gloriously, Esay 24 23. yea the Church of God is an eternall excellency, Esay 60.15. whereas all other glories will vanish. And besides, we should hence be informed concerning the necessitie of obtaining salvation in the Church. For this text shews us, that Christ is no where laid but in Sion, and can no where be found, but in the true Church; In Sion onely hath God placed sal∣vation for Israel, his glorie: Onely the godly are Gods Israel: Onely in Israel doth God glorie, and onely in Sion can Gods Israel finde salvation, Isaiah 46. ult.

Secondly, Hence wee should especially be moved to an effectuall care to make it so, since that we are in the true Church, and that we are true mem∣bers of Sion; and withall wee should strive above all things to procure for our selves the ordinances of God in Sion. It is said of the godly distressed for want of means, that going they went, and weeping they did goe to seeke the Lord in Sion with their faces thitherward, and with a resolution to binde themselves by covenant to the Lord, to be any thing he would have them to be, onely if they might find favour in his eyes herein, Ier. 50.5.

Quest. Now if you aske mee, how the true members of Sion may bee knowne?

Answ. I answer: first generally, that all that are in Sion are not of Sion,* 1.170 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 Sion, Ier. 3.14. But yet to answer more directly: Thou must be a new creature, or thou art no member of Gods true Sion. For of every one in Sion it must be said, He was borne there, Psal. 86.5. The gates of Sion are to be opened onely, that a righteous nation may enter in, Esay 26.1, 2. Men may deceive themselves, but God will not be deceived: For hee hath

his fire in Sion, and furnace in Jerusalem: Hee will try every man, and make his count onely by righteousnesse, Esay 31.9. Rom. 9. and therefore the sin∣ners in Sion have reason to be afraid, Esay 35.14. And if yet wee would have signes more particular, wee may try our selves by these that follow.

* 1.171First, Sion is a Virgin, and all the godly are the Daughters of Sion, and so the chiefe Daughter of a chiefe mother. Now this is a true vertue of a true member of the Church, that his love is undefiled towards Christ; He is not enamoured with other things: Hee will have no other God, but one: He ac∣counts all things but drosse and dung in comparison of Christ: He harbours no beloved sin, but denieth the inticements of it, with detestation and grief that he should ever be so assaulted.

Secondly, God knoweth his owne in Sion by this signe, that they are they that mourne in Sion, that are farre from making a mock of sinne: The Lord himselfe is their witnesse, that their hearts are heavy by reason of their sins, and they know no griefe like to the griefe for their sins, Esay 61.2.

Thirdly, thou maist know thy estate by thy subjection to Christ and his ordinances: For God hath set his King in Sion. Now if thy Soveraigne be in heaven, and thou canst be willing to be ruled by his ordinances, this will be a comfortable testimony to thee: as contrariwise, if thou dislike his govern∣ment, and wouldst faine cast his yoake from thee, so as this man may not rule over thee: thou art of the number of the people, but not of Gods people, Psal. 2.6.

Thus of the second use.

Thirdly, wee should be carefull to celebrate the praises of God, yea and therefore carefull for all the goodnesse hee shewes unto us in Sion: Praise should wait for him.* 1.172 The Lord is great, and greatly to be praised in Sion, the City of our God, Psal. 48.1. Psal. 147.12. Esay 51.16. All that serve the Lord in Sion, and are refreshed with the comforts of his presence, should get large hearts both for admiration, and celebration of his goodnesse, Psal. 134. the whole Psalme. Come, say the godly, Ier. 31.10. let us declare the work of the Lo••d in Sion, &c.

Fourthly, since Sion is the place where the Lord keeps house, and gives entertainment to all his followers, we should call one upon another to goe up to the Lord in Sion; wee should run thither to the bountifulnesse of the Lord, and in all our wants shew our selves instructed in this point, by ma∣king our recourse unto Sion, as the place where God is pleased most readi∣ly to declare his shining mercies, Ier. 31.6, 12.

Fiftly, we should be stirred up to much praier for the accomplishment of the building of God in Sion; Our hearts should long to see this work pro∣sper: Oh that the salvation of Israel were come out of Sion•• Psal. 14.1. For Sions sake we should not hold our peace, Esay 62.1. but still beseech the Lord to doe good to Sion, and build up the walls of Jerusalem. Psal. ••1.20.

Sixtly, We should especially be grieved, if we see that Sion prospers not: Of all judgements, we should most lament the desolation of Sion. The whole booke of Lamentations is spent upon this subject: Wee should hang our harpes upon the willowes, if wee remember that Sion lieth waste, and there be none to build her up, Psal. 137.

Seventhly, the especiall use should be for consolation: If the Lord doe us good in Sion, we should account it a marvellous felicity, if the Lord admit us to be members of the true Church in places where Gods work prospers. The Lord gives this promise in Esay, to comfort them against all the mise••ies were outwardly to f••ll upon them: This work should make amends for all other troubles: If God build 〈◊〉〈◊〉 in spirituall things he gives us double for all outward crosses: we should strive with our own hearts to be exceedingly

affected with the happinesse of our owne condition on earth, when wee know our interest in Sion: we should live without feare, yea everlasting joy should be upon our heads, and sorrow and mourning should flee away, Esay 31.10. and the rather, if we consider the prerogatives of Sion above all the world besides: For,

First, the Lord dwels there: It is the Palace of his residence on earth,* 1.173 as hath been shewed before.

Secondly, the favour of God shines there: He delights in his people, and joyes in all the members of Sion: He rejoyceth over them with joy, Z••ph. 3. 15, 16, 17 Psal. 86.2.

Thirdly, in Sion we are loosed from our setters and bonds. It is a place where the Captives goe free: The Lord turnes back the captivity of his peo∣ple, Psal. 14.7.

Fourthly, in her Palaces God is known for a refuge in all distresses, Psal. 48.3. There is wonderfull safety there: The Lord doth mightily preserve and defend his people; we are safe, if wee be members of the true Church, and have true grace: the greatest adversaries labour in vaine, and seeking see, and marvell, and haste away, Psal. 48.11.12. They shall certainly be confoun∣ded and turned back that hate Sion, Psal. 129.5. Upon every place of mount Sion shall be defence. Sion is a quiet habitation.* 1.174 God hath his yeere of re∣compence for the controversies of Sion, and his day of vengeance, Esa. 34.8.

Fiftly, the Law comes out of Sion, and the word of the Lord from Jeru∣salem: There we have directions for our life and for eternall life, Esay 2.3. It is Gods foddering place, there he gives us shepheards to feed us, Ier. 3.14.

Sixtly, the inhabitants of Sion have all remission of sins, and the healing of their infirmities, as the Prophet shews in those words excellently. The inha∣bitant thereof shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity, Esay 33.24.

Seventhly, all the good newes is there to be had: we are naturally Athe∣nians, we love to tell, and heare newes: if we were spiritually so, Oh! how would we rejoyce in Sion! whose spirituall glory is to bring good tidings, Esay 40.9. and 41.27. and 52.7. &c.

Eighthly, If the Lord be displeased with Sion, yet it is but for a moment, he will returne in everlasting compassion: It is a sure thing. The Lord will yet have mercy upon Sion, Psal. 102.14. He will againe comfort Sion, and make his wildernesse like Eden, & his Desart like the garden of the Lord, Isa. 51.3.

Lastly, and specially we should rejoyce in Sion, because the Redeemer comes to Sion, and to them that turne from their transgressions in Iacob, Isay 59.20. Yea salvation onely comes out of Sion, Psal. 14.7. In Sion onely hath God placed salvation for Israel his glory, Esay 46. ••lt.

And therefore wee should labour to walk worthy of so great mercies of God, and live with all contentment, whatsoever our outward estate be: Every poore 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 Sion, and the poore of his people shall trust in it, Esay 14.32. Especially, if we consider that of the Psalme, that the Lord hath there commanded the blessing, even life for evermore, Psal. 133.3.

Thu•• it should serve for consolation.

Eighthly, It imports and imputes also great reproof:* 1.175 and so to two sorts of men.

First, to the godly themselves, that live not comfortably, and are daily di∣stressed with unbeleefe, shall any distresses now make Sion droop? The Lord takes it wonderfully unkindly, that Sion said, God hath forsaken me, and my God hath forgotten me, and pleads earnestly to prove that it was

false.* 1.176 What, saies the Prophet Micah, is there no King in thee? why dost thou cry out? Mic. 4.8, 9, 10, 11, 12, 13. And the Prophet Ieremie notes it with indignation: Behold, saith he, the voice of the cry of the daughter of my people, because of them that dwell in farre countries: Is not the Lord in Sion? Is not her King in her? Ier. 8.19.

Secondly, to carelesse and carnall Christians. Is the Lord about so great a work, as founding of Sion, and forming Christ in the hearts of men? Then woe to them that are at ease in Sion, and can sit still, and securely neglect so great salvation brought unto them, Amos 6.••.

A corner stone.]

Christ is described by these words, A corner stone, elect and precious. Hee is likened to the foundation stone in the corner of the building, by which si∣militude divers Doctrines are imported, as,

First, that Christ is the foundation of all the building of grace and godli∣nesse in the Church, and the onely corner stone, Heb. 1.3. Ioh. 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 informe us: it should teach us where to begin, when we goe about the work of godlinesse and eternall life. We must begin at Christ: All the building of true grace must begin at Christ, and our redemption in him: till wee 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 wee have received, unto Christ, and the support we have from him: And it may informe 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 do∣ctrine of Peter himself to the contrary, teaching us to acknowledge no other rock of foundation, but Christ himselfe.

Secondly, we here are instructed concerning the union of Jews and Gen∣tiles in one Christ: The two sides of the building meet all in the corner, and are both fastned upon this one foundation of Christ crucified.

Thirdly, it is here imported, that Gods building, even in these times of the Gospell, is not finished, nor will be in this life, till all the elect be called: He is for the most part imploied in laying the foundation, and fastning tho Elect, as they rise in their severall ages, as lively stones upon this living stone. But the work will not be finished, till we be setled 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 beleeved on: and he is man, be∣cause hee is part of the Building, and was laid downe of God as the cor∣ner-stone.

Elect and precious.]

There are two Epithers, by which the corner stone is commended, as meet to be the onely head of the corner. The first is, that it is an Elect one, a choise one, that one of a thousand, there was not such another to be found in all the 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 worke, than the Angels in heaven. There can be no other name, upon which we may be founded, but onely 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 confesse to the glory of God the Father, that he hath been wonderfull in his choise. Let us adore him, whom God hath chosen, and given unto us as the foundation of all our happinesse, especially let us learn of God to make our choise of him.* 1.177 Oh Infidelity, Infidelity, how just is thy wofull destruction

for thy unbeliefe! Oh man, that mightest have beene for ever happy in this choise! Oh let us be warned, and save our selves from the common ruine of the world. Let all this be vile in respect of Christ. Let us ch••se him above all the world. Hee is worthy, upon whom all our soules, and all our minde, and all our joy should be set. God forbid we should rejoyce in any thing, but in Christ, and him crucified. Let us be crucified to the world, so we be loved of Christ. Shal we wilfully make our selves like the miserable Jews? Shall we chuse rather Barabbas than Jesus; & Belial, rather than Christ? If the daugh∣ter of a begger should be offered in mariage, whether shee would chuse of a matchlesse Prince, or a base and servile pesant, would wee not detest such folly, if she should neglect the Prince, and choose the pesant? And yet this is our case. God requires no more of us, but to choose his Sonne before the world, or satan, or the flesh, and we are assured of eternall advancement: and yet behold, we chuse not, we deferre the time, we court the pesant that will for ever undoe us, and neglect the continuall sollicitations of the Heire 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 not•• for the Use. Is he precious? O then, 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 wee doe to attaine to this, heartily to account of Christ, as so excellent above all other things?

Answ. First, wee must think much of our misery, and our need of Christ.* 1.178 The true reason, why wee are not more joyed in Christ, is, because wee are not soundly ••atechized in the particulars of our misery in our selves; wee should seriously lay that doctrine one time after another upon our hearts, and it will make us run to Christ with singular affection.

Secondly, wee should get Catalogues of the great things purchased by Christ, and of the wonderfull precious promises made unto godlinesse, both for this life and that which is to come. This would put all other projects frō the world, or the devill, or the flesh, because there can be nothing in any de∣gree comparable unto the unsearchable riches is to be had by Christ. Oh the preferment of a true Christian, if he had studied the premises foundly! If we could effectually think upon the favour of God, the pardon of all sins, the in∣habitation of the holy Ghost, the gifts of the Spirit, and all other sorts of spi∣rituall blessings, if there were nothing else to be had by Christ, what can be equall in value to that immortall 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 Sonne, he said, Let all the Angels of heaven worship him; As also of his transcendent prefer∣ment to be carried up to heaven, and there sit at the right hand of the Maje∣sty on high; a King of all Kings, even such a King, as all the Kings of the earth must cast downe their Crowns at his feet. It is unspeakable stupidity that keep 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.

Quest. But how should wee shew that we doe account Christ as deare and precious?

Answ. I answer by divers things.

First, by longing for his comming againe to us,* 1.179 mourning for our owne absence from him. Then wee did indeed soundly shew our love to Christ, when we did feele 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 wee are here in this world, wee may shew the high ac∣count we make of Christ, by joying in him, that is, by taking comfort in the meanes of his presence, or in the thoughts of his love to us; when we can pre∣ferre our entertainment in the House of Christ, above our greatest joyes on earth.

Thirdly, when in our conversation wee can be contented to shun all the baits of the world and Satan, and in respect of Christ, contemne all those sensuall pleasures, profits or honors that intice us to make shipwrack of faith and a good conscience. Then wee love Christ indeed, when our credits, friends, riches, yea life it selfe is not deare unto us for Christs sake and the Gospell.

Fourthly, when we can renounce our owne righteousnesse and praises, and seek onely to be found clothed with his righteousnesse.

Fiftly, we signifie our respect of Christ, by the very respect we shew to the members of Christ. He loves Christ with all his heart, that loves and en∣tertaines Christians as the onely excellent people of the world.

Hitherto of that part of the testimony which concerns Christ: the other part that concerns Christians, followes.

He that beleeveth on him, shall not be confounded.]

In which words, the happinesse of the Christian which beleeveth in Christ, is expressed.

There are many points of doctrine may be observed out of these words; as,

First, in generall, it is faith that makes the difference among men before God: men are judged of before God by their faith or unbeliefe. God, to find out a worthy man, doth not aske what money, or land, or birth, or offices he hath; but what faith he hath, Gal. 5.6. He is rich and happy, that beleeveth; and he is miserable, that beleeveth not, whatsoever his outward estate be. Which should cause us more soundly to informe our selves, and not to be lifted up in our selves for any outward things, nor to be dejected, if our faith prosper: and it should be a great comfort to poore 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 wee should learne to judge of men, not according to the flesh or these outward things, but ever acknowledge more honour to a faithfull Christian, than to any rich wicked man. And it is a great signe of our owne uprightnesse of heart, when we can judge of Chri∣stians as God judgeth, and without dissimulation account them the onely excellent Ones.

Secondly, in particular wee 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 Sion, without beleeving, 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 wee should every one be throughly awake∣ned, to examine our selves whether wee have this precious faith or no, 2 Cor. 13.5. and to keepe our owne soules with so much attendance here∣upon, 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 soule upon the rock either of ignorance, or presumption: of ignorance, as many doe, that to this day know not what a true faith is; of presumption, as many doe, that entertaine, without all ground from Gods promises, a hope to be saved, which they call a strong faith in Christ; and yet live in their sinnes without repentance. and here never taste of the sweetnesse of spirituall things, nor shew the affecti∣ons of godlinesse in Gods service.

Thirdly, note that hee saith, H••e that beleeve••••, indefinitely, mea∣ning any, of what nature, or condition, or state of life soever. And therefore when this Text is quoted, Romanes 10.11. and 9.33. hee saith, in stead of Hee that, Whosoever beleeveth: which sheweth us plainly, that in matter of faith God is no accepter of persons. No man can say hee is exempted. A poore man, a Gentile, a Barbarian, an unlearned man, a servant, &c. may beleeve as well as the rich, learned, free, &c. There is no exception against any calling of life, or any sex. Faith will make any one a childe of God, and a member of Christ. The severall sorts of men are all one in Christ Jesus, Gal. 3.26, 28. This is the large extent of Gods love to the world, that whosoever beleeveth should be saved, Iohn 3.16. Mark 16. The proclamation is to all that are athirst, they may be possest of those trea∣sures of gold without money, Esay 55. Which should much embolden us to goe unto God with a true heart, in the assurance of faith, Heb. 10.22. And withall it should cause us to cast out of our hearts all the waverings and doubts of unbeliefe, arising from our owne condition in unworthinesse.

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. shewes, that faith was the character of the godly in all ages before the Floud and after the Floud, before the Law and after the Law: and he proves it by an indu∣ction of particulars in their severall ranks. Which againe should both serve to take downe carelesnesse, seeing never man could please God without faith; and withall it should much perswade us to get and preserve faith, see∣ing 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 beleeve God in any thing he saith, will not save us, if we beleeve not in Christ. The object of faith is Christ: for, though we beleeve other things, yet either they are not things that directly concerne salvation, or else they are founded upon Christ: nor is it enough to beleeve Christ, or to beleeve that he is sent of God, but wee must beleeve in him, that is, out of sound judgement wee must with all our hearts imbrace the happy newes of salvation by Christ, and relie upon him and his merits onely for our owne particular salvation. The very compari∣son here imported, shews us the nature of faith. Christ is like the foundati∣on of a house: now, to beleeve in Christ, is, to fasten our selves in our con∣fidence upon Christ, as the stone lieth upon the foundation. To beleeve 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 addes these words, in him, to the Text in Esay, of purpose to explain the Prophets meaning, and to shew what kind of beleeving the Prophet intended. Therefore it is apparant, that Pagans cannot be saved, because they beleeve neither God nor Christ: no Jews and Turks, because they beleeve God, but not Christ; nor the common Prote∣stant, because he onely saith he beleeveth, but doth not beleeve indeed; nor the Papist, because he beleeves not in Christ, nor placeth his confidence in him alone, but in his own works, or in Saints, or Angels, or in Popes pardons and indulgences.

Sixtly, note here the circumstance of time, by which he describeth a true faith. Hee doth not say, Hee that shall beleeve, or, Hee that hath beleeved, but, He that doth beleeve: which is to shew us both what we should doe with our faith, and what in some measure is done by every beleever: for wee should not beleeve at one time onely, but at all times, we should eve∣ry day live by our faith, Gal. 2.21. Christ liveth in us by faith, and so long as we goe about without faith, we make Christ to be in us as it were without

life.* 1.180 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 waies: namely, as it is in it selfe, and as it is in our sence. For this latter, it is true, when we imploy not our faith, we let Christ die in us in respect of sence. But for the first way, it is certaine, a Christian doth alwaies beleeve, after the life of faith is once conceived in him. There is no time in which it can be truely said, Now he beleeveth not. Therefore doth the Apostle here say, He that beleeveth. It is true, that in some particular points or promises, a Christian may fail through unbeliefe; but not in the maine 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 goe without the joyes of the holy Ghost, but yet he wanteth not faith: yea, a Christian may violently object against beleeving, and thinke he hath not faith, by the temptation of Sathan, and the rebellion of that part of him that is unregenerate; and yet God can dispell all these clouds, and in the very dunghill of his unbeliefe and sinfulnesse, can find out his owne part of faith. In plaine tearmes, there is no time after conversion, but if a Christi∣an were throughly sisted, and put to it, he would be found resolved in that point, to rest upon the covenant of grace, for all happinesse by Christ alone: I say at all times, in that part of him that is regenerate. Christ can die in no man: and if faith could die, then should Christ also die in us, seeing he liveth in us by faith. A man may be without faith in the judgement of the world, in his own judgement;* 1.181 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 continuall perseverance, as resolved, that God will help us in that particular. It is true, If the Sonne of man come to search amongst men, he shall scarcely finde that faith upon earth; but yet a true faith in the generall, he will find in the breast of every godly man and woman. Peters faith did not faile, when he denied his Master. For Christ had prayed that his faith should not faile, and was heard in that he prayed.

Shall not be confounded.]

The Prophet Isaiah hath it thus: He that beleeveth shall not make haste; and 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 waies, either in their behaviour, when they runne headlong upon the duties they are to doe; or when through impatience, they will not tarry Gods leasure for their helpe and deliverance; but fall to use unlawfull means, and take that which comes next them, without consideration of the lawfulnesse of it.

Now, the beleever must avoid both these, and God will, in some measure, sanctifie and guide the beleever thereunto.

The Apostle Paul, Rom. 9.33. & 10.11. And the Apostle Peter in this place, following the Greeke translation reade it, He that beleeveth shall not be ashamed, as in the Romans, or confounded, as here.

They swarve not from the meaning of the Prophet. For by this tearme is avouched, That the godly that beleeve, shall never have cause to repent themselves, or to fly from God to use ill meanes.

The holy Ghost then in this place is pleased to assure the beleever, 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 counsell of the godly: that is, they reproa∣ched it. Sometimes it signifies to be daunted, or dismayed. Sometimes to be disappointed,* 1.182 or broken in their purposes, as Esay 19.9, 10. Sometimes to be extreamly ashamed, and so it is rendred, Rom. 10.11. Sometimes to be put to a Non pl••••, as Acts 9.22. Sometimes to be driven into amazement or won∣der,

Acts 2.6. Sometimes to be brought into such a straite, 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 confusion shall come to all that hate Sion, 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 spirituall grace in the heart of a Christian, by which his soule mourns, and is abashed and ashamed with him. And so there may be three reasons, or rather causes assigned, wherein the godly ought to be confounded.

As first, in repentance for their sins, of which these places intreat, Ezech. 36.32. Ier. 31.19. Ezech. 16 61. and for this cause rebellious offenders must be noted, & their company shunned, that they may be confounded in them∣selves for their sins, 2 Thes. 3.14. and the Lord complaines, that the people were not ashamed for their sins, Ier. 6.15. Secondly, when God, or Religion, or the godly are reproached and disgraced: thus Psal. 44.15, 16. Ier. 51.51. Thirdly, the people that professe the truth, doe erre through indiscretion, or give offence, or live in any grievous evill, Esay 29.22, 23. Ezra 9.6, 7.

Now because the confusion here mentioned,* 1.183 is a misery God will turne away from the beleever; therefore I will explaine that point, and shew how many wayes God keeps the beleever 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 spirituall estate.

For their outward estate: whether we respect their condition and credit, or the meanes of their preservation: For their credit, God will doe one of these two things: For either God will make them exceeding glorious, and make them high in praises, as Esay 49.2, 3. or •••• the least, though they may passe through evill reports, yet they shall not be utterly ashamed: God will give them good report amongst the godly, & will greatly esteem them him∣selfe, 2 Cor. 6.8. Heb. 11.2. Faith shall obtaine a good report.

And for the meanes of their preservation: Either first God will save them from the temptations that fell on the world, so as in the evill time they shall be provided for, and preserved from distresse, as Psal. 37.19. or else, second∣ly, God will not disappoint their trust, but come to their succour and deli∣ver them, as Psal. 22.6. and 25.3. and Rom. 5.3. or else, thirdly, if God doe de∣fer for a time, hee will in the meane 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 thē strength to beare it, and patience and magnani••••ity, so as it shall be no great burthen to them, as it is shewed of Christ, Esa. 50.6, 7. so of Paul, Phil. 1.20. 2 Tim. 1.12. Or else fiftly, though they may be many wayes distressed, yet they shall never be forsaken or perplexed, so as to have cause to despaire: They shall not be destroyed, 2 Cor. 4.9. In all these senses, they shall not be con∣founded in respect of their outward estate.

And for their spirituall estate they shall not be confounded, and this may be shewed in divers things: First in respect of illumination,* 1.184 they shall not a∣bide in darknesse, Iohn 12.46. Secondly, in respect of justification, their sins are not imputed to them, and the Lord so surely forgives the beleever, that the conscience shal be satisfied with that propitiation is made in the bloud of Christ: for, it is not ashamed of the former evill waies, because it beleeveth, that they enjoy Gods pardon as if they had never been, Zeph. 3.11. Thirdly, in respect of Adoption, because by beleeving they are made the sons of God,* 1.185 & so need not be ashamed at any time of their condition, Ioh. 1.12. Fourthly,

in respect of accesse unto the presence of God. For by faith hee is priviled∣ged, hee may goe with boldnesse and confidence into the presence of the King of Kings; and therefore what should confound them? Eph. 3.12. Fift∣ly, in respect of the promises of God. For by faith hee 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 accesse to this grace, whence wee stand and re∣joyce in the hope of the glory to come, Rom. 4.2.

And for the day of Judgement, it is certaine, they shall not be confoun∣ded in two respects: First, they shall have boldnesse at that day and houre, and praise before all the world: They that are not ashamed of Christ in this world, he will not then be ashamed of them. And secondly, they shall be de∣livered from eternall confusion and damnation. They shall enjoy everlasting salvation, and shall not be confounded world without end, Esay 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 divers places seems to grant, that Gods servants have been asha∣med and confounded.

Answ. Now for answer hereunto, divers things must be distinctly consi∣dered of.

* 1.186 First, 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 gran∣ted, 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 con∣fusion 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 publike conditi∣on of it, as both good and bad are mingled together: so God may powre out terrible shame and confusion upon visible Churches for their great provoca∣tions, as Ier. 9.19. and 17.13.

Fourthly, this promise shewes what God will make good to the belee∣ver, if the fault be not in himselfe: he shall be set in such a condition, as hee shall have no reason to be ashamed, but in all distresses two things shall be certaine: 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 doe not withdraw himselfe through unbeliefe, in rest and quietnesse he shall be fortified, Esay 30.19.

Fiftly, if wee restraine the sence to the coherence and particular drift of this place, we may answer three things: First, that he shall not be so confoun∣ded as to be driven to run headlong upon the use of any unlawfull meanes. Secondly, that he shall not fall downe from the foundation, which is Christ, though he should endure many a sore storme. And thirdly, hee shall not be ashamed in the point of Justification: hee shall never repent that he relied upon Christ, and his merits and righteousnesse.

Sixtly, it is true, that in some temporall 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 farre as this promise reacheth to temporall things, it must be understood with that common limitation, Esay 54.4. viz. so farre as it is good for them, they shall be kept from shame, as for poverty, or sicknesse, or the like, that is, if it be good for them. But yet if this temporall shame doe fall upon them for their sin••es, repentance will remove it, as is promised, Ioel ••.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 crosse, for which they have so much recompence made them.

Vses. The use of all this remains then to be considered of, which concerns first, the godly; secondly, the wicked.

The godly should here learne,

First, to take notice of their priviledges above other men in this re∣spect, &c.

Secondly, to sue out this promise upon all occasions. For since they have a grant of freedome in this kind, they should seek unto God for the obtaining of it as they shall find need; when either their crosses presse them, or their hearts faile them: so did David in many places of the Psalmes, as Psal. 31. 1, 17. and 119.116. and in divers 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,

1. They must preserve a constant respect unto Gods commandements, and in all their waies be sound in Gods statutes; else,* 1.187 wilfull sinne and shame will be companions, Psal. 119.6, 80.

2. They must not be ashamed of Gods truth, and the profession of it, but witnesse a good profession before all men, Psal. 119.46.

3. They must not be too tender in matter of reproach from the world, but learne of Christ to despise the shame and scornes 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 pro∣mise to the godly, as he is a beleever, and will relie upon Gods mercy in Je∣sus Christ: we must be established in the faith.

The wicked may hence gather an argument of singular terror. For this Text imports, that such as live in their sinnes 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?

Answ. I answer out of severall Scriptures, They shall be ashamed and confounded,

First, that worship graven Images, and trust upon them,* 1.188 Psal. 97.7. Esay 42.17.

Secondly, that wish evill, and hate the godly, and rejoyce at their misery, and seek to doe them mischiefe, Psalm 44.7. Psalm 129.5. Esay 26.11. and 41.11.

Thirdly, that are proud, and deale perversly: for pride is a fore-runner of shame, Prov.

Fourthly, that call not upon the Name of the Lord, that use not prayer, Psal. 53.5.

Fiftly, that use customary lying: they shal be lothsome, and come to shame, Prov. 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 Gospell in this world, Mark 8.38.

Lastly, that go about to establish their own righteousnesse, Rom. 10.4.

Verses 7, 8.

7. Vnto you therefore which beleeve, it is precious: but unto them which be diso∣bedient, 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 beleever, and against the unbele••∣ver. The beleevers he cals upon to take notice of their felicity; assuring them that that Scripture doth avouch, that Christ is an incomparable treasure to them. Concerning the unbeleevers he speaks terrible things; whom he de∣scribes both by their sin, and by their judgement. The sinne is disobedience: their judgement is to be considered as it is denounced, first, against their Leaders, whom he cals Builders; and then, against the whole body of unbe∣leevers. The plague upon the Builders, is, that the Kingdome of Christ shall be advanced in spight of their hearts: they shall perish and be confounded, but Christ shall raigne and flourish. The plague upon the body of unbelee∣vers, is, that Christ shall be to them a stone of stumbling, & 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 ful opening of each particular in these two ver∣ses, I may observe divers things from the coherence and generall considera∣tion of all these words.

First, in that the Apostle doth not rest satisfied to alledge the Text, but doth withall apply it, it shewes the necessity of application. We cannot pro∣fit 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 disease, if it be not taken; nor a plaister heale the sore, if it be not laid to it; nor are our wants supplyed by comming 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 heare or reade: and withall it should waken us to a care of observing all the rules that may fur∣ther us in applying; which are these and such like.

* 1.189 First, we must be carefull to understand rightly the Scriptures wee 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 learne to know the cleer meaning of the Scripture, and the sense of the Text?

Sol. For answer hereunto, thou must know, that there be divers rules that may help thee to understand, or at least, keep thee from wrong and dange∣rous mis-application.

First, thou must be wise to sobriety, & not presume to know above what is meet, nor to meddle with such secrets as should lead thee into knowled∣ges 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 apparant Scriptures.

Thirdly, thou must haue respect to the Analogie of faith, to avoid all sen∣ses which oppose any article of faith, or thy faith, Rom. 12.3.

Fourthly, thou must avoid all doubtful disputations, and unprofitable que∣stions, and vain ••anglings, that tend not to edification, and the salvation of thy soule; and account it as a happinesse, to be able to keep thy selfe free from

intanglements therein. And therefore stand at the doore of every opinion, and before thou let it in, ask this question, What shall my soule be advanta∣ged by this opinion at the day of Jesus Christ? and if it cannot answer to it directly, reject it. Psal, 119.66. David praies God to teach him good judge∣ment and knowledge.

Fiftly, let the publike Ministery of Gods 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 Priests mouth, and be very fearfull in any thing to be wiser than thy Tea∣cher; I meane, to nourish private opinions, which are not justified by publick doctrine.

Sixtly, pray to God to teach thee, and to give thee his Spirit to leade thee into all truth: understanding is Gods gift, 2 Tim. 2.7. and he will teach thee humbly his way, Psal. 25.

Thus of the first rule: wee must first soundly understand the sense of the Scripture we would apply.

Secondly, thou must bring a mind apt to be taught, willing to be formed, 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 carefull to observe the conditions required, as well as the promise tendred, Iames 1.21. This is indeed to glori∣fie the Word.

Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart: thou shalt finde in all doctrines a difference. Some things, read or heard, have a speciall taste put upon them by Gods Spirit, or a speciall assurance of them wrought at the time of reading or hearing. Now thou must be carefull to take to thee these truths which the Spirit of God doth cause to shine before thee. Eate 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 principall nurse of fruitfull application: it is but a flash can be had without an after and deliberate meditation; and about meditation, remember these rules:

1. Let it be secret.* 1.190

2. Hee must let it be full. Give not over till thou hast laid the truth up in thy heart: take heed of that common deceit, Psal. 119.45. of resting in the praise or liking of the doctrine: be not a Judge against thine owne soule, For, if the doctrine be worthy of such praise, why darest thou let it slip and run out? Let not the devill steal 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 soundly formed and seated in thy heart. How rich might many Christians have been▪ if they had observed this rule! Psal. 1.2. Psal. 119.3, 5. Esay ••6.9.

Fiftly, be wise for thy self: take heed of that error of transposing thy ap∣plications: say not, This is a good point for such and such, till thou have tried thine owne heart, whether it belong not to thee, Psal. 119.59 Pro. 9.7.

Sixtly, by any means be carefull of the seasons of doctrine: be wise to un∣derstand the season. There be many truths, which if thou let passe the oppor∣tunity of informing of thy selfe, thou maist perhaps never have it so againe: and therefore take heed of losing precious things, when thou hast the time and meanes to attaine them, &c.

Thus of the first point.

The second thing is the speciall duty of Ministers, to apply the Scriptures to the hearers that belong to their charge: we see the Apostles doe it, and

for this purpose hath God set apart the ministery of the Word, that by them it might be applied. God inspired the Scriptures, and the Ministers are to urge them, and whet them upon the hearts of their hearers for their Instru∣ction, Reproofe 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 justifie the course of godly and painfull Ministers, that most study the sound application of their doctrine; and secretly staineth the pride of those men, that avoid with scorne, 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 onely treasure of the Saints, as here wee see in these two verses, the Apostle care∣fully doth. Men must doe the works of Iacob, if they would have the com∣forts of Iacob, Micah 2.7. A Minister must separate between the clean and uncleane. His word must be like a Fanne, that will drive the cha••fe one way, and the wheat another; and though wicked men brook not thi••, yet God re∣quireth this discretion at the hands of his people. Gods Ministers must not dawbe with untempered morter, or give the childrens bread to dogs, or cast holy things to swine.

Fourthly, they may hence cleerly also see, that no other difference may be put between many, then what faith and unbeliefe, obedience and disobedi∣ence make. Men must not be known after the flesh.

Fiftly, it is hence also apparant, that all the godly have a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation, as well as the godly in the Prophet Esaies time: God is no respecter of persons, Col. 3.11. Thus in generall.

Two things are to be observed in particular:

The one concerns the godly, who are comforted. The other concernes the wicked, who are terrified.

The godly are comforted in these words:

To you therefore which beleeve, he is precious.

In which words, it is the drift of the Apostle to raise an use for consolati∣on out of the former Text: whence consider,

First, the persons comforted, viz you that beleeve.

Secondly, the happinesse applyed 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 cōfort in Gods promises. It is not enough to know that beleevers shall be saved, but we must be sure, that men in par∣ticular are beleevers: we must examine our selves whether we be in the faith or no, 2 Cor. 13.5. Which should both reprove and direct. It reproves the great shamefull slothfulnesse of Christians, that suffer the tempter to keepe them without the assurance of faith: some have no faith at all; and the better sort live in too much doubtfulnesse in the point of the assurance of faith. And therefore wee should be warned and directed to try our faith, and to make it sure, that we are beleevers.

Quest. What is it to be a true beleever?

* 1.191Ans. It is, to imbrace with our hearts the reconciliation & salvation which by Christ is purchased for us, and by the Gospell is offred to us. Now, that this point being of such singular waight may be cleerly understood, I will break it open into particulars, or into particular parts or steps of judgement and practice in the beleever.

First, he must acknowledge that by nature he stands bound to observe all the morall Law.

Secondly, he must see, that he hath broken all those holy lawes of God, and is therefore guilty before God of the curses of the Law, and so of eternall condemnation.

Thirdly, he must know, that God sent his own Son in the flesh to obey the Law, and satisfie the▪ justice of God, by making an expiation for mans sins,

Fourthly, he must learne, that God hath bound himselfe by promise, that whosoever imbraceth the agreements in this new covenant in Christ, shall be saved.

Fiftly, that when a man doth in his own particular discerne this gracious offer of God in the Gospell, and goeth to God▪ and with his heart relieth upon it, then he doth truely beleeve, and is justified, and shall be saved.

Quest. But many men are perswaded, that God hath given Christ for them, and yet it is evident that they doe not beleeve, because there is no ap∣pearance of any repentance or reformation in them; many say they have a strong faith, and yet have none. How shall the perswasion of the godly man be distinguished from this vaine presumption in wicked men?

Ans. That perswasion of Gods grace in Christ, which is true, and of the na∣ture of true faith, doth prove it selfe to be ••ight by many infallible signes.

First, by the renovation of the heart.* 1.192 The knowledg of Gods love in Christ doth make the heart of man new; it clenseth out the old drosse, and makes a man hate his sweet and most secret sins. Faith purifies the heart. Acts 15.

Secondly, by the joy and comfort of the holy Ghost, with which the be∣leevers heart is refreshed from the presence of God, 1 Pet. 1.9.

Thirdly, by the victory of the world. For, the true beleever is so satisfied with Gods goodnesse in Christ, that he can deny his profits, pleasures, cre∣dit, friends, and the like, for Christs sake and the Gospell; yea, faith marres the tast of earthly things, and makes a man able to forsake the love of world∣ly things, 1 Iohn 5.5. It will endure the tryall of troubles, of afflictions, and temptations, and persecutions for the Gospels sake, 1 Pet. 1.7. without ••a∣king haste to use ill meanes in the evill day.

Quest. But, how may faith be discerned in such as say they are not per∣swaded that they have faith, which sometimes proves to be the case of di∣vers deare children of God?

Answ. Their faith may be discerned,

First, by repentance, which cannot be separated from it: the sight, hatred, confession, and sorrow for their sins, is an argument of true faith,* 1.193 because with∣out faith no man can have true repentance.

Secondly, by their complaining of their unbeliefe, and desire of faith. I be∣leeve, Lord, help my unbelief, was the voice of him that had true faith.

Thirdly, by their daily renouncing of their owne merits, begging favour of God, onely for the merits of Christ.

Fourthly, by the love of the godly: for faith worketh by love, Gal. 5.

Fiftly, by other marks & signs of Gods children, which can never be had, but faith is had also: such as are, love of God, and his Word, and of their ene∣mies, and uprightnesse of heart, and the spirit of prayer, and the like.

Precious.]

Christ is precious to them that beleeve, not onely in their acco••nt, 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 Gods kindnesse to the beleevers in Jesus Christ, Eph. 2.7. Christ in us is our riches, Col. 1.27. and thus he enricheth us with the favour of God, his own merits and righteous∣nesse, the grace of the Spirit, and the promises of the Word, and the hope of glory.

The Uses are many.

Vses. First, woe to the rich men of this world that are not rich in God and Christ, Luk. 12.16, 21. Let not the rich man glory in his riches, Ier. 9.24.

Secondly, let the brother of low degree rejoyce in that God hath thus ex∣alted him, I••••. 1.9. For godly Christians a••e the richest men in the world: for their possessions are greatest, because the•• possesse Jesus Christ, and his trea∣sure••, Iames 2.5. For God is rich to all t••at call upon him. Hee cannot be a poore man that can pray, Rom. 10.12. Christ makes amends to the poore Christian for all his wants.

Thirdly, hence we may gather anoth••r signe to try our faith by▪ If Christ be more precious to us than all the world besides, it is certaine we are true beleevers: For Christ is precious to 〈◊〉〈◊〉 but beleevers, Phil. 3.9, 8.

Fourthly, we should strive with all ••hankfulnesse to admire▪ and praise the grace of God that hath bestowed such riches upon us in Christ, Eph. 1.7.

Fiftly, we should hence learne to ••ake more account of our faith, which is therefore precious, because it applie•• Christ unto us: Hence poore Christi∣ans are said to be rich, because they have faith, and assurance of faith, and hee calleth it all riches of full assuranc••, Col. 2.2. 2 Pet. 1.4 Iam. 2.5.

Sixtly, we should live securelesse. Men would promise to live at all hearts ease, if they were rich enough: why, Christians are exceeding rich, and pos∣sesse more treasure than all the wo••ld besides, and therefore should live henceforth by the faith of the Sonne of God, which was given to them, Gal. 2.20.

Seventhly, looke to it that thou keepe Christ, whatsoever thou losest: re∣solve to lose father, mother, wife, children, friends, house, lands, yea and life too, rather than lose Christ, who is so precious.

Eighthly, we should shew it, th••t wee account him our greatest riches▪ and that we shall doe, first, by estee••ing the Gospell that brings us daily ti∣dings, above gold and silver. Secondly, by oft receiving of the Sacraments: we should account the Word and Sa••raments as Gods Exchequer, whither we alwaies come to receive more treasure. Thirdly, by making much of them that resemble his vertues. Fourthly, 〈◊〉〈◊〉 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 honor to every beleever, 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, cove∣ring our nakednesse with the rich garment of his owne imputed righteous∣nesse, and making daily intercession f••r us to God, and covering our imper∣fections, and presenting our works and prayers to God, and giving the An∣gels a charge to look carefully to u••. Secondly, And so he is an honour to us on earth, both amongst the godly, and amongst the wicked: First, Hee gra∣ceth us amongst the godly, by giving 〈◊〉〈◊〉 room in their hearts, causing them to love us, and honour us even for Christ onely, whom they discover in us by our love to Christ, and faith in his name, and imitation of his vertues. Second∣ly, and he graceth us also amongst the wic••ed, by protecting and acknow∣ledging us in times of greatest distresse, and by washing out the blemishes which our owne indiscretions at any time brought upon us, and by cleering our innocencies from their unjust aspersions.

* 1.194The Use may be, first for confutation of their folly and madnesse, that ac∣count it a course of abasement to follow Christ, and leave the vanities of the world. Godly ••ourses are honorable courses: No man ever lost honor by cleaving to Christ, and living so as might become the faith and love of Christ. Secondly, and withall we may hence be informed, that all the honor that is without Christ, is but obscure basenesse: no man can be truely honora∣ble

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 onely 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 carefull of our duties: and besides wee see, that the disorders of great mens 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 waies. And lastly, we should account Christ sufficient honour to us, and not regard the scornes and reproaches of the world, but rather with Moses esteeme the reproaches of Christ, grea∣ter riches than the treasures of Aegypt.

Thus of the consolation to the godly.

The terrour to the unbeleevers is exprest, 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 unbeleevers stand indicted of disobedience, and that in three respects:* 1.195 For first, they are guilty of Adams disobedience: For by the disobedience of one man many are made sinners, Rom. 5.19. Secondly, they are guilty of diso∣bedience against the morall 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 Gospell: For there is an obedience of faith, Rom. 1.5. and the Lord complaines that they obeyed not the Gospell, Rom. 10.16. and for this disobedience, God will render ven∣geance in flaming fire at the day of Judgement, 2 Thes. 1.8. Now men dis∣obey the Gospell, not onely when they are bewitched to receive false opi∣nions in religion, Gal▪ 3.1. but also and chiefly when they beleeve not in Je∣sus Christ, but live in their sins without repentance.

Vses. The use should be for humiliation unto impenitent sinners; they should take notice of their indictment, and make haste to humble themselves before the Lord, lest sentence come out against them, and there be no reme∣dy: and the rather, because God will aggravate against them their disobedi∣ence. Now, there are many wayes by which a sinner may take notice of the aggravations of his disobedience; as,

First, by the number of his offences,* 1.196 if hee consider that he hath made his sins like the haires of his head. To be guilty of treason but in one particular, should occasion feare: but he that is guilty of many treasons, hath great rea∣son to be extreamly confounded in himselfe; and this is thy case.

Secondly, thy disobedience is the more grievous, because thou hast recei∣ved abundance of blessings from God, who hath by them wooed thee to re∣pentance; and this will heap much upon thee▪ Rom. 2.4. Esay 1.3.

Thirdly, thou must consider all the meanes thou hast had of amendment; God hath planted thee in his garden the Church, hee hath commanded his vine-dres••ers to bestow the paines, and apply the meanes of growth to thee. If now thou be not fruitfull, this will be pleaded against thee, which art still a barren fig••tree, Luke 13.6.

Fourthly, it increaseth thy disobedience, that thou hast been guilty of di∣vers h••inous and soule 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 coales of further indignation against thee, Rom. 2.4, 5. and the

rather because thy heart hath been to sin for ever: for there is in the heart of unregenerate men a desire to sin for ever, and it is a griefe 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 vowes and covenants, and the promises thou hast made to God, both in baptisme and the communion, and in other passages of thy life.

Seventhly, it increaseth thy offence, that thou hast dealt wickedly in the land of uprightnesse, Esay 26.11. There thou hast offended, where thou hast had the example of the godly to shew thee a better course. It is ill to sinne any where, though in Babel: but it is worse to transgresse in Sion, or Jerusalem, even in the glorious Churches of Jesus Christ.

Eighthly, thy incorrigiblenesse 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, Ier. 5.2, 3.

Ninthly, it is yet more, that thou hast beene so farre from reforming thine own life, that thou hast scorned and reproached the good conversation of the godly, thou hast spoken evill of the good way of God.

Thus and many other wayes may the sinner charge his owne heart, and thereby prepare himselfe to returne to the Lord, while there is yet hope. For if thou wouldest returne with all thy heart, and take unto thee words, and confesse thy sins, and pray for forgivenesse, and mourne before the Lord, and turne away from thy owne wickednesse; the Lord would shew mercy, and the obedience of Christ would heale thy disobedience, and God would love thee freely, and the bloud of Christ would cleanse thee from all thy sins, Hos. 14. Esay 55.7. 1 Ioh. 1.7. and while it is yet to day, the Lord sen∣deth 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 forgivenesse: the Lord hath received great offenders to mercy, as the Israelites, that often fel away from him, Iudges 10. and Mary Magdalene, and Peter, and David, and the thiefe upon the Crosse: Consider that God hath offered thee thy pardon in the Sacrament: Feare the Lord therefore and his goodnesse, and returne with all thy heart, and iniqui∣ty shall not be thy ruine.

Hitherto of their sin: their punishment followes; and so first upon their rulers and leaders in these words: The stone which the Builders refused, is be∣come 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 concerne both David and Christ. As they concerned David, this was the meaning: that though the No∣bles and Courtiers did despise, and reject, and oppose David; yet s••ch was Gods providence that the man whom they rejected, God made King of Is∣rael, and the chief stay and support of that State.

Now, for this sense of the words, divers things may be noted.

First, that God hath raised up great men in the Common-wealth, for this end, that they might seeke the publique good, and imploy 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: a•• al∣so it should teach the people to pray the more heartily for them, and to obey them in all lawfull things.

Secondly, wee may hence gather the imperfection of all humane things. For, in that earthly Kingdomes need building up still, it shews, that they at∣tain to no perfection, but at the best are still in progresse.

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 alwaies led by their example in opinions.

Fourthly, that God will find out the wickednesse of great men, and bring them to confusion. God accepts not persons: hee hateth sin in great men, as well as in mean men, and will crosse and confound their godlesse & ungod∣ly counsels.

Fiftly, that God takes to himselfe the power to dispose of earthly King∣domes, and to give Kings and Rulers at his owne pleasure. It was the Lords doing, and it was marvellous, that David should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his soveraigtny and pre∣rogative, to set up Kings. By me Kings raigne, Pro. 8. Which should teach Princes, and Judges, and Nobles, to doe homage to God, and acknowledge him for their Soveraign, & therefore serve him with fear, Ps. 2. And it should teach the people to give honour, and tribute, and custome, 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 herein a type of Christ: and so the words are to be understood in the case of Christ also, as our Saviour himselfe applies them, Mat. 21. and as it is evi∣dent to be the meaning of the Apostle here.

And it is the drift of the Apostle, to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For it might trouble & amaze them, to consider how Christ was opposed by the Scribes & Pharises, 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 excell all other sorts, &c.

Now that this scandall might be removed, he shews 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 seeme strange.

Thi••dly, that all those oppositions should be in vaine: for God would re∣ject 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 threatned, viz. the Builders, that is, the Scribes and Phari∣ses, 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 im∣plyed, the other expressed. There is a judgement implyed, viz. That though they were by calling, and in the account of the multitude, Builders; y••t God would reject them, and goe on with his work, in converting both Jewes and Gentiles without them. The judgement expressed, is, that Christ, whom they so much hated and opposed, should be in spight of their hearts, and to their extreame vexation, made King of the Church, and exalted to supreme power over all things, and the onely stay of the whole Church both of Jews and Gentiles. And herein 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 Pharises, and such like men can be said to be builders?

* 1.197Answ. For answer hereunto, wee must understand, that the Scribes and Pharises, and so wicked men that possesse 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 so accounted, as builders, and prime men in ma∣naging the affaires of the Church. Secondly, the Scribes and Pharises may be acknowledged in some respect as builders indeed: They did God some worke. For howsoever they did not soundly teach Christ, yet they drew the people by their doctrine, to avoid on the right hand the Stoicall strict∣nesse of the Essenes, and on the left hand the profane irreligiousnesse 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 ought 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 owne opinion, and in the account of the world, who yet are nothing set by of God: such were these Pharises, Luke 16.14, 15. And therefore we should labour for a spirit without guile, and not be wise in our selves, or rest in outward shews, 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 ve∣ry enemies; as here the Pharises are not denied the title of Builders, for that general work they did in encountring the Sadduces and Essenes. And as they are called Builders, so are the devils called Principalities and Powers, to im∣port what is any way of praise in them, notwithstanding their horrible fall. Which should teach us to learne of God, to doe likewise towards all our ene∣mies: and withall it may much comfort us. If God will doe thus with his enemies, what will he doe with his owne children and servants! how will he honour and reward them! and if the notorious oppositions of the Phari∣ses cannot hinder Gods acknowledgement of that little goodnesse was in them, how much lesse shall the meere frailties of the godly (that will doe nothing against the truth, though they cannot doe for the truth what they would) hinder the glorious recompence of reward and acceptation with God!

Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospell, may be disallowed and 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 doe easily rise in mens 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 cal∣ling more especially tyed to the study of all truth, yet should be drawn to oppose or reject Christ and the truth?

Answ. I answer, that this may come to passe diversly.

* 1.198First, sometimes it is because of their ignorance; neither may this seeme strange, that they should be ignorant: for, though they may be very learned in some parts of study, yet they may be very blockish in some other. Besides, the naturall heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Yee erre, not knowing the Scriptures, or the power of God.

Secondly, in some it is, because of their secret Atheisme. Many learned men be very Atheists in heart; and such were some of the Pharises: for they neither knew the Father nor Christ, as he chargeth them.

Thirdly, some have a spirit of slumber: they have eyes, and yet cannot see, as in the case of some of those Pharises: they could not apply the very things

themse••ves spoke. For being asked about the King of the Jews, Mat. 2. they could answer directly out of the Scriptures, and give such sig••••s of the Mes∣sias, as did evidently agree to Jesus Christ: and yet these men were so infatu∣ated, that when God shews 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 progresse of the Kingdome of Christ: they cannot endure to see all the world (as they account it) to fol∣low 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 raign and be had in request: this no doubt moved the Pharises, and was the cause why Di∣otrephes made such a stir in the Church.

Sixtly, in others it is covetousnesse and desire of gain▪ These are they that account gain to be godlinesse, as the Apostle speaks: and such were some of the Pharises, Luke 16.14.

Seventhly, in others it is a wilfull and a malicious hatred of the truth: and such was it in those Pharises, that were guilty of the sinne against the holy Ghost.

Quest. 2. But how shall a simple ignorant man stay his heart, and be set∣led 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?

Answ. I answer.* 1.199 A simple and single-hearted Christian may somewhat be helped against the testimony of those wise men of the world, if hee mark but their lives: for usually by their fruits they may be known, Mat. 7. For commonly, such as oppose Christ and the Gospel, or the sincerity of the Go∣spel, are men that may be apparantly detected of profanenesse, as our Saviour Christ shews by divers instances in the Pharises, 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 by the touch-stone to try the opinions of men by; which in the points absolutely necessary to sal∣vation, is evident, and plaine, and infallible to the Law and to the Testimo∣nies: 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 hee 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 hee knows God hath bound himself to shew him his will, Psal. 25.9. Iohn 7.17.

Besides, every childe of God hath the Spirit of God in his heart, who knoweth the things of God which indited the Scriptures, and is the onely supreme Judge of all controversies. Hee that beleeveth hath a witnesse in himselfe, the Spirit working much assurance in his heart, and anointing him with eye-salve, and leading him into all truth. And by this help, the entrance into the Scriptures gives light to the simple.

Vse. The use of the point then, is

First, to informe 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.* 1.200

Secondly, to confirme us against the sinister judgement of wordly-wise, and learned men, and in matter of religion not to be swayed by that induce∣ment, since it is thus plainly told and foretold.

Thirdly, to confute the Papists, that plead unto the ignorant that their re∣ligion is the right, because it is, and hath been maintained by such a number of Popes and Cardinals, which have excelled in lea••••ing and greatnesse of place: for here we see, the builders reject the head stone of the corner.

Fourthly, to shew us, that whatsoever wicked, wise, great men pretend, yet their quartell is against Christ and his Kingdome.

Fiftly, to teach us▪ therefore to pray for our teachers and governors, that God would guide thē by his good Spirit, and assist them in their callings, &c.

Sixtly, to be more thankfull to God, when the Lord gives us builders, not in name onely, but in deed, that settle about Gods work with all their hearts, and labour with all faithfulnesse to promote the Kingdome of Christ.

Hitherto of the persons.

The cause of their punishment is their refusing of Christ.

Refused.]

They refused Christ, they disallowed him, as unfit for the support of the building: They cast him away as rubbish, they rejected him, or accounted him as a reprobate.

Christ is refused, or disallowed many waies.

* 1.201First, when the Gospel of Christ is contemned or neglected, that is, when men neglect or contemne the doctrine of salvation by Christ, and live still in their sin without repentance, and seek not reconciliation with God through the bloud of Christ.

Secondly, when men goe about to establish their own righteousnesse, and neglect the righteousnesse 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 Barabbas to be given unto them rather than Christ.

Fourthly, we may be guilty of this sinne in the time of the use of Christs ordinances, as in the Sacraments, when we discerne not the Lords body, or in hearing, or any other ordinances, when we entertaine contemplative wic∣kednesse, and so commit spirituall 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 crucifie the Son of God afresh, Heb. 6. and 10. And so he is also refused, when in time of persecution he is denied before men: Thus Pe∣ter refused him when he denied him.

Sixtly, when his servants are rejected: and so either in general, when Chri∣stians are exposed to publique scorn, and made as it were the off-scouring of all things; or in particular, when his Ministers are despised. For he that despi∣seth them, despiseth him, &c.

Quest. But how doe the builders, that is, Church-men refuse Christ?

* 1.202Answ. I answer many waies.

First, 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, &c.

Secondly, when in preaching they preach themselves, and not Christ cru∣cified, leaving the word of Christ, to shew their own wit and learning, &c.

Thirdly, when they oppose the sincerity of the Gospell, in the conversion of the soules of m••n, 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 commandements of God, as did the Pharises.

Vse. The use of this doctrine concerning the refusing of Christ may be di∣vers, for

First, it may teach us patience, when we are refused in the world: it is no other thing, then what did befall Christ himselfe; especially it should con∣firme us against the scandall 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 negle∣cted? And if the most powerfull doctrine of Christ were so securely despi∣sed, what wonder is it if the good way of God be now evill spoken of?

Secondly, it may much comfort us, and that especially two manner of waies.

First, by reasoning for the contrary. For if it be a signe of a notorious wic∣ked man, to let Christ lie like rubbish, or refu••e stuf••e, 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 righteousnesse.

Secondly, by considering the effect of Christs refusall. For he was refused as our surety, that we might be received to favour. He was cast off by men as a reprobate, that wee might enjoy the admirable priviledges of the Elect of God; and besides, by enduring this contempt of men, he bare the punish∣ment of all our neglect and contempt of God, & his holy Commandements.

Thus of the cause. The punishment it selfe followes.

Is made the Head of the corner.]

Two things are here intended, as punishment to these builders. First, the one implied. Secondly, the other exprest.

First, that which is implied, is, that God will passe 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 goe on, and Christ is laid as the Head of the corner, which im∣ports that God had rejected them. Now God rejects wicked Ministers two waies: 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 spue them out:* 1.203 The first is here chiefly in∣tended, and so it notes, that it is a great curse of God upon learned men in the Ministery, when God will not imploy them, or make use of their gifts: A learned man, that either laboureth not, or proposeth not in his labours Gods glory, is a publike and standing Monument of Gods displeasure for men to stand and gaze at: as it is a great argument of disgrace done to a Car∣penter or Mason to stand by while the house is builded, and they not intrea∣ted or suffered to work, and yet have their tooles readie. Oh it is a marvel∣lous justice of God to see learned, but not godly men passe by, so as they have not the honour to doe any work in the Church for the salvation of the souls of men! and contrariwise, it should rejoyce the hearts of godly Ministers, that God (as Paul saith of himselfe) will account them faithfull to put them into his service, and to give their labours any successe.

Secondly, the exprest punishment is the preferment of Christ, and the promoting of his Kingdome: Hee is made the Head of the corner: which words must be considered either in relation to the builders, or in themselves, as they concerne 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 Kingdome should flourish. As it fretted the Phari∣ses, so it doth and will fret the heart of wicked men, till the day of Christ; and it is a punishment, because of their envie at it, and because they finde that they have no part in Christ or the happinesse of his Kingdome, their consci∣ences accusing them, and besides, because they are openly crossed in their op∣positions, and so ashamed before men. Which observation may serve for

triall: For it is a certaine note of a wicked man, who loves not the Lord Je∣sus, that he is crossed, and accounts himselfe afflicted or ashamed, because the Kingdome of Christ prospers.

The words in themselves concern the exaltation of Christ, and shew 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, gi∣ving 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 shew, that he is the onely foundation of the Church, as hath been shewed 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 Jewes and Gentiles, even all the Elect of all na∣tions, ages, and conditions in the world.

* 1.204 The uses of the exaltation of Christ briefly follow.

First, it should teach us to strive by all means to get into his service, that is so powerfull and able to doe so much for his servants.

Secondly, It shews 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 beleeving in Christ: wee should lie upon him with all our waight, 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, Heb. 12.2.

The consideration of the manner and the time followes.

Is become, or is made.]

He doth not tell how, but leaves that as granted to be effected without hands, even by the speciall providence of God, which gives us occasion to take speciall notice of the truth, that in things of the Kingdome of Jesus Christ, God is pleased to make his worke, or to worke sometimes without using any of the meanes which the world takes notice of, hee neglects all those meanes 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 Monarchie, which should teach us, not to limit God to the meanes which is likeliest to us, but to live in all things by faith; and where means seeme to faile, then with Abraham above hope, and under hope, to give glory to God, and cast our selves and all our care upon God.

Thus of the manner.

The time followes▪

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 Christs Kingdome over the Church. Secondly, Christ was head, in that in the Apo∣stles time he had received power after his Ascension, over all things, though as yet the Gentiles were not so fully converted. Thirdly, that hee is become the head, may be taken prophetically. For the Prophets, to expresse the cer∣tainty 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 rocke 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 unbeleevers, is contained in this verse. Wherein note first, the kindes of punishment: Christ is a rocke of offence, and a stone of stumbling. Secondly, the causes both in themselves, and in God, in the words that follow:

A rocke of offence, and a stone of stumbling.]

Since wicked men have refused Christ, and will not beleeve in him; hee, that may not be a stone of foundation, will prove a stone of stumbling, and a rocke for them to dash on, till they be dashed to pieces: which words import the fearefull judgements of God, spiritually afflicted upon unbe∣leevers, which is two-fold. First, they shall be given up to scandall; and then secondly to despaire.

Before I open the words particularly, divers things may bee noted in ge∣nerall:

First, that the punishments that light upon particular wicked men,* 1.205 are to be accounted the punishments of the whole body of unbeleevers; as here despaire and taking offence at Christ, it may light upon some particular of∣fenders onely, yet they are punishments belonging to all.

First, because there is no judgement but all wicked men have deserved it.

Secondly, because when God plagues some, hee meanes all, he threa∣tens all.

Thirdly, because no wicked man can be sure for the time to come, that he shall not fall into them.

Fourthly, because the afflictions of this life are typicall to wicked men; as despaire is a typicall hell, and so all other judgements are but little hells.

And this doctrine should much amaze impenitent sinners, if they consi∣der, that any fearefull judgment they see fall upon others, may fall upon them; and that God is as well displeased with their sinnes, as with the sins of those he so plagued, as Christ shewes, Luk. 13.1. to 6.

Secondly, that from one and the same cause, may arise divers and contra∣ry effects: as Christ, that is a stone of foundation to the beleever, is a stone of stumbling to the unbeleever. Thus in Luke 2. hee was appointed for the ri∣sing and falling of many in Israel: Thus the Gospell of peace is to wicked men a fire, a sword, a fanne: It is a savour of life to the godly, and a savour of death to the wicked, 2 Cor. 2. as the Sunne melteth the wax, and hardneth the clay. This comes to passe by accident, and by the corruption that is in the hearts of wicked men, and by the fearefull judgements of God.

Use. The use should be to teach us therefore not to rest in the having of, the meanes of salvation; as the preaching of the Word, &c. for through thy corruption it may be a meanes of greater damnation.

Thirdly, that of all judgements in this life, spirituall judgements are the worst; which appeares from hence in this, that when the Lord would de∣clare his speciall displeasure upon wicked men, hee threatens these in this place as the most fearfull. Now for explication of this point. All judge∣ments in this life are either spirituall or temporall. By temporall judgements, I meane such as have their proper effects on the outward man, such as are, poverty, disgrace, sicknesse, imprisonment, losses in mens estates, and the like. By spirituall judgements, I meane such as have their proper effects

upon the soule: as for example; Hardnesse of heart, the spirit of slumber, de∣sertion, or the absence of God, the taking away of the gifts of the minde, the with-holding of the Gospel, the delivering of men up to the power of Satan, or to the love of lies, terrours of despaire, or taking of offence; of which lat∣ter, in this place.

* 1.206Now these spirituall judgements are much worse than any of the former temporall crosses; first, because these judgements light vpon the best part of man, which is the soule: and by how much the soule is better than the body, by so much it is worse to be distressed in soule than in body. Secondly, be∣cause they with-hold from us the best good, which is God or Christ: now, that which straightens us in the best things, must needs be the worst kinde of restraint. Thirdly, because these crosses are more hardly cured: it is much easier to heale a sicknesse in the body, than a disease in the soule. Fourthly, because these judgements for the most part are inflicted upon the worst offen∣ders: I say, for the most part; for sometimes the godly themselves may bee scourged for a time, and for just reasons, with some kindes of spirituall judge∣ments.

Use: The use may bee (first) for reproofe of the madnesse of multitudes of people in the world, that can bee extreamly vexed and grieved for worldly crosses, yet have no sense or care of spirituall judgements: they how••e upon their beds, if God take from them corne, 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 mourne because God hath forsaken them: they are very impatient if their bodies be sicke, and yet very quiet if their soules be sicke: they would thinke themselves undone if they were carried to prison, who yet are not much moved at it, that God should deliver them up to Satan.* 1.207 And yet I would not be mistaken: I do not meane to say, that wicked men should not mourne for wordly or outward crosses. It is true, godly men should not, or not with great sorrowes; 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 judgments, not for the crosse it selfe; secondly, that they ought to be more troubled for spirituall judgements than for temporall.

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 estates, yet he spareth their soules, and doth not exe∣cute those outward crosses but with much compassion.

Thirdly, it should teach us how to pray in the case of afflictions: if they be spirituall judgements, we may pray directly for the removeall of them; but for temporall judgements, we must pray with condition.

And thus of the generall o••servations.

Before I enter upon the particular breaking open of the doctrine of this verse, it will not be amisse ••o shew, that this, and such doctrine as this, is not un∣profitable.

Quest. For some one might say, To what end serves this doctrine of Gods dealing with unbeleevers?

Answ. I answer: it is profitable both for godly men and wicked men. For wicked men may hence heare and feare, and doe no more wickedly, seeing hence they may discerne 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 Gods goodnesse, when they shall heare of their owne pri∣viledges by 〈◊〉〈◊〉. Such Scriptures as this, containe the arraignment and tri∣all of the ungodly. Now it is very profitable for us to stand by, and heare the

triall. Wee know multitudes of innocent men flocke to the Assises to heare the arraignment of malefactors, which breeds in them, first, contentment in the observation of the solemnity and manner of administration of justice: secondly, a feare to offend: the terrour of their sentence frights the heart for many dayes after: thirdly, a love of innocency: it makes men love inno∣cency much the better for a long while after: fourthly, compassion to male∣factors: it softens the heart, and makes men fit to shew mercy to these poore condemned men. The like to all this is bred by the consideration of such do∣ctrines as this.

In the words of this verse then two things are to bee noted: first, the kinds of punishments inflicted upon the body of unbeleevers: secondly, the causes of it. The kindes are two: first, God will deliver them up to scandall, and then to despaire: to scandall, as Christ is a stone of stumbling: to despaire, as Christ is a rocke of offence.

These words are taken out of the Prophet Esay, chap. 8. where the Lord intends by them to denounce the reprobation of the Jewes, as some thinke, or rather foretels the spirituall judgements which shall be inflicted upon them. The Apostle in this place applies the words to the unbeleevers of his time, a∣mong whom the obstinate Jewes were chiefe, to shew, that as the other Scripture was comfortable to the godly, so were there places that did threaten the wicked: and that as the former place did prove Christ a stone of foundation for the godly, so this did shew that Christ was a stone in another sense to the wicked.

Christ is a stone of triall to all men in the Church, because the doctrine of Christ tries men whether they bee elected or rejected, good or bad: so Esay 28.16. Againe, Christ is a precious stone to the beleever: and thirdly, here a stone of stumbling to the unbeleevers.

Now that we may know what offence or scandall is, we may be helped by the Etymologie of the originall words: For scandall in the originall is either derived of a word that signifies, to halt, or else it noteth any thing that lieth in a mans way, a stone, or a piece of wood, against which, hee that runneth, stumbleth, & so hurteth or hindreth himselfe: It most properly signifieth rest, or a certain crooked piece with a baite upon it in instruments, by which mice, or wolves, or foxes are taken▪ and thence the Church translated the name of scandall, to note the snares by which men are catched, as beasts are in grins and baites: so the word it seemes is used.

So then a scandall is any thing which causeth or occasioneth offences,* 1.208 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 stum∣bling blocke to Pharaoh, and the false prophets to Ahab, and the lying signes of Antichrist, to such as love not the truth.

Now all scandall may be thus divided: Scandall is either active or passive, that is, given or taken: Scandall given, is when the authour of the action is likewise the cause of the hurt that comes by it: Thus Elias sonnes were scan∣dalous: thus David by his grievous sinnes gave offence, 1 Sam. 2.17. 2 Sam. 18.22. &c. and thus Scandall is given either by evill doctrine, first, whether hereticall, secondly, or supersti••ious: or else by wickednesse of life, or by wil∣full abuse of Christian liberty.

Offence taken is either from our selves or from others: A man may be an offence, a stumbling blocke to himselfe, by dallying with some speciall beloved corruption: of which our Saviour Christ saith▪ If thine eye offend thee pull it out, or thy hand, or thy foot, &c. Matth. 3.29. Scandall ta∣ken from others, is either that they call humane, or that they call dia∣bolicall: Scandall taken, which they call humane, may either bee found in

godly men, or wicked men: godly Christians that are weake, may be offen∣ded, or hindred in religion divers wayes: as either by reason of the perse∣cution and oppression of the godly: or by the heresies or dissentions of men in the Church, or by the flourishing estate and prosperity of the wicked: as al∣so by the liberty some of the godly take in things indifferent, for the advan∣cing 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 beleeving Jewes & contra, &c.

Wicked men also take offence as here in this text is manifest. Now, the offence which they call diabolicall, is that, when men wilfully and perversly will provoke themselves to sinne freely, because of the examples of the vices of godly men: as when the drunkennesse of Noah, the incest of Lot, the adultery and murther of David, the perjury of Peter, or the like, is alledged to maintaine themselves in a liberty of sinning: It is the scandall of wicked men, which is here meant.

Now wicked men make themselves miserable in this case of scandall both wayes: By giving offence, and by taking offence. By giving offence, and so Christ curseth them for offending his little ones, Mat. 18. Wicked men offend them either by the subtilty of false and corrupt doctrine, or by provocation and inticement, or by evill example, or by discouraging them with reproa∣ches, 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 holinesse and happinesse, even from Christ.

* 1.209 Might some one say, What should men be offended at in Christ?

* 1.210The Jewes were offended: First, at the vilenesse of his person, or his meane condition. Secondly, at the poverty and simplicity of his Disciples. Thirdly, at the obscurity of his Kingdome, being without wordly pompe and glory. Fourthly, at his conversation, because he kept company with sinners. Fifthly, at his doctrine: partly, because he reproved their superstition and hypocrisie and the traditions of their fathers, and partly because he taught, that justi∣fication could not bee had by Moses Law, but must bee sought by belee∣ving in him: as also by other particular directions; as, that man must eate of his flesh, that he was the Sonne of God, that he was older than Abram, &c. lastly, at his miracles: for they thought he did it by some Divell.

Thus in our times the Papists, they take offence at the newnesse of our Religion, as they pretend; at the freenesse of the people that professe it; at the doctrine of justification by faith alone, &c.

Thus also wicked men in the Church are offended at the small number of such as are sincere, at the plainnesse of the preaching of the Gospell, or such like.

Quest. 2. Might some one say, What if wicked men be offended, is that such a great misery?

Answ. Yes: for it is many times the occasion of their ruine. For wee see many men keepe these objections in their hearts till their death, by which they are hardned from all care of salvation by Christ: at the best it is a no∣table hindrance for the time; it frustrates them of the Gospel, and of the com∣munion of Saints, &c.

••se. The use may bee (first) for information: Wee may hence see what an infectious sorceresse unbeleefe is: It can make things exceeding good to prove exceeding evill to them: it can make God, the Word, the Sacraments, and Christ himselfe (all good) to be occasions of extreme evill to him. Wicked men are like spiders, that can sucke poison out of the sweetest flowers.

Secondly, this should serve for great humiliation unto all wicked men, that finde themselves stopped or hindered, or cast out of the way by receiving scandall into their hearts: They should here take notice of it, that it is a sin∣gular curse of God, when God leaves a man to the liberty of admitting poy∣sonfull objections, and thereby to bee hardned against the care for his owne soule in matters of Religion. Men little thinke of the fearfulnesse of such mens cases; which must needs be extreamly evill, either if they looke up∣ward to see ••hat God doth expose them to this offence, as a way of singular punishment, or if they looke to the effect; whatsoever they can say, yet their poore soules in the meane time are left destitute of mercy, or the profit and power of it.

Might some one say, How can they helpe it,* 1.211 seeing Christ is a stone of stumbling unto them? It seemes they cannot avoid it.

Christ is a stone of stumbling, not actively, but passively:* 1.212 hee doth not make them stumble, but they through their ignorance (walking in darknesse) or through their precipitation, running headlong in things, or through the poyson of some beloved sin, which hath altogether corrupted their taste, doe fall at the doctrine of Christ, or turne the precious things of Christ into poyson, by reason of the venome lying in themselves.

Thirdly, such taking offence is a judgement. Weake Christians should be warned and temper themselves so, as to refraine the weaknesse of being so apt to be offended at the liberty of strong Christians; and to this end they should take heed of doubtfull disputations, or ensnaring themselves about the use of indifferent things. For though God pities them, yet they are much plagued by their opinions, and intanglements herein. For first, they sinne against their brethren by rash censure, and despising them; and secondly, they wrong their owne soules: for sometimes they are hindred in the Word, and sometimes lose the benefit of the Sacraments by their ignorant scru∣ples, and sometimes they draw much trouble and molestation upon them; and lastly, they many times open the mouthes 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 owne fro∣wardnesse, are so apt to receive offence, it should teach the godly to or∣der 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 frowardnesse of wicked men, by all possible care, both to put them to silence, and by keeping them silent. Now, because there bee some things, wherein regard must not be had of the offence of wicked men, I will open this point distinctly, and shew,

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 compell respect and estimation from them, or at least put them to silence, &c.

For the first; if wicked men be offended for doing good,* 1.213 wee are not to re∣gard their offence: as when the Pharisees were offended at Christ, hee cared not, but said, Let them alone, they are blind, and leaders of the blind, &c. Matth. 15.14. And so the Apostles answered, It is better to obey God than men, Act. 5.29. It is better that scandall arise, than 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, wee must preach the Gospel with all plainenesse, and not affect wisedome of words, 1 Cor. 1.23. and wee must labour for the meate that perisheth not, and must pray unto God, and use religious exercises in our houses, as Daniel did: wee must re∣new Justification by our owne workes, and we must suffer in a good cause, and we must with strictnesse avoid the excesses of the time.

* 1.214 Now for the second. Wee may be guilty of giving offence to the wicked: First, by scandalous and vitious life: thus David gave offence. Secondly, by indiscretion in the manner of doing good duties; as if men pray, or fast, or give almes to be heard or seene of men. Thirdly, by rash zeale; as when men proclaime to the world a great deale of strictnesse in things that are not grounded upon the Word, and yet are tainted openly with knowne infirmi∣ties and sinnes: 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 busie-bodies under pretence of Religion: or when men that have a faire dore opened to doe good by preaching the Gospel, will not yeeld in some indifferent things, that they may winne them; as, woe had beene to Paul if hee had not beene a Jew with the Jewes, that hee might gaine the Jewes thereby: or necessity lay upon him the preaching of the Go∣spel, or to preach the Gospel, though it were clogg'd at that time with condi∣tion of yeelding to the Jewish ceremonies, 1. Cor. 9.

* 1.215Now for the third. There are divers excellent rules that may much adorne the lives of Christians in their courage towards the wicked; and so either prevent scandall, or leave them without excuse, themselves being judges, as they will confesse in the day of visitation. These things then will much ad∣vance our cause before wicked men, to shew in our conversation,

First, integrity, and harmelesnesse, and sound care of the practising of godlinesse, Philip. 1.15, 16.

Secondly, submission and obedience unto the King, and his humane ordi∣nances, 1 Pet. 2.13, 14, 15.

Thirdly, reverence and feare, when we entreate of any thing that con∣cernes God and Religion, 1 Pet. 3.16.

Fourthly, meeknesse of wisedome, expressing a minde free from conceited∣nesse, frowardnesse, or affectation, Iam. 3.13.

Fifthly, mercy to the poore, and a minde free from the greedy desire of earthly things, a serious declaration of the contempt of the world, Iam. 1.26. Mat. 5.16. &c.

Sixthly, quietnesse and peace; to be shewed (first) in studying to be quiet, and to meddle with our owne businesse: secondly, in making peace amongst others, Matth. 5.8.

Seventhly, love to our enemies, being ready to pray for them, or doe them any good.

Lastly, hence may bee 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 and sore spirituall judgement. Secondly, if the wicked should be so perverse as to take offence when hee gives none; yet this may stay him, that Christ himselfe was an offence unto them. Thirdly, as it is a great judge∣ment to be offended at Christ: so it is a great mercy and supernaturall grace, when the Lord makes our hearts able to love the Lord Jesus in all sincerity.

Hitherto of the first kinde of punishment: the second is, that Christ shall be to them A rocke of offence, that is, they shall fall upon Christ, as the ship doth upon the rocke, and be broken all to pieces: there shall be a desperate anguish upon their consciences, perceiving themselves to have no right it•• Christ, by the fea••e of which, as men that have suffered shipwracke, they shall

be out of all hope of mercy. Thus he that falleth on this stone, shall be bro∣ken, and upon whom it shall fall, hee shall be ground to powder, Luk. 20.17.

The consciences of wicked men are diversly affected: some are without feeling of any grievance in the matters of their soules; some have feeling. The conscience is without feeling, either through a continuall security and sleepinesse, which is in all men, or through a fearednesse, by which some men are growne 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 despaire. Christ is to those latter, an occasion of their ruine, they suffer shipwracke up∣on Christ, which is joyned with singular offence, or paine, or grievance of their consciences. This rocke is like that in the Iudges, chap. 6.21. out of which fire went and consumed them.

The despaire that wicked men feele is of two sorts. For either it is a despair, which riseth from their perswasion of their want of help in spirituall things, or from their want of help in outward things: sometimes they fall into desperate torments, and griefes, and feares about outward things, either upon feare of danger, or upon an apprehension that they are utterly undone, or shall be in matters of the world: this was the despaire mentioned, Deut. 28.66, 67. and this despaire was in Saul, Achitophel and Belshazzer, Dan. 5. and in the Jews, when they said there was no hope, Ier. 2.25. and this was in the Egyp∣tians, Babylonians, Tyrians; and their case in the desolation of their estate by warre, mentioned in many chapters of the Prophet Esay. But this de∣spaire is not meant here: for this is a despaire of all helpe or salvation of the soule by Christ; conceiving, that they are utterly cast off of God, and shall perish for ever. Thus Cain and Iudas despaired of all mercy in God.

And this despaire of salvation and all happinesse, is felt either in hell,* 1.216 or at the day of judgement, or in this life.

First, it is certaine, that the wicked feele an eternall despaire in hell, which increaseth their torments, because they have no hope of ease or helpe: and thus also the divels despaire. This despaire in hell, is a meere gnawing the conscience, and tormenting it, which never dieth.

Secondly, they also feele despaire with singular horrour when they come to appeare before Jesus Christ at the last day, when they behold the face of the Judge, and feele within them a witnesse that tels them they shall bee damned. This torment will then come upon them, like the paines of a wo∣man in travell; and their anguish will be so great, that they will cry to the mountaines to cover them from the face of the Judge, 1 Thess. 5.3.

Thirdly, now the first degree of this despaire,* 1.217 is felt by divers wicked men in this life, as it was by Cain and Iudas: and of this he speaketh here. And thus wicked men despaire, when they thinke their sinnes cannot bee forgi∣ven, 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 unbe∣leevers. Despaire is one of Gods most fearfull judgements in this world; which when God inflicteth, hee may bee said to raine upon them fire and brimstone, and an horrible tempest, Psal. 11.6. Most fearfull is their case, when the wrathfull Arme of God takes hold of them, and he poures out his indignation upon them: this will make their loynes to shake, Psal. 69.23, 24. They are then like the raging sea, having no peace within them, Esa. 57. ult. They are brought to the King of terrors, and their confidence is rooted out, Iob 18.11, 14. There they were in great feare, Psal. 14.5. They are said to blaspheme God, and gnaw their tongues, Revel. 16.9, 10.

While Gods Saints sing for joy of heart, they howle for vexation of spirit, Esa▪ ••5.14. They could be glad to run into the holes of the rockes, and into

the caves of the earth for feare of the Lord, and the glory of his Majestie, when he comes thus terribly to shake the earth, Esa. 2.19. Surely, such is the case of the wicked; & 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 appeare, if we consider but what torment the very godly suffer in their despaire, which is farre easier than that of the wicked. David saith, the paines of hell compas∣sed him, Psal. 18.5, 6. and 116.3. and that Gods terrours did cut him off; and that he was ready to die, and that, while he suffred Gods terrors, he was distracted, Psalm. 88.15, 16. as also it may appeare by those torments which the very despaire for outward things hath put wicked men to, which is farre lesse grievous than this despaire of Gods mercy and eternall salvation: and yet in that case their paines are compared to the paine of a woman in tra∣vell, Psal. 48.6.

See more at large of the horrible plight wicked men have beene in in this respect, in the description of the judgements should fall upon the forraine nations, rendred 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 doe to them▪ What case will they be in, if God bring them once to despaire? And this is the portion of their cup. Oh! if the terrour of a King be as the roaring of a Lion; what then is their case, if God shall re∣veale his wrath from heaven upon them for their weighty sinnes! And the more should they be affrighted, because despaire is but as it were the begin∣ning of evils. They feele it for a short time on earth, but shall feele it for ever in hell. And therefore, if it be possible, they should be perswaded in time to re∣pent, that they may be delivered from this great wrath to come. Oh how easie, in comparison, might mens repentance be, if they would be warned in time!

Secondly, this doctrine may breed in us a wonderfull awfulnesse and feare of God: when wee reade of such judgements in Scripture, or behold any poore wretches tormented with this judgement, it should breed in us not onely an infallible assurance that there is a God, or that there shall be a hell of wofull torments, or the like; but it should especially make us thinke of God with all reverence, and be afraid to displease him: for dominion and feare are ever with him, Iob 25.2. This doctrine should make us resolute to goe our wayes and sinne no more: the counsell of the wicked should be farre from us, seeing he can thus put out their candle, and make them drinke of the wrath of the Almighty, Iob 21.17, 20.

Thirdly, it should worke in all of us a care to use all meanes that we may be kept from despaire,

Quest. What then should we do that we fall not into despaire?

Answ. Some things are to be avoided, some things are to be done.

If we would not fall into despaire,

* 1.218First, we must take heed of wilfull unbeliefe, such as was in the Jewes; when men not onely neglect the assurance of salvation brought by Christ, but contemne it, and strive to put all such cares out of their heads.

Secondly, we must take heed of stumbling. If men feele their hearts to bee insnared in respect of Christ, and that they are tossed with vile objections, &c. let them looke to themselves, and amend in time: for if Christ be a stone of stumbling, he may be a rocke of offence.

Thirdly, we must take heed of security, and contempt of the knowledge of God's waies. Despaire will worke terribly, when it lights upon 2 minde that hath contemned knowledge, and lived in all ease and security, Iob 21.1, to 20.

Fourthly, we must take heed of apostasie from the profession of the love

of the truth: for despaire is many times a wofull scourge to such kinde of crea∣tures; as the stories record, and experience shewes.

Fifthly, we must in generall take heed of all grosse and presumptuous sins, especially the sinnes against the third, sixt, and seventh Commandements: for usually these sinnes goe before in the desperation; such as are, swearing, and cursing, and perjury, and murther, and incest, and whoredome, &c. The wicked flee when no man pursues them: but the righteous are bold as a Lion, Prov. 28.1. and 14.14.

Now (secondly) there are other things which we must doe, that wee may a∣void despaire.

First, we must not smother our doubts in matters of Religion, especially in the cases of our conscience, but take the paines to aske and seeke resoluti∣on: else that which is but doubting at the first, may prove to be despaire in the end. Those lesser sores in mens 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 Gospell, and those comfortable places of Scripture, as may breed in us a full perswasion of Gods singular compassion and mercy towards all penitent sinners, and withall do shew us that plentifull redemption in Jesus Christ, and the marvellous ef∣ficacie of his blood to cleanse us from all our sinnes.

Thirdly, we should above all things, put on the shield of faith; I meane, we should use all diligence to get the assurance of Gods favour in Christ: for assurance will preserve us safe from despaire. For as unbeliefe brings it, so faith preserves us from it.

Fourthly, we should be carefull upon all occasions to keepe our assises; and if wee bee endangered by any sinne, wee should make haste to judge our selves, that we be not condemned of the Lord. For the attendance upon this point maketh all safe: whereas the long neglect of our daily sinnes, without any humiliation for them, may turne in the end to the pangs of some mise∣rable despaire.

Use 4. Fourthly, hence the godly may comfort themselves, because Christ is to them a rocke to build on, Mat. 16.2 rocke for refuge and safety, Psal. 18.2. a rocke for shadow, Esa. 32.2. And therefore let the Inhabitants of the earth sing, Esa. 42.11. and withall, if they consider how God sheweth them, they should account their other afflictions but light, in comparison of what falls upon wicked men.

Object. But we reade that godly men have beene in despaire; as David, Iob, and others.

Sol. It is true: but yet there was ever great difference betweene the de∣spaire of the godly and the wicked, which I will briefly note.

First, they differed in the causes.* 1.219 The honours of the wicked proceeded from the curse of God: whereas the sorrowes of the godly proceeded from his mercy.

Secondly, they differed sometimes in the object: for godly men despaire of themselves; wicked men despaire of God. It is a grace usuall in repentance, to despaire of all happinesse from our selves: but now wicked men are out of all hope of Gods mercy and helpe.

Thirdly, they differ in the effects. For Cain blasphemes God in his despaire, and saith, his punishment is greater than he can beare, or his sinnes greater than can be forgiven: but the godly give glory to God, and account him al∣waies just and good. Againe, wicked men rage and repent not: but godly men bewaile their sinnes, and cry mightily to God, Rev. 16.9, 10. Ier. 18.12. Wicked men bee in travell, 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 distresse, Esa. 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept downe as the house of a spider, they have no hope at all, Iob 8.13. and 11. ult. whereas godly men, at the worst, are supported with some kind of hope, or perswasion of mercy: and therefore usually they rather aske whether Gods mercy be cleane gone, than say it is so, Psalm. 77. and they rather complaine, that God hides himselfe from them, than that God hateth them, Psal. 88.15.

Fourthly, they differ in the measure too. For God alwayes hath respect to the strength of his children, to lay no more upon them than they are able to beare: whereas hee respects the sinne of wicked men, and regards it not, though they cry out with Cain, they cannot beare it.

Fifthly, God gives issue out of the triall, and returnes from his displeasure in a moment, when he deales with the godly, Esay 54. whereas wicked men can have no such hope.

Lastly, seeing despaire is such a curse, and is so farre from leading men to Christ, that it makes them suffer shipwracke upon Christ; Ministers, and all others should take heed of driving the people upon any pretence into this kind of desperation: let men be taught to despaire of themselves, but never to despaire of God.

Hitherto of the kindes 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 generall, that Gods word, or Christ, doth not profit these men that were guilty of evill speaking, and the grosse abuses of the tongue: or in particular; it should note the sinnes of the stubborne Jewes, who offended in word, when they blasphemed Christ, and denyed him.

But I rather take it as here it is translated: and so it notes the causes why many men fall into scandall, and from thence into despaire; viz. because they bring ill hearts to the Word of God, they have mindes that are rebellious, and will not be subject to the Gospell, but intertaine it with diseased and cavil∣ling mindes. Those persons are likely not to receive any good by Christ, that quarrell at the word of Christ. Now that this may not be mistaken or negle∣cted, I will shew, first, what it is not to stumble at the Word, le••t some weake ones should be dismayed: then secondly, how many waies wicked men stum∣ble at the Word.

* 1.220 For the first. To be grieved in heart for the reproofes of the Word, is not an offence, but a grace: so wee are troubled not with dislike of the Word, but of our owne sinnes. Secondly, to inquire of the truth, and that which is de∣livered, and to trie the doctrine, by turning to the Scriptures as the Bere∣ans did: this is not condemned here; nor is it a stumbling at the Word, to put a difference betweene 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 owne corruption by occasion of the Word. To speake 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 sinnes are re∣proved, or their miseries foretold. And this offence they shew, either when they envie the successe of the Word, Acts. 4.2. or raile and revile Gods Saints, as Ahab did Michaiah for telling him the truth, or when they mocke at the Word, as the Pharisees did, Luk. 16.14. Secondly, with the offence of scandall, when they take occasion from the doctrine they heare, to fall off

from hearing, or from the true religion, or from the company of the godly. Thus they stumbled at those hard sayings of Christ, that departed from him for that cause or reason, Ioh. 6. Thirdly, with the offence diabolicall, when men pervert the good word of God, to inflame themselves the more greedily to sinne, making it a doctrine of liberty, or taking occasion to commit sin from the Law, that rebukes sinne.

Uses. The use may be (first) for information, and so two wayes. 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 sa∣vour, and full of offence to them. And withall, this may humble wicked men. For this is a sure truth, that so long as they are offended at the Word, so long they have no part in Christ: and withall it may comfort all those that love the Word, and receive it with joy constantly. For that is a meanes and signe of their interest in Christ.

Being disobedient.]

These words containe another cause why Christ was no better rellished by them, and why they found such an ill taste in the word of Christ: it was the wickednesse that was in them: Sinne had marred their tastes. Sweete meates have but an ill rellish with those who have corrupt and diseased stomackes; and the cause is apparent, the ill humors in their stomackes, and nothing in the meates they eate. But of their disobedience before: and therefore this shall suffice in this place. And thus of the cause in themselves.

The cause in God followes.

Whereunto they were appointed.]

There is much difference of the reading of the originall words in the tran∣slations.

Some read thus: They stumble at the Word, and beleeve 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 beleeved not: but for these words read them as here. But then their meaning is, that the Jewes beleeved 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 unbeliefe.

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 expresse the sub∣stance of this part of Gods decree, which Divines call Reprobation.

And so it is to bee observed from hence. That wicked men are appointed from everlasting, to the enduring of the miseries which are inflicted upon them in this life or in hell. This is a doctrine which is extreamly distasted by flesh and blood, and proves many times more offensive to the common peo∣ple, and is alwayes to be reckoned as strong meat: and therefore that I may fairely get off this point, I offer two things to your considerations: First, the proofes that plainly avouch so much, as is here observed. Secondly, I will set downe certaine infallible observations, which tend to quiet mens minds, and perswade them against the seeming difficulty, or absurdity of this truth.

For the first, the Apostle Iude saith,* 1.221 that the wicked men he treateth of were of old ordained to this condemnation, Iude 4. and the Apostle Peter saith, that the ungodly were reserved unto the day of judgement to bee pu∣nished, 2 Pet. 2.9. and vers. 12. he saith, that they are naturall brute beasts,

made to be taken, and destroyed: and it is manifestly implied, 1 Thess. 5.8. that God hath ordained wicked men to wrath: so Rom. 9.22.

* 1.222For the second: though this doctrine seeme wonderfull hard, yet to assure us there is no hard dealing at all in God, there be many things may confirme us, and ease our mindes, though for the present we cannot understand how this should be, and perhaps are much troubled about this point; and therefore se∣riously consider,

First, for thy selfe; that if thou have truly repented, and doe beleeve in Je∣sus Christ, and hast in thee the signes of a child of God; for thy part thou art free from this danger, and out of all question art in safe estate, and there∣fore oughtest not to grieve, but rejoyce with singular praise to God.

Secondly, seeing God hath comforted us with many doctrines, and trusted us with many cleere points of knowledge, can we not be contented, that God should speake darkely to us in one point? especially when wee are told be∣forehand, that there is an Abyssus, a depth, yea many depths in this doctrine? Shall we bee wayward, because one truth will not sinke yet into our heads? Wee are told that this is a point unsearchable, Rom. 11.32, 33. and the rather, because weake Christians are not tied to eate strong meat: they may safely let this doctrine alone.

Thirdly, that no man can know his owne reprobation, nor ought to be∣leeve so of himselfe: but is called upon to use the meanes 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.

Fifthly, that whereas Divines make two parts of the decree of reprobation, Preterition and Predamnation; all Divines are agreed for the latter, that God did never determine to damne any man for his owne pleasure, but the cause of his perdition was his owne sinne. And here is reason for it: for God may, to shew his soveraignty, annihilate his creature; but to appoint a reasonable creature to an estate of endlesse paine, without respect of his de∣sert, 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 doe not attribute that to the mere will of God, but hold that God did first looke upon those men as sinners, at least in the generall corruption brought in by the fall. For all men have sinned in Adam, and are guilty of high treason against God.

Sixthly, that sinne is no effect of reprobation, but onely a consequent: Gods decree doth not force any man to sinne, &c.

Seventhly, that whatsoever God hath decreed, yet all grant, that God is no way any authour of sinne: hee doth not cause sinne in any, but onely per∣mits it, and endureth it: and whereas the most that can be objected, is, that God hardneth whom he will, Rom. 9. it is agreed upon in the answer of all sound Divines, that God doth not infuse any wickednesse from without in mens hearts: but whereas their hearts are in themselves by custome in sinne hardned, as a just Judge he gives them over to Sathan and his power, who is as it were the Jayler; but doth never restraine them from good, and the meanes of it.

Eighthly, now may men say, that sinne came upon men by reason of the rigour of Gods Law: for it was impossible to be kept. For this there is a cleere answer: When God gave his Law at first, man was able to keepe it; and it came by his owne default, that hee was not able to keepe it afterwards. A man that sends his servant to the market, and gives him charge to doe such and such businesse for him; if that servant make himselfe drunken, and so bee unfit to doe his masters businesse, he is worthy to be punished, because

hee was fit to doe it, when hee was first sent about it.

Ninthly, it is plaine in this verse, that those men of whom he here speakes, are indited of grievous sinne against Christ and the Gospell.

Tenthly, that things may be just, though the reasons of them do not appear unto us: if it bee true of some cases of justice among men, much more in this case of God's justice.

Lastly, it should much satisfie us, that in the day of Jesus Christ those my∣steries of Religion shall be broken open, and all then shall bee made cleer unto us, as cleer as the shining of the Sun at noon-day.

Thus of the punishment of unbeleevers, and so also of the first argument, taken from testimony of Scripture.

Verses 9, and 10.

But yee are a chosen generation, a royall Priesthood, an holy Nation, a pe∣culiar people, that ye should shew forth the vertues of him that hath called you out of darknesse into his marvellous 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 containe the second argument to perswade Christians to make their constant recourse unto Christ, and from him to procure vertue to enable them for holinesse of conversation: and it is taken from the conside∣ration 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 compleat narration of their great prerogatives a∣bove all other people, and above that they themselves were in former times. The places of Scripture he makes use of, are Exod. 9. and Hos. 1.

But before I open the words, two things may be here noted. First, the A∣postles care to prove what he saith from the Scripture, whether it bee against wicked men, or for godly men: which shewes, that wee should much more take heed to Gods Word, being lesse than Apostles, especially such an Apostle. Secondly, wee may hence note, that the promises or prayses given to the god∣ly in the old Testament are not envied to Christians in the new Testament. God is no respecter of persons: but wee have free liberty to search the bookes of God, and to chuse out of all the examples of the suites of godly men, or the preferments, what we will: and if we make a suite of it to God, he will not deny it, but shew us their mercy.

Now, for the particular opening of these words, we must observe, that it is the purpose of the Apostle to shew briefly the priviledges of the godly above all others: or what themselves were before their conversion.

And the priviledge of their estate may be considered either positively in it self, or comparatively. It is described positively, vers. 9. & comparatively, vers. 10.

In the ninth verse, there he reckons up a number of prerogatives belong∣ing to the godly, and withall shewes the use they should make of them, or the end why they were conferred upon them.

The godly excell in divers respects, if we consider,

First, their election: they are chosen of God.

Secondly, their alliance or kinred: they are a chosen kinred.

Thirdly, their dignity above other men: they are royall Kings.

Fourthly, their function or private imployment before God: Priests.

Fifthly, their behaviour, or outward conversation: they are holy.

Sixthly, 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 happinesse of Christians in this life, doth in the Fore-front put to this priviledge of their election, as the foundation of all the rest, and would have Christians much affected with the consideration of this pre∣rogative.

It is one of the chiefe and prime comforts of a Christian, to consider that he is elect of God, Psal. 106.4, 5. 2 Pet. 1.9. elect, I say, both before time, and in time. Before time, in Gods decree: and in time, when the godly are singled and called out of the word, 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 beleeving 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 himselfe so wonderfull happy in that respect?

Answ. There are many things in our election which should much ravish us: as to consider,

* 1.223 First, when we were chosen, viz. before the foundation of the world from all eternity. Oh what a favour it is to thinke, that God had such thought of us be. fore ever wee had any beeing! Eph. 1.4.

Secondly, by whom wee were chosen, viz. by God. Men are wont to be affected, if any of any degree almost doe 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 chuse us out to set their love upon us, how would wee be moved with that! Oh! what com∣parison can there be betweene the greatest men on earth, and the great God in heaven?

Thirdly, to what we were chosen, viz. to a Kingdome and great glory. For meaner persons to be chosen to any preferment, it would prove a great con∣tentment; but especially to be advanced to the highest honours: why, God hath chosen and called us to no lesse an happiness than a Kingdome and glory, yea his Kingdome and glory in heaven, Mat. 25.34. 2 Thess. 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 yeare, is a great honour in the account of some men, but especially to enjoy a Kingdome, if it may be for divers yeares, as twenty, thirty, forty, or the like, how would men rejoyce that could attaine to such an election? But behold, our happinesse is greater. For we have by our Election an entrance into the everlasting Kingdome of Jesus Christ.

Fifthly, upon what reason we were chosen, viz. upon Gods free and meere grace and goodnesse: hee chooseth whom he will. It was his good pleasure to chuse us to such a Kingdome: we had it not by descent or desert, Rom. 9.18.21. Ephes. 1.11.

Sixthly, in what manner he chose us, viz. unchangeably. To be chosen to so great an estate, though it had beene but during pleasure, and that pleasure to, such as might change, had beene a great advancement, but Gods pur∣pose remaines according to his choice, Rom. 9. and whom he elected, he calls; and whom hee 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 tels us, Many are called, but few are chosen. Now this in∣creaseth our honour, that but a few onely can be admitted to the participati∣on of it. If many had enjoyed it, the commonnesse of it might have had in it some occasion of lessening the value of it, Deut. 7.6, 7. Mat. 20.16. Second∣ly, God chose us that were most vile creatures, polluted in blood, covered with filthinesse, fallen from him by vile Apostasie, and our rebellion in our first

parents, and being guilty of many treasons in our owne actions. And this should much move us, that God should set his heart upon such vile wretches, as we every day are proved to bee.

Uses. The use of this may be divers. But I will onely stand upon two uses. First, the consideration hereof should enforce upon us a care to make our ele∣ction sure, 2 Pet. 1.9.

Quest. Now if any aske, By what signes I may know that I am elected of God?

Answ. I answer, There bee divers infallible signes of election: As for example;

First, separation from the world: when God singles us out from the world,* 1.224 it doth manifest that he hath chosen us from all eternity. Now that this sepa∣ration may be proved sure and infallible, we must know,

First, that it is wrought in us by the Gospell, 2 Thess. 2.14.

Secondly, That it containes in it a contempt of earthly things, so as our hearts doe unfainedly disclaime all happinesse in the things of this world, as out of true judgement resolving, that all is vanity and vexation of spi∣rit. The love of God, and the love of the world cannot stand together, 1 Ioh. 2.14.

Thirdly, that it with-drawes us from needlesse society, or delight in the men of this world, who follow the lusts of life, and mind onely earthly things, Psalm. 26.

Fourthly, an estimation of spirituall 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 righteousnesse, and happinesse: Hence it is, that faith is called the faith of Gods elect, Tit. 1.1.

Thirdly, the sanctification of the spirit, 2 Thess. 2.13. which hath in it both the reformations of those evills, which were wont to prevaile over us, and were most beloved of us, as also the qualifying the heart with such graces as are supernaturall, 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 witnesse in himselfe, 1 Ioh. 5.10. Rom. 8.15. Gods Spirit doth assure Gods Elect that they are elect; and that it doth principally by sealing up unto them the promises of Gods 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 signe must be warily explicated, we must understand, that barely to bee afflicted, is not a signe of Election. For so may, and are wicked men, as well as godly men: but to become like Christ in the suffering, is the signe; which that it may bee more infallible and cleare, wee must observe in these sufferings,

First, the kindes, as for example, to be hated and scorned of the world,* 1.225 and reviled and persecuted, is a token that we are not of the world, because the world would love his owne, Ioh. 25.18, 19.

Secondly, the causes, as if we be hated for goodnesse, and do not suffer as e∣vill doers, Ioh. 15.8, 21. Psal. 38.20. when our afflictions are the afflictions of the Gospel, 2 Tim. 1.8, 9. Mat. 5.12.

Thirdly, the effects, that we love obedience by our sufferings, Heb. 5.8. and be made more holy, and fruitfull, and quiet, and meeke, and humble by them, Heb. 15.11. so as wee can say, It was good for mee that I was afflicted, Psal. 119.

Fourthly, by the manner, that wee be like Christ in silence, Esa. 13.7. pa∣tience, and despising the shame of the crosse, Heb. 12.1, 2. 1 Pet. 2.21, 22, 23.

prayers to God, and submission to Gods will, with strong cryes and fervencie, Heb. 5.7.

Fifthly, by the issue, when God giveth a like end to the triall of his ser∣vants, as he did unto the passion of Christ, making all worke together for the best, Rom. 8.28.

Sixthly, the entertainment which God gives unto his servants in the meanes of communion with God. For when we meet with God familiarly, and conti∣nue in his ordinances, that is an infallible signe and note of Election: as when a man findes constantly the pleasures of Gods house, Psal. 65.4. power and much assurance in hearing the Word, 1 Thess. 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 con∣science being comforted in the forgivenesse of sinnes past, Matth. 26.28. an answer and assurance, that God hath heard our prayers, and beene with us in his service, Ioh. 15.15, 16. and the like.

Use 2. The second use should be to worke in us a care to live so, as may be∣come the knowledge, remembrance, and assurance of our Election: and so wee shall doe,

* 1.226First, if we stirre up our hearts to a continuall praising of God for his rich and free grace 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, Ioh. 15.17. and chuse as God chuseth, Eph. 1.4. not despising the poorest Christian, Iam. 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 shew our selves desirous to please him, and to be resolved to please him, and his truth, and to his glory, &c. Deut. 26. Esay 44.1, 5.

Fifthly, if we confirme our selves in a resolution to have no fellowship with the unfruitfull workes of darkenesse, nor to suffer our selves to be unequally yoaked: but since God hath chosen us out of the world, to keepe our selves from needlesse society with wicked men.

Sixthly, if we continue in the Word, and be patient in afflictions, and shew contentations in all estates, as knowing that it is our Fathers pleasure to give us a Kingdome, Luk. 12.32. and that all shall worke together for the best, Rom. 8.28. and that the very haires of our heads are numbred, Matt. 10. and that nothing can be laid to our charge to condemne 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 hee 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 kinred and ge∣neration.

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 commeth, &c. Eccles. 1. Sometimes it signifies a progeny or off-spring, that is, so many as doe descend out of the loines of such a one: as the generation from Abraham to David, Mat. 1. Sometimes it signifies a kinred or stocke; and so not onely carnall but spirituall: and thus wicked men are said to be an adulterous and untoward generation, Mat. 12.39. faithlesse and per∣verse, Mat. 17.17. & so it is no priviledge to be one of that generation: but we are called upon to save our selves from this untoward generation, Mat. 12.40. so that it is a priviledge to be one of this sort or kinred. They are the gene∣ration

of vipers, Mat. 3. Now there is another kind of spirituall alliance, and that is it whereby all Christians are a-kin one to another through the blood of Christ, as they all descend of the second Adam: and of this it is, that the Pro∣phet speaketh, Esay 53.8. when admiredly he faith 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, Ioh. 1.13.

The doctrine then is, That godly men are the happiest men in the world, in respect of their kinred and alliance. None come of so good a kinred as godly Christians: which may appeare by divers reasons;

First, because they descend of the best blood,* 1.227 being the generation of Christ the second Adam; and so are better borne than they that can tell of their great Nobility and Blood, both by the fathers and mothers side, Ioh. 1.13.

Secondly, because they are a chosen, picked chilren or kinred, all the kinred culled out of all mankind; and so is no kinred in the world. For in all other kinreds are all sorts of persons to be found, good and bad, vertuous and vicious: but of this kinred are none but good.

Thirdly, because the whole kinred is royall; they enjoy all great prefer∣ments: whereas there be few kinreds in the world, but there are some poore in it; but this generation hath not one poore man in it: all the kinred are Kings.

Fourthly, because all are fit for imployment: all the kinred 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 worke of the Priesthood, & doth in his order.

Fifthly, because there are so many of the kinred. The meanest Christian is a-kinne to all the Saints in heaven, and to all the godly in earth or on earth: and there is no kinred in the flesh that can attaine to the like number of kins∣folkes in any degree of comparison worth the speaking of.

Sixthly, because they are all accepted into high favour with the King of Kings. Though a King on earth, out of his love to one person, would do much for many of his kinred, yet it is never seen that all the kinred universally are preferred and entertained into speciall favour with the King: yet so it is with all the godly: it is true of all, & of every one, that they are his peculiar treasure.

Seventhly, because all our kinred will doe for us; there is none of them but are able to pleasure us: whereas in carnall kinred, one may bee a-kinne to so great persons, that they will do nothing for them.

Eightly, because other kinred may and will die, and leave us: but all this generation lives for ever.

Uses. The consideration whereof may serve for divers reasons.

First, hence godly Christians may gather comfort against the best of their kinred in the flesh, whether they be lost by displeasure, or by death: for God here makes a supply of better kinred. It should not therefore be grievous to the godly to forsake their fathers house, Psal. 45.

Secondly, hence we should learne how to esteeme of godly Ministers: for hereby is implyed that they are the Fathers and Princes of the Tribes in this holy Nation.

Thirdly, it should teach us many duties concerning the godly, to whom we are allied.

First, to study our genealogie, and get the knowledge of as many of our kinred as we can.

Secondly, to glory in our kinred, to joy in our happinesse herein.

Thirdly, to do all good we can to our kinred, even to the houshold of faith, for this very reason, because they are our kinsmen in the spirit; and in particu∣lar, we should be ready to do all that for them, which the law of kinred bin∣deth us unto: viz.

First, we should acknowledge them, and not hide our selves from any that is godly.

Secondly, wee should receive one another heartily and willingly, without grudging or murmuring.

Thirdly, we should defend one another, and be ready in all oppositions to stand for the godly.

Fourthly, we should shew all bowels of mercy, and tender kindnesse, and pity, and sympathize in their necessities and miseries.

Fourthly, we should hence learne to be provident to preserve our owne re∣putation, that we be no way a dishonour and shame to our kinred, but learne of the wise steward, by lawfull meanes to preserve our credits, and provide for our selves, though hee did it by unlawfull: 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, Luk. 16.8.

Thus much of their kinred or generation.

A royall Priest-hood.]

These words containe the two next prerogatives; which have so much connexion one with another, that they are joyned together as inseparable.

The Apostle makes a comely and effectuall inversion of the words recor∣ded in Exodus 19. for there they are said to be a Kingdome of Priests, which the Apostle more plainly expresses in the words, A royall Priest-hood.

They are both Kings and Priests, but both with difference from other men of either of those callings. They are Kings, not profane or civill onely, but sa∣cred Kings: they are Priests, not common or typicall Priests, but royall.

The one word tels 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 onely; which shewes, that promises and priviledges of right belong onely to the elect and chosen of God, &c.

Royall.]

Christians may be said to be Royall in foure respects.

* 1.228First, comparatively with wicked men: for whatsoever their condition bee, yet if their estate be compared with the miserable condition of all impenitent sinners, it is a Royall estate, they are like Kings in respect of them.

Secondly, as they are united to his body, who is the greatest King, as mem∣bers of Jesus Christ, who is King of Kings, Revel. 19.

Thirdly, because they looke for a Kingdome. It is their Fathers pleasure to give them a Kingdome; they shall one day raigne, and therefore are Royall.

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 appeare clad in purple. The Romans knew who was King▪ when they saw the man clad in purple Robes. Christians have royall garments, garments of Salvation; the righteousnesse of Christ doth cover them, which so soone as they put on, they are saluted for Kings in heaven. Secondly, they have the attendance of Kings, a great traine and guard about them; no King like any of them, that is not one of them; for they have the Angells for their guard, and as ministring Spirits to them, Psalm. 34. and 91. Heb. 1.14. Thirdly, they have the do∣minion of Kings, and soveraignty and power of Kings: and so (first) the whole world is their Kingdome, in which they raigne: they are heires of the world, Rom. 4 and so our Saviour faith, They inherit the earth, Matth. 5. Fourthly, their owne hearts are as a large Kingdome, in which they sit and raigne, go∣verning and ruling over the innumerable thoughts of their mindes and affe∣ctions,

and passions of their hearts: among which they doe justice, by daily subduing their unruly passions and wicked thoughts, which like so ma∣ny Rebels, exalt themselves against the obedience should be yeelded to Christ the supreme Lord and Emperour; as also by promoting the weale 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; consci∣ence being, by commission, the chiefe Judge for their affaires of this whole Kingdome. Fifthly, it is something royall; and which proves them to bee Kings, they have a regall supremacie. A King is hee that judgeth all, and is judged of none: such a one also is every spirituall man said to be, 1 Cor. 2. ult. Sixthly, they prove themselves Kings by the many conquests they make over the world and sathan, sometimes in lesser skirmishes, sometimes in some maine and whole battels.

Ob. Might some one say, Is this all the Kingdome of a Christian? This is infinitely below the magnificence and honour of an earthly King∣dome, &c.

Sol. God hath done more for the naturall man, or for the nature of men, for providing meanes for this spirituall Kingdome, than in opening a way for earthly Kingdomes; which may appeare by divers differences. For,

First, none but great men, and of great meanes,* 1.229 can attaine to the King∣dome of this world: but here the poore may have a Kingdome as well as the rich. Blessed are the poore in spirit, for theirs is the Kingdome of heaven.

Secondly, while the father lives, the little child cannot raigne: whereas in this Kingdome, little ones attaine to the Kingdome, and safely hold it, Matth. 18.

Thirdly, this Kingdome is of heaven, wheras the others are only of the earth.

Fourthly, these Kings are all just; there is none unrighteous can possesse these thrones: they are all washed, justified and sanctified: there is not a drunkard, a railer, a buggerer, and adulterer, a murtherer, or any the like a∣mongst them, which is no priviledge belonging to the Kingdome of this world, Rom. 14.17. 1 Cor. 6.9, 10, 11. Gal. 5.21. The godly are Kings, such as Melchisedech was, somewhat ob••cure in the world, but they raigne in righteousnesse, in peace, none like them, Heb. 7.

Fifthly, the godly have received a Kingdome that cannot be shaken. Their Kingdome is an everlasting Kingdome, Heb. 12.28. but all the Kingdomes of the world may be, and have beene shaken, and will be ruined, and end; whereas the godly that set out in soveraignty over lesser dominions, and with lesse pompe, yet increase so fast, till at length they attaine the most glorious Kingdome in the new heavens, and new earth.

The use of all this may be divers.

Uses. 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 worlds neglect of them; for Gods Kingdome comes not by observation: and in particular, it should comfort them into two causes: First, in matter of service; when they come to stand before the Lord, they must know, that they are honourable in Gods sight. He respects them as so many Kings in his presence. Secondly, in the mortification of vices; they have re∣ceived power and authority as Kings, and therefore no rebellious conversation can so exalt it selfe, but it may be subdued. The oyle of God is upon them: and what can the greatest Rebels doe against the power of the King?

But secondly, withall here is terror to wicked men. For this is the priviledge onely of the godly: and it is certaine, that wicked men are in Gods account as base, as the godly are honourable; they are thrust besides these thrones. And so are both sorts of wicked men: for not only openly profane men are to

be smitten with this terrour, but also hypocrites. It is true indeed, that hypo∣crites act the parts of Kings, but they are onely such Kings as Players are up∣on a stage, they speake of the words, or the words of Kings, but are not so in∣deed. For they are by the wiser and better sort accounted as Rogues, and the scum of the people: even so are wicked men in Gods account; neither will their outward shewes helpe them. For the Kingdome of God is tried not by words, but by the power of it, 1 Cor. 4.20. And withall 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 reigne. Why bea∣rest thou the name of a King, and canst not rule thy passions?

Thirdly, divers uses for instructions may be hence gathered: for,

First, we should hence learne to honour poore Christians: they are spirituall Kings, as well as the kings of the earth: And we know what a stirre we would make to entertaine the Kings of this world, Iam. 2.5.

Secondly, we should hence bee stirred up in desire after this Kingdome, to pray for it, that it may come, and that God would count us worthy of such a Kingdome, Matth. 6. 2 Thess. 1.5. And to this end we should looke to two things:

First, that we seeke this Kingdome first above all other things, Mat. 6.

Secondly, that we should refuse no paines nor hardship for the entertain∣ment of true godlinesse: This Kingdome of Heaven should suffer violence, and the violent onely will take it by force, Mat. 11.12. It is an easie thing for Iohn to be a partner in the patience of the brethren, when hee is a partner with them in the Kingdome of Jesus Christ, Revel. 1.9. It is no great thing men can suffer, if we consider it is for a Kingdome: and the want of outward things should the lesse trouble us, if God make us so rich in spirituall things.

Thirdly, we should hence especially learne to live in this world like Kings: and this Christians should shew,

First, by declaring their conquest over the passions and desires of their own hearts. It is a royall quality in a Christian, to be able to shew all meeknesse of minde, and temper, and sobriety, in being able to deny unto himselfe what may not be had without sinne or offence. Hee that winnes the conquest over his owne heart, is greater than he that winnes a City.

Secondly, putting on the Lord Jesus. The righteousnesse of Christ is the robe of a Christian: and since all the life of a Christian is a high feast; hee should alwaies put on his robe to distinguish him from all other men: and this righteousnesse is both the impured righteousnesse of Christ, as also the inherent vertues of Christ.

Thirdly, by serving the publike. Kings are the common treasure of the sub∣jects: they are appointed for the good of many Christians, and should shew that they remember that they are Kings, by devoting themselves to all possi∣ble profitablenesse of conversation.

Fourthly, by their contentation. What should they feare? or what should discontent them? Hath no•• God given them a Kingdome, and great glory?

Fifthly, by subduing carnall and servile feares of men. Why should Christians feare the faces of great men on earth? are they not spirituall 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? &c.

Priest-hood.]

The fourth thing, for which Christians are commended, is their Priest-hood, which notes the honour of their imployment in things that concerne God and his service, Es••. 61.6. Rev. 1.6, &c.

Now the Priest-hood of Christians is a singular priviledge, if we (first) either

consider the kindes of Priest-hood: or secondly, the specialties of their cal∣ling and imployment. First, for the kinde: The Priest-hood of Christians is better than the Priest-hood of the Levites the sonnes of Aaron, because it is a royall Priest-hood: they are Priests after the order of Melchizedeck, as Christ himselfe was, in which order every Priest was a King; so were none of the sonnes, or house of Aaron. Secondly, and for the specialties of favour im∣ported in the Priest-hood of Christians, divers prerogatives are included in it: For first, the Priest-hood of a Christian imports separation and consecration to God. The godly of all the people in the world are the only people that are de∣voted to God, & chosen out of all the world as his portion, as the Levites were out of all Israel. Secondly, it imports neernesse & constancie of communion with God. The Priests lived in Gods house, and stood alwaies before the Lord, dwelt in his presence, and did approach neerer to him than all the people else: so do the godly spiritually: They onely dwell in his sight, and enjoy his speciall presence, and see the glory of his presence, and have their soules satia∣ted with fatnesse arising from the comfort of Gods favourable presence, Ier. 31.14.

Uses. Now the consideration of this excellent Priest-hood of Christians should serve, first, for consolation: secondly, for instruction: and thirdly, for great reproofe.

First, it should much comfort godly and carefull Christians to consider, how neere God hath placed them to himselfe, even in his chamber of pre∣sence, as it were: and how meanly soever the world doth account of their ser∣vice, yet they hence know, that their Priest-hood is a royall Priest-hood, and the godly imployments of religious men are more honourable, than the grea∣test imployments of the greatest Monarchs of the earth: and withall it may specially comfort fearfull Christians against one scrup••e; They sometimes are afraid to goe into Gods presence, or they doubt their accesse, they are so un∣worthy to come before the Lord. Why? this word Priest-hood should satisfie them: For it imports that they are priviledged by their calling to come be∣fore God. The Priests might enter into the house of the Lord, yea they must doe it, it was required of them: it was a sinne if they did it not, and they did not sinne by doing it.

Secondly, the Priest-hood of Christians should put them in mind of divers duties; as,

First, it should worke in them a care of knowledge: the Priests should pre∣serve knowledge, and they should seeke the Law at his mouth. A godly Christian should bee able to direct others, and hold forth the light of the Word for the profit of others: and as dumbe Ministers are to be disliked, so are dumbe Christians too.

Secondly, it should teach Christians to strive to be of an harmelesse and in∣offensive disposition. The Priests in the Law of God were men without ble∣mish: and so should Christians in the Gospel. Phil. 1.2, 15.

Thirdly, we should hence learne to set the Lord alwayes before us, and to walke before him, seeing it is our office to keepe in the Temple, and to bee neere the Lord.

Fourthly, it should compell upon us a care of our sacrifice: The maine worke of the Priests was to offer sacrifices: Now our sacrifices are principally prayers and good workes, as more at large is shewed on the notes of verse 5. and in these we must be daily imployed: But then we must in all our services looke to the rules of sacrificing, which ••as I ••aid•• I have handled at large vers. 5. onely for the present remember these few things:

First, that their sacrifices are worth nothing, without an Altar to sacrifice them on: and this Altar is Jesus Christ, Heb. 13.10.

Secondly, that thou must have fire to burne the sacrifice on the Altar; and this fire is holy affections, Mark. 9.

Thirdly, that in all thy sacrifices thou must keepe out leaven: now the spiri∣tuall leaven, that marres thy sacrifices, are, first, malice: secondly, any notable wickednesse: thirdly, evill opinions: fourthly, worldly griefe and passions, which like leaven sowreth the sacrifice.

Thus of the secon•• principall use.

Use 3. This may serve for reproofe of divers sorts of men: as,

First, of the Papists. They have fire but no Altar, and therefore cannot sa∣crifice: they have zeale, but not knowledge, as was said in the case of the Jewes, who knew not the righteousnesse of Christ.

Secondly, of the carnall Protestants. They have an Altar, in that they pro∣fesse justification by Christ: but either they have no sacrifice, or no fire. The rich among them bring not their sacrifice of almes, and all sorts neglect prayer and good workes; or if they doe any service to God, there is no fire to burne the sacrifice: they serve God without zeale and holy affections.

Thirdly, hypocrites are here rebuked. They bring for matter the right sa∣crifices sometimes, and they have fire too: but it is strange fire many times: they have zeale, but it is rash and unwarranted: they doe good duties in an ill manner, or spend their zeale on traditions, either on the left hand, or on the right.

Fourthly, fearfull Christians are here reproved, because when they have sa∣crifices, and an Altar, and fire too, yet they beleeve not the attonement may come by it, or the acceptation of them from God.

Thus of the fourth point.

An holy Nation.]

The holinesse of a Christian is his fifth prerogative, wherein he excels all other people: and the godly are holy many wayes. Some are lesse principall: some are more principall.

* 1.230First, they are holy in respect of Gods appointment and calling: God hath decreed them to holinesse, Eph. 1.4. and created them to good workes, Eph. 2.10. and called them to be Saints, 1 Cor. 1.16.

Secondly, they are holy in their sect or kinred. They are of an holy kinred: for their Head Christ Jesus is infinitely holy, and their brethren are holy bre∣thren, Heb. 4.1.

Thirdly, they are holy in their Lawes. No people have so holy, just, and exact Lawes: there is no defect or error in them. The word of God is perfect, Psal. 19. Prov. 8.5, 6.

Fourthly, they are holy in their signes: they weare the badges of righte∣ousnesse. The uncircumcised were accounted unholy; and the Jewes a holy nation, because being circumcised, they had the signe of righteousnesse: so are Christians holy by Baptisme sacramentally.

Fifthly, 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 sepa∣rated from the unholy.

But chiefly, the godly excell for holinesse, if we respect the holinesse,

First, of justification: they are holy by the imputation of the perfect holi∣nesse of Christ, and so are they as holy as ever was Adam in Paradise, or the Angels in heaven.

Secondly, of sanctification: they have holinesse in their natures, and they practice holinesse too: and thus they are holy in heart, and by inchoation. They have grace in all parts, though not in all degrees and they are not de∣stitute of any saving or heavenly gift, 1 Cor. 9.11. And this kinde of holinesse

must not be slighted or meanly accounted of: for first, it is a holinesse wro••ght by the holy Ghost. Secondly, it is presented to God by the intercession of Christ; whereby all imperfections are covered. And thirdly, it is acknow∣ledged in the covenant of grace, which admits of uprightnesse and sincerity instead of perfection, which in the other covenants were required.

Thirdly, they are holy in hope, because they looke for perfect holinesse in nature and action, in another world. There is a righteousnesse which they wait for, that exceeds all the righteousnesse that ever was in any man in this world, Christ Jesus excepted.

But I conceit, it is the holinesse of sanctification which is here meant. Now this holinesse consists either of mortification or vivification. Mortifica∣tion is imployed about the subduing of corruptions; and vivification about qualifying the heart and life of the beleever with holinesse. 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 beleeving Christians, for the holinesse 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 hee is burde∣ned: and therefore hee should take heed that hee be not wicked over-much, Eccles. 7. that is, he should not thinke too vilely of himselfe: For though hee be guilty of many sinnes, yet he is truly holy, and that many wayes, as was shewed before. God hath done great things for him, that hath given him a ho∣ly head, and a holy calling, and especially that he hath already made him per∣fectly holy by justification, and will make him perfectly holy in sanctification in another world, yea hee ought to take reason of comfort for his holinesse of sanctification; as for the reasons before, so the very holinesse of his conversa∣tion is much more exact, than is the conversation of the wicked, or than was his owne before his calling.

And withall this should much stirre up godly men to the care of sound holi∣nesse in their conversation, & the rather because first they were redeemed from a vaine 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 doe, but it is all faire worke, and good for us, whereas when wee have done, the divell, the world, and the flesh worke that, which was extreemly 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 unrebukeablenesse of conversa∣tion, 1 Pet. 2.15. Fifthly, our heavenly Father is hereby glorified, Mat. 5. & 6. Sixthly, 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 ministred abundantly an entrance into the glorious Kingdome of Jesus Christ, 2 Pet. 1.11.

But then we must looke to divers rules about our conversation, that it may be right: for,

First, it must be a good conversation in Christ, 1 Pet. 3.16.* 1.231

Secondly, it must be a conversation discharged from those ••suall vices, which are hatefull in such as professe the sincerity of the Gospell, and yet common in the world, such as are lying, wrath, bitternesse, rotten communication, or c••••sed 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. wee must shew respect to all Gods Commandements, at home, and abr••••ad, in religion, mercy, righteousnesse or honesty.

Fourthly, we must shew all meeknesse of wisedome, when we hea••e outward

praise, or do good, or are to expresse our selves in discourse, or otherwise, Iam. 3.13. 2 Cor. 1.12.

And that we may attaine to this holinesse of conversation,

* 1.232First, we must walke according to the rule of Gods Word, and let that be a light to our feet, and a lanthorne unto our paths, Gal. 6.16. Ioh. 3.21.

Secondly, wee must set before us the patterne of such Christians, as have most excelled that way, Phil. 3.17. and walke with the wise.

Thirdly, especially as obedient children, we should learne of our heavenly Father to fashion our selves according to his nature, and in all conversation strive to be holy, as he is holy: and as it followes in this verse, we should stu∣die and strive to shew forth the vertues, that were eminent in Jesus Christ, 1 Pet. 1.15, 16. and 12.10.

Thirdly, in so much as holinesse is the prerogative of a Christian, it should teach all sorts of men to try themselves, whether they have attained true ho∣linesse, or no: so as they bee sure their holinesse exceed the holinesse of the Scribes and Pharisees: for else they cannot enter into the Kingdome of hea∣ven. For a Christian must have that holinesse of conversation, which no wicked man can attaine unto. Now that this triall may bee done effectually, I will shew wherein the holinesse of a true Christian exceeds the holinesse,

First, of a meere civill honest man.

Secondly, of the most glorious Hypocrite.

First, for the meere civill honest man: The true Christian exceeds his righte∣ousnesse, both in the righteousnesse of faith, and in the internall holinesse of the heart, and the power of holy affections: but because it is holinesse of con∣versation, which is especially here meant, I will touch the differences in con∣versation; and so,

* 1.233First, they differ in one maine cause of orderly life. For the holinesse of the godly Christian proceeds from a regenerate heart: whereas the meere civill man is so naturally, or onely by restraining grace: he hath not beene in the sur∣nace of mortification for sinne.

Secondly, the meere civill honest man glories in this, that he payes every man his owne, and is no adulterer, or drunkard, or the like notorious offen∣der: 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 performe in his family.

Thirdly, the meere civill honest man makes conscience of great offences, but cares not to be stained with lesser sinnes; whereas the true Christian lives circumspectly, and makes conscience of the least Commandement.

Secondly, now for the hypocrite: Though the difference be hidden, yet it may be assigned in divers things, as,

* 1.234First, the holinesse of the godly Christian flowes from a pure conscience, and faith unfained: whereas there is no such repentance, or faith in the hy∣pocrite.

Secondly, the true Christian hath his praise of God, but the hypocrite of men, Rom. 2.26.

Thirdly, the true Christian obeyes in all things: the hypocrite but in some, as here for the most part they may be found tainted with some evill vice.

Fourthly, the true Christian is carefull of his conversation in all places and companies: the hypocrite onely, or chiefly, when he is where he thinkes hee shall be observed and marked.

Fifthly, the true Christian will not cease bearing fruit, what weather soever come, Ier. 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 out till the end, though the times bee peaceable till his death.

For the most part, he then beares the burthen of his hypocrisie, 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 Common-wealth of Israel, and are not of this nation; their language and their workes betray them: Drunkards, Adulterers, Swearers, Lyers, 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 owne consciences being Judges.

Nor is it a pleasing Doctrine to scandalous professors: For such as give scan∣dall, are either hypocrites, or godly: If they bee hypocrites, their scandalls betray them, and testifie to their faces, they have no lot among the Saints: and if they be godly Christians, that have fallen through weaknesse, yet they have cause to be much humbled: For by them the name of God is blasphe∣med; and besides many other inconveniences that will pursue their fall, this is not the least, that hereby they have weakned their evidence, and wonder∣fully darkned the markes of their happinesse: For if the godly be a holy na∣tion, how discomfortably have they provided for themselves, and their owne soules, that have so stained their profession and holinesse!

An holy nation.]

The sixth prerogative of Christians is imported in this word Nation,* 1.235 which shewes the number. For though all the wicked are more in number than the godly: yet such is the glory and greatnesse of the number of all the godly of all ages, that if we could behold them on earth, as wee shall see them in hea∣ven, and at the last Judgement, we would wonderfully admire the beauty and multitude of the Christian Armie. All the godly together make a goodly Na∣tion, and though in largenesse of number they do not goe beyond the wicked, yet in the priviledges of their number they goe farre beyond them. They are all one, and a whole Nation of them, which imports divers priviledges.

First, they are all originally of one blood, borne of the blood of Jesus Christ.

Secondly, they are all governed by one Ruler: their noble Ruler is of them∣selves, there is one heart in them to serve the Lord.

Thirdly, they are all governed by one booke of Lawes.

Fourthly, they all enjoy the same priviledges in the communion of Saints, even those before contained in this verse.

Fifthly, 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, divers things may from thence be ob∣served by way of use.

Use. First, it should be very comfortable to all that are truly godly; and so it should comfort them divers wayes. First, against the fewnesse of them that live in one place, & 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▪ Second∣ly, in the case of adversaries, the gates of hell shall not prevaile against them. They are a whole Nation of them, they may be oppressed, but they can never be utterly 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 country-men, they are all of one Nation; the partition wall is broken downe. All godly Christians, whether Jewes or Gentiles, are but one Nation. Fourthly, in respect of the government and protection of Christ over them. Why cryest thou then, O Christian, Is there no King in Sion?

Secondly, hence some use for instruction may be made. For first, wee may here learne 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 onely of the Chri∣stian 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 Jewes, dispersed up and downe 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 bee more strict to follow the manners of their nation, wheresoever they come.

A peculiar people.]

* 1.236The Latines render the words of the originall, Populus acquisitionis. In the Greeke it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word rendred peculiar, signifies some∣times conservation or saving, as Heb. 10.39. to the saving or conservation of the soule: sometimes, purchase, as, the Church was purchased by his blood, Act. 20.28. sometimes, possession or obtaining, as, Hee ordained us to the ob∣taining of salvation, 1 Thess. 5.9. and the glory of Christ, 2 Thess. 2.14. Nei∣ther 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 gaine by; intending thereby, that the Apostle should say, that the godly were the onely 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 Thess. 5.9. that they are a people God hath set apart to obtaine heaven, or to gaine 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 peo∣ple 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 Lambe. The godly are a people bought at a great price; none ever so dearely ran∣somed. But I take it as it is here rendred, A peculiar people: and so the word may intimate a double reason.* 1.237 For first they are a peculiar people, be∣cause God hath every way fashioned them for himselfe. 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 Exod. 19. vers. 6. may explaine 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 divers waies: 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 rejoyce over them with joy, and his mercy to them pleaseth him. Secondly, it should com∣fort them in respect of the suites they may obtaine from God. Hee is rich to all that call upon him. No King can doe so much for his Favourites, as God can and will doe for his. Gods favourites may aske whatsoever they will, and be sure to have it, and therefore it were a shame for them to be poore. Thirdly, the favourites of earthly Princes may lose all, and fall into the Kings dis∣pleasure, and so be undone for ever, and goe out with singular disgrace and ruine: but Gods Favourites have this priviledge; they shall never lose the favour of God. He will love them to the end, Iob. 13.1. Nothing shall sepa∣rate them from the love of God in Christ, Rom. 8. ult. God hath not appoin∣ted any of them to wrath, but to the obtaining of salvation, 1 Thess. 5.9, 10. And all this should be the more comfortable, because God respects no persons. Every subject cannot be the Kings Favourite; nor is every servant, in Ordina∣ry; nor is every one that serves, in the Chamber of presence, or Privie-Chamber: but in Gods Court all servants are Favourites; and hee hath treasure enough

to enrich them all, and affection enough to love them all.

Secondly, divers instructions may be here gathered: for if we be Gods Fa∣vourites, and his treasure, it should teach us,

First, to live comfortably, even to live by faith, to trust upon Gods fa∣vour for life and salvation; nor need wee doubt our pardon, nor question our preferment.

Secondly, to live humbly, to be ever ready to acknowledge, that it was Gods free grace that hath raised them up from the very dunghill, as it were, to such high preferment: we must confesse that we hold all from him: we must hum∣ble our selves, seeing we have this honour to walke with our God. Pride is one of the first things destroyes the favourites of the world.

Thirdly, to live holily, denying ungodlinesse and worldly lusts, and living religiously, and soberly, and righteously in this present world: since he hath redeemed us to bee a people peculiar to himselfe, wee should be zealous of good workes. An exactnesse of living is required of such as must live in Prin∣ces presence: and since God hath bought us at so deare a rate, wee must not live to our selves, but to him that died for us, 2 Cor. 5.15. Tit. 2.12, 14.

Fourthly, to submit our selves to Gods disposing: we are his treasure: it is reason he should doe with his owne what hee will; and the rather, because hee will never imploy his treasure, but for advantage. He that blamed the evill servant for not gaining by his talent, will certainly himselfe gaine by all the waies he imployes his owne treasure.

This doctrine should serve also for a double warning to wicked men. First, to take heed how they wrong Gods people: if they touch his Annointed, they touch the apple of his eye. Hee will be sensible and requite it. They are not in a safe condition that wrong the Favourites of Kings; their backes are as good as broken; and every man is afraid of them: and it is no lesse dan∣ger to be injurious to that people which is so deare to God. And withall, this doctrine should teach us and them, that if they have any desire to get the King of heavens pardon, or to obtaine favour with him: if they have any minde 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 availe 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 shew the vertues of Christ that called them.

Vertues.

The originall word here translated vertues, is but sparingly used in Scrip∣ture: the Apostle Paul onely useth it once, viz. Phil. 4.8. and the Apostle Pe∣ter here: and twice in the next Epistle:* 1.238 neither doe Interpreters agree about the translation of it. For many following the Syriach, render it praises, and not vertues: and so the meaning is, our priviledges are bestowed upon us to this end, that we should shew forth the praises of Christ; and that divers waies.

First, by embracing these prerogatives themselves. For these do set out much the praises of Christ: as his love to man, his wisdome and power, that could redeeme a people out of such misery to happinesse, and his singular acceptati∣on with his Father, from whom hee obtained such large prerogatives for his servants.

Secondly, by thanksgiving, when we praise God for Christ, and give praise to Christ for all his goodnesse 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 bee glorified in the wo••ld, especially in the Church.

Now other writers follow the native signification of the word, and translate it vertues, but with different interpretation. For some by the vertues of Christ understand the benefits exhibited to us by Christ, and so wee are en∣riched with the former priviledges, that so wee might make it appeare, ••ow much we have gained by Jesus Christ: And these benefits of Christ wee shew forth by thansgiving to God, daily praising him for them, as also by the word of exhortation, when we call upon others to seeke after them; and lastly, by carrying our selves 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 Kingdome on earth, and ordring our conversati∣on so, as men might see our care of good workes becomming 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 philosophicall word, expressing those endow∣ments of the minde, which Philosophers in their Ethickes prescribed; and it is the more sparingly used by the Apostle, because it is too low a word to ex∣presse the worth of the rich mercies and graces of Christ: and the Apostle Paul, Phil. 4.8. when he saith, If there be any vertue, &c. meaneth, that if there were any vertue, in which Philosophers did excell, they should strive not to come behinde those naturall men, even in those vertues, such as were chastity, libe∣rality, temperance, sobriety, magnanimity, truth, justice, and such like.

Now as the Scripture taketh notice of vertue, it belongs to the duties of the second table, as godlinesse doth to the first: and though vertue considered morally, hath nothing supernaturall in it; yet considered as it is propoun∣ded here, it is of singular worthinesse to be regarded. For though those ver∣tues which were in the Philosophers were but naturall; yet there were cer∣taine vertues in Christ belonging to the second Table, which as the patterne is given us in him, could never bee found in meere naturall men; so that the Apostle doth of purpose separate the consideration of vertues, and in especiall call upon us to get framed in us those vertues, which did most shine in the na∣ture and conversation of the Lord Jesus Christ.

* 1.239Now in all the words foure things must bee distinctly handled.

First, that every Christian is bound to imitate the speciall vertues of Je∣sus Christ.

Secondly, that it is not enough to have those vertues, but they must shew them forth accordingly.

Thirdly, how those vertues thus shewed forth, are still called the vertues of Christ.

Fourthly, the Periphrasis, by which Christ is described, is to be attended when he saith,* 1.240 It is hee that called us. For the first of these, it is apparent, that the Apostle takes all the godly bound to the imitation of the vertues of Christ.

Note by the way, that it is the vertues of Christ that are to be imitated. For every thing in Christ is not to be imitated; as,

First, not his infirmities: for though they were unblameable, and without sinne,* 1.241 yet they imported weaknesse: and so, though they be in us, yet wee are not to strive after the attainment of them.

Secondly, not his workes of Divinity; as his miracles, curing of men with a word, walking on the water, fasting forty daies, and such like.

Thirdly, not his workes of Office; such workes as he did in that singular o∣bedience to that singular commandement of his Father, in dying to redeeme the Church: and so all the workes of his Mediator-ship, as he was the Media∣tor betweene God and man.

Fourthly, not his workes of obedience, as the son of Abraham, to the Mosai∣call

Lawes, those that were Ceremoniall: for Christ must be considered as the sonne of Adam, and not as the sonne of Abraham. As the sonne of Adam, he was bound to the Morall Law, whether as it was first written in mens hearts, or as after it was taught by tradition, and at length by the Writings of Moses.

Fifthly, wee are not bound to follow every action of Christ in indifferent things, no not in such as had some circumstantiall relation to religious du∣ties: such as were to sit and preach, or to preach on mountaines, or by high way sides, and in a ship, or to pray all night, or to weare a garment without a seame, or to sit at the Paschall Supper, and a multitude of such like instances: such as was the Commandement to his Disciples, to take nothing for their journey, neither staves, nor scrip, nor money, nor two coates: and so he prea∣ched the Gospell freely himselfe, and such was his lifting up of his eyes to hea∣ven in prayer.

They are the vertues of Christ onely, which wee are bound to follow: and among these, such as he did chiefly win reputation in, are in this place speci∣ally commended.

It is the duty then of every Christian to study the life of his Saviour, and seeke to imitate those things were most eminent in him. Now that this point may more distinctly bee observed, wee must consider what those vertues are, and were, which in Christ did so much excell, and in Scripture we are charged specially to imitate, and would so much adorne the lives of Christians.

There are nine vertues which did exceedingly excell in Christ,* 1.242 and would marvellously adorne the lives of Christians, if they would walke as Christ hath left them example; which I may reckon in this order.

The first was wisdome and discretion. The people wondred at his gracious words, and the wisedome that was in him, Luk. 4.22. and he requireth of his Disciples, that they should bee wise as serpents and innocent as doves, and they should grow in understanding and wisdome, Col. 2.2, 3. and 3.10.

Now, this wisdome of Christ wee should shew,

First, by restraining rash zeale and furious sentences upon wicked men,* 1.243 as Christ did, Luk. 9.55.

Secondly, by avoiding with discretion the snares which are laid for us by our adversaries, being advised how wee let fall any thing might bring disho∣nour to our profession, and needlesse danger to our estates. This discretion our Saviour Christ shewed, when hee was tempted with hard and dangerous questions, as that about Cesar, and the questions of the Lawyers, & Sadduces.

Thirdly, by avoiding in indifferent things what by experience we see is misliked in others, as when the austerity of Iohn was censured, Christ tooke his liberty in the use of the creatures, and convenient company-keeping, Luk. 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 bee convenient time to deale with them: so did Christ often avoid the commotions of his ad∣versaries.

Fifthly, by gracious words, and fruitfull communication, when we so speake as becomes the Oracles of God, with all reverence and power, 1 Pet. 4.11. Luk. 4.22. It was in particular a singular discretion in Christ, that when hee was asked vaine questions, or such as were not so fitly propounded, he answers so as may most profit, declining the answer that should onely feed curiosity, or the like ill humours.

But yet it manifestly appeares by the practise of Christ,* 1.244 that this wisedome must not have in it either forbearing of just reproofes, or dissimulation, or the omission of necessary duties, or the practise of unlawfull things for feare of men, or a subtilty only to compasse great things for ones self, or a deniall of the truth, or such like.

The second thing in Christ was meeknesse: and this we are charged to learne of Christ,* 1.245 Mat. 11.29. And thus Paul beseecheth them by the meek∣nesse of Christ, 2 Cor. 10.1.

* 1.246Now we should shew this meeknesse (first) by restraining the passions of our hearts, such as are anger, malice, wrath, bitternesse, and the like: this way our Lord Jesus did wonderfully excell. Secondly, by avoiding strife and con∣tention. Do nothing through strife, saith the Apostle, Phil. 2.4. but let the same minde be in you, that was in Christ. Thus it is a singular praise to be gentle, Iam. 3.17. Thirdly, by an easie subjection to Gods will to beare the yoke of God, is to imitate Christ herein, to bee easily perswaded or intreated to doe those things which belong to our duty and Christian obedience, Matt. 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: hee never shewed his displeasure, when he saw he was displeased with himselfe.

The third vertue is humility or lowlinesse of minde. This is also required of us,* 1.247 Matt. 11. as a vertue we should imitate in Christ. Now Christ shewed his humility,

* 1.248First, by making himselfe of no reputation, Phil. 2.8. He abased himselfe, to take our nature upon him. Hee hid for a time, the glory he had with the Fa∣ther; and besides, he shewed it by avoiding many times applause and fame of the people. Hee sought not the honour of men. Hee suppressed often his owne praises, Ioh. 5.43, 44. And thus we shall doe likewise, if our praise bee not of men, but of God, and that we doe nothing through vaine glory, Phil. 2.4,6. And as he did not seeke the applause of others, so hee did not give wit∣nesse of himselfe, Ioh. 5.31. He praised not himselfe: and we should shew our humility by a low opinion of our selves, thinking better of others, than of our selves, Phil. 2.4.

Secondly, by making himselfe equall with them of the lower sort, which is required of us, Rom. 12.16. and was performed by him, when hee forced with Publicans and sinners, and the meanest of the people, magnifying the poore of this world.

Ob. Might some one say, Yea, this shewes the pride of professors 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 drunkennesse, whore∣dome, swearing, &c.

Sol. The example of Christ is perversly alledged, to condemne the godly herein: for they do onely professe a resolution to shunne all needlesse society with open wicked men. Two things may be said about Christs practise herein: 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 heale them: and thus it is not denied, but the company of the worst men may bee resorted unto, viz. when we have a calling and fitnesse to reclaime 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 extreamly hatefull among the Jewes, who liked not to be sub∣ject to forraine government: but it is not manifest, that they were men of no∣torious evill conversation. It was the stomacke of the Jewes, not the wicked∣nesse of the men, made Publicans to be so hatefull. And whereas it is added, that he kept company with sinners; it may be answered, that they were pe∣nitent sinners, as our Saviour said of them, Mark. 2. It is true, some of them had beene notoriously wicked, as Mary Magdalen, who once had beene a most wanton woman, but was now received to mercy, and had repented with many teares; which though the Jewes acknowledged not, because she was one of Christs Converts, yet to us it ought to be evident.

Thirdly, Christ shewed his humility by bearing the infirmities of the weak, unto which wee are exhorted, Rom. 15.1, 2. and Eph. 4.2. and Christ practi∣sed 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 sinfull creatures, and ought ever to beare up∣on us some part of the shame of our offences. Secondly, because wee are infi∣nitely inferiour to him, in respect of his greatnesse. If he that was so great by relation to God, equall to God, and by birth and office, &c. if he (I say) carry himself so humbly, how little reason have we to stand upon birth, riches, calling, gifts, or the like? &c.

The fourth vertue that was eminent in Christ, was contempt of the world;* 1.249 an admirable thing, that he, who was Heire of all things, could shew so little regard of worldly things: and this he shewed,

First, by living in such want of all things, as he affirmes, Luk. 9.57,58.

Secondly, by refusing the preferments were offred him upon sinfull termes;* 1.250 whether by the divell, who offred him all the glory of the Kingdomes 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 kin∣red: his hearers were his father and mother, brothers and sisters: he esteemed of men according to their spirituall estate in Gods Kingdome, and not accor∣ding to their outward estate in the world.

Fourthly, by seeking the things of others more than his owne: his life was wholly devoted to the profiting of others.

Thus should we shew 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 distrustfull cares, Matth. 6. by not seeking great things for our selves, and by looking on the things of others, as well as our owne things, Phil. 2.4. and by acknowledging of spirituall relations with our best affections.

The fift vertue eminent in Christ was Mercy:* 1.251 which hee shewed not onely by counsell, perswading his hearers to all sorts of mercy upon all occasions, but by his practise also, by healing both the soules and bodies of all sorts of diseases in all sorts of men, going about and doing good in all places where be came: This is a vertue in many Scriptures much urged upon Christians, Col. 2.12. Rom. 12.1 Tim. 6. Iam. 3.17. and our mercy should have the same praises his had: First, it should be all sorts of mercy, to soule and body:* 1.252 Se∣condly, we should be full of mercy: Thirdly, we should be ready to communi∣cate and distribute: Fourthly, it should be with pitty and bowels of mercy. All this was in Christ, and is required of us.

The sixt vertue in Christ was patience: This vertue we are charged withall,Heb. 12.1, 2.* 1.253 and urged to it by the example of Christ, And thus wee are to learne of him to be a patient people, both for the matter, that wee endure the crosse, Luk. 9.23. 1 Pet. 4.1. and 2.24. and for the manner, we must suffer as he did: First, with silence: hee was as a lambe dumbe before his shearer.* 1.254 Se∣condly, with subjection to Gods will: Father, thy will be done: so David, I should have beene patient, because thou didst it, Psal. 39. Thirdly, with long suffering: Christ bare his crosse daily, and so should wee. Fourthly, with willingnesse: wee must take up our crosse, Luk. 9. Christ despised the shame, Heb. 12. And the rather should we be formed unto patience in all tribulations,* 1.255 because wee are (first) sinfull creatures, and have deserved our crosses; so did not Christ in his owne person: secondly, we suffer not such extreame things, as Christ did: thirdly, we have reason to be silent in the evill day, because we have not such wisedome to speake, as Christ had.

The seventh vertue eminent in Christ, was his compassion to his enemies:* 1.256 which he shewed divers wayes; as

First, by praying for them on the crosse, when he suffered the extreamest things from them: Father, forgive them, they know not what they doe.

Secondly, by restraining reviling and revenge: hee rendred not evill for e∣vill, he reviled not againe, 1 Pet. 2.24. Rom. 15.3. Hee would not send fire from heaven upon them, Luk. 9.55.

Thirdly, by doing them all the good he might: He instructed them with pa∣tience: He was the good Samaritane, that healed their wound, and was at cost with them.

Fourthly, by receiving them with gladnesse, when they repented, as he did the theefe on the crosse.

Fifthly, by mourning for the hardnesse of their hearts and impenitencie: thus he weepes over Jerusalem.

All this is required of us: We should pray for them that curse us, Matth. 5. wee must not render reviling for reviling, 1 Pet. 3.9. and 2.14. wee should mourne for them in their miseries: so did David, Psalm. 35.13, 14. and wee should overcome their evill with goodnesse, as Rom. 12.19, 20.

The eighth vertue in Christ, was harmelesnesse and inoffensivenesse: and we are exhorted to unrebukeablenesse,* 1.257 and to live without offence, because we are the sonnes of God, Phil. 2.15. and Christ requires in us the innocency of doves, and for the same reason compares the godly to sheepe. Where I say we should live without offence, I meane, without giving offence: For Christ himselfe, that most innocent Lambe of God, was rebuked, and reproached, and reviled; and so may the most godly Christians. It is a blessed thing to bee re∣viled for following goodnesse, and for the Gospels sake.

* 1.258The last vertue, which I reckon in Christ, was his love to the godly: which we are required to imitate, Eph. 5.7, 8. 1 Ioh. 3. Now there are divers things we should learne 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 bee our inferiours: so did Christ love us.

Thirdly, to love them notwithstanding their infirmities: Christ loved the Church, though shee bee blacke, Cantic. 1. and full of spots and wrinkles, Eph. 5.

Fourthly, to love them fervently: Nothing should bee too deare to part with for them: Christ shed his blood for our sakes, Eph. 5.2. 1 Ioh. 3. and withall we should shew 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 bee 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 vertues of Christ, but we must shew forth the vertues of Christ. Now wee shew forth the vertues of Christ divers waies:

* 1.259First, by observing certaine publike solemnities, as by the use of the Sacra∣ments. For therein we not onely remember the praises of Christ, till he come againe, but also wee enter into bond with God for the imitation of the holi∣nesse which was in Christ.

Secondly, by Martyrdome, when we can resolve to suffer the extreamest things, rather than forsake our innocency. This makes men acknowledge the vertue of Christ in us.

Thirdly, by the power of practice in our conversation; and so to shew them forth, is,

First, to practise them to the life, to make a cleere impression of them in our workes: The word here rendred to shew forth, signifieth to preach; and so

it may note, that wee should practise those vertues so cleerly, that our lives might be as so many Sermons upon the life of Christ.

Secondly, to practise them so, as others may observe them: and so it im∣ports, that upon all occasions in our conversations, which are before other men, we should be sure not to be wanting in those vertues, when we are pro∣voked to the contrary vices.

Quest. But may wee do things for the shew? Is not that Hypocrisie and vaine glory forbidden unto Christians?

Answ. There are some vertues, we can never offend that waies by shewing them: as we can never shew too much wisedome: we may be vain-glorious in too much shew of our knowledge, we may offend in bringing our zeale too much to the shew; but we can never shew too much true patience, or meek∣nesse, or moderation of mind, Phil. 4.5. we may offend in making shew of di∣vers duties of piety in the first table, as almes, prayer, fasting, Matt. 6. but those vertues here mentioned may on all occasions bee lawfully held out to the best shew. But that I may expresse my selfe more distinctly, outward shewes are then condemned as sinfull, viz.

First, when sinfull things are shewed, as carnall passions, and railing,* 1.260 in stead of true zeale.

Secondly, when secret duties are done openly, and for shew, as when pri∣vate prayer and fasting is so performed, as that others may manifestly observe them, Matt. 6.

Thirdly, when outward shewes are purposely affected: affectation and hun∣ting after applause is condemned.

Fourthly, when care in lesser things is shewed, and the care of greater things is manifestly neglected; this hath grievous irritation in it, and is Pharisaicall, Matth. 23.

Fifthly, when the things shewed are done deceitfully: such was the pra∣ctise of Ananias and Sapphira. Act. 5.

Sixthly, when men multiply the use of the meanes of holinesse, but neglect the practice of it, Esa. 1. Mich. 6.

Seventhly, when wee shew our gifts of purpose to the contempt and dis∣grace of others, Rom. 12.16. Iam. 3.10. 1 Cor. 8.3.

The use briefly may be,

First, for humiliation;* 1.261 and so first unto ungodly men in the Church that professe the service of Christ, and claime the priviledges of Christians, and yet in stead of shewing forth the vertue of Christ, shew forth the wickednesse of the divell, by their lewd conversation causing the name of God to bee blasphemed by Papists and Atheists, and all sorts of Heretickes and Sectaries, by their whoredomes, swearing, malice, drunkennesse, and the lusts of their father the divell; and those of all sorts. These are they that carry Christ about in scorne, to be derided of the enemies of the truth: for when with their words they professe Christ, by their workes they deny him themselves, and cause him to be denied by others. Were there not a remnant that beare the Image of Christ in sincerity, who would ever imbrace a religion that were professed by men of s••ch wicked conversation? Secondly, it should exceedingly hum∣ble scandalous pro••essers, that would have the world thinke better of them than of the former sort, an•• yet become grievous to men by their vile offences. Thirdly, unfruitfull Christians, which lie in a continuall barrennesse, whose ground is alwayes 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 shew forth the graces of Christ. And that there may bee a healing of this error, they must amend, first, their ignorance and pray to God to teach them to profit: secondly,

their slothfulnesse, rowzing up themselves to more zeale of good workes, and care to answer the opportunities of well doing.

Use 2. Secondly, for instruction. All that love the Lord Jesus, should hence be perswaded to increase in all care of well-doing, and study how to shew forth the light of their workes before men; and the rather, because,

* 1.262First, they have received such singular mercy from the Lord.

Secondly, they shallhereby glorifie their heavenly father, and make religi∣on to be well spoken of, Phil. 2.15,16. 2 Thess. 3.21. and put to silence the ignorance of the foolish: we should be as tender of the honour of our professi∣on, as of our owne honour.

Thirdly, they shall hereby wonderfully establish their owne hearts in the assurance of their calling and election, 1 Ioh. 1.5,6. 2 Pet. 1.5. to 10. and much increase their owne contentment, and joy in the Lord, 1 Cor. 15.58.

Fourthly, they shall have a full and plentifull reward in the day of the Lord, Rom. 2.7,8,9,10,11.

Fifthly, the hearts of their teachers shall be hereby filled with joy, when they see they have not laboured in vaine, Phil. 2.16.2 Cor. 3.1,2,3.

Of him that, &c.]

In the third place it may be here considered of, why those vertues, shewed forth by Christians, are yet called the vertues of Christ. For answer whereunto, we may be enformed,* 1.263 that they are the vertues of Christ in divers respects:

First, because they are such vertues as are had onely by such as bee in Christ by effectuall calling: for all the wicked are strangers from the life of God.

Secondly, because they are received from the Spirit of Christ: of his ful∣nesse we have all received these graces, Ioh. 1.14. Eph. 1.21.

Thirdly, because they are shewed 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 thinke they may bee called the vertues of Christ, because they resemble his vertues: as the picture of a man is called by the name of the man himselfe.

And the consideration hereof should the more incite us to the care of these vertues, seeing wee are here to follow no worse a patterne than the example of the Lord Jesus himselfe: and withall we should be the more humble, when we have had and done all we can, seeing we have nothing but what wee have received. And since all should bee for his glory, we have reason to say at the best, Wee are unprofitable servants. And withall it should comfort us against the sense of our infirmities, to consider, how weake soever wee have beene, yet our gifts are acknowledged for the vertues of Christ himselfe; and by the benefit of Christs intercession, are accepted of God, as if they had been found in the person of Christ himselfe.

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 vertues of Christ, hee saith the vertues 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 shew, that we enter upon the possession of the former prerogatives, the most of them, when wee are called by the grace of Jesus Christ; and partly thereby guiding us to the knowledge of that worke of God, which may assure us of our interest in the former prerogative. All which shewes that wee have great reason seriously to study the doctrine of our cal∣ling by Jesus Christ.

* 1.264Calling is either personall, or naturall, or spirituall, or supernaturall. The

personall calling is to some office; the naturall to the exercise of some morall vertue: the spirituall or supernaturall, is to Christ, calling us to seeke happi∣nesse and blessednesse in him. This is here meant.

And so the calling of a Christian is to be reckoned among the gifts or en∣dowments God bestowes upon his people: which that we may distinctly un∣derstand according to the order of them, there are seven gifts of God.* 1.265

First, vocation; by which he calls men out of the world into the Church.

Secondly, justification; by which he forgives the Called their sinnes, and clothes them with the rich Robe of Christs righteousnesse.

Thirdly, sanctification; by which he qualifies their nature with all heaven∣ly gifts necessary for their salvation.

Fourthly, adoption; by which he acknowledgeth and receiveth them for his sonnes and heires.

Fifthly, Christian liberty; by which hee 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 sinne, from the burden of Moses ceremonies, and humane traditions, and from those servile feares in Gods service, bred by the spirit of bondage.

Sixthly, consolation; by which hee keepes them in this happy condition: which he performeth three wayes.

First, by defending them against all adversaries.

Secondly, by delivering them out of their many troubles in their mili∣tant estate.

Thirdly, by bestowing upon them the gifts of perseverance to the end, and for ever.

Seventhly, temporall blessings; by which hee furnisheth them for this pre∣sent life.

The sixe first of these are gifts principall: the last is but accessary. The three first are the chiefe gifts: and the three next are such as arise out of the first.

Now this worke of calling men into the Church, is either externall or in∣ternall. By the externall, men are called into the visible Church:* 1.266 by the in∣ternall, men are called into the invisible Church. And that we may conceive of this distinctly; in respect of calling, all men may bee cast into foure companies.

First, some are not called at all any way by the Gospell; as many of the Pagans, &c.

Secondly, some are called onely externally; as those in Matth. 20. Many called, but few chosen.

Thirdly, some are called internally onely; as the thiefe 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 worke of God calling us, may in the order of working bee more cleerly understood, we may conceive it thus:

The first cause is Gods love of men, his kindnesse and love to men, as the Apostle calls it, Tit. 3.4. First,* 1.267 First, that God conceives in himselfe a compassio∣nate love of man, lying in his extreame naturall distresse.

Secondly, Christ then as Mediator layes the ground of this calling: and so be doth two wayes. First, by removing what might hinder the worke, 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 immorta∣lity, and also the people that should possesse it, which purchase hee made with his owne blood, Act. 20.28. 2 Tim. 1.9, 10.

Thirdly, then God sends the Word of reconciliation, furnishing men with

gifts to preach the Gospel, and souseth their ministery of reconciliation, as the onely ordinary meanes of calling men, 2 Cor. 5.18,19. Rom. 10.14.17.

Fourthly, the Spirit of Christ doth inwardly perswade 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 in∣struction, and for terror: for instruction, and so it may teach,

First, unregenerate men in the Church, as ever they would be saved, to a∣wake to the care of their calling, Eph. 5.14. & to be entreated while they have the ministry of reconciliation, 2 Cor. 5.20. and to open when Christ knockes, Rev. 3.21. taking heed, they be not as the horse or mule, Psal. 32.9. And that they may prosper in this worke of their calling, they must looke to two things:

First, that they be not hardned through the deceitfulnesse of sin, Heb. 3.13.

Secondly, that they despise not prophesying, but account the feet of them that bring the glad tidings, to be beautifull, Esa. 52.9.

There are foure reasons assigned by the Apostle, H••b. 3. &c. why men should be ruled, when Christ grants them the meanes:

First, because it is to day; they know not how long they shall have the meanes, Heb. 3.7. &c.

Secondly, because of all deceits it is most miserable to bee deceived of the things offered us in the Gospell, vers. 13.

Thirdly, because God is extreamly grieved, and provoked by our neglects herein, vers. 16.

Fourthly, because else we shall faile of the promise of entring into his rest, Heb. 4.1, 2.

Secondly, godly men should hence learne divers things.

First, to be diligent above all things to make their calling sure. Now there be divers signes of a true effectuall calling, such as these: As

* 1.268First, the opening of the heart to receive the Word of God, and to attend the things which are spoken, Act. 16.14. whereby they are enabled to heare as the learned, Esa. 51.6.

Secondly, the wearinesse of heart under the burthen of sinne, Mat. 11.29. and 9.13.

Thirdly, the answer of the heart to the voice of Christ, consenting to obey, and to enter into covenant with God, Esa. 1.18, 19.

Fourthly, the taking away of the detestable things, and their abominations from them, Ezek. 11.17, 21. Col. 2.11.

Fifthly, the knitting of the heart to the godly, Ezek. 11.••8.

Sixthly, the removing of the stony heart, and the planting of the heart of flesh, Ez••k. 11.19.

Seventhly, the vertues of Christ, as in the coherence in this text.

Eightly, in generall the truth of our calling appeares by the demonstration of the spirit and power. The holy Ghost quickning the heart to new obedience, called the manifestation of the spirit, 2. Cor. 2.4, 5. Eph. 2.5.

Secondly, it should teach them to strive to walke worthy their calling: for the manifestation of the spirit was given to profit withall: and we are there∣fore called, that we might be to the praise of his rich grace. Now that we may walke in some measure, as becomes this great gift of God,

* 1.269First, we should be humble, and not wise in our owne conceit, though hard∣nesse lye yet upon the heart of some, Rom. 11.25, 30, 31. For the wind blowes where it 〈◊〉〈◊〉, and the spirit of Christ workes where and when it pleaseth him▪ Iob. 3. and we have nothing but what we have received.

Secondly, we should be exceeding thankfull to God for his rich grace in our calling: and the rather,

First, because this is no common favour, but in speciall grace communi∣cated

to us: For no man commeth, but whom the Father draweth.

Secondly, because it was done without respect of our owne workes, with∣out all desert on our part, 2 Tim. 1.9. For God called us, that were worldly, carnall, naturall, and sinfull men, strangers from the life of God, dead in sins, serving lusts and diverse pleasures, yea such as never sought God; wee were miserable sinners, Ephes. 2.1, 12. Mat. 13.

Thirdly, because of the meanes and manner of our calling: God the Father worketh his part, and I worke, saith our Saviour. An excellent worke, when such workmen are needfull to it: and in this worke the ministration of the Spi∣rit exceeds in glory, 2 Cor. 3.7, 8. and it is a holy calling wherewith he hath called us, 2 Tim. 1.9.

Fourthly, because they are so great happinesses, to which he hath called us: As to the fellowship of his Sonne, to be sons and heires with him, 1 Cor. 1.7. and to a Kingdome, and so great glory, 1 Thess. 2.12. 2 Thess. 2.14.

Fifthly, because Gods gifts and calling are without repentance: Hee will never repent that hee hath so called us, Rom. 11.29. Esa. 54.7, 8, 9, 10. Iam. 1.17.

And thus of the second way, by which we should shew our selves desirous to walke worthy of our calling.

Thirdly, we should shew this by well doing; wee must be carefull to main∣taine good workes, Tit. 3.8. For we were called that we might serve him in ho∣linesse and righteousnesse all the daies of our life, Luk. 1.74, 75.

Fourthly, we should therefore live contentedly, when wee are assured of the worke of Christ in calling us with such a calling. Iacob should not now be ashamed, nor his face waxe pale, Esa. 29.23, 24.

Fifthly, we should in our particular be carefull to rest where we are, in the doctrine we have learned and beene taught, and not bee carried about with every wind of doctrine, Eph. 4.11, 12, 14.

Thus as the uses are common to the godly in generall.

Thirdly, Ministers in particular, from the consideration of this doctrine of our calling by Jesus Christ, should learne to preach Christ, and him crucified, and to deny the excellencie of wisedome, or words, that mens faith may bee 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 bee curious about that, to know the day or houre 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 terrour to wicked men, that are not called, in that this worke of calling is the doore of all grace communica∣ted to us. Now wicked men not called, are of two sorts: first, some outwardly refuse their calling: secondly, some seeme to obey it, but it is not effectually: both are in miserable case, but not both alike: For the later are neere the Kingdome of God many times.

The first sort resist the Holy Ghost, put the Word of Christ from them, re∣fuse to answer or obey, reject the counsell of God, harden their hearts, and are therefore extreamly miserable: for,

First, they judge themselves unworthy of everlasting life, Act. 13.46.* 1.270

Secondly, they are in danger to be left and forsaken of God, and have the meanes taken from them, Ioh. 12.39.

Thirdly, God will provoke them many times to jealousie, by calling a people to himselfe, whom they account foolish, Rom. 10.19. especially when they have rebelled against the meanes, Ezek. 3.6, 7.

Fourthly, God will laugh at the calamity of such men, Prov. 1.26.

Fifthly, and they may be taken away with sudden destruction, Prov. 1.17.

Sixthly, if they call to God, it may be hee will not answer hereafter, Pro. 1.28, 29, 30.

Seventhly, if they live in prosperity, that shall destroy them, Prov. 1.31.

Eightly, the dust of the feet of Gods servants shall witnesse against them in the day of Christ, and then they shall be fearfully punished, Mat. 10.

* 1.271Now 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, doe obey their calling after a sort, and for a time; for they assent un∣to 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 bee perswaded to leave divers sinnes, as Herod was, and may bee indued with divers graces of the Spirit, which they had not before, Heb. 6.4, 5. Now this calling yet is not that effe∣ctuall inward calling, which is in Gods Elect. For they receive not the promise of grace in Christ to them in particular, to relie upon it, not are they perswaded to forsake all sinne, no•• 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 neere the Kingdome of God, and yet want it; second∣ly, because they will be the hardlier drawne to see their miseries: Harlots and Publicanes may enter into the Kingdome of heaven before them.

Hitherto of our calling, and so of the positive description of the happinesse of a Christian: the comparative followes in the last words of this verse, and the whole 10. vers. where the Apostle intends to shew them their happinesse now in Christ in comparison of that miserable estate they lived in before: so that hee compares the estate of a Christian in grace with the estate of a Christi∣an in nature: and this hee doth, first, in metaphoricall termes, in the end of this verse; and then in plaine words, vers. 10. In this verse he compares their misery to darknesse, and their happinesse to marvellous light.

Out of darknesse.]

From the generall consideration of all the words, two things may be ob∣served:

First, that it is 〈◊〉〈◊〉 even for godly men to bee put in mind of the mi∣se••ie 〈…〉〈…〉. For the consideration hereof may,

* 1.272First, keepe them humble, to remember how vile they have beene.

Secondly, quicken them to the reformation of the sinne that yet hangs up∣on them, Col. 3.5, 6, 7, 8.

Thirdly, worke compassion in them towards others that lie yet in their sins, and teach them to deale meekly with them, Tit. 3.2, 3.

Fourthly, make them more watchfull, to looke on a nature which hath beene so vile,

Fifthly, quicken them to redeeme the time they have spent in the service of sinne, 1 Pet. 4.3.

Sixthly, it should 〈◊〉〈◊〉 the greater price upon our happinesse in Christ; and so is the consideration used here.

Secondly, that a mind that is truly cured of sinne, can easily beare the a〈◊〉〈◊〉 of it, as it is past. A man that hath beene wounded in his arme, will endure you to gripe him, when he is well healed: a signe he is not well healed, when he cannot be touched: so is it with sinners.

Thus in generall.

The first thing then to bee considered of, is the misery of men by nature, ex∣pressed in the word darknesse.

Dar••••esse.]

* 1.273The darknesse that is in the world, is not all of a sort: For there is (first) dark∣nesse upon the earth, which is nothing but the absence of the light of the

Sunne. Secondly, there is darknesse upon the outward estates of men in the world, and that is the darknesse of affliction. Now afflictions are called darknesse in divers respects: As first in respect of the cause, when they fall upon men by the anger of God. The want of the light of Gods countenance is miserable darknesse: the absence of the Sunne cannot make a worse dark∣nesse. Secondly, in respect of the effects, because afflictions darken the out∣ward glory of mans estate, and withall breed sorrow and anguish, and the clouds and stormes of discomfort and griefe; and for the time, deprive the heart of lightsomnesse and joy. Of both these respects, may the words of the Prophet Esay bee understood, Esa. 5.30. and 8.22. And so God creates darknesse as a punishment upon all occasions for sinne, Esay 45.7. Afflictions may be compared to darknesse in respect of another effect, and that is the a∣mazement bred in the heart; by which the afflicted is unable to see a way out of distresse, and unresolved either how to take it, or what meanes to use for deliverance. Thus it is a curse upon wicked men that their wayes are made darke, Psal. 35.6. Thirdly, afflictions are called darknesse when they are secret and hidden, and fall upon men at unawares, when they are not dreamed of, Iob 20.26.

And thus of darknesse upon mens estates.

Thirdly, there is a darkness falls upon their bodies: and so it is either blind∣nes, wanting the light of the Sunne, or else it is death and the grave. Death and the grave is called darknes, Iob 17.13. and 10.21, 22. Psal. 88.13.

Fourthly, there is a darkness upon the soules of men: and that is spirituall blindness, when the soule lives without the knowledge of God, and Jesus Christ especially. As it respecteth the will of God in generall, it is the dark∣ness of ignorance and errour: and as it respecteth the promise of grace in Je∣sus Christ, it is the darkness of unbeliefe, Eph. 4.

Lastly, there is a darkness shall light upon both soules 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 ei∣ther temporall darkness upon the estates or bodies of men, or spirituall dark∣ness upon the soules of men, or else eternall darkness in hell.

This darkness also may be considered in the degrees of it.* 1.274 For besides the ordinary darkness, there is (first) obfcure darkness, called also the power of darkness: and such was the darkness of Gentilisme: and such is that darkness threatned to such as curse father and mother, Prov. 21.20. so was the darkness, Ier. 2.1, 2. and that our Saviour Christ speaketh of, Luk. 22.53. Such also was that night brought upon the Diviners, Mic. 3.6, 7. Secondly, there is utter darkness, or eternall darkness in hell, which is the highest degree of the miserie 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 walke on in darkness, Eph. 4.17. 1 Ioh. 2.9. Psal. 82.5. It is a continuall night with them: they are like the Egyptians that could have no Sunne to light them, but were covered with palpable darkness. Neither are they helped, that they enjoy the light of the Sunne: for of all darknesses, that which comes from the absence of the Sunne, is the least, or hath least distresse in it. If a man lived where he should never see day, or were borne blind, yet his distresse were nothing in comparison of the darknes, especially spirituall, that lieth upon the poore soule of an unregenerate man, which lyeth shut up in miserable darkness: which these men may feele in themselves, by their living without God in the world, and by the absence of the joyes of God, and by their singular uncapablenesse in the things of

the Kingdome of God, and by their strange and absurd errors in conceiving of matters of Religion, and by their monstrous thoughts and objections they feele at some times, and disability to conceive of the worth of eternall things, though the least of them be better than the whole world; and lastly, by their want of discovering what to doe, almost in all the occasions of life.

Use. The use may bee for singular terrour to wicked men, if they had hearts to consider of it, to know that they live in such a condition as no pri∣soner can suffer in the worst dungeon of the world; and the rather, if they con∣sider the aggravation of their distresse, in respect of the darknesse they live in, or are likely to live in: as,

First, that they have the Divels as the Rulers of the darknesse they live in, who like cruell Jaylers will see to it,* 1.275 that they be kept still in their dungeon, with all increase of heavinesse and misery, Eph. 6.12.

Secondly, that their darknesse is also the shadow of death, a most dead∣ly poysonfull darknesse, that daily increaseth in the infection and annoyance of it, Esa. 9.2.

Thirdly, that they suffer so many kindes of darknesse in the vexations and discomforts of each of them.

Fourthly, that it is such grosse darknesse, so thicke and palpable, without a∣ny mixture of true light or comfort: if they had but star-light or moon-light, it were some ease.

Fifthly, that they are neither safe walking nor lying still. If they walke, they goe in singular danger: for they know not whither they goe, 1 Ioh. 2.11. Iob 18.5, 6, 7. If they lie still and sleepe it out, they are in danger to be swal∣lowed up eternally.

Sixthly, that this darknesse will not hide from God. All they doe is mani∣fest before him, Esa. 29.15.

Seventhly, that it is a continuall darknesse: it will never be day with them, so long as they live in that estate without repentance, Iob 15.30. All his daies he eates in darknesse, Eccles. 5.17.

Eightly, that they are in danger every houre to be cast into utter darknesse, where will be no ease nor end. He knoweth not that the day of this darknesse 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 darknesse, and not one escapeth it: their whole earth is with∣out forme, and void, and their heavens have no light in them, Ier. 4.24.

Ob. But we see wicked men have joy and comfort many times.

Sol. They have certaine sparkes of light, like the light smitten out of the flint: first, they cannot warme themselves by it, nor see how to direct their wayes: secondly, it will quickly goe out: thirdly, howsoever it be for a time here, yet at length they must lie downe in sorrow, Esa. 50.10.

And the consideration hereof should in the second place much reprove the perversnesse of wicked men; and that in divers respects, and considerations:

First, that they can be silent in darknesse, as the phrase is, 1 Sam. 2.9. that they can live so securely, and never make mone, or humble themselves in their distresse.

Secondly, that they dare, which is worse, many times call darknesse light, and light darknesse, and defend it that they are in as great liberty and safe∣tie as the best of them all. Oh woe unto them, because they call darknesse light, Esa. 5.20.

Thirdly, that they will not come into the light when the doore is opened, and while there is spirituall meanes of light. What a thing is this, that light is come into the world, and the darknesse comprehendeth it not? Ioh. 1.5.

Fourthly, this is their condemnation, that they love darknesse more than

light, and preferre their vile condition before the condition of the children of the light, Ioh. 3.21.

Thirdly, let these poore wretches be instructed, if it be possible,

First, to embrace the meanes of light.

Secondly, to pray to God to bee intreated of them to lighten their dark∣nesse. Doth not he justly perish, that may enjoy the light for asking for i••, and yet will not?

Ob. If any aske, how may they know that they are in darknesse?

Ans. I answer,

First,* 1.276 by the uncapablenesse and insensiblenesse of the soule in the things of the Kingdome of God, Eph. 4.17. 1 Cor. 2.14.

Secondly, by the workes of darknesse, by the continuall practise of sinne without sound repentance, Rom. 13. 1 Ioh. 1.6, 7.

Thirdly, in particular, by the habituall hatred of the godly, because they fol∣low goodnesse, 1 Ioh. 2.9, 11.

Fourthly, by the absence of God in the use of his ordinances, who is as the simne to the godly, Psal. 84.12.

And thus of the use that concernes the wicked.

Use 2. Godly men should from hence gather encrease of consolation in their hearts, from the consideration of Gods mercy in translating them from the Kingdome of darknesse into the Kingdome of his deare Love, Col. 1.12, 13. they are the men upon whom God hath accomplished the prophesie and pro∣mise of his grace. They are the deafe men that are made to heare the word of the booke: and the blind men, that see out of obscurity and darknesse, Esa. 29.18, 19. The Lord hath made darknesse light before them, and brought them, being but blind men, by a way they knew not▪ Esa. 42.16. The people that sate in darknesse have seene great light, Esa. 9.1. These men are the priso∣ners that once were in darknesse, and God sent his owne Sonne to the prison doore to bid them come forth, and shew themselves, Esa. 49.9.

And their deliverance from darknesse should bee the more comfortable, if they consider,

First, what a world of people are yet covered with darknesse, Esa. 61.1.

Secondly, that darknesse shall never returne: They enjoy a day that never shall have night following.

Ob. But is there not darknesse 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 Iob 19.8. God hath set darknesse in our pathes, and fenced up our waies: or Iob 37.19. Teach us what we shall say unto him: for we can∣not order our selves because of darknesse: and sometimes in their afflictions they may say, as aforesaid: But yet notwithstanding there is great difference betweene the state of the godly, and the state of the wicked: for

First, the godly are delivered from utter darknesse altogether.* 1.277

Secondly, for their darknesse in this life; it is true, they may be subject to such darknesse as clouds may make, or an eclipse, but the night is cleane passed with them, Rom. 13.12.

Thirdly, though they have darknesse, yet they are not under the power of darknesse, Col. 1.13. He that beleeveth, cannot abide in darknesse, but is get∣ting out, as one made free, and set at liberty, Ioh. 12.46.

Fourthly, their darknesse is not a grosse and palpable darknesse, they can see their way, and are all taught of God: It is no darknesse can ••inder their salvation.

Fifthly, though their afflictions may increase upon them, yet God will not forsake them, but will shew them great lights: the Lord will be light un••o them

for comfort for the present, and will send them the light of deliverance in due time, Esa. 50.10. Mich. 7.8. Psal. 112.4.

Sixthly, they have their Patent drawne and sealed, and delivered them, whereby they are appointed to enjoy unspeakable light, and an absolute free∣dome from all darknesse: They are children of light, and are borne to singu∣lar priviledges in that respect: the time will come when there shall be no ig∣rance, 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 happinesse to which they are called, exprest by the metaphoricall tearme of light, and commended by the Epithe∣ton of marvellous.

Light.]

* 1.278Light is either uncreated or created: the uncreated light is the shining es∣sence of God, infinitely above the shining light of the Sunne: Thus God is light, and dwells in that unapproachable light, 1 Ioh. 1.6. 1 Tim. 6.16. The created light is that which is made and begotten by God; whence he is cal∣led, The Father of lights, Iam. 1.17. And this created light is either naturall, or spirituall: naturall is the light of the Sunne in the firmament: the spiritu∣all light, since the fall, was all collected, and seated in Christ. As God gathe∣red the light of the two first dayes, and placed it in the body of the Sunne, as the originall vessell of light: so did the Lord collect, and gather the light to∣gether after man had fallen, and placed it in Christ, that hee, as the Sunne of righteousnesse, might be the fountaine of light unto the spirituall world. And thus Christ is said to be light, Ioh. 8.12. the light of the world, that lightneth every man that commeth into the world, Ioh. 1.9. The beames of this light in Christ are diffused all abroad upon men: and so the light communicated from Christ, is either temporall or eternall. Temporall light is either the blessing of God in Christ, making the outward estates of Gods servants glorious and pro∣sperous, Iob 29.3. Hest. 8.16. or else it is that light that shines upon the soules of men; which must be distinguished according to the instruments of convey∣ing or receiving it. The instrument of conveying it is outwardly the Law and the Gospell, and inwardly the Spirit of Christ. The instrument of receiving it, in respect of the generall will of God, is the understanding; or in respect of the promise of grace, it is faith. The Law is a light, Prov. 6.23. of the light of the Gospel, 2 Tim. 1.10. 2 Cor. 4.6. Knowledge is light, Act. 26.18. and of the light of faith, Ioh. 8.12.

Eternall light is the light of heaven, where the inheritance of the Saints lieth, Col. 1.12. Revel. 18.19.

It is the spirituall light upon the soules of men: the light of knowledge and faith is here specially meant, which is conveyed and increased by the Gospell.

Doct. The point then hence is cleare, That Gods servants (in comparison of their former condition) are brought into great light. The spirituall light shineth upon every one that is to be converted, Act. 26.18. God hath pro∣mised light to every penitent sinner, Iob 33.28, 30. Esa. 42.16. and Christ was given to be the light both of Jewes and Gentiles, Esa. 42.7. and 49.6. Hence it is, that Christians are said to bee the children of light, Luk. 16.18. Io••. 12.36. yea, light it selfe, 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 beliefe of the Gospel. All the world is like unto Egypt, 〈◊〉〈◊〉 with darknesse: 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

First, beleeve in the light: since they see now what they doe, they should establish their hearts, in the first place, in the assurance of Gods love, since his shining favour sheweth it selfe in the Gospel.

Secondly, they should doe the workes that belong to the light: they may now see what to doe, and therefore ought not to bee idle, but to worke while they have the light, 1 Ioh. 2.8. And to that end they should daily come to the light, that it may be manifest that their workes are wrought in God, Ioh. 3.21. And they should now abound in all goodnesse and justice, or righteousnesse and truth, Eph. 5.8, 9. proving what that acceptable will of God is, vers. 10.

Thirdly, they should therefore cast away the workes of darknesse, and have no fellowship with the children of the night, but rather reprove them, Eph. 5.7. to 14. For what fellowship betweene light and darknesse? 2 Cor. 6.17.

Fourthly, they should, in all difficulties and ignorances, pray to God to shew forth his light and truth, seeing they are called to light, Psal. 43.3.

Use 2. Secondly, godly men should hence bee comforted, and that in di∣vers respects. First, though they may have many distresses in their estates, yet light is risen to their soules; though they may for a season suffer some eclipse of their comfort, yet light is sowne for the righteous, and joy for the upright in heart, Psalm. 97.11. and the more they should be glad of their portion in light, when they bebold the daily ruines of ungodly men. The light of the righteous rejoyceth, when the lampe of the wicked is put out, Prov. 13.9. In 2 Corin. 4.4, 6. there are three reasons of consolations assigned: First, the light wee have should comfort us, if wee consider how many men have their mindes blinded by the god of this world; and of those, many of them great, wise, and learned men. Secondly, if we consider what darknesse we have lived in: God hath done as great a worke upon our hearts, as hee did when he commanded the light to shine out of darknesse, 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 glo∣ry of God, &c. Finally, it is the more comfortable, in that the Apostle calls this light, marvellous light; which is now in the next place to be opened.

Marvellous light.]

The spirituall light which shines in the hearts of the godly by the Gospel, is a marvellous light, either because it is such as the godly doe marvell at, or because it is such as they ought to marvell and wonder at.

When men first enter into the truth, that is, when they are first converted,* 1.279 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 Kings 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, shewed them in the preaching of the Gospel: and thus it is a marvel∣lous light in this sense, Esa. 30.26.

But I rather consider of it in the other sense; It is a marvellous light, though wee should not have the heart to bee so affected towards it: it is marvellous, 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, wee pay nothing for it: but this is carried in the hand of the Mediatour to us, and for us, Esa. 42. & 4••.

Secondly, because it commeth after so long a night of ignorance and sinne: they must needs account the light precious that have not seene it a long time▪ as blind men when they receive fight, Esa. 9.2. Matt. 4.16.

Thirdly, and more, because it is a light commanded to shine out of darke∣nesse, 2 Cor. 4.6. That God should call light out of such darknesse as wa•• in our hearts, is marvellous.

Fourthly, in comparison with the times of the Law, and the shadows of the Old Testament.

Fifthly, because it is a light comes not from any creature, but from God the Creator. God is our light, Esa. 6.19. And in this respect, this light is like the light that shone about Paul, Act. 22.6.

Sixthly, because it is a light that shines at the time of the evening of this world. That the Sunne should shine in the day time is no wonder: but that it should shine in the night, or at evening, were a dreadfull wonder: even so it is in this last age of the vorld, Zech. 14.7.

Seventhly, because it is a knowledge above the reach of reason: it is the light of faith.

Eighthly, because it shines onely to the godly. It is light in Goshen, when there is no light in Egypt; that was marvellous: and so is it when we see the light shining all abroad, and many men sit in darknesse, even in the same place, in the same congregation, city or family. When the godly see clearly, the wic∣ked discerne nothing: light is with-held from the wicked.

Ninthly, because it hath more force than any other light: for it is the light of life: it quickens the soule, and enlives it, Ioh. 8.12.

Lastly, because it is an everlasting light: it is such a day, as no night fol∣loweth it.

The consideration of all this should worke divers things in us: For, if in all these senses it be a marvellous light, then

First, we should be marvellously affected with it, and strive to be exceeding thankfull for it. How have wee deserved to be cast againe into darknesse for our extream unthankfulnesse! How have we given God cause to take away the Candlesticke from us! Let us therefore strive after thankfulnesse and admi∣ration: and if the Lord doe worke it in us, let us take heed wee lose not our first love.

Secondly, we should arme our selves for the defence of the light: we should preserve it as a singular treasure, both in our hearts and in our Churches: wee should with the more resolution resist the works of darknesse, standing alwaies 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 workes, Malac. 5.16. and for the strict and pre∣cise respect of the exact doing of good duties. Now we have the light so cleer∣ly shining, wee may doe every thing more exactly than if it were darke, Ephes. 5.15. Our gifts must not be hid. The light must not be put under a bushell, Matth. 5.15. Phil. 2.15. Wee should now avoid not onely greater faults and falls, but lesser stumblings, 1 Ioh. 2.10, 11. We should do all things to the life and power of them, and shew discretion aswell as knowledge.

This doctrine also doth imply the grievous misery of wicked men: for if it bee marvellous light into which the godly are called, there is a marvellous darknesse in which wicked men live. The whole creation of God had beene but a confused heape, if God had not set in it the light of the Sunne: such a con∣fused 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 marvel∣lous light in all the senses before named: which should much enflame their hearts, and they should rebuke their owne hearts for not valuing so rich trea∣sure. We may from hence take occasion to note how little wee should trust to the judgement of flesh and blood in valuing spirituall things, when the very godly themselves doe not so much esteeme of them as they should. Whatsoe∣ver we thinke, yet in Gods account, the light of the Gospel, the light of faith and knowledge, the light of Gods countenance, &c. 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 and the Lambe shall be their immediate light? Here God lights us by the meanes: there God himselfe will bee our everlasting light. Here our light may bee darkened with clouds of affliction and temptation: there shall be an eternall light without all darknesse. Here wee have no light, but what is infused into us: there we shall our selves shine as the Sunne in the firmament.

Hitherto of the description in Tropicall termes.

Now it followes in plaine words.

VERS. 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, chap. 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 was it 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, shewing that it was accomplished in them.

Quest. The question is of whom the Prophet and Apostle spake.

Ans. Some say of the Israelites in the letter, both because the same chap∣ter shewes that they were cast off, and called Loammi, not Gods people: as also because the Apostle is thought to write onely to the Jewes. But the A∣postle Paul, Ro. 9.24, 25, 26. apparently expounds it of the Gentiles chiefly: and therefore wee must rest in his sense: which by the way shewes, that this Epistle was written to the Elect amongst the Gentiles, as they were strangers and pilgrims in the world, and not to the provinciall Jewes onely.

The Apostle then, to the singular comfort of Christians in those times, shewes, that now were the Prophesies accomplished concerning the calling of the Gentiles, which was before a great mystery, hidden from ages and ge∣nerations, 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 worke of calling the Gentiles; and so from the consideration of their estate, both before and after calling.

And first for the meditation of the estate of the world,* 1.280 or the Nations of the world, before Christ preached unto them: note,

First, the horrible infectiousnesse of sinne: whole worlds of people are poy∣soned with it.

Secondly, the dreadfull horrour of Gods Justice against sinne: 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 par∣don or pity: and therefore it was never safe to follow a multitude in evill, nor to pleade the practice of fathers or forefathers, with such like.

And for the meditation of their calling againe in Christ by the Gospel, wee may gather matter,

First, of information; and so (first) that God is not tied to any place.* 1.281 If Israel after the flesh will not serve him, hee will raise up children unto Abraham from among the Gentiles, Mat. 21.43. Secondly, that the Church of Christ is now Catholicke, of all Nations: and therefore Christs Kingdome is the lar∣gest Kingdome 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,

First, the infallibility of Gods promises: these promises concerne the calling

of the Gentiles as being dead, and were most unlikely, and yet wee see them fulfilled: which should teach us to trust upon God.

Secondly, the wisdome and power of God, working light out of darknesse. The rebellion of the Jewes is so farre from laying Sion waste, or dissolving Re∣ligion, that it is an occasion of a greater worke of God among the Gentiles: yea when profanenesse seemes to over-grow all, and the whole world seemes to live in wickednesse, yet wee know not what times may come for the glory of Religion among Jewes and Gentiles.

Thirdly, Gods wonderfull love to his Elect: hee will gather them from all the foure windes of heaven. Though they be few in number in comparison, and live dispersed in every Country, yet God, the great Husbandman, will not want meanes to fetch them home into his garner. A husbandman, that had all his field growne over with weeds, save here and there one graine of corne on a land, would never be at the paines of gathering and separating: yet God will.

Fourthly, the great encouragement that poore sinners and meane persons have to come to Christ, and seeke God. For here wee see, hee hath shewed mercy to the very abject Gentiles, against whom hee had infinite cause of ex∣ception: and the rather should wee be encouraged, because wheresoever wee live, either in, East or West, we may sit downe with Abraham, Isaac, and Iacob in the Kingdome of God, Mat. 8.11.

And withall here is matter of instruction: for,

First, wee must looke to our faith: for God justified the heathen onely by faith, Gal. 3.8.

Secondly, we must not be secure, but must learne to observe all things that are commanded us, Mat. 28.20. The name of God must be great amongst us, and we must offer incense, and a pure offering, Malac. 1.11. Wee must bee fruitfull, especially wee that live in these latter ages of the world, lest God ha∣sten the calling of his Nation of the Jewes, and cast us off for unbeliefe and unfruitfulnesse, Rom. 11.

And thus in generall 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 with-held 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 Gods mercy to them.

Which in times past were not a people.]

* 1.282 The word people is diversly taken: For sometimes it signifieth any mul∣titude or great number of any sort, and so Ants are said to be a people, Prov. 30.25. and Caterpillers, Ioel 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 usually stiled the common people. But properly & originally, the word populus was thought to signifie a multitude of citizens in one city, enjoying the right and communion in society and imployments under one Head & Governour.

Now, the holy Ghost in this place affirmes, that men that live in their sinnes, without faith and repentance, are not a people, though they be ne∣ver so many in number, or other prerogatives: and the nations of men living without God may be said, not to be a people,

* 1.283 Either because they are a people of no note, in no request in respect of true greatnesse, as the Jewes did vilely esteeme of all the uncircumcised:

Or because they were not a peculiar people, or (as the Antithesis shewes it) were not the people of God. Now, till men subject themselves to Gods government by Jesus Christ, they are not a people. The Empire of the whole world belongs to God and his sonne Christ, Psal. 2.10. Now, all Nations that come not in to kisse the Son, are no members of the Empire of the Common∣wealth

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 Gods Kingdome; therefore called strangers and enemies, Col. 1.22. They are neither borne of the blood of Israel, nor have they any right of inheritance from God, nor live they under the laws of the Empire, nor are made free denisons: yea, this phrase seemes to import that all men that are not gathered into the number of Gods people are but a confused heape, and disordred multitude, never happy in re∣spect of any government: they are brought into no order; and as the Prophet also further saith, they are good for nothing, Ier. 13.10. God regards them not, nor looketh after them as it were: and though they have Lawes and a kind of government, yet their Lawes and Customes are vaine, Esay 10.3. altoge∣ther insufficient to make them live happily.

Use. The use may be,

First, for information: and so it may informe us in two things. First, the va∣nity and insufficiencie of worldly things: riches, power, honour, conquests, carnall parentage, and the like, availe 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 warres, famine, pestilence, &c. For inasmuch as worlds of men live without the compasse of the obedience to Gods 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 won∣derfull havocke among them; as a great King that revengeth himselfe by the strength of Armies upon rebels.

Secondly, for instruction: and so wee that were sinners of the Gentiles, should hence learne to acknowledge and 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 Gods people.

Thirdly, and especially it should set out the misery of all men living in their sinnes without repentance: and the rather should wee be moved with this terrour,

First, because no place can priviledge impenitent sinners: for not onely 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 Gods people. For what is the chaffe to the wheat, though both lie together? Yea, though men beare the name of Gods people, yet God hates them never a whit the lesse for that: and therefore to distin∣guish them, and shew how little he regards them, he calls them the evill peo∣ple, Ier. 13.10. the disobedient and gain-faying people, Rom. 10.21. the peo∣ple of Gomorrah, Esa. 1.10. the people of my curse, Esa. 34.5.

Secondly, because God will shew by his fierce wrath, that hee doth not rec∣kon of them at all, but will cast them off as a girdle that is good for nothing, Ier. 13.10. Many places of Scripture shew this. All the sinners of the people shall die, Amos 9.10. God will take away his power from them, even his lo∣ving kindnesse and mercies, and would not have them much pitied, Ier. 16.5. Behold, saith the same Prophet in another place, the whirle-wind of the Lord goeth forth with fury, a continuall whirle-wind; it shall fall with paine on the head of the wicked, Ier. 30.23. so Ezek. 11.21. Esa. 34.5.

Ob. But when men live in the Church, and are baptized, &c. how may it be knowne that they are not Gods people? what signes are there of men that are not Gods people?

Sol. They are described in divers Scriptures, where we may find out what people it is God excepts against.

First, such as can live without God in the world, are not Gods people,* 1.284

Ephes. 2.12. Such as can goe whole dayes, weekes, moneths, yeares, with∣out any hearty care of God, or his glory, or favour. These are evidently not a people.

Secondly, such as are of a stiffe necke, such as will not let Gods yoke come upon them, such as will not obey his voice, but walke in the imaginations and counsels of their owne evill hearts, Ier. 7.23, 24. & 13.10. especially such as re∣fuse to heare his voyce, and are withall gainsayers, and such as are talkers, whose lips carry about them the infamy of Gods true people, and the blas∣phemie of Gods name, Rom. 10.21. Ier. 10.13. Ezek. 36.3, &c.

Thirdly, it may be discerned by their manner of serving of God: for such as God rejects from being of his people, may draw neere to him with their lips, but their hearts are farre from him, and they do him no service, but as mens lawes feare them to it. A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances, is a sure signe of persons God re∣gards not.

Ob. But there are faults in the best men in the world, and therefore why should such as live in the Church, and professe the true Religion, bee cast off only for living in sinne, seeing all are sinners?

Sol. I answer with the words of the holy Ghost, Deut. 32.5, 6. Their spot is not the spot of Gods people: that spot that is in the wicked, is a spot of lepro∣sie, and therfore they ought to be put without the campe till they be cleansed. The sinnes of the godly are sinnes of infirmitie; and the sinnes of the wicked are sinnes of presumption: The wicked never obey from the heart, which all the godly doe; sinne doth not raigne in them as it doth in the wicked.

Thus of their estate by Nature, as they were not a people: their estate by grace is described in these 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 sonnes of the living God: which words are somewhat doubtfull: for some might gather, that therefore all which were not a people should in time be the people of God. The Apostle therefore applies it so, as that it may appeare that the comfort only belongs to godly Christians; and in stead of the words, Yee shall be called the sons of the living God, he saith, Yee 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 Gods people are Gods sonnes also; unlesse wee conceive that hee borrowed these words out of Hos. 2. ult. which I rather incline unto, though Interpre∣ters most take to the words, and the first Chapter.

Ye are now the people of God.]

For the sense of the words, we must understand, that men are in Scripture said to be Gods people three wayes:

* 1.285 First, in respect of eternall Predestination, see Rom. 11.2. He will not cast off the people he knew before.

Secondly, in respect of the covenant in the the Law; and so the sonnes of Abraham were Gods people, and none other, as many Scriptures shew.

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 beleeve are Gods 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 himselfe; which should teach us with meeknesse and patience to waite when God will turne those that lie in their sinnes, and despaire of no man, and restraine fierce and perverse censures, concerning the

finall estate of other men: but the maine point is, that Gods people are the onely people in the world; None worthy to be called a people in comparison of them: no subject in any government so happy as Gods people under his go∣vernment in Christ; and therefore to be made the people of God here, is rec∣koned as a condition beyond all comparison. Now that Gods people excell all other subjects in the world, may appeare many wayes:

First, in respect of the love of God that hee beares to his people; which hath foure matchlesse praises, that no King on earth can affoord to his subjects:* 1.286 For first, it is an everlasting love, when all the favour of the Princes on earth is both mutable, and mortall. Secondly, it is a particular love to each sub∣ject. All the people are loved, and by name, Deut. 33.3. the Lord counteth; when he reckons his people, hee was become their God, Psalm. 87.5, 6. Thirdly, it is a free love; there was no desert in us: whereas Princes looke at somewhat that may pleasure themselves, even where desert is lesse. Fourth∣ly, it is a tender Love; and therefore Gods 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:* 1.287 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 Gods people have a generall pardon given them for all offences, Ierem. 31.34. He saves his people from their sinnes. And this pardon is grounded upon a sufficient atonement made by a most faithfull high Priest for them, Heb. 2.17. who also sanctified all this people with his owne blood, Heb. 13.12. Christ is given for covenant: he is their surety for them, and their witnesse, Esa. 42.6. & 55.5. who also redeemed them with his blood: All, a people of purchase.

Fourthly, all Gods people are qualified with new gifts, above all the peo∣ple in the world; their natures be amended, they are all washed and cleansed from their filthinesse, there is not one vile person amongst them, Ezek. 36.25. and 37.23, &c. Hee hath formed them for himselfe, and his owne service, Esa. 43.22.

Fifthly, all Gods subjects are adopted to bee Gods sonnes: and so can no Prince on earth say of his. They are, as it were, the fruit of his wombe, Psal. 110.3.

Sixthly, the Lawes by which they are governed, are the perfectest in the whole world: For the Law of God is perfect, Psal. 119.8.

Seventhly, all Gods people live in his presence, and see his glory, Exod. 33.16. Levit. 26.11, 12. Zac. 1.10, 11. Psal. 95.7. Other Kings have many subjects they never saw, and few that have the preferment to live in the Kings presence, or neere about him.

Eighthly, God feasts all his subjects, and that often, and in his owne presence, and with the best provision of the world, Esa. 25.8. and 65.13, 14. Ier. 31.14. Kings would soone consume their treasure, if they should do it often, or al∣most once, &c.

Ninthly, no people so graced of their King in hearing requests, and recei∣ving petitions. For all Gods 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 sel∣dome or never so much as to any one, Esa. 30.19. Ioh. 14. Whatsoever they aske in the name of Christ shall be granted unto them.

Tenthly, they are the longest lived of any people: As the dayes of a tree are the dayes of my people, saith the Lord: they may endure many a storme,

but they are fast rooted still. Mine Elect shall long enjoy the workes of their hands, Esa. 65.22. For first, they onely have the promise of a long life in this world, and it is limited onely with that condition, If it bee 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 dependance upon God: For when they die a bodily death, they are said to bee gathered to his people, or their people, and there receive eternall life in stead of it. Death doth not put them out of service, or deprive them of the Kings presence, but removeth them onely out of one roome into another: whereas they stood below staires before, they serve now above staires, and are all of the Presence, and Privie-Chamber to God.

Eleventhly, they are the wealthiest people in the world; none better pro∣vided for: For, first for Spirituall gifts, and rich favours from the King of kings, they are not destitute of any heavenly gifts, 1 Cor. 1.5. Ephes. 1.3. And for outward provision, God hath taken all the chiefe creatures, and bound them to serve them with provision in whatsoever they want: The heaven, the earth, the corne, &c. all are bound for the supply of their wants, Hos. 2.21, 22, 23.

Twelfthly, they excell for protection: whether we respect their preservati∣on, or the revenge is done upon their enemies: for their preservation, though the earth and the heavens should bee shaken, yet God will be the hope of his people, Ioel 3.16. and as the mountaines are about Jerusalem, so is the Lord about them that feare 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, vers. 3. of the same Psalme. And for vengeance: It is certaine, the Lord will avenge their quarrell upon all their enemies, though they bee un∣able to right their owne wrongs; and because God would have it done throughly, he reserves the worke of vengeance to himselfe, to make the recom∣pence, Heb. 10.30. Rom. 12.20.

Uses. The use may be both for consolation and instruction: For it should exceedingly comfort Gods children, considering what singular happinesse they enjoy by the government of Jesus Christ. Oh! blessed are the people, whose God is the Lord, Ps. 33.12. and 144.15. Moses admires, a little before his death, the wonderfull felicity of the godly, considered as they are Gods people. Israel is happy; none like to Gods people, or this people: nor is there any like unto the God of Jerusalem. For God rides upon the heaven in their helpe: the eternall God is their refuge; and underneath are the everlasting Armies. He will thrust our their enemies before them, and say, Destroy them. Israel alone shall dwell in safety. The fountaine of Iacob shall be upon a land of corne and wine: and his heavens shall drop downe deaw. They are a people saved by the Lord, who is the shield of their helpe, and the sword of their ex∣cellency. Their enemies shalbe found liers to them, Deut. 33.26. to the end.

And this excellent estate is the more comfortable to be thought upon,

First, because people of any nation may be admitted to this estate, and the Lord, without respect of persons, will blesse them with the blessing of his peo∣ple, as the Prophet excellently shewes, Esa. 2.19. and 19.24, 25. The Gen∣tiles have come to rejoyce amongst his people, Rom. 15.9, 10, 11. They were hard times, when the Lords dominion was in a manner confin'd in the King∣dome of Judah and Israel.

Secondly, because it is so great and glorious a worke on Gods part, to make us his people: for hee doth as it were plant the heavens, and lay the founda∣tion of the earth, that hee may say unto Sion, Thou art my people, Esay 51. vers. 16.

Thirdly, because in the hardest times that can befall the godly, the Lord will have them plead this priviledge: and they may goe to God, and hee

will acknowledge them in all their distresses, and sanctifie their afflictions, and deliver them at the voice of their cry, Esa. 64.9. Zech. 13.19.

Fourthly, because they shall yet enjoy a farre more excellent estate in ano∣ther world, than now they have, Rev. 21. They are now but as the children of Israel in Goshen, or in the wildernesse.

Use 2. Secondly, divers things may be hence observed for instruction; as,

First, such as live in the Church, and yet have not the markes of Gods people on them, should awake, and looke about them, and labour to get into the number of Gods people. These fooles among the people, as the Prophet Da∣vid calleth them, should understand; and these evill neighbours unto Israel, should be perswaded to learne the wayes of Gods people, that so they may be built up in the midst of Israel, Ier. 12.16. And it should be their daily prayer unto God, to grant them this one request, namely, to blesse them with the favour of his people, Psal. 106.3, 4.

Secondly, the penitent sinner, that feeles his heart called by the voice of Christ, should hence be moved to enter into the covenant of God, and speedi∣ly to take the oath of subjection and alleageance, binding himselfe with all his heart to God and his divine service, Deut. 29.10, 11, 12, 13. Ier. 50.5.

Thirdly, such as have taken the oath, and are acknowledged for true Sub∣jects, should for the rest of their time study how to carry themselves as be∣comes the people of God: and so,

In generall they should remember two things;

First, to give eare to Gods Law, and hearken what the Lord will say unto them from time to time, Psal. 78.1. Esa. 51.4.

Secondly, to lead a holy life and conversation: for therefore hath God seve∣red them from all nations, that they might be holy to him, Levit. 20.26. All Gods people are righteous, Esa. 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 workes, Tit. 2.14. They must therefore be no more polluted with their transgressions, nor bee fashioned to the lusts of their former ignorance, Ezek. 14.11. and 36.25, &c.

In particular they should,

First, give God thankes for ever, for blessing them with the blessing of his people, Psal. 79. ult.* 1.288

Secondly, they should humble themselves to walke with their God, Mic. 6.8. being humbled at his feet, to receive his Law, Deut. 33.3. bowing downe with all reverence to worship him, Psal. 95.7. For God is a great God above all gods, and a great King above all kings.

Thirdly, they must avoid needlesse society with the wicked, 2 Corin. 6.16. and take heed that they learne not the manners of other nations, Le∣vit. 20.24.

Fourthly, the Law of God must be in their hearts. For they should bee a wise and understanding people above all men: and this is the signe of Gods people, Esa. 51.7. Deut. 4.6. And it is Gods covenant to write his Lawes in their hearts, Ier. 31.33.

Fifthly, they must avoid Idols, and keepe Gods Sabbath: this God re∣quires perpetually, Levit. 26.1, 2, 3, 11, 12. and graciously accepts, when hee findes this care, Esa. 56. with protestation against those that will not keep his Sabbaths, Ier. 17.

Sixthly, they must walke confidently in the trust upon Gods goodnesse and covenant with them, as the godly resolved, Mic. 4.5. All people walke in the name of their god: and therefore wee will walke in the Name of the Lord our God for ever and ever, resolving to cleave to God in a perpetuall covenant, Ier. 50.4, 5.

Seventhly, they should approve themselves to bee Gods people, by their language: their language should be a pure language, not speaking lies: a de∣ceitfull tongue should not be found in their mouthes; and their words should be gracious, such as might minister grace to the hearers, Zeph. 3.9, 13. Eph. 4. Col. 4.

Eighthly, they should be patient in all adversities, as being of Moses mind, that it is better to suffer affliction with Gods people, than to enjoy the trea∣sures of Egypt, Heb. 11.25.

Ninthly, they should obey according to all that God commands them, shewing a respect to all Gods Commandements, seeing they serve God, and not men; and that all dissimulation will bee open before his eyes, Ierem. 11. vers. 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 sinnes, 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, Ioh. 3.36. Yea, though the Lord be exceeding mercifull in himselfe, and to the faithfull, yet by no means will he cleare the guilty, Exod. 34.6. Num. 14.18. Now this not being un∣der mercy, imports divers things:

First, that their sinnes are not forgiven or pardoned.

Secondly, that their soules are not healed of their originall 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, &c.

Fourthly, that they are in danger of eternall condemnation; in generall, that they live and lie under the forfeiture of the covenant of workes, 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 Gods 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, foure things would be considered of:

First, that wicked men are exceeding apt to plead Gods mercy, though it be∣long not to them; and doe not beleeve that God will deale so with them as they are threatned.

Secondly, that God directly declared himselfe, that he will not shew mer∣cy or pity towards divers sorts of offenders.

Thirdly, that the things men usually object, will not be availeable to deli∣ver them from Gods wrath.

Fourthly, what sorts of men, in particular, God will not be mercifull unto.

For the first: that men are apt to plead Gods 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. They blesse themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2. They live at ease, and put farre away the evill day from them, Amos 6.1, 3. They cry Peace, peace, when sudden destruction is made to come upon them, 1 Thess. 5.3.

For the second: that God will not be mercifull to many a man that lives in the visible Church, is manifested by many Scriptures; as, Deut. 29.19.

Ier. 16.5. Ezek. 5.11. and 7.4, 9. and 8.18. Hos. 1.6. and 2.4. and in ma∣ny other places.

For the third: their excuses and pretences are all vaine: for,

First, if they stand upon their greatnesse in the world,* 1.289 it is certaine that riches will not availe in the day of wrath, Ioh 36, 18, 19, &c.

Secondly, nor will it helpe them to be borne of godly Ancestors: for rather than God will be tied to the wicked seed of Abraham, hee will raise up chil∣dren of the stones to Abraham, Mat. 3.

Thirdly, nor can multitude priviledge them. For though hand joyne in hand, yet sinne shall not goe unpunished: and God turnes nations of men into hell, Psal. 9.17.

Fourthly, nor will their outward serving of God serve their turne. It is boot∣lesse to cry, The Temple of the Lord, the Temple of the Lord, if men redresse not their wayes, Ier. 7.4, 8, 9, 10.

Fifthly, nor will it helpe them, that some Ministers speake 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 stubborne people were never a whit the safer, when the Prophet told them they should have peace, and no evill should come unto them: but the Lord protesteth, that the whirle-wind of his fury should fall grievously upon the head of the wicked for all that, Ier. 23.15, 19, 20. that at length they should consider it perfectly: and the Lord threatneth that he will rent the wall of security which the Prophets have built with untempered morter, that hee will rent it even with the fierce wind of his furie, and there shall bee an overflowing showre in his anger to consume it, Ezek. 13.10. to 15.

Sixthly, neither may the patience of God prove, that he meanes to shew expected mercy: for though a sinner prolong his dayes an hundred times, yet it shall not be well with the wicked; nor ought hee to settle his heart the more freely on his sinne, because sometimes it is not speedily executed: for God will find a time to set his sinnes in order before him, and then hee may teare him in pieces, and none can deliver him, Eccles. 8.11, 12, 13. Ps. 50.19.

Seventhly, neither will it ease them, that there are so many promises of mercy in Scripture: for they are limited. And besides, in divers places where mercy is promised, the Lord explaines himselfe, by shewing that hee will not cleere the wicked, Exod. 34.7. as was alledged before: so Nahum. 1.3. and v. 7. compared with the 6.

Eighthly, neither will their Baptisme helpe 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 bee upon Repentance.

Answ. 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 sinnes before they could ever repent. And thy times are in Gods hands, thou knowest not when, nor how thou shalt die: and therefore the surest way is, now to turne to God with all thy heart, as they were counselled more at large, Ioel 2.12, 13.

Now for the fourth, it may awake some sort of offenders the more effectu∣ally, that besides the generall threatnings against wicked men, they in parti∣cular are assured that they are not under mercy.

As first, such as shew no mercy to men, Iam. 2.13. and such as transgresse of malicious wickednesse, Psal. 59.6. and such as are people of no understan∣ding, Esa. 7.11. and such as walke after the imaginations of their owne wic∣ked hearts, and will not hearken unto God, Ier. 15.5, 10, 12. and such as blesse themselves in their heart, when they heare the curses of the Law, De••••. 29.19.

and such as steale, murther, commit adultery, and sweare falsly, Ier. 7.9. and many other particulars. Catalogues might be instanced in all the severall Scriptures: the Prophet Malachy puts in such as deale corruptly in tything and offering, Malach. 1.8, 9.

To conclude; the counsell of the Prophet Ieremy is excellent in this case, who most effectually speakes thus: Heare yee, give eare, bee not proud: for the Lord hath spoken. Give glory to the Lord your God, before he cause dark∣nesse, and before your feet stumble upon the darke mountaines, and while yee looke for light, hee turne it into the shadow of death, and make it grosse darknesse. But if yee will not heare, my soule shall weepe in secret for your pride, and mine eye runne downe with teares, Ier. 13.15, 16.

Use 2. Secondly, the consideration of this doctrine may justifie the practice of godly Ministers, that denounce the judgements of God upon their hea••ers, that live in sinne without repentance: It is their duty to shew them, that they are not under mercy; they are required to cry aloud, and to shew Gods people their sinnes, Esa. 58.1. And the Prophets, that cried Peace, peace, are extreamly threatned of God, so as for not warning the people, the blood of their soules is required of the Prophets, Ezek. 33. vers. 2. to 10.

Use 3. The third use may be therefore for the singular humiliation of wic∣ked men that live in the assemblies of Christians. Though they have obtained a place in Gods Church, yet they have not obtained mercy, but live under the fearefull 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 rem∣nant are under mercy. Which will appeare more distinctly, if you draw out of our assemblies, such as in Scripture are expresly said not to bee under mer∣cie: as,

* 1.290 First, take all such as yet live in their naturall Atheisme, that mind not God nor Religion, that onely care for earthly things, and shew it by a constant ei∣ther neglect or contempt of the publike assemblies of Christians amongst us: These cannot obtaine mercy, because they refuse to heare Gods voyce, and to seeke to the ordinary meanes of mercy, Isaiah 50.1, 2. Heb. 3.7.

Secondly, draw out then secret offenders, such as sinne in the darke, and say, Who seeth us? There are many amongst us, that for ought wee know, live honestly, who yet in secret are polluted with desperate abominations, as, fear∣full deceit in their callings, prodigious filthinesse of body, or the like.

Thirdly, remove from us likewise open and notorious offenders, such as are drunkards, outragious swearers, knowne adulterers or fornicators, murtherers, railers and extortioners: For to such belongeth not Gods mercy or King∣dome, 1 Cor. 6.9.

Fourthly, then separate from us such as are onely civilly honest, and not re∣ligious. There are many that are farre from grosse offences, either open or secret, who are not yet under mercy: which is discovered divers wayes; as by their ignorance. For God will not have mercy upon people that have no un∣derstanding, Esa. 27.11. And by their impenitencie. They never soundly and in secret confessed their sinnes to God: they never mourned for their many corruptions: there is a world of inward wickednesse, which they were never humbled for. And also by their unbeliefe. They know no way how to be saved by Christ by effectuall beleeving on his mercy, but thinke to bee saved by their owne good deeds; or else they live in a generall security, not looking after salvation, but thinking it enough, that they are well accounted of a∣mongst men.

Lastly, cast out hypocrites, that onely make a shew of godlinesse, and have not the power of it: that draw neere to God with their mouthes, but

have their hearts farre from him. These in vaine worship God. These are Jewes 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 remaine, if all these be deducted out of the societies of Christians.

Secondly, if they withall consider, that if mercy be not obtained, all else is in vaine. It doth not profit him to obtaine credit, riches, friends in this world, long life, or ought else, if hee obtaine not mercy: what shall it advan∣tage thee to obtaine the whole world, if for want of mercy thou lose thine owne soule?

Thirdly, it increaseth their misery, that they may die in the case they are in. For either God may take away the meanes of mercy from them, or may leave them to so much insensiblenesse, as they may remove themselves from the means of mercy; or God, being provoked by their lo••g obstinacie, may de∣liver them up to a reprobate sense; or God may suddenly take them away by death: and then woe unto them, it had beene better for them they had never beene borne.

Quest. But some may aske, What should be the cause that so many obtain not mercy of God, seeing God is in his owne nature so gracious, and they are in so great need of mercy?

Answ. I answer, that the cause why some obtaine not mercy, is,

First, because they seeke it not:* 1.291 they be at a great deale of care and paines many times to seeke other things, but they altogether neglect their owne mercy, and seeke 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 waies gracious, as is shewed at large, Ezek. 36.25. &c. yet for all this he will be sought unto, or else even Israel may want mercy, vers. 32.

Secondly, others are so farre from seeking mercy, that they refuse mercy: when God in the Gospel daily calls upon them, and beseecheth them to bee reconciled, yet they are so busily imployed in following foolish vanities, that they forsake their owne mercy, Ionah 2.8. They will not answer when God calls, but reject his Word, and grieve his good Spirit, and abuse his patience and bountifulnesse, and so heape up wrath against the day of wrath.

Thirdly, others seeke mercy, but they seeke it not aright; they faile in the manner: as either they seeke it coldly and carelesly, praying but for fashion sake, or with their lips without power of affections. They speake for mercy, but they doe not care for mercy: they neither observe, nor regard whe∣ther their petitions bee granted or denied: and this is the condition of the ordinary sort of men: Or else they seeke mercy corruptly without since∣rity of of the heart: as when men pray God to forgive them the sinnes, which yet they mind not to leave. Now this is a shamefull kinde of seeking mercy: For God stands upon it, that we must forsake our wickednesse, or else he will not forgive, Esa. 55.6. 2 Tim. 2.19. Or else lastly, men seeke it too late, •••• 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 untill the latter end.

But have now obtained mercy.]

Doct. The godly are exceeding happy in the obtaining of Gods mercy: All that are called in Christ Jesus, even all that have truly repented themselves of their sinnes, are certainly under mercy, and in th••t respect, in a marvel∣lous safe and happy condition.

Three things are distinctly imported in the observation. First, the on•• i••, that God is mercifull. Mercy may bee obtained, Ionah 4.2. Psal. 116.5. and 86. Secondly, that penitent sinners doe obtain mercy, I••••l 2.13. Es••. 55.7.

Thirdly, that such as have obtained Gods mercy, are in a marvellous happy case, in comparison of what they were before in. It is enough, if wee obtained mercy, whatsoever we obtaine not: Hence the phrase, Thou hast covered him with thy mercy.

And our happinesse in respect of the interest we have in Gods mercy is the greater, if we consider either the properties, or the effects of Gods mercy.

There are foure admirable properties in the mercy of God, which he shews to his people:

* 1.292 First, his mercy is tender mercy, Psalm. 51.1. which hee shewes in divers things: as,

First, that he is full of compassion, in pitying the distresses of his people: no father can so pitty his child,1 1.293 Psalm.103.13. Hence his bowels are ••aid to bee troubled for them, or to sound in him. Where is the sounding of thy bow∣els? saith the Prophet, Esa. 63.15. Ier. 31.20. The word Misericordiam im∣ports as much: for it sounds misery laid to the heart. God then is mercifull in that he layes our miseries to his heart.

Secondly, that he waits to shew mercy, Esa. 30.18. watching for all oppor∣tunities, as it were to prevent us with his blessings.

Thirdly, that he is slow to anger; not easily stirred to displeasure, when he hath shewed his favour, Psalm. 103.1. He is a God of judgement that consi∣ders the weaknesses and infirmities of his servants, as knowing whereof they are made, Esa. 30.18. Psal. 103.

Fourthly, that if he do see some more prevailing evills in his people, yet hee will spare, as a father spares his onely sonne, Mal. 3.17. And if he doe chide, yet he rebukes his people still with great affection, Ier. 31.19. and he will quickly give over, and not chide alwayes, Psal. 103. He is ready to forgive as soone as they call unto him, Esa. 65.23. and 55, 7. Psal. 103.

Fifthly, that if he doe bring affliction upon his people to humble them, yet he will not consume them, but will repent him of the evill, Ioel. 2.13. Deut. 32.36. Amos 7.36.

Sixthly, that in shewing his love, he is of great kindnesse, called the mar∣vellous loving kindnesse, Psal. 17.7. hence resembled to marriage kindnesse, Hos. 2.19. No husband can be so fond of his wife, as God is of his people: nor can any man devise such wayes to expresse kindnesse, as God doth to his people.

Seventhly, 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 him∣selfe, when he hath dealth mercifully with his servants.

2 1.294Secondly, his mercy is immense, unmeasurable: and this is exprest by di∣vers formes of speech in the Scripture. Thus God is said to bee plenteous in mercy, Psal. 86.5. aboundant in mercy, 1 Pet. 1.3. rich in mercy, Eph. 2.4. His mercy is great above the heavens, Psal. 108.5. Gods Word herein hath magnified his name above all things, Psal. 138.2. He hath a multitude of mer∣cies, Psal. 51.1. manifold mercies, Nehem. 9.19. They are unsearchable, high as the heaven is from the earth, Psal. 103.11. His kindnesse is said to be mar∣vellous loving kindnesse, Psal. 17.7. Which must needs appeare to be so, be∣cause he is a Father of mercies: all mercies in the world flow from him 2 Cor. 1.3. and all his paths are mercie and truth. Whatsoever hee doth to his people, is in mercy, Psal. 25.6. And therefore the Prophet, that could find si∣militudes to expresse the faithfulnesse and judgements of God by, yet is faine to give over when he comes to his speciall mercy to his chosen, and vents himselfe by exclamation, Oh how excellent is thy mercy! Psal. 36.7, 8.

3 1.295Thirdly, this mercy is the more admirable, in that it is free: which appeares divers wayes. First, in that it is shewed without deserts on our parts: which

the tearme gracious, every where given to God in Scripture, doth import. Se∣condly, in that God is tyed to no man, nor to any posterity of men: hee 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 beene the lesse 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 poore as well as the rich, may bee possessed hereof. Hee doth not spend all his mercy on Abraham or David, but hee reserveth mercy for thousands, Exod. 34.6. and will bestow the true mercies of Da∣vid upon meaner men, Esa. 55.4. His mercy is over all his workes, especially over all his spirituall workes in Jesus Christ, Psal. 145.9. Fourthly, it appeares to be free, because it can be alone. God can love us, though no body else doe: though Abraham know us not, yet God will be a father unto us, and never leave us nor forsake us, Esa. 63.15, 16.

Ob. But might some one say, In the second Commandement it is plaine, that God shewes mercy to them that keepe his Commandements. It seemes then, his mercy is not free, but he hath respect to deserts in us.

Sol. First, our keeping of the Commandements is not alledged as the cause of mercy, but as the signe of mercy. The words shew to whom God will shew mercy; not for what cause.

Secondly, when he saith he will shew mercy, it evidently excludes merit: For it is mercy that God will bestow such great things upon men for their workes; for there is no proportion betweene our workes, and the goodnesse we receive from God: When we have done all, we should account our selves unprofitable servants.

Ob. But it seemes, Gods mercy is caused by merit; for God shewes us mercy for the merits of Christ: If Christ deserve it, then it seemes 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 pro∣perty of Gods mercy.

Fourthly, Gods mercy is the more admirable yet, in that it is eternall.* 1.296 God will not change his Word: Hee keepeth his covenant and mercy with his ser∣vants, 1 King. 8.23. Gods mercies have beene from all eternity, Psal. 25.6. and he will not take away his mercy from his servants, Psalm. 89.34. but his mercy and loving kindnesse shall follow them all the dayes of their life, Psal. 23. ult. His mercies are new every morning; hee hath never done shewing of mercy, Lament. 3.23. Isaiah 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. and 136. from everlasting to everlasting, Psalm. 103.17. God may forsake his people for a moment, to their thinking, & in a little wrath he may hide his face; but with everlasting mercies he will receive them. As he hath sworne that the waters of Noah shall no more cover the earth: so hath hee sworne hee will no more be wrath with his people. The hills may be remo∣ved, and the mountaines may depart, but Gods covenant of peace shall not bee removed, saith the Lord, that hath mercy on thee, Isaiah 54.7. to 11. If Gods 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 ••eed, Ierem. 33.25, 26. But we see the course of nature is firme, and therefore ought to be more assured of the firmenesse of the covenant of Gods mercy to his people.

The effects of mercy follow.

To obtaine mercy, is to obtaine those benefits which God hath promised to his people, as the fruits of his mercy. Where God shewes mercy,

* 1.297First, he will heare their prayers graciously: this is promised, Esa. 30.18, 19. and pleaded by David, Psal. 4.1.

Secondly, he sanctifies all afflictions, so as whatsoever befalls the godly, proceeds from mercy, and not justice in God; and shall worke for the best, Rom. 8.28. It is Gods love that maketh him correct, Heb. 12.6, 7.

Thirdly, he heales their natures from the diseases of their mindes: for to shew mercy is likewise to cure us, and sanctifie us; and God promiseth it, Hos. 14.3.

Fourthly, he multiplies pardon, Isa. 55.7. It is not grievous to forgive s••n daily when they seeke to him for forgivenesse.

Fifthly, he delivers the soule, absolutely, from the pit: they are free from condemnation, Iob 33.27. Psal. 86.13, &c.

Sixthly, 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 waies: He that hath mercy on them (saith the Prophet) shall leade them, even by the springs of water shall hee guide them, Esa. 49.10. The World is like a wildernesse, the wicked are like wild beasts in a desart; Gods children are so provided for, that God preserves them, yea and himselfe findes them out meanes of singular refreshing all their dayes.

Eighthly, he crownes them with blessings, Psal. 103.4.

Ninthly, he gives them assurance of an immortall inheritance, 1 Pet. 1.3, 4.

The consideration of this marvellous mercy which the godly have obtained, may teach us divers things:

* 1.298First, with all thankfulnesse to acknowledge the mercy of God: we should alwayes mention the loving kindnesse of God, in all the experiences we have of the truth of his mercies toward us, Esa. 63.7. Wee should frame our selves to an easie discourse of the glory of Gods Kingdome, and talke of his power, Psal. 145.8, 9, 10. We should bee so perswaded of this truth, as freely to say, that we know that the Lord is gracious and very mercifull, Psal. 116.5. It is a great sinne not to remember the multitudes of Gods mercies, Psal. 106.7. Oh that men would therefore indeed praise the Lord for his goodnesse, &c. Psal. 107. foure times repeated in that Psalme. Christians should glory in it: not in their riches, strength, wisdome, &c. but in this, that they know God that exerciseth mercy, Ier. 9.24.

Secondly, in all our wayes heartily to disclaime merits of workes, or opini∣on of our worthinesse or deserts: say still with the Prophet in the Psalme, Not unto us, not unto us Lord, but to thy Name give the glory, for thy mercy and truths sake, Psal. 115.1. The whole frame of our salvation depends upon Gods grace, not on workes, Eph. 2. Tit. 3.5.

Thirdly, let us with David resolve to dwell in the house of the Lord for e∣ver, since our happinesse lieth in mercy, and since we have the tidings of mer∣cy in Gods house: there the fountaine of this grace is daily opened unto us, and we may draw water still with joy out of this Well of salvation in the Go∣spel, Psal. ••.7. and 23. ult.

Fourthly, wee should learne of God to be mercifull: let us strive to com∣fort others with shewing them mercy, as wee have received mer••y from the Lord. Oh let us be mercifull, as our heavenly Father is mercifull, Luk. 6.

Fifthly, we should hence bee incouraged and resolved, since we know our priviledges, to goe boldly unto the throne of Grace upon all occasions, to seeke mercy to helpe in the time of need. We have obtained mercy of the Lord, and therefore may and ought to make use of our priviledge, Heb. 4.16.

* 1.299Secondly, this doctrine of Gods mercy may serve for singular comfort to the godly, and that both in the case of sinne, and in the case of afflictions.

1 Against the disquietnesse of the heart for sinne, it should much refresh them, to remember that they 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 com∣fort us.

• 1 That howsoever it goe with our bodies, yet God hath mercy on our soules.
• 2 That it is mercy that our afflictions are not worse, that wee are not consumed, Lam. 7.22.
• 3 That in the worst afflictions God doth many waies shew mercy; his mercies are new every morning, Lam. 3.23.
• 4 That though God cause griefe, yet hee will have compassion to regard us according to our strength, he will deale with us in measure, Lament. 3.32. Isaiah 27.7.
• 5 That he doth not afflict willingly, Lament. 3.33.
• 6 That all shall worke together for the best, Rom. 8.28. Deut. 8.16.
• 7 God will give a good end, Iam. 5.11. Hee will lift up from the gates of death, Psal. 9.13. God will give thee rest from thy sorrows, and feares, and hard usage, Isaiah 14.1, 3. Psalm. 57.3. Hee will send from heaven to save thee.
• 8 He will afflict but for a moment, Esa. 54.7.

But in both these cases we must remember,

First, to seeke mercy of God, Ezek. 36.32.

Secondly, if we be not presently answered, our eyes must looke up to God, and we must wait for his mercies, Psal. 123.3, 4.

Thirdly, we must checke our selves for the doubtfulnesse of our hearts, as David doth, Psal. 4.7, 8. and 77.10.

Fourthly, because we live too much be sense, wee must beseech God not onely to be mercifull, but to let his mercy be shewed, and come to us, Psal. 85.8. and 116.77.

Fifthly, we should also beseech God not onely to let us feele his mercies, but to satisfie us also early with his mercies, Psal. 90 14.

Sixthly, we must looke to it that we walke in our integrity, Psal. 26.11. and live by rule, Gal. 6.16.

Lastly, howsoever, we must trust in God, and looke 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 Gods mercy, take a sound course to obtaine mercy?

Answ. That men may obtaine mercy;

First, they must take unto themselves words,* 1.300 and confesse their s••nnes to God, and heartily bewaile their offences, Ioel 2.13. Hos. 14.3.

Secondly, they must turne from, and forsake their evill wayes, and their un∣righteousnesse inward and outward, Isaiah 55.7.

Thirdly, they must be carefull to seeke the Lord while he may be sound, Isaiah 55.6.

Fourthly, they must be mercifull, and love mercy: for then they shall ob∣taine mercy, Matt. 5.6.

Fifthly, they must learne the waies of Gods people, and learne them dili∣gently, Ier. 12.15, 16. They must have pure hands, and a cleane heart, and not lift up their soules to vanity, Psal. 4.5.

Sixthly, they must hate the evill, and love the good, Amos 5.5.

Seventhly, they must cry unto God daily, Psal. 86.3.

Eighthly, there must nought of the cursed thing cleave unto their hands, Deut. 13.17.

Ninthly, when the Lord saith, Seeke yee my face: their hearts must say, Thy face (O Lord) will we seeke, Psal. 27.7, 8.

Vers. 11, 12.

Dearly beloved, I beseech you, as strangers and pilgrims, abstaine from flesh∣ly lusts, which fight against the soule:

And have your conversation honest among the Gentiles; that they which speake evill of you, as of evill doers, may by your good workes which they shall see, glorifie God in the day of their visitation.

THese words contain the epilogue or conclusion of the whole exhortation, as it concernes Christians in generall, from verse 13 of the former chap∣ter, hitherto: and it hath in it matter both of dehortation and of exhortation, as answering in the substance to all that he hath hitherto intreated of by way of use. The dehortation is in verse 11; the exhortation, in verse 12: in the one shewing what they should avoid, in the other what they should doe. They should avoid fleshly lusts: and that they should doe, is, to live honestly.

In generall, wee may note, That it is the proper effect of all sorts of do∣ctrine in Scripture, to make an impression of care in our hearts, about the reformation of our lives; that it is in vaine 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 triall of such as come to the Word. They may know whether they bee good or evill hearers, by the impression made upon their hearts by the Word. And it may serve for infor∣mation, to shew us the excellency of the Word above all other Writings, be∣cause there is no line in Scripture, but some way it tends to the redresse of our natures from sinne, and to plant holinesse in us: which can bee true of no hu∣mane Writings. And withall, it shewes the happy estate of the godly, who, though they have many diseases in their natures, yet they have wonderfull store and variety of medicines in Gods Word, to heale their natures. If, for the diseases of our bodies, there be but one herbe in the whole field that is good for cure, we have reason to thinke that God hath provided well in na∣ture for us: but how is his mercy glorious, who in the spirituall field of his Word, hath made to grow as many herbes 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 redresse our waies by them. And thus in generall.

The first part of the epilogue hath in it matter of dehortation: where observe,

First, the parties dehorted; who are described by an epithet importing their priviledge above other men, viz. Dearly beloved.

Secondly, the manner of propounding the dehortation, viz. by way of be∣seeching: I beseech you.

Thirdly the matter from which he dehorts, viz. fleshly lusts.

Fourthly, the manner how they are to be avoided, viz. abstaine from them.

Fifthly, the motives: first, Yee are strangers and pilgrims: secondly, these lusts are fleshly: thirdly, they fight against the soule.

Dearly beloved.

This terme is not used complementally or carelesly, but with great affe∣ction in the Apostle, and with speciall choice and fitnesse for the matter in∣treated of; which we may observe in the most places, where this lovely epi∣thet is given to the godly in other Scriptures. God is exceeding choice of his words: hee never mentioneth the tearmes of love, but hee brings to his children the affections of love, as I may so say. Men, through custome, use faire

complement of words, when their hearts be not moved: but let our love be without dissimulation. But let that goe. The point here to be plainly observed, is, That Christians are beloved: of all other people they are most loved. I will but briefly explicate this. First, God loves them,* 1.301 and that with infinite and e∣verlasting love, and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes, 1 Iob. 4.9, 10. Secondly, Christ loveth them, which hee sheweth by giving his life for them. Thirdly, the Angels of hea∣ven love them; which they shew by joying in their conversion, and by their carefull attendance about them. Fourthly, the godly, in generall, love them. There is no godly man that knowes 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 hee knowes, 1 Iob. 5.1. Lastly, the godly Teachers love them; which they shew, in that they are not onely willing to impart to them the Gospel, but even their owne soules, because their people are deare unto them, 1 Thess. 2.8.

Now this love of God, of Christ, of the Angels,* 1.302 of godly men and Mini∣sters, should serve to support us against the contempt and hatred of the world. Wee 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 kinde; for it is more servent, and it is more pure, and more constant. Worldly men can shew no love that hath comparison to the love of God, or Christ, or any of those, for the servencie of it. And if worldly men love us, it is to draw us unto one evill or other; and besides, it will not last: for, wicked men will agree with themselves no longer than so many Curres will agree: they are alwaies contending, hatefull, and hating one another. Secondly, this point should much checke the unbeliefe of Christians, and their unthankful∣nesse: 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 Christi∣ans towards them also; and thereby they flatly contradict the Text, which saith, They are beloved. Thirdly, impenitent sinners should bee moved hereby to become true Christians, because till then they are monstrous hate∣full creatures: God loathes them and their workes, Ioh. 3.36. Esa. 1.11, &c. And such vile persons are vile and odious in the eyes of the godly, Psal. 24.4. Psalm. 15.

Fourthly, Christians should labour to preserve this love unto themselves,* 1.303 with increase of the comfort of it: and so divers things would much advantage them in this love: as,

1 Faith. To live by faith commends them wonderfully to Gods love; as being the condition mentioned when he sent his Sonne into the world, Ioh. 3.16. For without it, it is impossible to please God.

2 Humility would much commend them to the love of the Angels; who rejoyce more in one sinner that is penitent, than in ninety nine just men that need no repentance.

3 The fruits of wisedome, mentioned, Iam. 3.17. have a marvellous force to win love among men. To be pure, in respect of sincere Religion, to be gen∣tle and peaceable, free from passion and contention, to be easie to be intreated, to be also full of mercy and good workes, and all this without judging or hy∣pocrisie; 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 prevaile more than all the bounty in the world, 1 Thess. 2.13. Heb. 13.18. Secondly, to con∣verse without back-biting, 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 followes.

I beseech yee.]

In that the Apostle in the name of God doth beseech them, divers things are imported: as,

First, the marvellous gentlenesse and love of God to men: hee that may command, threaten, punish, yea cast off, yet is pleased to beseech men.

Secondly, the dignity and excellencie of a cleane heart, and honest life; It is a thing which God (by his servants) doth vehemently begge at our hands.

Thirdly, the honour of a Christian; hee is spoken to as to a great Prince, as the two former reasons shew him to be.

Fourthly, a rule of direction how to carry our selves towards others in the case of reformation; wee must learne of the Apostle to expresse a Spirit of meeknesse, and love, and humility. Passion and pride worke unspeakeable prejudice and hurt in the care of other mens faults.

Fifthly, with what reverentnesse and earnestnesse we should speake to God, when he speakes thus to us.

Thus of the manner of propounding the dehortation.

The matter to be avoided is lusts.

Abstaine from fleshly lusts.]

By lusts are sometimes meant grosse sinnes and disorders, which are the fruits of lust; and so the sinnes mentioned chapter 4.4. of this Epistle, are called lusts of the Gentiles.

By lust is sometimes meant corruption of nature: But I thinke it is taken neither of these wayes here.

By lust is sometimes meant the filthy desire of the heart after bodily un∣cleannesse, and so called the lusts of uncleannesse, Col. 3.5. Rom. 1.24.

But by lusts here (I take it) is meant all sorts of evill desires in the heart of man, and so called worldly lusts, Tit. 2.12. And in speciall these sorts of lusts are named in Scripture, which Christians should especially avoid.

* 1.304First, the lusts of uncleannesse: filthy desires.

Secondly, the lusts of covetousnesse, and worldly cares.

Thirdly, the lusts of vain-glory, whether of envie, conceitednesse, or de∣sire of applause.

Fourthly, the lusts of Epicurisme: those desires after delicious or excessive fare, or vaine apparell.

Fifthly, the lusts of malice and revenge.

These and such like, are the lusts which Christians must forsake.

The use is divers.

Uses. First, for information: and so it may shew us,

1 That outward honesty will not serve the turne: It is not enough to bee free from grosse sinnes. What case then are civill honest men in?

2 That in reformation it is not enough to forsake the evils we have no de∣sire after, but we must leave our owne lusts.

Secondly, for consolation. Here is imported an excellent comfort to the god∣ly in the case of inward and hatefull temptations. When vile things come ento the mind of the godly, if they dislike them, and do not lust after the••, nor en∣tertaine them with spirituall 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 wee are, and yet hee sinned not, because he liked them not, but rejected them.

Abstaine from them.]

The manner how they are to be avoided, is contained in this word abstaine: which doth import divers things;

First, that without departing from iniquity, we cannot have comfort of our repentance. To come into the company of the godly, to make shew of Reli∣gion, to come to Church, or use private meanes, or barely to confesse sinne, or to feele terrours for sinne, is not enough, unlesse wee leave sinne. Iudas, Demas, Cain, and the wicked Israelites could doe the former; yet never re∣pented.

Secondly, that the occasions of lusts will be daily offered to us from the world, or the divell, or our owne corrupted nature. Now it is not an argument of our misery to have them, but to entertaine them.

Uses. The use may bee,

1 For information: The true abstinence is to abstaine from sinne: the o∣ther abstinence from meat, or the like, is but circumstantiall, and not in it selfe acceptable to God, Esa. 58.

2 For triall: Those are sound Christians indeed, that abstaine from flesh∣ly lusts.

Quest. But are there not lusts in godly men, as well as in wicked men?

Answ. There may be, but with great difference: for,

1 The godly man may be intangled with evill desires,* 1.305 but the wicked man is more: For he burnes in lust, yeelds himselfe over to his hearts lusts: Hee is given up to his lusts, he takes care for the lusts of the flesh to fulfill them: He serves his lusts, &c. Rom. 13.13. and 1.24. Tit. 3.3. Ephes. 2.3.

2 The godly man, if he be overcome of his lusts for a time, yet he humbleth himselfe, and judgeth himselfe for them, and grieves for them; whereas the wicked boasteth himselfe of his hearts lusts, and placeth his contentment in them, Psal. 10.3.

3 The godly man, if he be yet overcome, he will breake off his iniquity by repentance; whereas the wicked in his lusts is like the divell. Hee is in∣corrigible, no ill successe, or judgement, or reproofe can breake off his desire of transgression: yea his lusts are called, The lusts of his father the divell, Ioh. 8.44.

Thirdly, all godly Christians should learne from hence to be seriously bent to preserve themselves in the purity of Christian Religion, and to keepe their hearts from these soule annoiances.

Quest. But what should we do to be preserved from lusts?

Answ. First, thou must avoid the occasions of lusts: such as are,

• 1 Evill company, and therein evill example and evill counsell, Psal. 1.1.* 1.306
• 2 Idlenesse and solitarinesse.
• 3 Excessive desire after,and delight in riches, 1 Tim. 6.9.
• 4 Ignorance, 1 Pet. 1.14.
• 5 Intemperance, drunkennesse, and fulnesse of bread, and deliciousnesse of fare, and apparell.
• 6 Hardnesse of heart, Eph. 4.17, 18.

Secondly, we must walke in the Spirit, cherishing all good motions, and pure imaginations, yeelding our hearts over to the government of Gods Spi∣rit, doing all duties with the powers of our soule, Gal. 1.16.

Thirdly, wee must crucifie them, if they arise among our selves, with the same mind was in Christ, and resolve to suffer in the flesh by the sound practise of mortification.

Fourthly, we must strive after contentation, 1 Tim. 6.

Fifthly, we must get knowledge: for as ignorance brings them in, so know∣ledge fils the heart, and dares them out.

Thus of the manner of avoiding them. The motives follow: and the first of them is,

Yee are strangers and pilgrims.]

A stranger is hee that lives in a place that is not his owne Country, or Kingdome, or Nation, whither by right he belongs: so Abraham was a stran∣ger, Gen. 21.23. and the Israelites in Egypt, Exod. 2.12. Now, a pilgrim is he that resteth not in a place, but travelleth onward from place to place.

Godly men are said to be strangers, and not strangers, in divers respects. It is said, they are not strangers in respect of freedome to the City of God, and the Common-wealth of Israel, Ephes. 2.29. They are strangers in respect of their absence from the heavenly Canaan, which is their owne home, to which they were borne by regeneration.

In this world then, all the godly are but strangers and pilgrims; which may serve,

* 1.307First, for reproofe even of divers godly men; and that in divers 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 Inne to be in for a little time?

2 For their meddling with other folkes businesse. A stranger onely thinkes of his owne affaires, and doth not interpose himselfe in the affaires of others: so should we study to be quiet, and meddle with our owne businesses.

3 For discouragement of heart under the sense of our owne weaknesses and wearinesse in spirituall things: we must expect in such travell much weak∣nesse and wearinesse.

4 For impatience, either under the crosses of life, cast on us by God (where∣as strangers arme themselves to beare all weathers) or under the scornes and contempt of the world: whereas we should looke for it, that the world should gaze at us and deride us, as usually men doe at strangers. Nor should Chri∣stians be at leasure 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 car∣rying our selves like strangers and pilgrims;

• 1 By having our conversation without covetousnesse.
• 2 By our language, speaking alwayes as may become the people of God, and heires 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 heedfull of his wayes in all places where he comes.
• 4 By our daily enquiring after the particular way to heaven.
• 5 By our thankfulnesse for the favours we finde while we are in the world, seeing it is a place we are not to looke for much in.
• 6 By our apparell. If ••••rangers be knowne 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 goe with us to heaven.
• 8 By our affection homeward: our mindes 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 Common-wealth of Israel, and in the Kingdome of Christ: though at the same time they are strangers, in respect of their condition in this world.

Secondly, they are well provided for at their Innes. God provides their resting places, and no good thing will hee with-hold from them. That God which commands men to regard strangers, and shew them mercy, will him∣selfe much more be carefull for his strangers.

Thirdly, their pilgrimage will not be long.

Fourthly, they have good company: all the godly travell their way.

Fifthly, God hath appointed them guides: yea, Christ himselfe will bee their way.

Sixthly, by prayers they may send home continually.

Seventhly, it should much comfort them, to thinke what a glorious condi∣tion 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 divers respects:* 1.308

First, because they please after the flesh, which is the corrupt nature of man: they hold no delight, or shew of profit, but to the flesh: they are exceeding noisome, and grievous and foolish to the Spirit.

Secondly, because they raigne onely in fleshly persons: they be the lusts of Gentiles, and such as are strangers from the life of God. Godly men com∣plaine of them as an extreame misery, Rom. 7.1 Pet. 4.3.

Thirdly, because they arise most from the body, which is but a servant to the soule: and it is an extreame unmanlinesse, for the soule to be at the command of her servant the body; which concludes against the lusts of uncleannesse, riotousnesse, drunkennesse, vanity of apparell, &c.

Fourthly, because they proceed from the old man, or corruption of nature, or the flesh, considered as the enemy to God, and mans salvation: and so it is an argument taken from the hat••••ulnesse of the flesh, and her working in us. The lusts and desires of the flesh ought to be hatefull, and we should suspect and abstaine from the projects of the flesh, if we consider,

1 That the flesh savoureth not the things of God, Rom. 8.* 1.309

2 That she opposeth all good wayes, partly by objecting against them, and partly by making evill present, when we should performe them.

3 That her wisdome is against God: her fairest reasons are pleaded for things that are hatefull to God: such also are her excuses, and extenuations, and promises.

4 That if shee be followed, she will lead us by degrees into all abominati∣ons; as whoredomes, murders, debates, heresies, &c. these are her fruits, Gal. 5.

5 She will betray us to Sathan, that he may by himselfe set up strong fortifi∣cations in our soules: and her treason is the more dangerous, because shee is a domesticall enemy; and by his working in secret, our hearts may become a very cage or stie of uncleane spirits.

6 She hath already spoiled the Image of God in us, and made us looke most deformedly.

7 If shee once get power▪ shee is most tyrannicall: no respect of cre∣dit, profit, no nor salvation it selfe, can stirre: shee will be served, whatsoever come of it.

8 We should abhorre her, for the very mischiefe she doth to our posterity: we cannot looke upon our children, but wee may see what wofull hurt shee hath done by the infection they received in their propagation.

Uses. The use may be,

First, for reproofe of such as lay the blame of their faults upon their evill lucke, or evill counsell, or the divell: whereas they ought to lay the fault up∣on their o••ne fles••, even their owne ill nature. The divell no•• the world could never hurt us, if the flesh did not betray us by defect, or consent, or evill action.

Secondly, for information. We may see what we should mortifie, and abstain from. Religion doth not binde men to mortifie the substance of the flesh,

but the lusts of the flesh: we are not to destroy any faculty of the soule, or in the soule, or part of the body; but the inordinate appetite and desires of either; we are not to abstaine from the necessary meanes of life, as house, lands, diet, apparell, company, &c. but the evill concupiscence about these.

Thirdly, for instruction. It should teach us therefore to restraine the flesh as much as we can; and therefore we shall with the same labour, restraine the lusts of the flesh: and to this end,

• 1 Wee must with all feare and jealousie watch our owne natures, as mis∣trusting.
• 2 We must silence the flesh, and not suffer it to plead for sinne.
• 3 Wee must by a daily course of mortification, judge the flesh; that so wee may be, as it were, condemned in the flesh.
• 4 We must keepe from it what may pamper it; as idlenesse, excesse of diet, apparell, recreation, &c.

Which warre against the soule.]

These words may bee considered either in their coherence, or in them∣selves: in their coherence, and so they are the third reason taken from the evill effects of those lusts. In themselves there are two things to be opened; both what the soule is, and what this warre in the soule is.

The point is cleare, that fleshly lusts do much hurt the soules of men; and so, both the soules of wicked men, and of godly men.

First, of wicked men. These lusts hurt their soules,

1 Because they provoke the wrath of God upon them. The Israelites were not estranged from their lusts,* 1.310 and therefore the wrath of God came upon them, Psal. 78.29, 30, 31.

2 Because they make us resemble the divell, Ioh. 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 soule in bondage: so as all the conversation of the soule is in a manner about those lusts of the flesh, Eph. 2.2.

5 Because they make all their prayers abominable, Iam. 4.

6 Because sometimes they are scou••ged with a reprobate mind, being given up to their lusts, Rom. 1.

7 Because they may drowne the soule inperdition, 1 Tim. 6.9.

If godly men entertaine these inward evills in their thoughts and affecti∣ons, many evills will follow.

• 1 They hinder the Word.* 1.311
• 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 cuties, Gal. 5.17.
• 5 They wound the soule.
• 6 They make the mind soule and lothsome: they defile.
• 7 They may bring outward judgements upon thee, or inward terrours of conscience.

Use. The use may bee partly to declare the misery of such Christians, as are fallen away from the acknowledgement of the truth, by intertaining these lothsome lusts: of whose fearfull estate at large, 2 Pet. 2.18. to the end.

Partly it should worke in all the godly obedience to the Counsell of the Apostle here, in abstaining from these lusts, as grievous hurts to the soule, or their soules: they shou••d put on the Lord Jesus in sincerity, and never more take care to fulfill these lusts of the flesh, Rom. 13.13.

Thus of these words in the coherence: The sense will be more full, if wee consider more at large two things in the words.

First, what the soule is.

Secondly, what this warre in the soule is.

Two things have made the inquirie about the soule exceeding difficult. The first is the nature of the soule. For it is a spirituall essence, and therefore wonderfullhard to be conceived of. There be three things cannot fully be con∣ceived of, or defined by man: first, God: secondly, an Angel: and thirdly, the soule of man. Now besides this transcendencie, as I may call it, of the soule, the fall of man, and custome in sinne, and the remainders of corruption in the best, have made this doctrine so hard, that wicked men scarce discerne that they have a soule; and godly men are very ignorant, and impotent in concei∣ving the condition of the soule.

This word Soule is diversly accepted in Scripture: for it signifies some∣times

The life of man, as Matt. 6.25. Be not carefull for your soules,* 1.312 what yee shall eate, &c.

Christ: because looke what the soule is to the body, that is Christ to the whole man: so Psal. 16.10. Thou wilt not leave my soule in hell, that is, Christ, Act. 2.25, 29, &c. and 13.35, 36.

The dead bodies, Levit. 19.28.

The whole man: to Gen. 46.26. by a Synecdoche.

But here it signifies that part of man, which is called his spirit.

By the soule then we understand that part of man which is invisible, and 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 soule, may be comprised briefly in this description of the soule.

The soule of man is a substance incorporeall, invisible, and immortall,* 1.313 crea∣ted of God, and united to the body, and indued 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 containes an excellent commendation of the soule, and should much affect us with admiration of Gods workmanship, and his love to us in making us such excellent creatures; and withall it should breed in us the care which the Apostle here cals for, of avoiding all things that might defile our precious soules.

The soule is the abridgement of the invisible world, as the body is the a∣bridgement 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 workes: For all things meet in man, who consists of a substance partly corporeall, and partly spirituall. For all things which God created besides man, are either such crea∣tures as are discerned by sense, being bodily, or such creatures as are removed from sense, being spirituall, as the Angels. Now I say, man may resemble both sorts of creatures; the visible in his body, and the invisible in his soule.

Now the former description of the soule of man doth commend the soule for seven things.* 1.314

First, that it is a substance.

Secondly, that it is incorporeall.

Thirdly, that it is immortall, and cannot die.

Fourthly, that it is created of God immediately.

Fifthly, that it is joyned to the body after a wonderfull manner.

Sixthly, that it hath these excellent faculties.

Seventhly, that hereby man hath honour to know God and his workes, which all other creatures in this visible world want.

The first thing then to be enquired after is, what the soule 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 soule is not the harmony, or right temper of the harmonies of the body, as Galen that great Physician is said to affirme; which appeares evi∣dently by these reasons:

1 That then every body, in which the harmonies, or foure elements are tempered, should have a soule in it, and so stones should have soules, yea such as man hath, indued with reason, &c. And therefore simply the soule cannot be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or temperature of the elements or humors.

2 It is apparent, that the soule governes 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 soule were nothing else but the temperament of the humors, then it were but a meere accident, in that it can bee present or absent as the cor∣ruption of the body: but wee see that cannot bee: For remove the soule from the body, and it ceaseth to be a living body.

4 By Scripture it is evident, that when the body was formed, the soule, as a thing distinct from it, was infused into it by God himselfe, Gen. 2.7.

Secondly, the soule is not a power, force, or facultie infused into the body, by which it is able to live, or move, or worke: For then removing the body from it, it cannot subsist; whereas wee shall prove afterwards, that the soule will subsist without the body, and therefore cannot be an accident in the bo∣dy, or a power onely of the body. Besides, the soule is the subject of vertues and vices, of sciences and arts: Now, no accident can be so.

Thirdly, the soule is not the life of man: that is apparent in Scripture, when a difference is put betweene the soule and life;* 1.315 as, what soule shall be blessed in life? So 2 Sam. 11.11. By thy life, and the life of thy soule.

The soule then is a substance of it selfe, put within us by God, distinct from the body: this may be evidently proved.

* 1.316First, God, after he had made the body, is said to breath into it the breath of life, to note, that his soule was a substance distinct of it selfe.

Secondly, because it can subsist without the body, as is apparent in the soule of Abraham, Lazarus and Dives, Luk. 16. And of the soule of the theefe on the crosse it is said, This day thou shalt be with mee in Paradise.

Thirdly, God is said to have formed the Spirit in the midst of man; so it is a substance of it selfe: Note, he saith, in him, not of him.

Fourthly, those words of David and Christ prove it: Into thy hands I com∣mit my spirit: the body being committed to the earth, there remained a sub∣stance delivered to God.

Fifthly, that place of Ecclesiast. Chap. 12. is most plaine; The body re∣turnes to dust, and the Spirit to God that gave it: therefore there is in man a Spirit, which returnes to God.

Sixtly, Paul desires to be desolved, and to bee 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 soule is incorporeall. It is joy∣ned to the body, but it is no body; it informeth the matter of man which is his body, but it is without matter it selfe: it is immateriall: it is wholly a spirituall substance: It is not a bodily substance, no, not a most subtile, or pure body, but altogether incorporeall: This is a high doctrine, and shewes the soule to be an admirable kind of sustance. Now that the soule is void of mat∣ter, and is no bodily substance, may be plainly proved, though not easily ex∣plicated.

* 1.317 First, it is expresly said to be a Spirit: now spirits are not flesh and bones, or any like bodily substance, Psal. 31.6. Eccles. 12.7. and Zach. 12.1. It is rec∣koned one of the wonders of Gods creation, that he made in man a spirit.

Secondly, the soule is after the Image of God, and hath imprinted upon it the similitude of the goodnesse, wisdome, and holinesse of God. Now it were not like God if it were a body, nor were it capeable of such habits which can be stamped upon meere naturall or bodily things.

Thirdly, the soule performeth those actions which depend not upon the body, and are done without bodily instruments; for it understandeth and willeth.

Fourthly, if the soule were a body, then it must be corpus animatum or ina∣nimatum: but to say it is without life, is sense-lesse, because it enlives and animates the body: and to say it is animatum, enlived it selfe, it must then be so by some other body. All which the same questions might be asked, and so run into an infinite.

The third thing is, that the soule is invisible. This shewes the transcenden∣cie of the nature of it; and experience in all men proves this: for, who ever saw a soule?

Obj. The soule of Dives in hell saw the soule of Abraham and Lazarus: and Iohn saw the soules of those that suffered for the testimony of Jesus, Revel. 20.4.

Sol. These soules were seene by the eyes of understanding, not by the bodily eyes.

The fourth thing to be proved, is, that the soule is immortall, it cannot die:* 1.318 when it is once kindled, it will never goe out, or be extinct; as the Sadducees wickedly imagined, and some Athiefts still thinke the contrary. This is a point necessary to be knowne; as for the truth it selfe, so for the use of it in our lives. For, to doubt of immortality makes us miserable; and to beleeve the soules are mortall, makes men Epicures: Let us eate and drinke, for to morrow we shall die. But to be fully assured of an estate after life, makes a man carefull so avoid sinne, lest his soule live for ever miserably; and to serve God, that hee may live for ever happily.

Now things may be said to be immorrall two waies: either absolutely, and in their owne nature; and so God onely is immortall: or else they are so by the will and pleasure of God, and not by their owne nature; and so the soules of men, and so the Angels are immortall.

There have beene two sorts of men that have denyed the immortality of the soule: the one were the Sadducees among the Jews, who held that in death the soule of man is utterly extinct, as the soule of a beast: the other were cer∣taine Arabians, of whom Eusebius and Saint Augustine make mention; who said that the soule died with the body,* 1.319 and so remained dead till the day of Judgement, and then they revived with the resurrection of the body.

Now against the first sort 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 soule. For here in this life good men have not all their happinesse; and evill men live in prosperity: so there must be another life, where justice must be done.

2 Religion confirmes this: for to what end were religion and serving of God, if the soule died, like the soule of a beast, seeing in this life the most god∣ly are outwardly in great misery many times? For if S. Paul say, If the dead rise not, then of all men are we most miserable; it will hold much more strange, if the soule live not at all after death.

3 The wisedome of God proves it: for else man were not in better case than the beast, yea, in some cases worse. For, man from his infancie to his death, is liable to many diseases, subject to cares and griefes, which the beast is free from: yea, this addes to mans misery, that he knowes 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 himselfe so much in the glory of his beginning?

4 The conscience of malefactors proves this, who feare a judgement after this life, and an estate of misery.

5 The nature of the soule proves it; for it is simple, and void of all contrarie∣ty, and accidents, and causes of corruption or putrefaction, and is, besides, the Image of God. Now, no mortall thing can be the image of that which is im∣mortall.

These reasons make it exceeding probable. But I am of their mindes, that thinke it may be beleeved by faith, but not be proved by reason.

The Scripture therefore onely makes this point cleere, such as these:

First, our Saviour proves it out of the Word of God; saying, I am the God of Abraham, Isaac, and Iacob, &c.

Secondly, it is most plaine, Mat. 10.28.

Thirdly, eternall life is every where promised to them that beleeve.

Fourthly, such places as treat of the Resurrection, last Judgement, and the Glory of heaven, prove it.

Now for the other sort, that confesse the life of the soule after the last Judge∣ment, but deny that the soule lives after death till then, there are divers Scrip∣tures against their opinion: As,

First, the former Scriptures. The soule cannot be killed at all, Matth. 10. And God was presently the God of Abraham, as then living: and for eter∣nall life, it is not said, He shall have; but, He hath eternall life that beleeveth.

Secondly, Christ said to the theese, This day thou shalt be with mee in Pa∣radise; not at the last day.

Thirdly, Ro. 8.38. Death cannot separate us from God in Christ, as it would if the soule were dead, or a-sleepe, and did not enjoy God.

Fourthly, the dead that die in the Lord, are forthwith blessed, Rev. 14.14.

Fifthly, the soules of Abraham and Lazarus were in joy and alive after death; so was the soule of Dives in hell.

Sixthly, Iohn saw, under the Altar, the soules of them that were slaine for the testimony of Jesus, and they cryed with a lowd voice, O Lord, how long? &c. Revel. 6.

Seventhly, the soules 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 soule; it is profitable, briefly, to answer certaine objections which may be brought out of some words in the Scriptures: as,

Ob. 1. The soule that sinneth, shall die, Ezek. 18. Therefore it seemes the soule is mortall, or at lest for sinne it must die; and the rather, because it was threatned in Paradise: That day that thou eatest thereof thou shalt die the death.

Sol. The Scriptures evidently shew, that since the fall, and sinne, yet the soule doth not die, as the places before alledged prove: But the answer is, That this death threatned, or inflicted, is not the destruction of the beeing of the soule; but the depriving of it of the grace, and savour, 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 Salomon, but of the Epicure, who is here, as in other places of that booke, brought in, declaring his mind of things: For, Salomon himselfe concludeth evidently, that the soule 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 soule lieth a-sleepe 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 continuall motion and action of the soule.

Object. 1. It is said that man, when hee dies, sleepeth; as Christ said of Lazarus, He sleepeth, Ioh. 11. and, Stephen slept in the Lord, Act. 17.

Sol. Other Scriptures adde another word, viz. in the grave, or in the dust, Iob 7.21. and Psal. 78. sleeping in their graves; but it is evident, that the soule cannot sleepe in the grave, but the body only: And Stephen delivered his Spirit to Christ.

Object. 2. Paul saith, that if the body rise not, we are of all men most mise∣rable: That, it seemes, cannot be true, if the soule enjoy blessednesse without the body.

Sol. The immortality of the soule, and the resurrection of the body, are conjoyned: For the Soule without the body can bee for ever, because it is the forme of the body. Though God for the time doe, by his power and race, provide for the soule in glory, yet it is not at full happinesse, till it bee joyned to the body againe: For without the body it hath no use of vegetation, or senses, but onely 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 paines, 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 soule thinkes of nothing after death, till the day of judgement.

Sol. The place is corruptly alledged, two wayes: One in the words, the o∣ther 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 Prin∣ces: for they may die, and then all their promises and projects will bee of no use, and come to nothing

Ob. 4. It is said that the dead cannot praise God, Psal. 87. and 113. and 30.

Sol. That the soules of the godly in heaven do praise God, is manifest, Rev. 5.11, 13, 14. and 19.1. Now the Scriptures cannot be contrary one to ano∣ther: and therefore the places in the Psalmes must not bee taken simply, but only in some respect. The dead do praise God, but not as the living did in their lives: their praises cannot provoke other men to beleeve in God, or serve him, as in this life they might.

Thus of the immortality of the soule.

The next thing to be inquired after, is about the originall of the soule:* 1.320 and about this point in severall ages divers men have breathed divers and strange conceits, erring, because they knew not or regarded not the Scriptures.

First, some conceived so highly of the soule, as to thinke it was no creature, but uncreated and eternall, without beginning; but this must needs be false,

1 Because then the soule should bee God, and infinite too; for God onely is uncreated.

2 Because then the soule had understanding, and thoughts, and willed from eternity, whereas till it was in our bodies it did not worke: and to imagine, it should be as a dead lumpe all that while, is monstrously absurd.

Secondly, others have conceived, that when men die, their soules goe into the bodies of other men that be borne; and so our soules heretofore were the soules of some men that be dead. This was the opinion of divers of the Philo∣sophers.

And it is apparent, that divers of the Jewes were infected with it: for about Christ they said, Some, that he was Elias; some, that he was Ieremias; and some, one of the Prophets; and some, Iohn Baptist. Now they saw that his body was not theirs, and therefore they thought, that his soule was the soule 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 Jewes is told with dislike.
• 2 Because the soules that were delivered out of the miseries of this life, should be brought from their blessednesse into miserie againe; which is most absurd.

Thirdly, others have imagined that the Angels should beget our soules, as our parents beget our bodies: but this is extreamly absurd;

• 1 Because then our soules should be in the Image of Angels, whereas they were made in the Image of God.
• 2 Because this was an heresie long since condemned, and with hatred cast out of the Church.

Fourthly, many Divines, both of ancient and moderne Writers, have decla∣red themselves to be of the mind, that the soule comes from the parents by ge∣neration, per traducem, and that the parents doe beget the whole man, which consists of soule as well as body.* 1.321 Now though it be true, that this opinion hath had, and still hath great patrons, and that it may not be denied, but that it is defended with marvellous great appearance of reason and truth; yet it is rejected, and hath beene by the greater part of sound Divines, and by reasons unanswerable: for, if the soule come from the parents, then it must come ei∣ther from the body of the parents, or from their soules. Now it is apparent it cannot come from their bodies,

• 1 Because a bodily substance cannot beget a spirituall substance; because it cannot derive from it selfe that which it hath not.
• 2 Because the soule must consist of the foure elements, of which the body is compounded: but it is apparent, there are no bodily humours in the soule; for it is not hot, nor cold, nor moist, nor drie.
• 3 Because nothing that is mortall, can beget a thing that is immortall, such as the soule hath been proved to bee.

Nor can the soule come from the soule of the parents,

First, because if it did, either the whole soule was derived of the parents, or but a part of it. If the whole soule was derived, then the parents should die: nor can a part of the soule be derived, because the soule is indivisible: there can be no partition in an essence which is simple and uncompounded.

Secondly, we know that Angels produce not Angels: nor can the soules of men produce soules, because they are spirits as the Angels are.

Nor can the soule come from the whole man:

First, because it is evident by experience, that after the parents have done the worke of generation, the first matter lies divers daies in the wombe; in which the parts of the body are secretly formed, before it have life, or a living and quickning soule: which is an evident demonstration, that from the pa∣rents comes nothing but the bodily substance, which is fashioned by degrees, to be a mee••e Tabernacle for the soule afterwards to be infused into.

Secondly, because if the parents did propagate the soule, they must propa∣gate such a soule as at that time they had; which cannot be: for then godly parents should derive a soule to their children, which at the least in part was regenerate. But this is evidently against all Scripture; all confessing, that the child is borne infected with originall sinne.

Thirdly, because it is contrary to the Scriptures; which acknowledge, that the soule was formed by God himselfe: which was true both of our first parent

Adam, Gen. 2.7. and of the soules of all his posterity, which are expresly said to be made by God, Esa. 57.16.

Lastly, it remaines then, that the soules come from God. Now, if the soules come from God, then it must needs be, as God is the materiall cause, or as he is the efficient cause.

It is true, that some have imagined, that the soule 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 himselfe, as a part of his di∣vine substance. And the Apostle Paul saith, Act. 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 Fa∣thers as hereticall: for,

Then man should be God. For, whatsoever God begets from himselfe, is God: and therefore we say, Christ is God.

Then some part of Gods nature should be infected with sin and ignorance, and be damned in hell too; which is wonderfull blasphemous to beleeve.

Now for the places alledged, That in Gen. 2. must be understood figurative∣ly: for God hath not properly breath; but he meaneth, that God after a won∣derfull manner did infuse the soule into the body. And for the place in the Acts, we are said to be the progenie of God•• not in regard of substance, but in respect of resemblance in gifts, with which mans 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 wisdome, goodnesse, holinesse, in some kinde of likenesse of God.

It remaines then, that we are of God effectually,* 1.322 because God hath created our soules, and formed them in us. This then is the truth, that God doth cre∣ate the particular soule of every man, and inhere it to the body, when it is for∣med and distinguished in the parts thereof. This may be proved diversly:

First, it is cleare, it was so done with the soule of Adam: for his body was already framed, and then his soule breathed into him. Now, if the soule of Eve, and of all others, had another manner of beginning than the creation of God, it would have beene mentioned in the Scriptures: but that is no where mentioned.

Secondly, Moses calls God the God of the spirits of all flesh, Num. 16.22. and 27 16.

Thirdly, David saith, the Lord fashioneth the hearts of all men alike, Psal. 33.15. It is Gods worke then to create the heart.

Fourthly, Solomon saith, Eccles. 12.7. The body returnes to the dust, and the soule to God that gave it: in the dissolution of all things, they returne to the first causes and matter. As the body may be proved originally to be of the earth, because it returnes to dust: so must the soule be of God, because it re∣turnes to God which is said to have given it.

Fifthly, the Prophet Esay useth this phrase concerning God, and in his name: The soules which I have made, Esa. 57.16. Do you aske how the soule comes into the body? The Lord answers, I made it.

Sixthly, the Prophet Ezekiel, shewing how man becomes a living creature, speakes thus: Thus saith the Lord to these bones, I will cause a spirit to enter into them, and they shall live, Ezek. 37.5.

Seventhly, the words of the Prophet Zecharie are yet more cleere. Thus saith the Lord, the Lord which spreads out the heavens, and foundeth the earth, and formeth the spirit of man in him. Out of these words it may be pro∣ved that God created the soule of every man, and that it is his onely worke. For first, he saith expresly, God formed the spirit in man. Secondly, this worke of God is compared to two other workes, viz. the spreading out of the heaven,

and the laying of the foundation of the earth. Now it is evident that those two things he did of himselfe, of nothing, without any meanes.

Lastly, that place in Heb. 12.9. is most cleere. The words are these: Wee have had the fathers of our flesh, which chastised us, and we reverenced them: how much more should we bee subject to the Father of our spirits, and live? Where is a manifest antithesis betweene the flesh and the spirit; and the fa∣thers of our flesh, and God the Father of our spirit: we had our flesh from our parents, and our spirit from God. I might adde the reason, taken from the manner of giving of the soule of Christ: for, he was made in all things like to us, sinne onely excepted. Now it is evident, that Christs soule was not begot by carnall propagation; and therefore it was created of God.

Ob. 1. Now against this is strongly objected, that if the soule be created im∣mediately of God, then it is created either pure or sinfull; if pure, then how is it that the soule is guilty of originall sinne? if impure, then how can it be a∣voided but that God must be the author of sinne?

Answ. This reason drave divers of the Fathers in the time of Hierom••••, espe∣cially the Westerne Fathers, to beleeve that the soule was propagated from the Parents: and Saint Augustine is doubtfull 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 soule is created of God, pure, but joyned to a body concei∣ved in sinne: which is no injustice in God, because he delivers the soule, but into such an estate as man had cast himselfe into by his owne wilfull sinne, bringing this corruption not onely upon himselfe, but upon all his posterity, who fell in him. Hee by agreement with God, being as the common sort of mankind, was with him to stand or fall, in that generall respect. Nor may it be doubted, but that the body may worke upon the soule: as we see by expe∣rience, when the body is full of cholericke humours, it inclines the soule to anger; and so when the body is burdened with melancholy humours, it evi∣dently makes sadnesse even in the very minde, &c.

Another answer may be this: God creates the soule pure; but yet that soule is guilty of owing though not of doing; debendi, though not agend••: it is charged with the debt of Adam, as children may be charged with their fathers debts. Now this is one part of originall sinne. As for the other of corrupt in∣clination, it is to answer modestly, if we say we understand not: being assu∣red of two things; the one, that God is the Father of spirits; and the other, that all men are infected with sinne from the wombe. Both are to be beleeved, though in this life we cannot explicate it. And what hurt is it if wee be igno∣rant how sinne entred into our natures, seeing it concernes us to know it is there, and to learne how to get our natures recovered?

Ob. 2. Other living creatures beget the like to themselves, both in body and in soule too: and therefore by this doctrine men should be more unable and unperfect than any living creature. For, if he do beget but onely the body, he doth not beget one in specie like to himselfe.

Answ. Though God create the soule, yet it followes not, but that it may be truly laid, that man begets a man, and that he is not more unperfect in gene∣ration than any other creature: for,

First, the Virgin Mary did beare Christ-man in her wombe: and Christ-man is said to be of the seed of the Virgin; and yet his soule was created of God, as hath beene shewed before.

Secondly, though there bee 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 bea••t begets his young, and brings him forth strong, covered with a hide, able to feed himselfe presently, full of leaping and other actions:

But man brings forth an Infant, weake, crying, naked, unable to feed it selfe. 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 Gods instrument for the begetting of a body fit to be united to such a soule. God also doth hereby commend the generation of man, and dignifie it, that he is pleased so to worke in mans generation as he doth not in any other creature, vouchsafing to give unto mans generation such an admirable soule to his body. For therefore was the creation of the first man more excellent than the creation of other crea∣tures, because God having framed his body of the dust of the earth, did infuse such a soule into him.

Object. 3. It is a peevish objection that some make, thus: If God create the soule in all men, then when any is borne of Adulterie, God should cooperate with the adulterer, and so be either the author, or the approver of sinne, that will give the soule to such a wicked generation.

Sol. Some answer thus, That God is not the author or approver, because out of evill he onely workes good for his owne glory.

Others answer, That God onely cooperates with the action, not with the sinne of the action, or the evill of the action, or the evill 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 seede that is cast into it, without difference, whether the seed be lawfully taken out of the barne, or stolne by fraud. The stolne graine 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 justifie the action of him that stole the graine: so is it with God that workes according to the grounds of nature, and his owne decree and providence. Hee is not to bee blamed for the evill of the action, when hee workes according to the rules of nature, and will glorifie himselfe by raising a frame of good out of that which by men was ill done.

Object. 4. Wee see, that children resemble the vertues or vices of their pa∣rents; and therefore as from the bodies of their parents they receive a like∣nesse to them in body, so is it that from their soules they receive this simili∣tude of their vertues or vices.

Solut. Experience shewes, that this is not alwaies true. For many children have no resemblance in them of their parents qualities. Secondly, where this is true, it is not because their soules are derived from the soules of their parents, but they have it from the bodies of their parents: For the soule after suffers from the sympathie with the bodie; as by reason of certaine hu∣mours in the bodies of parents, that incite wrath, or griefe, or lust, or the like, may come infection to the child, but not from their soules. Thirdly, rather the argument may be retorted upon them, that in asmuch as the soules of all children are not like in qualities to the soules of their parents, that therefore they receive not their soules from their parents.

Ob. 5. Gen. 9. Lev. 17. The soule is said to bee in the blood: Now it is evi∣dent, that the blood is from the parents.

Solut. The soule is in the blood, but how? By the effect of it, which is life: otherwise the soule is neither devoured in the blood, nor depends upon it in it selfe.

Ob. 6. It is said, Gen. 2. That God rested from all his workes. Now if hee did daily create new soules, then he rested not from all his workes, but conti∣nues creation still.

Solut. The meaning of Moses cannot be, that God rested simply from all creation. For then it must needs follow too, that the soule of Christ was

not created, but propagated: which cannot be true. But his meaning is, that hee rested from creation of things in specie; hee made no more new sorts of things. That hinders not creation in individuo, which is a worke of God, preserving those sorts he had made at the first, by creating successively a new supply, as in this case of the soules of men. That God did not rest absolutely, is plaine by the words of our Saviour Christ: My Father worketh hitherto, and I worke, Ioh. 5.

Hitherto of the originall of the soule. The union of the soule with the body followes, which is a consideration of no lesse difficulty than the for∣mer, no lesse needfull to be knowne, no lesse certaine. That it is united to the body so as to make it one man, is apparent by the words of God in the crea∣tion: Hee breathed into him the breath of lives, and so Adam became a living soule. Hee became then a man, or a living creature, distinct from other creatures, upon his conjunction of the soule with the body. And by this u∣nion 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 soule 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 it selfe living with∣out the body; and that is the reason why man is not absolutely perfect after death in his soule, till the day of judgement. For though the soule doe enjoy an estate free from sinne, or paine, or misery: yet two of the faculties of the soule are without exercise, till it be united againe to the body, viz. the fa∣culties of vegetation and sense, which cannot be exercised but in the body.

The manner how the soule is united to the body, is full of difficulty to ex∣presse:* 1.323 The question is, whether the soule worke upon the body from with∣out, and so is by that meanes joyned to it; or whether it be placed in the bo∣dy, and worke there, and from thence. This latter is the truth: for the soule doth not worke from without: which I shew by a comparison. The light and the eye are joyned together in seeing: But how? The light, from without, ex∣tends it selfe to the eye, and so is joyned to it: so is not the soule joyned to the body, but is seated within the body; which appeares so, partly by experi∣ence: for we may all perceive that our thoughts, reason, will, affections, &c. do discover themselves within us; and it is manifest that God infused the soule, not upon the body, but into the body, seating it within us.

The soule, then, is within the body, and so joyned to it; But how? Divines have sought out divers similitudes to expresse their mindes. And first to shew how it is not joyned:

First, not as water and the vessell that holds it are joyned by contact, or touching one another: for, the soule is not a bodily substance, and therefore cannot be joyned by touching; nor doe the water and vessell make one thing, as the soule and body do one man; nor do they worke together, as the soule and body do: for the water doth all the worke thereof in watering or clensing, without the vessell.

Secondly, not by mixture, as water and wine are mingled together. For things mingled cea••e to be what they were: for there is no longer water nor wine now they are mingled; nor is the soule materiall, 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 joyned to the water as the former, yet it is but an accidentall forme; and they are one by accident, not per se.

Thirdly, not as the voyce is in the aire: for though the voice be dispersed abroad the aire, and doth likewise carry something to the understanding, be∣sides the sound; yet doth not this reach to expresse the union of the soule with the body. For, the voice is not the forme of the aire, nor is it conceived in the aire, without the breaking of the aire; and besides it presently vanisheth:

whereas the soule is a substance, and doth not easily depart out of the body.

Fifthly, nor as the Mariner is in the shippe with the Governer, for the di∣spatch of his journey: for though the body bee as a tabernacle wherein the soule dwells, yet that similitude doth not expresse this union, because the soule and body make one thing; whereas the ship and the Mariner do not make one thing, but are two distinct sorts of things: yea the soule and body are soone, that by sympathie what one suffers the other feeles; whereas the wounding of the Mariner is not the tearing of the ship, or contrariwise.

There are two similitudes that doe more neerly reach this secret.

The first is of Christ. For, as God and man make one Christ, so the soule and body make one man. But I will not meddle with the breaking open of that dreadfull mysterie.

The other is of the light of the Sun in the aire: for there are many things in this comparison, doe fitly resemble this divine light; which is our soules as they are joyned to our bodies.

1 This light doth fitly resemble the soule, because it is a thing that cannot be corrupted or divided.

2 This light doth so pierce into, and penetrate the aire, that they are both made one, and are not separated: so doth the soule the body.

3 The light and the aire, though joyned together, are not confounded or mingled together: for, the light remaineth light, and the aire the aire; so is it in this union betweene the soule and the body.

4 The light is so in the aire, that the aire being smitten, yet the light is not touched, nor divided, nor carried about, as the are is: so doth the soule remaine unpierced, though the body bee wounded, and fall, yea, and die too.

5 As the light is onely from the Sunne: so is the soule onely from God.

6 As the aire, without the light, is as it were dead, because it is darke, and cold, and will putrefie: so is the body without the soule.

7 As no man can shew, by what bands the light is fastned to the aire: so is it extreamly difficult to shew how the soule 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 essentiall forme of the aire: onely this comparison doth in many things sati••fie the question, in that it shewes, that the soule is in the body by penetration, or immeation, as they call it: it pierceth thorow the whole body. Onely we must take heed of two things;

First, that wee imagine not the soule to be in the body, as in a place, or as contained of it: For the soule cannot bee circumscribed by the measure of a place: wee may not imagine, that the soule is just as bigge as the body, and no bigger. For though it bee true, that the soule is in the body, and the whole soule too, yet it is not contained there, as bodies be contained in their places: for rather the soule sustaineth the body.

Secondly, God is said to be in us: and so is the soule, but not alike. For God is in us by his vertue, and grace and operation, but not as our former: whereas the soule is the forme of the body, and both make one man.

Quest. But some one will say, Can it not be shewed by what band the soule is tied to the body?

Answ. Some Divines and Philosophers undertake to determine that, and say, that God hath created in the body of a man a certaine humour, which is fitted for this union; and so they say, the soule is united to the body by the vitall spirits, which are of nature mixt, partly corporeall and partly spirituall: For as those vitall spirits doe consist for the matter of them, of the radicall heat and moisture in man, so they are corporeall; and as they have an unexpressable nimblenesse in working, or sparkling in the body; so they draw neere to

the nature of the soule; and by these vitall spirits thus enlived, are the soule and body joyned together.

Quest. There yet remaineth another question, and that is, Where the soule resides in the body? in what place is it centred?

Answ. The most say, that the whole soule is in the whole body, and the whole soule in every part of the body.

Others say, it is a vaine question, seeing the soule 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 essentiall forme is in the matter; which cannot be locally.

Others say, that the soule is seated in one principall place of the body, as the chiefe palace and seat of residence, and is in all other parts by diffusion of vertues, through the instruments thereunto fitted and placed of purpose by God in the framing of the body: and thus the soule reasons in the head, wills and affects in the heart, sees in the eyes, &c. The chiefest mansion of the soule seemes to be in the heart, because it is the last that dies in us.

Hitherto of the union of the soule with the body: The faculties of the soule follow.

There are three faculties, or powers of the soule, by which it workes: or there are three things which the soule effects, viz.

• * 1.3241 Vegetation:
• 2 Sense:
• 3 Reason.

And thus the soule may be considered, either as it workes upon, or by the body onely, or as it workes in and by it selfe chiefly. Upon the body, and by certaine instruments in the body, it workes vegetation and sense; and by it selfe, without the necessity of using the body, it workes reason.

* 1.325 The first power then is vegetation, by which the soule workes foure things distinctly upon the body.

• 1 Life:
• 2 Nourishment:
• 3 Growth:
• 4 Procreation.

The first thing then by the vegetative power of the soule, wrought upon the body, is life; which is in respect of the body nothing else but the kindling the radicall and vitall heat in the body, through the conjunction of the soule with the body, and the continuation of that hea••, untill the time appointed of God for the dissolution of it. So that life is two waies to bee considered: first, either in the breeding of it: secondly, or in the continuance of it. The bree∣ding of it is in the very first moment of the union of the forme with the mat∣ter, and by that instrument of the vitall, or radicall heat. The continuance of it, is nothing else but the preservation of the motion and duration of the wor∣king of these vitall spirits.

The second thing wrought upon the body by the vegetative power of the soule, is nourishment: and this power of nourishing is a faculty, by which food taken into the body by the force of naturall heat, is turned into the sub∣stance of the body, for the repairing of that which is consumed in the body. And this is a worke to bee admired: For the soule by the use of naturall heat is faine 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 soule workes upon the body by the vegetative power, is growth. And this it doth, by imploying that part of the food which is now made like to the body, unto the extension of the body, unto the dimen∣sions thereof, even to the increase of bignesse and force, which increase for

the convenient actions of the body: and this worke is done upon the body, but unto a certaine time of mans age, or till about thirty yeares; and then, because nature tends not into infinitenesse, she gives over this worke.

Lastly, procreation is the fourth worke of the vegetative faculty of the soule, by which it raiseth up seed in the body, and formeth in it a meere sub∣stance like unto the body, from whence it comes unto the perpetuall preser∣vation 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, immor∣tall. For though the body die, yet by procreation it is, as it were, kept alive, and so the kind of creature is perpetuated: for the other two workes of nou∣rishment and growth, onely serve for that body in individuo; but this power of procreating reserves the sort or species from ceasing to be.

Thus of Vegetation: Sense followes.

The second thing the Soule workes either upon or by the body, is Sense;* 1.326 and by this faculty, a man, in his body, is enabled to discerne things without himselfe, and accordingly to desire and move to them, which the former fa∣culties did not reach unto. Now as the soule workes sense upon, or by the bo∣dy, it must be considered two wayes: First, as it workes either apprehension: secondly, or motion.

The apprehendnig senses wrought upon the body by the Soule, are of two sorts: first, either outward; secondly, or inward.

Outwardly the soule workes upon the body five senses,* 1.327 or five wayes of ap∣prehending things by sense.

The body of a man is enabled by the soule, to discerne of things without it selfe by outward helpes five wayes:

• viz. By 1 Seeing.
• viz. By 2 Hearing.
• viz. By 3 Smelling.
• viz. By 4 Tasting.
• viz. By 5 Feeling.

And these waies of discerning, are not to be contemned: For admirably ought it to bee conceived of Gods wisedome 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 aire, or sight from man, the workes of God are buried, as it were, in the darke; yea, the body of a man is, as it were, but a dungeon without sight; and what the Sunne and Moone are in heaven, that are the eyes in man, shining in his head, as these Starres in the fir∣mament. The fight is a chiefe helpe for all the great imployments of life in all callings: The eyes are as watchmen set on high in their watch-Tower, to dis∣cover the comming of enemies. The eyes are also as the true windowes of the soule, by which the Species or formes of things are taken into the soule: For, God hath caused all substance in the World, to cast out beames, as it were, which have the pictures of the things themselves carried about; and these comming to the sight, are by it (above all other senses) taken in, and delive∣red to the Soules within, the eyes being a looking glasse that resemble the things seene. And this noble sense may put us in minde of Gods knowledge, if wee marke the degrees of seeing. The eye of man discernes at once, a great share or quantity of things together: The minde of man will take-in a farre greater quantity and number, and yet is finite, for it cannot reach to all things that God hath made at once. Now Gods understanding is infinite, and be∣holds all at once.

For the second, the sense of hearing is worthy to be thought on, if wee

consider either the benefits come by it, or the manner how it is performed; for by hearing is let into the soule and body, not onely sounds of delight or wonder, but also sounds of necessity, both for naturall life, by letting in speech and discourse, and for eternall life, by letting in the Word of God. First, the manner of hearing is admirable: Sound is the breaking of the aire, stirred up by the dashing or collision of sollid bodies, and is spread in the aire, as a stone cast into the water makes and drawes from it circles. Thus▪ the sound being brought to the eare, the hollow turnings in the eare 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 Anvill, by which stroake the spirits in the hearing move, and are stirred up: and so they take in the sound, and carry it to the braine, the feat 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 discerne of meates profitable or hurtfull for the body.

Fourthly, by smelling we receive in those delightfull savours God hath cau∣sed to arise from divers of his creatures, and to avoid things by savour noy∣some to the body.

Fifthly, and touching, though it be the most stupid sense, yet is it of great use for the safety of the body. All these senses are as a guard for the body, and as Intelligencers for the Soule.

* 1.328 Thus of the outward senses. The soule worketh likewise inward senses up∣on and by the body; and the generall use of these inward senses, is to receive and lay up, what is brought unto them by the outward senses; for the out∣ward senses are like servants, that trade abroad and get together the images of divers things, which they carry with them home to the inward senses. Now there are three inward senses.

• 1 The common Sense.
• 2 The Phantasie.
• 3 The Memory.

And these are lodged in three severall roomes or little cells in the braine.

First, the common sense lieth in the former part of the head, and containes 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 goe to the circumference, meet all in the Center: so doe all the outward senses meet in the common sense. And hither likewise are all the formes of things taken by the outward senses brought, and distinguished.

Secondly, the phantasie is lodged in the middle part of the braine, where, as in a shop, it takes in the Images of things brought to the common sense, and there formes them more exactly, and oftentimes makes new after an admi∣rable 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 braine, which is as it were the treasurie to keepe what the Phantasie as a [ 3] Judge hath sentenced to her keeping, the common sense being but as the doore-keeper unto the Phantasie. And these three senses differ in the ability to receive, and keepe the impression of the images of things brought to them: For the common sense is seated in the more soft part of the braine, and so not able to keepe them long: as waxe over-soft doth not long keepe the impressi∣on of the seale. The pantasie is placed in a harder part of the braine, and therefore keepes the impression longer: But the memory is placed in the har∣dest part of all, and behind in the head, further off from the concourse and trouble of the outward senses, and by reason of the stifnesse of the braine, it keepes the impression longest. Now that naturall heat with the animall spirits,

is like a fire to keepe the braine soft in the degrees thereof, that it may re∣ceive the impression, as hot water the waxe fit to be marked.

Thus of the senses. But before I passe from them, it is profitable to note certaine things which befall the senses for the good of the body, and soule; and that is the binding and loosing of the senses. For God hath so tempered the state of the senses in man, that they should neither alwaies rest, nor alwaies worke. Hence, from their resting comes sleepe, and from their working comes waking, or watching. We make, when the senses are loose; & sleep, when the soule binds them up: both are thus wrought; when the vegetative power wants helpe for concoction of the meate, the naturall heate is sent from the senses to dispatch that worke, and then we sleepe; and when that is done, the heat returnes to the senses, and tickles them, and so they awake.

But it is to be observed, that though in sleepe the common sense, and so the outward senses are all bound, yet the phantasie and memory doe 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 and expressed by dreaming. In which a secret and admira∣ble working of God by the soule may appeare, if wee consider the strange things are fashioned in our imagination in our sleepe: yea, the reasonable soule in sleepe comes into this shop of the phantasie, and there doth strange workes, which, as I said, are vented in our dreames; in which we finde as effe∣ctuall use of reason, as we had waking.

Thus of the soule, as it worketh apprehension. Now followeth it to consi∣der, how the soule workes motion upon the body.

It is out of all doubt, that motion in the body is from the soule. For of it selfe it is but a dead lump, as it shewes it selfe to be, when the soule is gone out of it.

Now the soule gives unto the body a threefold motion.

First, the vitall motion.

Secondly, the motion of appetite.

Thirdly, the motion from place to place.

The vitall motion given to the body by the soule, is wrought two wayes, both by the pulse and by breathing; both of absolute necessity to preserve life in the body.

The motion of pulse is begunne at the heart, which is made continually to beat by the soule; which beating of the heart begets those sparkles, which wee call vitall spirits, arising out of the finest of the blood, which spirits are carri∣ed by the pulse thorow the arteries, and they shine in the whole body, accor∣ding as their passages are more or lesse open.

Breathing is another strange motion of the soule in the body, by which both aire is fetcht in continually for the cooling of naturall heat in the heart, and o∣ther members, and the spirits refreshed, and also the grosse and more smoakie spirits are exhaled out of the breast.

Thus of the vitall motion.

The motion of appetite is a contrary commanding motion in the creature, by which hee is inclined to take to him such things from without, as hee conceives good and needfull for him, and so likewise to avoid things hurtfull, and so the soule begets divers appetites and desires: as, the desire after food, which we call hunger and thirst; and the desire after procreation, and the ap∣petites, we call affections or passions, so farre forth as they are seated upon the body, and exercised by instruments in the body; such as, in generall, breed sorrow, or pleasure, or passivenesse in us; such as are joy, griefe, anger, and the rest, &c.

It were too difficult and too tedious for popular reaching, to shew in parti∣cular, and distinctly, how the soule admirably worketh about each of these.

The motion from place to place is the last: and this is a strong worke of the soule, driving on the body to the motion of the whole, or of some part of the body. The body cannot remove it selfe, but it is of the soule that it is stirred up and downe: for when the soule 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 compasse things desired.

Hitherto of the working of the soule 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 soules of brute creatures: but, as their soules differ exceedingly from the glory and excellency of the soules of men, so are the effects upon their bodies but certaine glimpses of those things which are done exactly by the soules of men; I meane, in respect of the inward senses of phantasie and memory: there is in beasts but onely a darke shadow of them, in comparison of what is in men.

* 1.329 But for the third faculty of the soule, which is reason; therein men excell all creatures in this visible world: and it is profitable for us to know what God hath done for us in our soules, generally considered above all other crea∣tures. And so man excells in respect of his reasonable soule:

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 soule as the Sunne doth upon the body: or whether wee beleeve it to be a light conferred upon the understanding; by which from within, it discernes things.

2 In that it can conceive of things that never were in the senses; as things absent, that never were seene: yea things altogether immateriall; as An∣gels, and vertues, and vices.

3 In that it can conceive of the nature of God, and discerne God from his workes.

4 In that it can conceive of things by a discerning reflexion; as it can con∣ceive of it selfe, and understand that it doth understand.

5 In that it can distinguish betweene good and evill, truth and falshood; I say, of the morall goodnesse of things: whereas the phantasie can judge onely of so much of the naturall goodnesse of things, as they shew to the outward senses.

6 In the largenes of the extent of our understanding. For the understanding can, in a small moment of time, go almost over the whole world, and view it all, as it were at once; whereas the senses are forced in within a narrow compasse.

7 In that it can invent things that never were in beeing: and thus wee see daily, what strange things, for number and skill, are invented for the use of the life of man, by art and skill of mans understanding, in every calling of men.

8 In that the reasonable soule governes, and appoints, and crosseth, and fetters, and alters, and rectifies the other faculties of vegetation and sense; and in respect thereof can turne, and tame, and rule, and order all sorts of other creatures.

9 In that, by begetting with strange variety, it can make knowne what i∣mages are within, whether begotten by the senses, or by the minde it selfe.

10 In that it is the faculty by which onely true blessednesse is apprehen∣ded and attained.

11 In that mans understanding is made after a sort, all things. For the un∣derstanding 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 hee in him the images of all things, printed as it were in his understanding. This is a most dreadfull dignity in the soules of men; yea, here∣in he resembles God in the creation of the world: for mans reasonable soule doth, as it were, forme worlds of things in it selfe. If any object, that the sen∣sitive soule 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, onely of such things as have colour, found, taste, smell, or touchable qualities: but the minde can beget the images of all things. Secondly, that those images in the senses, are dull, and darke, and confused, in comparison of the likenesse of things in the minde.

12 In that he hath a will, in chosing or refusing things good or evill, that cannot bee 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 bee constrained.

13 In that it hath in it that divine thing which we call conscience, which is given to the soule as a guardian, as it were, to tend it, from God; the effects whereof are admirable in us: for it testifies to our actions, it accuseth or excu∣seth, it comforts when we have well done above all outward comforts, and it terrifieth and scourgeth the soule with unexpressible afflictions many times for sinne: it is a Judge, witnesse, and executioner many times in us.

Now, if the soule bee thus admirable in any estate (for all these things are true of the reasonable soule, even in the estate of corruption) then how excel∣lent was the estate of man in respect of his soule, before the Fall? and how doth it excell in the godly, who have their soules enlightned 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 Kingdome of heaven?

So that, as the whole man, made in Gods image, is (as it were) the visible God in this great world: so the soule is as it were a little god in the l••sser world, which is the body of man.

And thus much of the faculties of the soule.

Now the end of all this followes. The Lord made the soule,* 1.330 and endowed it with so excellent a being and so admirable faculties, that so the Lord might in this visible world have a creature, that would know him and serve him right∣ly. The creatures without sense are Gods workmanship, but discerne nothing of God, or themselves, or other things. The creatures with sense discerne other things by sense, but know nothing of God. Now God made man, as the abridgement of all he had made, and gave him his soule, of purpose that hee might discerne God aright, and serve, and worship, and praise him.

Use 1. The consideration of the excellencie of the soule, and of the end why it was created, should stirre us up to make conscience of the service, and knowledge of God: it is as if we had never beene, if wee answer not this end: Wee should be fired to the observation and praise of God, and of his love to man.

And withall it should make us wonderfull carefull of our soules, since wee see they are such excellent creatures: Our soule is more worth than all this visible world besides.

Especially it should fire us to a care of things that concerne the blessed immortality of our soules: we should be forced to all possible care of all such things▪ as might be provision for the eternall well-being of our soules.

And in particular the excellencie of the soule should disswade us from flesh∣ly lusts, and all inward impuritie, by which the soule is defiled or wounded.

Hitherto of the description of the soule. The warre against the soule is now to bee considered of: Concerning which I propound these things to bee handled:

First, who are the combatants.

Secondly, by what wayes and meanes the soule is assaulted and opposed.

Thirdly, why God would suffer the soule to be thus assaulted.

Fourthly, what reason Christians have to be carefull of themselves, and pro∣vide against this warre.

Fifthly, by what meanes we must resist and defend the soule.

Sixthly, what hope there is of victory.

Seventhly, how many waies we may obtaine victory.

Eighthly, by what signes we may know that we are not overcome.

And then the use of the whole.

* 1.331 For the first, there are foure kindes of warre, waged against the soule, as it is encountered by foure sorts of adversaries. For both God, and the world, and the divell, and the flesh, warre against the soule of man: briefly of the three first.

God warres against the soule, either in earnest and in deed, or in shew and appearance, and not as an adversary in deed. In earnest God fights against the soule, by the threatnings and rebukes of his Word, when he smites and beates men downe by the word of his mouth, Esay 11. and also by torments of conscience powred out upon the wicked men; and so he fought against Cain and Iudas. Sometimes, God is but a purative adversarie, and doth but seeme to fight against them; and so he warreth against his owne servants: either by outward crosses, or by desertion, or by feare and terrour; and thus he fought a∣gainst Iob. And in this case, God is like a Captaine training his souldiers, or like a Fencer teaching his scholar to fight.

The world warres against the soule two waies; by the inticements of pro∣fits, pleasures, honours, evill coun••ell, or example: and by persecution either of the tongue or hand.

The divell warres against the soule by evill doctrine, or temptations, or illusions. But none of these three are principally intended here: it is the flesh that maketh warre against the soule, 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 soule is here meant the spirit, or regenerate man, the new man, the grace of Christ in the soule. Thus of the first point, who are the combatants: the flesh is the assaylant; the spirit the defendant.

For the second point: the flesh incounters and warres against the soule di∣vers waies, and by strange kindes of fights: as,

* 1.332 1 By mists of ignorance: it casts mists before the eies of the soule, that it might be blinded; for there is a manifest combate betweene the naturall un∣derstanding, and the regenerate minde: carnall reason and saving knowledge often fights it out within a man.

2 by doubtings and distractions: and so the flesh casts ou•• such questions as these, as so many darts into the soule; Whether there bee a God, or the Scripture bee the Word of God? Whether Christ bee the Sonne of God, and our Mediator? Whether it be the true Church we are in; or whether our sinnes be forgiven, or we be in the state of grace? Whether there shall be any resurrection, or heaven, or hell, or immortall beeing of the soule? Against all these the soule is driven to make often defences, and drives them out with hard conflicts.

3 By rebellious deniall of obedience to the law of the mind, exalting it selfe against the obedience enjoyned by Christ to the soule, Rom. 7. 2 Cor. 10. and ••asting out resolutions of deniall, and thoughts that say they ought not, or will not obey.

4 By hindring the worke of the soule that overcomes the former resoluti∣ons, and will obey: and that it doth by making evill present when she should

do good; or by hindring and dulling of the affections of the heart, or by ca∣sting-in of other projects, of purpose to breed distractions in the time of do∣ing good duties, Rom. 7.

5. By lusting, that is, by bringing-in of contrary desires, evill concupi∣scences, longings after forbidden things: and in these lusts usually the flesh combines with the outward adversaries of the soule, the world and the divell; and kindles the fire of those inordinate desires, by dalliance with the world, or the divels temptations. And thus of the second point.

The third thing is a question; Why God should suffer the soule 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?* 1.333 For answer hereunto, three things may be said: First, that we are bound with all thank∣fulness to praise God for that grace he hath given us in Christ, though it bee not full perfect; and so ought not to reason with God, why he gave us not more grace; and the rather, because wee look for a time, when wee shall bee more happy in that respect, than ever Adam was: and besides, though grace given us bee imperfect in respect of degree, and so lesse than Adam's was; yet it is perfect in respect of continuance, and so it is better than Adam's. Thirdly, there may be divers reasons assigned, why God did suffer the flesh to remain in us after calling, for a time, that is, while wee warre in this world. For,

1. It shewes the greatnes of God's power, that can keep us, notwithstanding such continuall danger we are in.

2. By this conflict divers 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 imployment about this combate.

3. By this combate all the graces of God's Spirit are proved to be right, and not counterfeit in the true Christians: for no man can constantly beare armes against the flesh, but hee is a new creature. This combate then serves for the triall of the gifts and graces of Christians.

4. By this combate wee are cured of the horrible disease of self-love & pride in our selves, 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 owne might.

5. It is equall we should war before we triumph; that wee should fight in the battels on earth, before we raign in heaven.

Lastly, it makes heaven & grace more precious in our sight, and breeds in us a desire to be dissolved, and so warns from the love of this present evill world.

In the fourth place we must consider, by what means the soule may pre∣serve it self 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 wee would take a sound course to bee preserved a∣gainst 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 waies, and not be retchlesse to despise our own waies, or never take notice of our hearts: he lives dangerously, that lives securely: we must take a diligent view of our owne naturall dispositions, to bee able to discerne distinctly, what it is the flesh usually is prone to, or imployed in.

2. We must bee sure to commit our selves to God, and by faith lay hold upon Jesus Christ, and settle our selves in our assurance: for that cuts off many of the maine advantages of the flesh, especially it quencheth all those hellish darts that arise from doubtings and despaire; which is to discerne the flesh.

3. Wee must quicken in us our hope of a better life: for that will shew us so much glory to bee had in the service of Christ, as all the motions of the flesh will seeme vaine in comparison: wee are never allured by the lusts of the flesh, but when wee have forgotten heaven, or are destitute of the lively hope of it.

4. We must bee sober in the use of outward things, 1. Pet. 1.13. and remove from the flesh those things wee observe the flesh to bee apt to dally withall: if the flesh could be divorced from the world, there were little or no danger.

5. We must with all readinesse, upon all occasions, entertaine all good mo∣tions any way cast into us by Gods Spirit: for as those are set up and nourished, the flesh is subdued and kept under.

6. We must daily commit our selves and our soules to God by prayer, and beseech him to keepe us, and accordingly to begge strength to avoid those evils, which by nature wee find our selves most prone to, 2. Tim. 1.12.

Now if the flesh, notwithstanding, doe on the sudden (either provoked by the world, or entised by the devill) make assault and lust after evill 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 crucifie them, drag them before the Crosse of Christ, and there accuse them, shame them, judge them, condemne them, and begge vertue from the death of Christ to kill them.

3. The Word of God. For as Christ beat away the devill, by alledging what was written: so should wee get store of places of Scripture, which wee might alledge to our owne hearts when wee are entised to any sinne: and so the pro∣mises of the Gospel would bee as shooes to our feete; that neither thorny care prick, nor vaine pleasures defile us: and so those promises are, because they both shew us greater things then fleshly pleasures can bee, and withall shew 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 looke to the beginnings of any corruption: not to dallie with it, and give it way upon pretence of safety: for it may strangely provoke, and beyond expectation, if it bee not looked to at first.

After the conflict, wee 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 our security; so to consider of present deliverance, as to for more conflicts.

In the frft place it is profitable, considering what reasons Christians have to be carefull of themselves, and attend their soules in respect of the flesh. For,

1. This combate is a daily combate: the warre 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 runne from thy selfe.

3. The flesh hath might and continuall aid from the divell and the world; which, almost with infinite variety of occasions, ministers obstinacy to the flesh.

4. For want of care many worthy Champions have beene for the time foiled shamefully; as were Noah, Lot, David, Peter, and others.

5. No Christian can avoyd it, but hath this combate within him, Gal. 5.17.

And as these or the like reasons may breed care and watchfulnesse; so hath the true Christian no cause of despaire, but rather many arguments of hope of good successe, and daily victories and triumphs over the flesh, if he be watchfull. For,

1. God hath provided him of armour against those kindes 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 combate, as we cry for help, 2. Cor. 12.10.

3. We fight against an adversary hath beene often foiled by all sorts of Godly

Christians, and by our selves in divers particular combates; yea, against an adversary that hath received a deadly wound that cannot bee cured: for so the flesh (the first day of our conversion) was mortified. All that are Christs have mortified the flesh with the Insts thereof.

4. Wee have assurance of victory if wee resist, Rom. 8.38.

5. An incorruptible Crown is laid up for all that overcome, 2. Tim. 4.7, 8. Re. 2.

Now, for the seventh point: wee obtaine victory against the flesh divers waies; as,

1. In our justification, when wee by faith obtaine the pardon of our sinnes committed, and a righteousnesse able to cover us,* 1.334 notwithstanding all the spite the flesh doth us. This is our victory in Christ, Rom. 7.

2. In our sanctification: and so wee get victory,

• 1. When we conquer some sins wholly, so that we never commit them again.
• 2. When we turne, and subdue the power of the sins that remain; so as they cannot reigne, though they rebell.
• 3. We shall have our finall 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: wee may knowe that wee are not at any time overcomne, by these signes, if we finde them in us.

1. If wee judge our selves for all knowne sinnes; so as there be no sin arising from the flesh, but wee condemn it,* 1.335 and keep our selves 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 wee goe on in our Christian way or course, and doe not give over the practice of knowne duties against the light of our consciences: if we finish our course, 2. Tim. 4.7.

Use. The use of all should be,

First, for information; and so two waies: for,

1. It shewes the miseries of such persons as never feel this combate, that have all quiet in them: it is a signe the flesh and the divell rule all, and there is no sanctified Spirit to resist.

2. It shewes the folly of some godly persons, that are troubled as if their states were not right, because they finde such a combat in themselves: whereas they should rather conclude the contrary, that therefore there is some work∣manship of Christ in them, which is so opposed by the flesh and the divell; and that it is the case of all the godly to bee 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 successe, for the reasons before alledged: nor yet must wee give way so much as to fainting of spirit; but pluck up our owne hearts, and, with trust in God's grace, resist still the risings of corruption, till we get a finall victory.

VERSE 12.

And have your conversation honest amongst the Gentiles; that they which speak evill of you, as evill doers, may by your good works which they shall see, glorifie God in the day of their visitation.

HItherto of the dehortation. The words of this verse are an exhortation: wherein consider both what hee exhorts to, and by what reasons. The matter hee exhorts to, concernes their outward conversation, which he would have to be honest and amiable. The reasons are,

First, because the Christians lived among Gentiles, that imbraced not the true Religion.

Secondly, because divers of these Gentiles were so spitefull against the Chri∣stians, that they would take all occasions to speake evill of them.

Thirdly, because some of them that now did speake evill 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 magnifie them to the great glory of God.

That which he then exhorts them to, is the care of their conversation; which he amplifies, by shewing what kinde of conversation hee would have it to be, viz. A faire or honest conversation.

And have your conversation honest.]

Divers things may be hence observed:

First, that a sound Christian must shew himselfe to be so by his conversation; a Christian must shew the power of his Religion by his works, and by sound practice; and that too, amongst men abroad: he must be knowne by his fruits, Col. 1.9, 10 Tit. 2.12. and therefore the Apostle beseecheth them to prove be∣fore the Gentiles, that they were true Christians, by their works and conver∣sation.

This reproves their discontentment that are vexed because they are not reputed for sound Christians, and yet shew no care of a conscionable beha∣viour in their dealings and carriage among men; and withall, this may warne all sorts of Christians to looke to themselves, that they be not deceived with vaine shadowes in pretences; for 'tis not talking and discoursing of Religion will serve turne, nor the frequenting of the exercises of Religion; nor is it e∣nough to doe 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 wee may note also, that a man must first reforme his heart, and then his life; hee must first get a cleane heart, freed from lusts, and then looke to his conversation: holinesse must bee both within and without. Hee is an hypocrite, that hath a faire conversation, and a foule heart: neither may hee pleade the goodnesse of his heart, that leades a foule conversation; both must bee joyned together.

Thirdly, we may hence note, that every Christian must be carefull, and looke to it in particular, that his conversation be honest: honesty of life is with speciall care to be intended. Now this must be explicated.

The word translated Honest, signifies properly, Faire; and the Translatours•• respecting the matter of our conversation, render it well, Honest; so as withal, for the manner wee adde, that it bee a faire conversation: so that two things must bee observed in our conversation, the Matter and the Manner. For the Matter: We must bee sure that we bee honest: It is a vaine thing to thinke of being religious, if wee faile in honesty; wee must not onely studie the du∣ties of the first Table, but wee must be carefull to prove the power of our Re∣ligion in the sound practice of the duties of the second Table: we must live righteously as well as religiously, Tit. 2.12. wee must adde vertue to our faith, 2. Pet 1.5. and withall, we should labour to excell in honesty, to carry our selves so in all our dealings, that our carriage might allure, through the fairenesse of our behaviour; we must in the things of honesty, strive for an alluring carriage. There be divers things in our outward conversation, which set a great glosse upon many actions, and certaine particular duties which shew exceeding comely in a Christian mans behaviour; those the Apostle would have us to studie 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 adorne

the outward conversation of Christians, and make it faire and amiable? For answer hereunto, there are Sixe things which are of singular praise, and much adorne a Christians conversation, and make it faire.

The first is harmelesnesse; to bee free from all courses of injury, and cruelty,* 1.336 and oppression, and the like. A hurtfull and injurious conversation is a foule and unseemely 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 discreete conversation is a wonderfull faire conversa∣tion: when as a foolish, vaine, rash, conceited, talkative behaviour, is ex∣tremely irkesome and loathsome, Col. 4.5. Iam. 3.13.

The third is quietnes and gentlenes: which excels, as it shewes it selfe, first, by humblenes of mind, thinking meanely of himselfe, and esteeming others better than himselfe, Esay 4.2. in giving honour going before others, Rom. 12.13. Secondly, by peaceablenes, when men study to be quiet, Eph. 4.11.12. and meddle with their own businesse, and avoid contention by all meanes, rather suffering wrong than prove quarelsome, Heb. 12.14. Thirdly, easinesse to be entreated in case of offence taken, & willingnesse to be guided in things profitable and good, Iam. 3.17.

The fourth is sobriety: when a man lives so, as hee is not blemished, either with filthines, or drunkennes, or covetousnes: A man that is unspotted of the world for any foule crimes, and withall can shew 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 shew this in their dealings evidently, Rom. 13.13. Iam. 1.26.

The fift is fidelity and plainnesse: when men are just and true in all their dealings, and will keepe their words and promises, and abhor the sinnes of deceit, and avoid subtilty and worldly wisedome, and shew themselves to bee plaine men, as it was said of Iacob, that hee was a plaine man, not like subti•••• Esau. This ought much to bee sought after by Christians, that men may see their hearts by their words, 2. Cor. 1.12.

The sixt is profitablenes: rendred in the end of this verse, good works. They lead a faire conversation, that doe good, and are helpfull to others, and ready to shew any kindnes or mercy to any that live neere them, or have occasion to use them. This is an admirable prayse.

The use should be, therefore, to teach us to study how to adorne our con∣versation with such integrity and vertuous behaviour,* 1.337 as may winne prayse and reputation to our profession; especially we should at least shunne all those hate∣full evils, which by experience we finde to bee grievous and loathsome, and are to be accounted as blemishes in our conversings; being things as are in a spe∣ciall manner loathsome, and provoke ill opinion in others, as being against honesty and that faire conversation should bee found in us: as,

First, the sins of uncleannesse, and whoredome, and fornication, and lascivious∣nesse, and filthy speaking, Rom. 13.13. Eph. 5.3.4.

Secondly, the sins of drunkennes and riotousnes, Rom. 13.13. 1. Pet. 4.3.

Thirdly, the sinnes of passion, malice, wrath, bitternesse, clamour, and evill speaking, Eph. 4.31.

Fourthly, sinnes of deceit, lying, dissimulation, and hypocrisie.

Fiftly, pride, statelinesse, desire of vaine glory, Gal. 5.26.

Sixtly, backbiting, cōplaining, censuring, judging, Mat. 7.1. Iam. 4. Gal. 5.13.

Seventhly, idlenesse and slothfulnesse, 1. Thes. 4, 11.12.

Eighthly, to bee a busie-body in other mens matters, prying, and in∣quiring, and meddling with things that belong not to them, 1. Thes. 4.11.12. 1. Pet. 4. To which, adde pratling and talkativenesse, 1. Tim. 5.13.

Ninthly, such courses as have appearance of evill in them: such are, the use of vain apparell, and wilfull resorting to persons and places that are of evill report.

Thus of the matter to which he exhorts. The reasons follow, why they should bee carefull of an honest and faire behaviour; and first, because they live among the Gentiles.

Among the Gentiles.]

Those Gentiles were such as lived in their naturall idolatry, the nations that had not received the Christian faith.

Those that think this Epistle was written onely to the provinciall Jews, al∣ledge the words of this verse to prove it: for, say they, it was written to such as lived among the Gentiles, and were no Gentiles; and they only were the Jewes.

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 Pa∣gans. And so these words may bee understood of all sorts of Christians that lived among the unconverted Gentiles, whether they were in their naturall estate, either Jewes or Pagans.

In that the Christians lived among the Gentiles, and must, by their faire conversation, bee rightly ordered towards those Gentiles, divers 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 bee grossely absurd. In this place, whither the Gospell 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 moove them to imbrace the Christian Religion. For, for their owne religion, they might easily observe these things amongst many o∣ther: First, their palpable and sottish idolatry, in worshipping so many gods, and those so accounted to bee gods, being many of them apparently but sense∣lesse creatures; as, the Sunne, Moon, and Starres; 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 wickednes 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 chiefe good while they lived; but men were carried according to the sensuall desires of their owne hearts.

On the other side, for the Christian Religion, they saw that the doctrine of it was every where prooved by miracles; and that their owne Oracles, in every place where the Gospel came, were put to silence. Besides, they might ob∣serve, that the Christian Religion did teach the most absolute way for holinesse of life, and that the Christians did live the most unrebukeably of all others, yea did with gladnes dye in the defence of their religion: and further, the Chri∣stian Religion did shew 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: thy would not forsake that religion, which for so many hundred yeers their Ancestors had professed, 1. Pet. 1.18. Secondly, the God of this world did mightily la∣bour to blinde their eyes, that they might not understand the Gospell, 2. Cor. 4.4. Thirdly, they saw that the Christian Religion was persecuted in all

places, both by reproaches and martyrdome. Fourthly, they would not re∣ceive 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 chiefe reason was the love of their sins, which they saw they must forgoe if they embraced the Christian Religion. It was true also, that the wickednesse of some hypocrites that crept in among Christians, did make the way of God evill spoken of, and many Gentiles to blaspheme, Rom. 2. I might adde, that the doctrine of Christs Passion, was a scandall unto many Gentiles, who accounted it as a foolish thing, to beleeve him as a Saviour, that could not save himselfe from so ignominious a death; being willingly ignorant of the necessity of that oblation of Christ, as the Surety and Sacrifice for our sinnes.

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 maine allega∣tions are, the traditions of Fathers and Fore-fathers, together with the mul∣titudes of people that follow their Religion; but especially the consideration of the wofull estate of for••orne men, should teach us with the more thankful∣nesse to celebrate the prayse of Gods mercy to us, that did subdue our natures, and draw us out of blindnesse and wickednesse, into the true Religion, and into the kingdome of Jesus Christ. And Ministers should hence learne with patience to doe their worke, and not to be discouraged, though multi∣tudes 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 learne even of wicked men, how wee should entertaine the truth; for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshood, how ought we to stick to the truth when wee have received it, and not receive any other doctrine, though an Angell from heaven should teach us otherwise than is written in the Word of God? Gal. 1.7.

Doct. 2. Wee 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 Wheate. There may be divers 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 inticements of the wicked, and cleave to him and his truth; the more by-waies there are, the more prayse to him that keepes the right way. Secondly, God doth by the wicked many times refine and purifie his servants; by reason of the wicked, he both keeps them cleane, and if they gather any filth, by them he washeth them. Wicked men are many times God's Laundresses to godly men: for, if God appoint them to chasten his servants; they will doe it throughly, both by reproaches and other waies. Thirdly, the Kingdome of Christ must bee set up among wicked men, because amongst them are many of God's Elect, which are in due time to bee converted from their wickednesse. Fourthly, hereby the power of Christ is magnified, that can set up and maintaine his Scepter in the middest of his enemies. Fiftly, by this course God's patience is prolonged; for God is pleased, for the godlie's sakes, to forbeare those destroying judge∣ments which else would fall upon the wicked.

The use should be, to teach us to beare 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 alwaies beene so, and is so in all places; and therefore to resolve with our

selves, rather to learne how to carry our selves fairely and honestly among them, than through impatience without calling, to shift our places, or without charity, to make any schisme or rent in the Church. Secondly, since on earth it will be no better with us in respect of our habitation; we should therefore learne the more to desire to be in heaven, where all the people shall be righ∣teous: since there is so much unrighteousnesse in this Wourld, we should long for these new heavens and new earth, wherein dwelleth righteousnesse. We should be the more thankfull, if God ease us, in any degree, of the mole∣stations of wicked men, either ridding out manifest Idolaters, Pagans, or Pa∣pists, or restrayning those that are with us from unquietnesse, and tumult, and daily slander, or comforting us with a large fellowship of the godly. Fourthly, it should teach us circumspection, seeing the dayes are evill, both to hold forth our owne light in the midst of their darkenes, & to take heed that we trust not every man, nor beleeve every thing: a holy reservednesse will become this Doctrine. Fiftly, the zeal of Gods house should the more overcome us to strive to winne men to God, and provoke them, as wee 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 alwaies in the midst of our enemies. Lastly, it may bee a great comfort to such as can quiet themselves well towards wicked men, that can keepe their way, and be still upright and undefiled, that can also keepe peace, and winne love from their very enemies, that can doe valiantly in the winning men to the liking of Religion for their sakes. To bee good among the good, is not singular; but to bee evill among the good, is abominable; and so is it an admirable prayse to be good among the evill.

Doct. 3. That in some cases the conversation of a Christian may extend it selfe even to wicked men. Someone will say, We are forbidden conversation with them, how then can wee converse with them? Ans. First, our conversa∣tion may reach unto them by fame or report; so the Christians conversed a∣mong the Gentiles, in that what they did, was discoursed of among the Gen∣tiles. But this is not all; for in some cases we may goe among them lawfully, even into their presence and company;* 1.338 as first, in case of negotiation in things of necessitie, as trade, publike service, or the like. Secondly, in case of naturall or civill obligation to them; as children, wives, servants, subjects, may not with∣draw their attendance or service from them, but may and must converse with them. Thirdly in case of Religion, men that intend to admonish, confute, per∣swade or winne 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, &c. Secondly, such an end must not bee made a pretence, onely to cover needelesse society with them. Lastly, a difference must be put betweene 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 guily of any grosse and open crime, and seeme to favour Religion and the exercises thereof, and doe desire the society of the godly, and take no pleasure in evill 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 wee may hold more sure society.

Doct. 4. It may be lastly hence observed, That to convince or winne the Gentiles, honesty of conversation is chiefly to be respected; honesty, I say, not Religion. To shew the practice of religious duties before them, is a way to irritate them: they must bee beaten with their owne weapons, and overcome in the things they professe to bee good. The way to amaze them that are with∣out, is to shew that religion formes in us such things as they confesse to be

good, yet cannot come to, or not in such a manner or degree: such as are faith∣fulnes, chastity, meekenes, wisedome, taciturnity, mercy, or the like. The use should bee therefore to teach godly Christians, in the places where they live, to looke to this point: not onely to live without offence, but to strive to excell in the vertues that concerne outward honesty of life. And to this end it were excellent, if Christians would marke, in what things the men of the world, where they live, doe strive to excell; and not rest satisfied, till they can make all sorts of men discerne, that Religion hath made them even in those things to goe beyond them. And thus they should not suffer themselves to bee put downe by Papists or any carnall persons, in workes of mercy, or truth in their words and promises, or quietnes of disposition, or magnanimity, or the like; and the rather, because their praise is of God: whereas carnall men have onely the praise of men. And besides, the true Christian shall have a recompence of reward in heaven, Ephes. 6.8. whereas the Pharisee hath his reward onely in this life. And further, we should bee more carefull to winne praise to our God and the true Religion, than they are to get applause to themselves, or a strange god. And wee are in the light, they are in darknes: it were a shame they should do their worke better in the darke 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 speake evill of the Christians, as evill doers.

That where as they speake evill of you, as of evill doers.]

From hence three things may bee observed:

First, that it hath beene the lot of godly men to bee evill spoken of and tra∣duced: as wee see the Christian Churches in the primitive times were ex∣posed to the infamous reports of the Gentiles. Two things would be here ex∣plained: First, that it hath alwaies beene so: And then the causes of it. For the first, that it hath alwaies beene so, is cleare by instances of all times: before the Law, under the Law, and in the time of the Gospell.

1. Before the Law.

Ismael scoffes at Isaac •• and Iosephs brethren scorne and revile him. Iob was accused as an Hypocrite by his owne friends, and scorned by the basest of the people, Iob. 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 tare his name, and ceased not, Psal. 35.15. the drunkards sang of him, Psal. 69.13. he was a reproach of men, a by-word, a proverb, &c. So in the Prophet Esays time, Esay 8.18. and 59.16. and 51.8.

Ieremy complains, that they consulted how to devise devices against him, and to smite him with the tongue.

3. Under the Gospell.

• 1. Look to the Author and finisher of our faith, Christ Jesus: he was charged with gluttonie, Mat. 11.18. blasphemy, Mat. 26.65. madnes, Ioh. 10.20. to bee a deceiver, Ioh. 7.22. and to have a divel, & work by the prince of divels.
• 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, Mat. 5.12. Gal. 4.29.

The causes of those reproaches follow.

First, in wicked men: it is their naturall hatred of the truth and goodnes, 1. Ioh. 2. and 3.

Secondly, in the divell: it is his policy, hereby,

• 1. To keepe men from embracing a religion that is so traduced, Acts 28.* 1.339
• 2. To discourage and hinder the weake Christian, and to make him fearefull in the way of God.
• 3. To pull back certain men which were going towards the Kingdom of God.

Thirdly, in Gods will: hereby to trie the constancy of his servants •• and to make them live more watchfully.

Fourthly, in Christians themselves: it is

Sometimes long of hypocrites that breake out into scandalous courses, and so make the way of God evill spoken of.

Sometimes it is the indiscretion and weaknesses of some Christians, which first set wicked men aworke.

But chiefly it is their goodnesse, because they will not run with the wicked into the same excesse of riot, 1 Pet. 4.5. Psal. 38.1. Ioh. 3.

Thus of the first doctrine.

Doct. 2. The second thing may be noted from hence, is, That to speake evill of the godly is a property of wicked men, of men not yet visited of God. Such as dishonour godly Christians, did never indevour to glorifie God himselfe, 1 Cor. 6.9.10. Psal. 15. Rom. 1.29, 30. and therefore their tongues that are gi∣ven to reviling of the godly, are said to bee set on fire from hell, Iam. 3.

Doct. 3. The third thing is, That to speake evill of the good, is a vice that all wicked men are guilty of: as here hee supposeth it to bee the sinne of all the Gentiles, so of all men by nature, Rom. ••.12, 13.

It followeth that I should shew the uses may be made of the three doctrines together: but first a question may be asked; and that is,

Quest. Whether may not evill bee spoken of godly men at all, and in no case? I answer, Evill may not at all be spoken of them in these cases following:

First, in things that are hidden thou maist not judge them; as, thou maist not meddle with them for the thoughts and intents of their hearts,* 1.340 1 Cor. 4.5.

Secondly, in things doubtfull, of which there is no proofe: for in such cases all men must speake and judge the best.

Thirdly, in things indifferent they may not bee censured, either for their judgement, or practice, Rom. 14.

Fourthly, things secret, though evill, yet may not bee carried about or dis∣covered: for hee that reveales a secret, goeth about as a slanderer.

Fiftly, they must not bee evill spoken of for meere frailties and infirmities: for love must cover a multitude of those evils; and their nakednesse herein must bee covered.

Sixthly, they must not be evill spoken of behind their backes for any evils, unlesse it bee when they are incorrigible, or may infect others; or otherwise, that their sinnes bee spoken of for some manifest glory of God: Backbiting is directly condemned.

Seventhly, not for any faults for which they have truely repented.

Eighthly, not in any case so as to judge them with a finall sentence: to pro∣nounce absolutely of their estates, that they are hypocrites, or shall be damned.

Lastly, evill must never bee spoken of them for weldoing: no man may dare to call good evill.

Otherwise in things that are apparently evill, they may bee reproved by Magistrates, or Ministers, or Parents, or Masters: yea and by any that is able to admonish, so as their sinnes bee not spoken of with hatred or meere 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 needefull to bee attended, because all of us either doe re∣proach, or are reproached.

Wicked men should be warned, if it be possible, to repent of this sinne and forbeare it; and that for many reasons:

First, if they consider Gods commandement, which forbiddeth all excesses of this kind,* 1.341 Psal. 33.13. Tit. 3.1.

Secondly, if they consider the causes of their evil speaking; which, as was shew∣ed

before, is the malice of their owne hearts against the truth, and the especiall working of the divell, who is the fire of hell, that sets their tongues aworke, Iam. 3.

Thirdly, if they consider that this is the divels speciall sinne, to bee an ac∣cuser of the brethren, and from thence hath his name in other languages: And wilt thou make a devill of thy selfe; or discover such a divellish property in this nature?

Fourthly, if they consider the effect of this sin of reproaching & slandering the godly, either to the godly, or to themselves.

First, to the godly: what mischiefe do they? Evill words are compared to swords and razors.

It is a kind of murther: it is as hatefull as if they did cut or pierce their bodies: and besides, to what grievous contempts and indignities many times doest thou bring them by thy lies and slanders?

Secondly, to thy se••f: consider what thou bringst by speaking evil of the godly.

1. Though thou doe it never so secretly behind their backes, yet it is over∣heard, and will come out: how wouldest thou be ashamed, if hee of whom thou speakest stood behind thee when thou didst slander him? O man, con∣sider, though the godly man never heare thee, yet God doth heare it, and all thou sayest, thou must beare thy shame for it.

2. Observe what interpretation God makes of it: he cals this sin blasphemy: for so the word is in the originall, Col. 3.8. to note thereby, that hee is vexed at this sinne of vilifying his people, as if it were the reproaching of himselfe.

3. Consider what a shame it will be to thee when God shall cleare the in∣nocency of his servants: how wilt thou be confounded when they are justified?

4. Consider what hurt it doth thy self and others; it is a great means to set you further off from the Kingdome of God and to harden your hearts against the cares of your owne reformation and salvation: Evill words corrupt good manners. Thou losest so much even of naturall honesty, as thou admittest of evill in thy tongue.

5. Consider the punishment from the Lord. This is a sinne that God hath grievously threatned, as these places shew: Psal. 50.20. and 109.29. Esay. 51. 18. Psal. 31.18. Esay 41.11, 12.1. Pet. 4.4, 5.

And as it is evill to speak evill of those that are godly, as it appears by these reasons: so it is monstrous to be guilty of speaking evill in any of the cases following: as,

• 1. To speak evill of the absent, that cannot defend themselves.* 1.342
• 2. To speak evill of such as God hath humbled and afflicted, and doe judge themselves for their sinnes.
• 3. To speak evill of such as have been friendly to us, and shewed their loving respect of us, and done us good.
• 4. To speak evill of our superiours; as godly Magistrates, & good Ministers.
• 5. To speak evill of such as are neerly linked unto us; as of our parents: and so it is monstrous uncomely, when wives speak evill of their husbands; and contrariwise.
• 6. To speak evill of any simply for godliness sake.
• 7. To speak evill of others, and yet be guilty of the same offences themselves.
• 8. And so it is monstrous, when men speak evill of such behinde 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 speciall manner light upon such persons as are guilty of any of those waies of evil-speaking. And thus of the uses that concerne wicked men.

Secondly, godly men bee also instructed from hence. For, since this doctrine

tells them, that it hath been the lot of godly men in all ages, to bee evill spoken of in all places where they live, they should thereby bee made carefull to order themselves aright, in bearing reproaches in a right manner; as resol∣ved to prepare for the triall of this affliction, if they be not scourged with it: for as the divell, 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 alwaies: for till God turn their hearts, they are apt to speak evill.

Now, that a godly man may be rightly ordered in respect of reproaches, hee must look to three things.

* 1.343 First, he must be sure he be free from this evill himselfe, that hee help not the wicked against the righteous, and by his owne intemperance raise evill 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 divell himselfe. Shall it be accounted a Paganish offence, and shall a godly Christian bee guilty of it? Especially such Christians should be extremely abased for their evill natures, that raise evill reports of other Christians, in cases where wicked men themselves are silent.

Secondly, that he carry himselfe in a holy manner when he is reproached: and so he must remember two things.

1. That hee render not reviling for reviling; but if he find himselfe stirred, with David to go to God, and betake himself to praier, Psal. 109.4.1. Pet. 3.9.

2. That he strive to confute them by reall apologies: and so he doth, if hee endeavour to put them to silence by his good works, and a carefull course of conversation.

Thirdly, because the godliest men may have their passions, and may bee stirred up with such indignations (as appeares, Ier. 8.18, 21,) he must labour to sense his owne heart with store of arguments, that may make him patient & comfortable under this crosse: 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 bee unto men, yet in God's eyes he is honourable, Esay 43.4.

2. That thou art but as an evill doer, not an evill doer. It is not miserable, To be as an evill doer: but it is miserable, To be an evill doer, 2. Cor. 6.8, 9.

3. This is not to resist unto bloud, Heb. 12.3. This is a farre lesse crosse 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 innocencie shall bee cleared, and thy faith and sincerity shall bee found unto praise, and honour, and glorie: thou shalt have aboundant praise in that Day, 1. Pet. 1.7.

Thus of the use that concernes either wicked men, or godly men. There is yet a use that concerns all men: and that is, To take heed o•• receiving evill reports against the godly: for seeing it is so usuall for ill-minded men to devise and divulge evill reports of them, all men should be wary, and take heed of receiving the evill speeches that are bruited or spoken of any in the businesse of godlinesse. 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 signe of a wic∣ked disposition, To give heed to false lips: and that man is himselfe a lyar, that harkneth to a naughty tongue, Pro. 17.4. And therefore God will plague in hell, not onely lyars, but such as love lies, Rev. 22.8. And a good man is said to have this property, that he will not receive an ill report against his neigh∣bour, Psal. 15. And by receiving evill reports, a man becomes accessary to the slander, & guilty of it: for as it is true, that the receiver of evil-gotten goods is accessary to the theft; so is it in the case of slander, & somewhat worse: for there may be theeves, though there be no receivers; but there can be no slanderers,

without some to receive the slander. Neither is there any great difference be∣tweene the tale-bearer and the tale-hearer: for the tale-bearer hath the divell in his tongue, and the tale-hearer hath the divell in his eare.

Quest. But what should wee doe to avoid tale-bearers, or if wee do heare reproaches or slanders of other men?

Answ. As the North wind drives away the raine; so must thy angry counte∣nance do the slaundering tongue: thou must not any way shew any liking of his discourse, but the contrary: yea, and further, thou must, as farre as thou art able, make an apologie for the godly man that is evill spoken of. And the tongue of a godly wise man should be in this sense healthfull, because it should be ready to heale that wound which the tale-bearer hath made in the name of his neighbour, Prov. 12.18. and 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 workes which they shall behold, glorifie God in the day of visitation. The reasons are, because God may visit them: and if he do, they will glorifie God upon the remembrance of your good workes.

But here I purpose to handle the words as they lie in the order of reading them: and so I have foure things to consider of. First, of good workes; second∣ly, of the beholding of good workes; thirdly, of the glorifying of God; fourthly, of the day of visitation.

Good workes.]

Divers observations are implied here.

First, that Religion sets men to worke: there is labour in godlinesse. Hee must worke that will be truly godly or religious. God entertaines no servants, but he sets them to worke: they are called to labour all the daies of their life. Wee must worke out our salvation: without working wee cannot be saved, though our workes 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 lift, but as he lists that died for them, and requires their service.

And secondly, this doctrine shewes 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 hee is a godly man, that worketh truth and righteousnesse, Psal. 5. Prov. 14.23. Ioh. 3.21. Psal. 106.2. To be a worker of iniquity, imports three things: First, grosse knowne sin; secondly, a daily cu∣stome in the practice of it; and thirdly, an estimation of sinne as the means of our happie 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 workes of a holy life, making it his every daies care to do Gods will, and accounts it the happinesse of his life to doe good duties, that man is a godly man. It is not talking of Religion will serve the turne, nor the shewes of it, but hee must worke, and endure the labour of godlinesse, Iam. 1.25. Act. 10.36. And fur∣ther, this should teach Christians often to remember their holy calling, and examine themselves what workes 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 worke: it is all good worke: and servants were so ingaged 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 carefull to looke to his worke, that when his Master co∣meth, he may find him so doing. Thus of the first point.

Doct. 2. Secondly, that workes do specially commend us to the good opini∣ons of men: it is our workes must justifie us before men: by good workes wee must winne testimony to our sincere religion from men. Faith justifies us be∣fore God, and proveth us to be true Christians; as works do before men prove

us to be so. And therefore wee should strive, by well doing, to win as much credit as we can to our Religion among men, Iam. 3.13.

Doct. 3. Thirdly, that the foundest way of confuting our Adversaries, is by our workes: we must make reall apologies: wee must put them to silence by well-doing. Now, in that he calls the good workes done by them, their good workes, I might note divers things.

1 The necessity of good workes: they must have workes of their owne: the good workes done by others availe not them, nor justifie them.

2 The goodnesse of God, that vouchsafeth to call those workes their works, when yet they were wrought by him, as having had their beginning from his grace and Spirit, Esa. 26.12.

3 It is true, that they onely can doe good workes; good workes are onely theirs: a wicked man cannot do good workes, because his person is hatefull to God, and his nature altogether impotent; and though he may doe some acti∣ons, which for the matter of them are good, yet he pollutes them with his sins, of which hee hath not repented; and cannot bring them forth compleate for matter, manner, and end, Tit. 1. ult. Mat. 6.

But it is the goodnes of workes which I specially intend to intreat of in this place. Good workes.]

The goodnesse of mens workes may be diversly considered; either accor∣ding to the differences of workes good, from such as are not so, or according to the formes of good workes, or according to the time of doing workes, or according to the uses workes are put to.* 1.344

For the first. Some mens workes are neither good nor seeme to be so; as are the apparent sinnes of men. Some mens workes seeme good, but are not; as the almes, and prayer, and fasting of the Pharisees. Some mens workes are good, but seeme n••t 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 inno∣vators, Act. 28. and so Pauls zeale and knowledge seemed madnesse to Festus, Act. 26. Some workes seeme good, and are so: such are the open good workes of the godly in the judgement of godly men guided by charity.

For the second. If workes be tried by their forme, then those workes are good works which are done with correspondencie 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 workes done besides or above the Law of God, are sinfull and naught: and the doing of the workes of superero∣gation, or those workes they call Counsels, fall to the ground. And yet we con∣fesse, there were some works good, which were not commanded in Scripture; as Phine•••• his worke in slaying the fornicators; and Maries work in annoin∣ting Christ unto the buriall (for so it is called a good worke, Mat. 26.10.) and Abrahams worke in sacrificing his son, and the like: these were good workes, and had no•• warrant from Scripture, but were warranted by extraordinary calling thereto: and so they differ from the workes 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 goodnesse: as for instance; The charitable & religious workes done by men before their conversion are not to be reckoned good workes, 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 week-daies, are good works; but done on the Sabbath day, are evill workes. So workes done too late are not good; as their prayers that would not answer when God called them, Prov. 1.

For the fourth▪ If the uses of workes be respected, the outward workes of wicked men, that for the matter of them are required in the Word, may be said to be good workes, beca••e they are good for men unto whom they are done:

as the almes of a Pharisee is a good worke, in that it is good for the reliefe of the poore, though it be not good in the sight of God; as failing of the right end, which is, Gods glory. Thus of the acceptation of the termes. The good works here mentioned, are such as are good in Gods sight, as being done in obe∣dience to Gods will, and by persons that are godly.

Now concerning those good workes, I propound divers things profitable to be considered of.

First, the rules of good workes, which do tell us what must be had, before a worke can be a good worke.

Secondly, the kindes of good workes, or what workes wee may account in the nature of good workes; how many sorts of good workes there are.

Thirdly, I would answer a question or two, needfull to be considered of, a∣bout good workes; 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 workes that God will account good. And those rules are absolutely necessary, and they are these:

First, the person must bee reconciled unto God in Jesus Christ,* 1.345 or else all hee doth will be abominable in Gods sight. Hee must be turned in Jesus Christ, Eph. 2.10. He must be pure, or else his worke is not right but polluted, Tit. 1. ult. Prov. 21.8. The people that do good workes, must be purified unto God, being redeemed by Jesus Christ, & 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 workes must be warranted and required and prescribed in the Word of God: he must walke by rule: his patterne must be found in the Scrip∣ture, Gal. 6.14. he must come to the light of the Word, that his workes may be manifest that they are wrought in God, Ioh. 3.21. The Scripture is given by in∣spiration of God to this end, that the man of God might be perfectly directed unto every worke that is good, 1 Tim. 3.16, 17.

Thirdly, he must propound a right end in doing his workes: or else though the matter be good, yet the worke is polluted, as was shewed before in the instance of the almes of the Pharisees: and this right end is not the praise of men onely, 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 workes must be done in the name of Jesus Christ. Wee must relie upon the merits and intercession of Christ Jesus, as that which can cause our workes 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 vaine. With∣out faith it is impossible to please God, Heb. 11.6. Now our workes are done in faith, first, when wee beleeve and know they are warranted by the Word, Ioh. 3.21. Secondly, when we beleeve Gods promises concerning the reward of well-doing, Heb. 11.6. Thirdly, when we flie to Jesus Christ to cover the im∣perfection of our workes from the sight of God: and so in that place, Col. 3.17. and fourthly, when our beliefe of Gods goodnesse to us, makes us carefull to doe all the good we can.

Fifthly, his workes must be done with repentance for his sins, and the judg∣ing of himselfe for the evill of his best workes. By repentance, I meane not the first worke of a sincere turning to God, for that is comprehended in the first rule: but the preservation of himselfe in his uprightnesse, and the daily judging of himselfe for his frailties. For if a godly man after his calling fall into pre∣sumptuous sins, his workes done all the time hee liveth in beloved sins, with∣out the renewing of his repentance, are polluted, Esa. 1.

Sixthly, his workes must be done willingly, not grudgingly or of constraint, or onely to avoid shame or punishment: God loves a cheerefull giver. That almes that is given with an ill will, or forced from men by the lawes or

otherwise, is not accounted a worke of mercy in Gods sight: to do mercy, is not enough to make it a good worke pleasing to God, but to love mercy▪ Mic. 6.8. and to come into Gods presence to do his service, is not pleasing, unlesse we humble our selves to walke with our God.

Seventhly, his workes must be finished: to intend it, or promise it, or be∣gin it, will not serve turne: as in the case of mercy, to promise to contribute, or to begin for a day or a weeke, is not sufficient, unlesse we do it constantly, 2 Cor. 8. and 9. So it is in repentance: it is then a good worke, when it is fini∣shed, not when a man hath had some remorse, or uttered a word or two of con∣fession, or prayed for a day or two: but when a man having repented, repents still, till he have soundly humbled himselfe for his sins, and reformed his waies, Ier. 31.19, 20. So it is in generall in any worke God sets us to do, Ioh. 4.3, 4.

Eighthly, his workes must be his owne fruit, such as belong to him in his place and calling. As in the calling of the Ministrie, his good work is, to preach the Gospel with all frequencie, and diligence, and power, &c. So in the Magi∣strate, to do the workes of justice: so in other callings, every man must looke to the duties of his owne place: and so it is in our generall callings; as Christi∣ans, 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 the things we are called to in our repentance, Luk. 4.44. Act. 6.20. Every tree must not only beare 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, &c. yet if they be not mercifull, their workes are not good workes.

Ninthly, his workes must bee full before God. It was an objection against the Church of Sardis, that her workes were not perfect (or full) before God; & therefore she is threatned, if she repent not, to feele the heavie hand of God, Rev. ••.1, 2. No••, as I conceive, a mans workes are not full, when he is not care∣full of every good worke, which he knowes concernes him; as for instance: if a man pray, and yet be not carefull of hearing the Word, his prayers are abomi∣nation to God, because his workes are not full. There be some duties which he makes no conscience to obey in, though he know they be required: hee that turneth away his eares from hearing the Law, his prayers are abominable, Pro. 28.9. If a man would be never so carefull about Gods service, and yet make no conscience of the works of mercy required of him, his sacrifice is not accepted, Hos. 6.6, 7, &c. Thus the long prayers of the Pharisees will not be regarded if they devoure widowes houses, Mat. 23. and so on the other side, if a man were never so mercifull a man, if he were not also a religious man in the things of Gods service, his workes would not abide triall before God: they were not good, because they were not full. And for this reason the workes of civill honest men are not good: such were Pauls workes, Phil. 3.6. which hee accounts but drosse and dung in comparison (vers. 8.) of such as these.

Thus of the rules of good workes: the kinds follow.

The vulgar commonly when they heare of good workes, thinke of nothing but almes and hospitality or other courses of shewing mercy. Now though it be true, that workes of mercy be good workes, yet they are but one sort of good workes; whereas the Christian is bound to be ready to every good work, 1 Tim. 3.17. and therefore it will bee profitable to informe our selves of the many wayes by which we may do good workes: for thereby such Christians as are not able to give almes, may see a way how to enrich themselves in well-doing other wayes. These then are the sorts of good workes:

* 1.346 First, to beleeve is a good work, yea it is instead of many good workes, 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 ••ord

Jesus, is a good worke in a high degree: and so every act of faith in all the pas∣sages of a mans life, is a good worke: for this is the worke of God, to beleeve, as our Saviour shewes, when hee gives that for answer for such as asked what they must doe, to doe the workes of God, Ioh. 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 workes of piety are good workes; all workes of worship, that is, such workes by which a man doth service to God, are all in the number of good workes: and so to pray, to fast, to heare the Word, to receive the Sacra∣ments, &c. are good workes; for godlinesse 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 workes must needs be accounted good workes, for they are deare works: the blood of Christ was poured out, that wee might be cleansed from dead workes to serve the living God, Heb. 9.14.

Thirdly, all workes of repentance: all that a Christian doth about his hu∣miliation or reformation, are evangelically good workes; as, if he confesse his sinnes, and do execution upon his sinnes; if hee make satisfaction for his trespasses to men; if he reforme himselfe, or his houshold, or his charge: these and the like are all good workes, 2 Chron. 19.3.

Fourthly, to suffer for a good cause, is reckoned in the number of good workes; as to forsake father or mother, house or land, wife or children, liberty or life, for Christs sake and the Gospels, it is in the number of those good things that shall have a good reward, Mat. 19.29. Ier. 31.16. Ruth. 2.11, 12.

Fifthly, workes of mens particular callings, whether in the Common-wealth, or Church, or family, or any vocation or trade of life: so, workes of Justice are good workes; and to obey Magistrates, is called well-doing, vers. 14. of this chapter: so to preach the Gospel, is a good worke, 1 Tim. ••.1. So in the family, for parents to bring up their children well is a good worke, 1 Tim. 5.10. yea the labours of servants in the family are such workes as shall have reward of God, as well as workes of piety, Esa. 6. Col. 3.

Sixthly, workes of mercy are good workes, whether it bee spirituall mercy to instruct, admoni••h, or reprove, or comfort, Psal. 140. or whether it be out∣ward mercy, in giving, lending, visiting, defending the poore, or the like. All confesse these to be good workes, Act. 9.16. But that almes may be a good worke, these three rules must be observed: First, that it be given of goods well gotten, else no good workes. Secondly, that he that gives it have a good eye,* 1.347 to distribute where there is need: for to keepe a good house, and to entertain rus∣sians, and drunkards, and gamesters, is not a good work, nor hospetality, because here is not a good eye. Thirdly, almes mu••t be given to a good end, not for the praise of men, or to merit thereby, Mat. 6. Thus of the kinds of good workes.

The questions follow.

Quest. 1. How can any workes done by any man in this life be accounted good, seeing there is none that liveth and sinneth not? yea all our workes, e∣ven the workes of the most righteous, are as a menstruous cloth, Esa. 64.6.

For ans••er hereunto, I say, It is true, that if God looke upon the best workes of the most godly in this life, and examine them by the rigour of his cove∣nan••, which he called, His covenant of workes, then no flesh living can have comfort of his workes, but all will appeare lothsome as a menstruous gar••ent. But the workes of the beleeving Christians are otherwaies to bee considered of: for,

First, they are tried by the covenant of grace,* 1.348 by the benefit of which cove∣nant he is delivered from the rigorous perfection of the Law, & his uprightnes is accepted instead of perfection: he is now no more under the Law, but by Gods grace and acceptation, his workes are taken as if they had been perfect.

Secondly, he hath the benefit of Christs intercession, who presenteth his

workes before God, covering the evill of them, and tendring them to God, who accepts them for the love hee beares to his Sonne. And thus wee read in Scripture, that Christ presents the prayers of the Saints.

Besides, that the Christian may not thinke too vilely of his workes, but be comforted in the Lord concerning them, let him further consider these things:

First, that his good workes have the Spirit of Jesus Christ, which is in him, for the fountaine of them, 1 Cor. 12.11. Esa. 26.12.

Secondly, that the blood of Jesus Christ was shed, not onely for his justifi∣cation, but also for his sanctification, Heb. 9.14.

Thirdly, that though his workes are not good effectu, yet they are good af∣fectu, they are good in desire: his desire was to have them as good as God himselfe did require. And this God is pleased to accept, as if the worke were perfectly done.

Quest. 2. What are workes good for, in that they are called good workes?

Answ. I answer, first, affirmatively: they are good,

• * 1.3491 To testifie our thankfulnesse to God for all his benefits, in respect of which we are debte••s 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. Iames 2.
• 3 To witnesse 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 helpe both by ex∣ample, and by well-doing to them.
• 6 To winne wicked men to a better estimation of our Religion, and to stop their mouthes, as here, so vers. 15.
• 7 To glorifie 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 justifie us before God, as it is at large proved by the Apostle in the Epistle to the Romans and Galatians; onely they are good to justifie us before men, Iam. 2.

2 Not to merit or deserve heaven by them: mens evill workes do merit punishment: (for the wages of sinne is death:) but our good workes cannot merit, both because the Scripture denies it expresly, Eph. 2.8. as also (to omit other reasons) because the nature of merit casteth away our workes: for there must be three things in a worke that must merit. First, it must be a free worke, that was not due by any debt: whereas our workes are a part of ou•• duty; and we owe more to God, than we can doe, Luk. 17.9. Rom. 11.35. Secondly, the worke that should merit, must be profitable to him of whom wee would merit; but no goodnesse of ours can reach to God to profit him, Psal. 16.3. Iob 22.2. Thirdly, the worke that must merit, must be of equall 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 eternall life called, The gift of God, Rom. 6.2••.

The uses follow, and are especially for instruction: for this doctrine of good workes should teach us,

First, to take notice of this doctrine, and as we are carefull to beleeve, so to be carefull to maintaine good workes; and hereby to confute the malicious Papists, that falsly charge us to deny and disgrace good workes, Tit. 3.8, 14.

Secondly, every man should bee ready to doe good workes, yea to every good worke: since they are required of God, and are so many waies good, and serve us for such excellent uses: yea wee should bee zealous of good workes,

wonderfull eager and desirous to inrich our selves that way, Tit. 3.1. & 2.14. yea wee should hereby shew that wee are indeed wise Christians, and well skilled in the use of our Religion, Iam. 3.13. and not men onely, but women also should be forward in good workes, 1 Tim. 2.10. It is their best apparell: which should be a speciall motive to them that are so carefull of their attyre. And indeed good workes are to be desired and laboured for, as the best appa∣rell of any Christian; yea, they are his armour too, Rom. 13.13. yea, they are a principall way for his inriching and preferment, 1 Tim. 2.20. so as it is a great curse upon a Christian, to have no minde to do good workes, to bee re∣probate to every good worke, Tit. 1. ult.

Thirdly, since there are so many things necessary to the constitution of a good worke; Christians should (in stead of prying into the lives of others) every one trie his owne workes, and turne often to the light, that it may bee (indeed) manifest that his workes are wrought in God, Gal. 6.4. for one day every mans workes shall be tried in the fire, when times of triall, by great af∣flictions, either upon mens Consciences or otherwise, come; that mans workes that never seeme glorious and praise worthy, will be rejected and cast away, even by our selves, as vile and unprofitable. Besides, at the best, in our prosperity, if the most of our workes be tried by the fire of these rules of Gods Word, it is much to be doubted that our workes will burne, though upon our repentance for the evill that cleaves to our best workes, our selves may bee saved in the day of the Lord. Let Christians therefore be carefull, that they lose not the things which they have wrought.

Now a Christian may lose his workes divers waies:* 1.350

First, if he be but a Christian in shew, he may, nay he shall lose all he doth. The Pharisees lost all their workes, because they were done in hypocrisie.

Secondly, the Christian that hath some kindes of heavenly gifts, and temporary graces, by falling away in the time of temptation loseth all that hee had wrought before. God requires patient continuance in well-doing, Rom. ••.8.

Thirdly, the true Christian may lose what hee wrought, if he doe his workes 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 workes as are so wrought: Be∣sides, he loseth the comfort of all that he hath wrought, and the sense of it, if he fall into grosse sinne after calling, for so long time as he continueth in sinne without repentance.

Thus of good workes.

Which they shall behold.]

It is manifest from hence, that good workes may, and ought to be so done, as that men may see them. It is not true that all good workes must be hid from the view and beholding of other men. This may seeme strange, because the Pharisees were blamed for doing their workes to be seene of men: but yet it may be easily and plentifully proved. I will first prove it, and then explaine it. For proofe, our Saviour Christ requires that the light of mens good workes should shine, that men may see their good workes, 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 maintaine good workes, Tit. 2.8. They must shew their faith by their workes, and so they are justified before men, by the workes which they behold, Iam. 2. They are the expresse words of S. Iames also, in his third chapter, vers. 13. Let him shew by good conversation, his workes. And the Apostle Paul saith, If there be any praise, thinke on those things that may get praise, Phil. 4.8. Yea some Christians are charged to be patterns of good workes, Tit. 2.7.

Now for explication of this point, I would consider (first) what workes

may bee shewed; and then (secondly) what workes may not bee shewed.

For the first, I will only (now) instance in the Apostles catalogue in the se∣cond of Titus.

* 1.351 Old men may safely shew sobriety, gravity, temperance, soundnesse of their faith, love, and patience.

Old women may safely carry themselves in a holy behaviour, and be tea∣chers of good things, especially to the younger women.

Young women must shew their sobriety, love, and obedience to their hus∣bands; discretion, chastity, care of their children and houshold affaires.

Young men may shew, that they be sober-minded.

Ministers offend not, by teaching uncorrupt doctrine with gravity and sin∣cerity, nor when in conference they speake soundly, and things that cannot be justly taxed.

Servants offend not, by shewing obedience to their masters, and all good faithfulnesse, and desire to please them well in all things.

For the second: the shew is condemned in divers sorts of workes: as,

* 1.3521 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 heare, is not law∣full, Mat. 6.

2 Such workes as are done deceitfully, are justly taxed for the shew of them: as when Ananias and Sapphira will make a shew of bountie, which was not performed as they pretended, Act. 5.

3 All workes that are done with affectation, when the praise of men is sim∣ply and onely sought, are Pharisaicall, and ill done.

4 All the workes that are done about the use of the meanes of godlinesse, if practice bee not joyned with them, are rejected of God, and the shew of them is condemned. Thus to make a shew of hearing Sermons, reading the Scriptures, frequent and long prayers, strict observing of the Lords day, and the like, when there is not a sound care of a holy life, are not good workes, n••r is the shew of them commended, Esa. 1. Mic. 6.

5 To shew care of lesser duties, and live in the carelesse and manifest neg∣lect of greater and more necessary duties, is likewise Pharisaicall, and con∣demned, Mat. 23.

Thus of the beholding of good workes.

They may glorifie God.]

To glorifie God, is, in the etymologie of the word, to make God glorious. Now the glory of God is the excellencie of God above all things, as is by way of exposition added, Esa. 35.2.

The question then is, How can God be made glorious or excellent, seeing his excellencie is as infinite as his nature is; and to that which is infinite no∣thing can be added?

For the resolving of this question, we must understand, that if Gods nature be considered in it selfe, it is so excellent, as nothing can be conceived or done, that should bring glory to it. But when the Scripture speakes of glorifying of God, it meanes it of such an excellencie, as (to our capacity) by reflexion, and resemblance, some way expresseth the similitude of Gods excellencie, which we call his glory.

And so God is glorified by himselfe or by us.

* 1.353 God hath made divers impressions of his owne excellencie, and set it out by way of image or similitude: as,

First, in the divine nature of Christ. For Christ, as the Sonne of God, is said to be the splendor and brightnesse of his Fathers glory, Heb. 1.2.

Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell, and shine as the candle in the lanthorn: and so the glory

of God appeares amongst men: for when Christ was incarnate, and came to dwell amongst men, they saw his glorie as the glorie of the onely begotten Sonne of God, Iob. 1.14.

Thirdly, in his workes: for the invisible things of God (as his power and wisedome in the excellencie of them) are made visible unto our observation in the creation and government of the world: in the great booke of the crea∣tures is the glory of God written in great letters, Rom. 1. Thus the heavens de∣clare the glory of God, Psalm. 19.1. And in this great booke the glory of the Lord is said to endure for ever, and the Lord will alwaies rejoyce in this im∣pression of his glory in his workes, Psalm. 104.31. and as all the workes of God are his glory, in that they do some way set out his excellencie; so especial∣ly miracles are in a high degree resemblances of Gods glory, and therefore are these workes of wonder called the glory of God. Thus the power of God in raising Christ, is called his Glory, Rom. 6.4. and so the marvellous workes mentioned, Psal. 97.4, 5, 6. so Christ in working the miracle in Canaan of Ga∣lile is said to shew his glory, Ioh. 2.11. And as workes of miracles are called the glory of God, because God hath in them stamped some lively resemblance of his excellencie: so also workes of speciall justice done upon Gods enemies are called his glory also, as the se places shew, Exod. 14.14. Num. 14.21. Esa. 13.3. So also Gods 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 man∣kind: they are called the glory of God in respect of their resemblance of Gods soveraignty: man is as it were a visible God in this visible world, and in re∣spect of his superioritie over the creatures, resembles God, 1 Cor. 11.17. And as God hath imprinted his glory upon all men in generall, so in a speciall man∣ner 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 bee Gods glory, 1 Chron. 29.11, 12.

2 Upon such men as are indued with the grace of God, and the vertues of Jesus Christ: these beare Gods Image, and are therefore called his glory, Esa. 46.13. 2 Cor. 3.18. Psal. 90.17.

3 In a more principall manner, upon such as be received up to glory in hea∣ven. 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 doe hope for with so much joy, Rom. 5.2.

Fifthly, in certaine visible signes and 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 wildernesse. And so the signes of Gods pre∣sence in heaven, are in a speciall respect called his glory. Thus Stephen saw the glory of God, and Jesus standing at his right hand, Act. 7.55. Thus we are said to appeare before the presence of his glory, Iude 24.

Sixthly, in his Word: and so the Word of God is the glory of God, either in generall, as it describes the excellence of Gods nature in his properties or attributes, Psalm. 26.8. Or in speciall, the Gospel is called his glory, as it sets out the goodnesse of God, after a matchlesse manner, relieving for lorne mankind, Esa. 6.1. And thus that part of the Word of God that doth describe Gods mercy, is called his glory, Exod. 33.18, 19.22. Ephes. 2.16. Thus also that way of shewing mercy, by bringing in the infinite righteousnesse of his owne Sonne, is called the glory of the Lord, Esa. 40.5.

Thus God glorifieth himselfe.

Secondly, God is said to be glorified by us. Man may make God glorious▪

but that he cannot do by adding any glory to Gods nature: and therefore we must search out to finde by the Scripture, what waies man may glorifie God; and so wee may bee said to glorifie God, or to make God glorious three waies:

* 1.354 First, by knowledge, when wee conceive of God after a glorious manner; thus we make him glorious in our owne hearts, and this is a chiefe way of ma∣king God glorious: and this is one way by which the Gentiles glorifie God: and this God stands upon, so as he accounts not himselfe to be knowne aright till we conceive of him, at least, as more excellent than all things. Seeing we can adde no glory to Gods nature, wee should strive to make him glorious in our owne mindes and hearts. And we may by the way see, what cause we have to be smitten with shame and horrour to thinke of it, how we have dishonoured God by meane thoughts of him. And hereby we may also see how farre man can bee said to have the true knowledge of God in him; yea, there is some comfort in it too to a Christian, that humbleth himselfe to walke with his God: for though at the best he come farre short of conceiving of God as he is, yet God accounts himselfe to be made glorious by us, when wee get so farre as to conceive of him above all creatures; and that is, when he comes into our hearts as a King of glory, farre above all that glory can bee found in earthly Princes, Psal. 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 feare him above all, &c. And thus we make God glorious in our hearts by knowing him.

Secondly, by acknowledgment, when in words or workes wee do ascribe excellencie unto God; and to glorifie him, is to acknowledge his glory; or as the phrase in Scripture is, To give him glory; and so there bee divers speciall waies, by which we are said in Scripture to glorifie God: as,

* 1.355 First, when in words we magnifie God, and speake of his praises, and con∣fesse that he is worthy to receive honour, and glory, and might, and majestie: so Rev. 4.11. Psal. 29. & 86.9.

Secondly, when men confesse that all the glory they have above other men in gifts or dignitie, 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, Eph. 1.17.

Thirdly, when men that are guilty of sinnes that cannot be proved against them, yet feeling themselves to be pursued by God, do confesse to Gods glory & their own shame, their secret offences: Thus Achan gave glory to God, Iosh. 7.19. And thus the penitent sinner glorifies God, when he cares not to abase himselfe in the acknowledgement of his owne vilenesse, that God may bee magnified in any of his attributes or ordinances by it, Ier. 13.16. Mal. 2.2.

Fourthly, when the praise of God, or the advancement of his Kingdome, is made the end of all our actions: This is to doe all to his glory, 1 Cor. 10.31.

Fifthly, when we beleeve Gods promises, and wait for the performance of them, though we see no meanes likely for their accomplishment: Thus Abra∣ham gave glory to God, Rom. 4.

Sixthly, when wee publikely acknowledge true religion, or any speciall truth of God, when it is generally opposed by the most men: Thus the Centu∣rion gave glory to God, Luk. 23.47.

Seventhly, when men suffer in the quarrell of Gods truth, and true Religion: So 1 Pet. 4.16.

Eighthly, when on the Sabbath men devote themselves onely to Gods worke, doing it with more joy and care, than they should do their owne worke on the weeke dayes, refusing to profane the Sabbath of the Lord by speaking their owne words, or doing their owne wills: Thus Esa. 58.13.

Ninthly, when men doe in particular give thankes to God for benefits or deliverances, acknowledging Gods speciall hand therein: Thus the Leper gave glory to God, Luk. 17.18. so Psal. 113.4.

Tenthly, by loving, praising, admiring, and esteeming of Jesus Christ above all men: for when we glorifie the Sonne wee glorifie the Father, Ioh. 1.14. and 11.4.

Eleventhly, when wee account of and honour godly men, above all other sorts of men in the world; and so these Gentiles doe glorifie 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 glorifie God, conceiving more gloriously of him, or in praising God and his wayes: Thus the professed subjection of Christians to the Gospel makes other men glorifie God, 2 Cor. 9.13. So the fruits of righteousnesse are to the glory of God, Phil. 1.10. So here the good workes of Christians do make new Con∣verts glorifie God: so every Christian that is Gods planting, is a tree of righ∣teousnesse that God may be glorified, Esa. 61.3. So are all Christians to the praise of the glory of Gods grace, as they are either qualified or priviledged by Jesus Christ, Ephes. 1.7.

Use. The uses of all should be especially for instruction and humiliation: it should humble us, if we marke the former doctrine, in that it discovereth ma∣ny deficiences in us: for besides that it sheweth, that the whole world of un∣regenerate men lieth in wickednesse, 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 generall and extreame corruption of wicked men, it doth touch to the quicke upon divers persons, even the godly themselves. To give instance

In the first way of making God glorious. How meanly and dully doe wee, for the most part, conceive of God! How farre short are our hearts of those descriptions of God made in his Word! What strange thoughts come into our mindes at some times! Oh how have we dishonoured the most high in our unworthy conceptions of his Justice, Power, Eternity, Wisedome, 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 hee that hath not cause to mourne for his want of language daily, in expressing of the praises of God! When did we make his praise glorious? have our mouthes been filled with his praise all the day long?

2 For our extreame unthankfulnesse, when wee meet with God himselfe: we have beene healed with the nine Lepers; but which of us have returned to give glory to God, in the sound acknowledgment of his goodnesse to us? It is required we should in all things give thankes, and yet we have scarce used one word of praise for a thousand benefits.

3 Our slight acknowledgments of sin, our backwardnesse to search our waies, our carelesnesse when wee know divers grievous faults by our selves, either avoiding Gods presence, and making confession for fashions ••ake, neither out of true griefe for our sinnes: and in a speciall manner doe we faile in those cases of trespasse or sinne that com•• to the knowledge of others. Do we knowledge our sinnes one to another? Oh how hard it is to bring us to bee easie to give glory to God herein!

What man is hee that liveth, and hath not failed of the glory of God a∣bout the Sabbath? Do wee delight in Gods work? Have we consecrated that

day as glorious to the Lord? Have not our mindes run upon our own waies? 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 shamefull wants still in our faith? Which of us can say that he lives by the faith of the Sonne of God? And are not our affections to the Lord Jesus extreamly dull and adverse? Where is the longing desire after him, and the fervent love of his appearing?

And for the last way of glorifying God by effect: How unprofitably and unfruitfully doe the most of us live? Who hath praised God in our behalfe? Whom have we won to the love of God and the truth? Where are our witnes∣ses that might testifie, that our good works have caused them to glorifie God?

But especially, woe be to scandalous Christians, that have either caused wicked men to blaspheme, or Gods little ones to take offence, and conceive ill of the good way of God: if they repent not, it had beene better for them they had never beene borne.

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 terrour is implied in this doctrine, and how God will avenge himselfe 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 daies without God: they have either not conceived of him at all, or in a most meane and vile manner: they have not honoured him in his ordinances, or in his Sabbaths: they never loved the Lord Jesus in their hearts, &c.

2 In changing the glory of God, they have done shamefully. Some of them have turned Gods glory into the similitude of an Oxe or a Calfe that eareth hay. Some of them have given his praise to Images, and the workes 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 Gods glory, they have likewise offended grievously; they have spoken evill of the good way of God; they have abused his servants, and so despised him; they have set themselves against his Sabbaths, &c. to omit that they have opposed Gods glory in their hearts, by setting up Idols there, & by allowing & striving to maintain Atheisticall conceits against God.

The second use should be therefore to beget in us a care to use all means to dispose of, and fit our selves, that we might make God glorious, and so amend and redresse our waies herein; and that wee may the more effectually bee wrought upon herein, I will consider of two things: First, I will briefly shew the reasons should stirre us to all possible care and diligence herein. Secondly, I would shew how wee may distinctly attaine to the glorifying of God in all the three waies before mentioned.

For the first. Divers considerations should move us to the care of magni∣fying or glorifying of God by all the waies we can.

* 1.356 First, it is a great honour that God doth unto us, to account himselfe to re∣ceive glory any way from our endeavours. Shall the creature be admitted in a∣ny sense to that glory, to make his Creator, to make him (I say) in his excellen∣cie or glory? God doth account himselfe to receive a new Beeing, 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 entertaine him?

Secondly, not to glorifie God is to sinne grievously: it is not arbitrary, but most dangerous to allow our selves, either in inward neglects of God, or in out∣ward unfruitfulnesse. Shall wee attribute so much every day to the creatures

we deale 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 breakes out in the new Converts: so soone as any of the Gentiles are visited of God, in the same day they glo∣rifie him, by conceiving gloriously of him, and by magnifying God in him∣selfe, and his servants, and service, &c. And therefore without singular danger of losing our evidence of our calling, we must attend to this Doctrine, how hard soever it seeme.

Fourthly, wee are bought with a price and are Gods, and therefore now both in soule 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 gi∣ven us in Jesus Christ, and we hope the accomplishment of ma••chlesse glory in heaven: and shall wee not bee zealous for the glory of the Lord? Many glorious things bee spoken of us through his grace: and shall wee thinke or speake meanely of God?

Fifthly, the Lord our God exceeds all things in glory, and therefore wee should extoll his praise above the heavens, and the whole earth should shew it selfe to be full of his glory.

Sixthly, he is our heavenly Father: and can we thinke too well of him, or doe too much to win him praise? Matth. 5.16.

Lastly, thinke with our selves, What make wee in Gods Vineyard or Or∣chard? If we be trees of his planting, ought we not to be filled with the fruits of righteousnesse, that the Lord may be glorified? Esay 61.3.

Thus of some motives. The maine care should bee to learne what to doe, that God might be made glorious by us: and so wee should distinctly consi∣der how to make him glorious in our selves or in others.

In our selves wee should learne 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 then is, what should wee doe that wee might conceive more gloriously of God? For answer hereunto, wee must looke to our hearts in divers particulars: for, that we may conceive of God according to his ex∣cellencie, we must proceed by these degrees.

1. Wee must strive to bring God into our minds:* 1.357 for naturally wee live without God. And we may observe, that at the best we are wonderfull prone to forget God: and therefore we must learne how to bring our hearts to the meditation of God. For not to thinke of God, or forget him, is a grievous offence, as well as to thinke of him after a base manner.

2. It is not enough to bring God into our thoughts, but we must then be wonderfull carefull that wee bring not in an Idoll of our owne forming in stead of God: we must learne how to thinke of God as he is described to us in his Word: for fearfull Idolatry may be committed in the heart of a man, as well as in his outward adoration; and therefore wee must learne soundly to conceive aright of the nature of God.

3. When we have God there in his owne likenesse, wee must inlarge his roome in our hearts: For the true knowledge of God comes in but by spar∣kles; and God will bee magnified. Wee must make him great, and inlarge the thoughts of God when we conceive of him. This is that that is so often required in Scripture, under the terme of magnifying God.

4. When we have attained to this, to thinke of God, with an ability to make him great in our hearts, then we must yet proceed to the establishment of this conception of God: for else the thoughts of God will passe thorow our heads like lightning, and be gone: and therefore wee must be carefull to establish the thoughts of God in us.

5 We must then labour to clothe the thoughts of God with glory and ma∣jestie: this is that which is here intended; we must not onely make him in our hearts, and nourish the sparkles of his knowledge, but we must make him glo∣rious also.

6 Yea yet farther, when God is conceived of according to his excellencie, we must love the Lord thus conceived of, our hearts must cleave unto him, and esteeme him above all things. So that here are sixe 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;

* 1.358 First, the inforcing of our selves to consider of Gods workes, and so to strive still to reade in that great booke of the creatures.

Secondly, the exercising our selves daily in the Word of God: Without these two helpes carefully used, experience shewes, that God never comes into mens thoughts. And by the way, here may be framed an answer to that sor∣rowfull complaint of many Christians, that they cannot meditate. Now if they would be taught to meditate, or would at any time have their thoughts set a∣worke, let them lay before them either of these bookes of God, either the great Booke of the creatures, or little booke 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 booke, as I know not whether it be ab∣solutely required, so can it not be so fruitfully performed, nor so comfortably. But to returne, the viewing of Gods workmanship in his creatures, and of his wisedome and rule in his Word, will helpe 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, wee must looke to divers things carefully.

* 1.359 First, we must resist and subdue, and no way harbour or favour any atheisti∣call conceits against the doctrine of Gods nature or providence. If we find our mindes intangled with any such, we must labour to get them cured: for till our hearts bee whole of such diseases, wee 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 likenesse of any man or other creature, but get a∣bove 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, nor in our heads, Command. 2. Deut. 4. Esa. 40.

Thirdly, we must learn distinctly the attributes of Gods praises in the Scrip∣ture, and conceive of him as he is there commended to us: I meane, we should, as we are able, when wee thinke of God, thinke of him as he is omnipotent, most wise, most just, most mercifull, &c. It is an excellent praise of the dili∣gence of a Christian, to accustome himselfe to conceive of God according to de∣scriptions made of him in his attributes in his Word.

Fourthly, it may much helpe us, if we conceive of God as dwelling in the humane nature of Christ, for thereby it may somewhat arise in our mindes, if we be prone to conceive of likenesses: Marke it carefully, we may ••ot set be∣fore our mindes Christ-man, and so worship without any more adoe: but if we conceive of the man-Christ, and then worship that God-head that dwells in him, we doe right; and besides attaine unto a point farther, which is, to con∣ceive of God in Christ.

Thus of the right conceiving of Gods nature.

The third thing which we must labour for, is, to magnifie God in our hearts, to make him great, to conceive largely, with full thoughts of God: and to this I adde also, to conceive gloriously of him, to clothe our thoughts of God

with a shining excellencie above any thing else we thinke of. Now that God may be magnified, and thought on after a glorious manner, these things must be done.

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, Psal. 27.8.* 1.360 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 mans heart to discerne Gods excellen∣cie, Mic. 5.4. 1 Tim. 1.11.

Secondly, the meditation of the wonderfull workes of God recorded in Scripture, or observed by experience, is good to br••ed great and glorious thoughts of God. For as the sight of the miracles of Christ, wrought this in the hearts of the people, Matth. 15.31. Luk. 7.16. so the contemplation of such great workes may worke the same effect in us: and the same effect also may the thoughts of the workes of Gods speciall justice or mercy have, Ezek. 38.23. Esa. 13.13. especially the consideration of those workes of favour or delive∣rance, by which God hath declared his speciall goodnesse unto us, Gen. 19.19. 1 Chron. 17.24. David also clotheth the thoughts of God with glory & great∣nesse in his heart, by thinking of the monuments of Gods wonderfull Power and Wisedome in the heavens, earth, and seas, &c. Psal. 104.1. &c. yea by thinking of his owne forming and making in the wombe, Psal. 139.15.

Thirdly, wee must pray earnestly to God (with Moses) and begge this of God that he would shew us his glory. Thus also of the third thing.

The next thing is,* 1.361 to learne how to establish the thought of Gods glory in us: and this is done especially two waies. First, by striving to set God alwaies before us, as David did, Psal. 16.8. Secondly, by remembring God in all our wayes, doing all our workes unto the glory of God, 1 Cor. 10.31.

Lastly, to make us in love with God thus conceived of according to his glo∣ry, the thorow meditation of his mercies to us is of singular use, to thinke either of the variety of them, or of the speciall respect God hath had of us above many others, and the frequencie of his mercies, that he sheweth us mercy daily: but above all to consider that his mercies are free; to thinke how vile we are, upon whom God lookes with such grace and goodnesse. Thus the blessed Virgin taught her selfe to magnifie God, and to love his name, Luk. 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 waies how that may be done have beene reckoned before in the explication of the doctrine, only we must labour by prayer to fashion our selves to that worke, that God in any of those particulars doth require of us: and that is the most speciall helpe which I know thereunto. But by the way let me warn thee to looke to two things: First, that in any course of glorifying God,* 1.362 which is to be done by thy words, thou be carefull to avoid hypocrisie; and be sure that thy heart be lifted up, and affected according to the glory of God:* 1.363 for the Lord abhorres to be glorified with thy lips if thy heart bee farre from him, Esa. 29.13. And the next is, that thou presume not in any case to make the pretence of Gods glory a covering for any wickednesse: as the Pharisees that would hide their devouring of widowes houses under the praise of long prayer: or those in the Prophet Esay's time, that would persecure godly men, and mo∣lest them with Church-censures, and say, Let the Lord be glorified, Esa. 66.5. Thus of making God glorious in our selves.

Lastly, that we may make God glorious in the hearts of other men,* 1.364 and cause them to speake of his praises, we must carefully looke to foure things:

1 That when we speake of God or his truth, wee do it with all possible re∣verence and feare; that wee be carefull, in all our discourses of Religion,

instructions, admonitions, reproofes, confutations, or the like, to treat of these things with all meeknesse and reverence: God hath given us a comman∣dement of purpose to restraine the taking up of his Name in vaine.

2 That we strive by all meanes to live unspotted and inoffensive in life, that if any perverse men did seeke occasion against us, yet they might finde none; and to this end, striving to avoid those things distinctly, which we per∣ceive, by the miserable example of others, do vexe and provoke men to speake or thinke evill; such as are idlenesse, frowardnesse, deceit, conceitednesse, and the like, Phil. 2.15.

3 That we shew forth the vertues of Christ. It is a singular meanes to stirre up others to glorifie God, if they might perceive in us the sound habit of such Christian vertues, as are not to be found in other sorts of men; such as are hu∣mility, lowlinesse, 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 reall demonstration of them. Christian vertues, set forth to the life, are amiable, and will compell men to conceive and speake gloriously of God and his truth.

4 That we be helpfull upon all occasions to others, ready to every good worke, and hearty in all workes of mercy: it is our good workes must make men speake well of us, and our God, and Religion.

Hitherto of the doctrine of glorifying God.

In the day of visitation.]

1 1.365 This word Visitation is in Scripture attributed both to men and to God. To men in such cases as these: as first, to shepheards; who when they did spe∣cially survey their ••••ocke, with intent to redresse what was amisse, were said to visit them, Ier. 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 peo∣ple, they were said to visit them. So the word rendred Exactors, Esa. 60.17. in the Originall is Visitors or Visitations. Thirdly, to visit was a tearme given to the Bishops & 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 amisse, Act. 15.36. And so the originall word here used is translated a Bishop∣rick. Act. 1.20. agreeable to the Hebrew word used Ps. 109.8. Finally, to visit is reckoned among the works of curtesie or mercy, Iam. 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.

Now God is said to visit, not onely men, but other creatures: so he visited the earth,2 1.366 graven Images, the vessels of the Temple, and Leviathan. He visits the earth, when he makes it in an especiall manner fruitfull, Psal. 65.9. He visi∣ted Images when he brake them to pieces, and confounded them. He visited the vessels of the Temple, by causing them to be brought backe again into the Temple, Ier. 27.22. He visited Leviathan the divell, by restraining his power, and disappointing his malice, Esa. 27.1. But, most usually, Gods visitation is spoken of in Scripture, as it concerneth men. And so God holdeth two sorts of visitations: the one is the visitation of all men; the other of some men onely.

* 1.367 The visitation called the visitation of all men, concernes either life or death. In respect of life, God is said to visit all men, in that he doth by his daily pro∣vidence, both give and preserve life till the appointed time: so Iob 10.12. And in respect of death, God keepes his visitation, when he causeth men to die an ordinary death at the time thereunto appointed: so Num. 16.29. But it is not the common visitation is here meant.

* 1.368 Gods speciall visitation of some men, is when in a speciall providence he takes notice of certain men, and comes among them to work the redresse of sin: and that is here meant. And this visitation must be considered, either according to

the kinds of it, or according to the time of it, here called, The day of visitation.

For the kindes: God doth visit men either with the visitation of justice,* 1.369 or with the visitation of mercy; in wrath or in grace: and the former words of this Text are true of either of these kindes. For if God visit wicked men by his speciall judgements, they will then give glory to God, and commend godly Christians; whom before, against their consciences, they spake evill of: which they will also doe much more, if God visit them with his grace, and convert them.

First then, of the visitation of justice: and so the point to be here observed is,1 1.370 That though God may spare wicked men long, and seem to wink at their faults, yet hee will find a day to visit them for their sins: he will hold a visitation for their sakes: he will discover their wickednesse, and avenge himselfe on them, Psal. 50.20. Eccl. 8. Ps. 37.13. Iob 18.20. As they have had their daies of sin∣ning: so will he have his day of visiting; and that not onely at that day of the universall visitation in the end of the world, but even in this life also.

Use. And this doctrine should especially humble wicked men, and awake them out of their security; and the rather, if they consider seriously of divers things about this day of their visitation:

First, that it shall certainly come upon them, Rom. 2.5.

Secondly, that when it doth come, it will bee a marvellous fearfull time with them: for,

1 God will then discover their sins, and make their wickednesse manifest in the hatefulnesse of it, Lam. 4.22.

2 God will inflict sore punishments upon them: hee will be avenged on them. The day of their visitation will be the day of their calamity, Ier. 46.21.

3 The punishments determined cannot be resisted: there will be no helpe, Esa. 10.3. and 29.6. and 26.14.

4 God will not then respect their strength, but their sinne. He will recom∣pence them according to all that they have done, Ier. 50.29, 31.

5 If they escape one judgement, another will light upon them, Ier. 48.44.

6 God will give them the repulse in all they do: even in his service he will not accept them, Ier. 14.10.

7 It will be a time of great perplexitie, and counsell will perish from the prudent, Mic. 7.3, 4. Ier. 49.7, 8.

8 God will declare himselfe to be in a speciall manner against them, Ier. 50.29, 31. Hos. 9.7.

Quest. But what sort of men are in danger of such a fearfull visitation?

Answ. All men that live in any grosse sinne against their knowledge: such as are the sinnes of blood, whoredome, deceit, swearing, profanation of the Lords day, reproaching of Gods people, and the like, Ier. 5.9.29. and 9.9. espe∣cially where all or any of these things be found in them.

First, extreame security in sinning:* 1.371 God will surely visit such as are settled in their lees, Zeph. 1.12.

Secondly, such as place their felicity in offending: such as love to wander, Ier. 14.10. such as do evill with both hands earnestly, as the Prophets phrase is, Mic. 7.3, 4.

Thirdly, such as continue and persist in wicked courses: such as cast out wic∣kednesse as a fountaine casts out water, as the Prophet speaketh, Ier. 6.6.

Fourthly, especially when men are shamelesse and impudent in offending, Ier. 6.15. and 8.12.

Use 2. And therefore men should be instructed and take notice of their con∣dition and danger, and foresee this day, and use all means to prevent it: for if men would turn unto God speedily, & repent with sound sorrows for their sins, the Lord would perhaps be intreated, and forgive the punishment of their sins Ier. 6.6.

Thus of the visitation of justice. The visitation of mercy followes.

2 1.372 The visitation of mercy is, when God comes amongst men, to shew some speciall mercy: and so hee visits either about temporall or about spirituall things. In temporall things hee visits either in the case of blessings or afflicti∣ons. In respect of temporall blessings, he visited Sarah, (Gen. 21.1.) when hee gave her a sonne. In respect of afflictions, God visits (first) when he sends such crosses as do trie the innocencie and sinceritie of his servants: so Psal. 17.3. Secondly, when he lets his people know that hee takes speciall notice of their distresses and sorrowes: so Exod. 4.3. Thirdly, when he sends his servants spe∣ciall deliverances: and so to visit is to deliver.

Thus of the visitation in temporall things, which is not here meant.

* 1.373 The visitation in spirituall things, is the gracious providence of God, re∣vealing his marvellous and everlasting mercies unto his Elect: and so he vi∣sits man either by Christ, or by the Gospel: He visited his people when hee sent his Sonne to redeeme them, Luk. 1.68, 78. and 7.16. And so he doth when he sends his Gospel by his servants to this end, to reconcile the world to him∣selfe in Christ: and thus God visited the world, when he sent his Apostles un∣to all Nations, preaching the Gospel. And thus he doth visit a Nation, when he sends the Gospel thither; or a Congregation, when by the preaching of the Gospel, he gathereth a people to himselfe. There is also a personall and particu∣lar visitation, when God singles out this or that man from the rest, and con∣verts him. And so in this place, to visit the Gentiles, is to gather out of the Gentiles a people to his Name, as in the case of this Apostle is said, Act. 15.14. Which place may well expound this: So that the day of visitation, if we respect whole congregations, is the time when God sends them the powerfull prea∣ching of the Gospel, and doth thereby muster and presse a people to himselfe. And if we respect particular persons, it is the day when God effectually calls them, and converts them.

Six things may be observed here concerning this visitation of grace.

Doct. 1. First, that till God do visit wicked men with his grace from heaven, there will bee no sound reformation in them. Their naturall conscience, the shame and punishment of men, with the Laws of Princes or Churches, may re∣straine somewhat of the excesse of sinne; but it is Gods visitation only that can worke a sound and thorow reformation. There is little hope these Gentiles, which speake evill of Christians, will ever cease till the day of this visitation: and the reason is plaine, because the lawes and punishments of men cannot give a new nature to the offenders, which God in his visitation doth.

Use. The use is therefore to confirme the patience of the Saints. They have endured and must endure the evill words of wicked men: and if any be weary of their injuries, they must pray earnestly for their conversion. The wolfe doth not alwaies devoure, nor the foxe alwaies deceive, nor the dogge alwaies barke: but yet so long as they keepe their natures, they will occasionally dis∣cover themselves. And therefore also Christians should learne discretion, not to trust worldly men over-farre, upon new pretences.

Doct. 2. Secondly, hence we may note, that God hath his time wherein hee will certainly visit his people: hee hath his day of visitation. All that God hath given unto Jesus Christ shall be gathered in Gods due time. That which was beleeved concerning the gathering of the Israelites out of Egypt into Ca∣naan, that God would surely visit them, and bring them out, Gen. 50.24, 25. is much more certainly to be beleeved of the spirituall gathering of the elect out of this world, into the Canaan of God. And the reason is, because their conversion d••pends upon Gods eternall decree: and the foundation of God remaineth 〈◊〉〈◊〉, and hee knoweth who are his, 2 Tim. 2.19. and not one of them shall be lacking in the season of their calling, Ier. 23.3, 4. The use may be

for the confirmation of our faith, concerning the calling of such Jewes, Gen∣tiles or Christians, as yet sit in darknesse and want the meanes of their calling. God hath his day, and he will provide for the calling of all his Elect, how un∣likely soever the worke seeme 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.

Use. The use should be for triall: No Christians 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,* 1.374

First, hath a new Master: Hee will no longer serve any strange Lord; for he hath covenanted firmly with God to worke righteousnesse, Rom. 6.16, 18.

Secondly, hath new acquaintance:1 1.375 He that was wont to walke onely in the way of the wicked, is now a companion onely with them that feare God: all his delight is in them, Psal. 16. and 26.2 1.376

Thirdly, hath a new language: he speaks not as he was wont to do. For first, his Mother-tongue he hath utterly forgotten: He cannot curse, and lie,3 1.377 and sweare, and raile, and speak bawdily, as he was wont to do, which the coherence shewes here. Secondly, in divers things he is furnished on a sudden with lan∣guage he could never speake before, as in the gift of prayer, he can now speake to God, and discourse with him, that before was dumbe, and opened not his mouth, Zeph. 3.9.

Fourthly, he hath a new heart, Zech. 36.27.4 1.378 Which appeares in what hee hath not, which was wont to be in his heart; and in what hee 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 raigne not, or they lie adying: and so,

1 There is not guile there; his spirit is without guile,* 1.379 Psal. 32.2. which he shewes, in that he avoids lesser sinnes as well as greater, is good in secret as well as in company, and serves God in his spirit as well as his body,1 1.380 and is more desirous to be good than to seeme so.

2 There is not malice and passion there, Esa. 11.2 1.381 His outragious and boi∣sterous passions are subdued: of a Lyon he is become a Lambe.

3 There is not covetousnes or the love of the world there,3 1.382 1 Ioh. 2.14. Iam. 4.3. hee 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, Rom. 8.5.

And as in these things he is new, so in the furniture of his heart he is in ma∣ny things new: for,

First, hee hath a new minde; he is renewed in the spirit of his mind:* 1.383 which appeares (first) by his capablenesse in spirituall things. Hee that lately could not perceive the things of God, 1 Cor. 2.14. now heares as the learned: he sees in a mirrour: he lookes and wonders. The vaile is taken away, that before co∣vered him, 2 Cor. 3. Secondly, by the transcendencie of the things he knowes: he can now looke upon the very Sunne: hee knowes God, and Jesus Christ, and the glory to come, and the excellent things given of God, which the heart of the naturall man never perceived, Ioh. 17.3. 1 Cor. 2.9, 10. Thirdly, by the instrument by which he understands: hee sees by faith and not by rea∣son in many things: hee is fully assured in divers mysteries, where sense and reason can give-in no evidence.

Secondly, he hath new affections: I will instance but in two of them;* 1.384 sor∣row and love. He is another man in his sorrowes: which appeares both in the causes, and in the remedies of his sorrowes. For the causes, he was wont never to be sorry for any thing but his crosses: now hee is seldome sorry for any thing but his sinne. And for the remedies, he was wont to drive away his sorrowes

with time, sleepe, 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 hee could never doe before. And he doth love Jesus Christ, though hee never saw him, 1 Pet. 1.9. and so fervently, as hee accounts all things in the world, which hee was wont so much to dote upon, but as losse and dung, in comparison of Jesus Christ, Phil. 3,8,9.

* 1.385 Fiftly, hee hath a new behaviour with him: hee is wonderfully altered in his carriages: which appeares in divers things; First, in respect of the rule of his life: he walkes by rule, Gal. 6.16. He commeth daily to the light, to see whether his workes be wrought in God, Ioh. 3.21. This is a signe given by our Saviour Christ in that place. Hee is carefull to order his behaviour by the warrant of the word, Phil. 2.15,16. Secondly, in respect of the meanes he useth for the ordering of his conversation. And so he taketh presently hold on Gods Sabbath: he is carefull to keepe the Sabbath, honouring that day above all o∣thers, and esteeming and desiring it for the imployment thereof. Thus the Lord of the Sabbath saith, that it is a signe by which hee knowes the people, whether they be truly sanctified or not, Exod. 31.13. Esa. 56.2.6. Thirdly, in respect of the things he imploies himself in, he chooseth the things that please God, Esa. 56.4. his desire is now in all his waies to do such things as might be acceptable to God: whereas before he was most carefull to please men, or to satisfie his owne lusts. Fourthly, in respect of the manner of his conversation. In which foure things especially shine: first, humility. He shewes that the great opinion of himselfe is taken downe in him: he is lowly and meeke, which hee hath learned of Christ, Mat. 11.29. Secondly, affectionatenesse. He loves the name of the Lord, and to be the Lords servant, Esa. 56.6. He doth good du∣ties 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 this life: He doth not esteeme of earthly things as he was wont to do, and shewes it in his carriage. Fourthly, sincerity. For now he hath respect to all the Commandements of God: he desires to be sanctified through∣out: he is not mended in many things, as Herod was, but is, in some degree, mended in all things: and besides, he is carefull of his waies in all places and companies: he will obey absent as well as present, Psal. 2.12. and there is no occasion of offence in him, 1 Ioh. 2.8. He is wonderfull wary and carfull to pro∣vide, that he may not be an offence to any body: and withall, he is not found to strive more for credit than for goodnesse; or more ready to judge others than to condemne himselfe, Iam. 3.17.

If this description be throughly weighed, it will be found to containe the most lively and essentiall things that distinguish true converts from all other men. Nor may the force of any of these be weakned, because many that seeme true Christians, do shew the contrary to some of these: for many that seeme just to men, are an obomination to God; and besides, these things may be in the weake Christian in some weake measure, though not so exactly.

Thus of the third doctrine.

Doct. 4. Wee may hence note, That there is a peculiar time for the keeping of this visitation of grace. All the times of mens lives are not times of visita∣tion: there is a speciall day of visitation, called in Scripture, The day of salva∣tion, the accepted time, the due time, the season of Gods grace, 2 Cor. 6.2. That this point may be opened, first we may consider of the acceptation of this word Day.* 1.386 It usually notes a naturall day, that is, the space of foure and twenty houres. Sometimes it notes the artificiall day of twelve houres, from the morning to the evening: so, Ioh. 11.9. Sometimes it notes time general∣ly: as in such Scriptures as say, In those dayes; the meaning is, In those times.

Sometimes it notes some peculiar season for the doing or suffering of some no∣table thing: as the speciall time when God plagues wicked men, is called their day, Psal.37.13. Io•• 18.20. So the time when Christ declared himselfe open∣ly to be the Messias, is called his day, Ioh. 8.46. So it is here taken for that spe∣ciall 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 mans life:* 1.387 for it is evident, that many men, for a long time of their life, have not at all beene visited of God in this visitation of grace: they have fate in darknesse, and in the shadow of death: and this time is called night, Rom. 13.13. Againe, others are threatned with the utter losse of Gods favour, if they observe not a season, as Heb. 3.6, &c. Luk. 19.41, 42. Yea lome men have lived beyond this season; and for not observing it, were cast away, Prov. 1.24, 28. The very terme here used, shewes 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 yeare is not the time of visitation among men; but some certaine season onely.

Quest. But how may we know when this season of grace is?

Answ.* 1.388 It is then when God sends the Gospel to us in the powerfull prea∣ching of it: when the light comes, then comes this day: when the doctrine of salvation is come, then the day of salvation is come, and God offers his grace then to all within the compasse of that light. God keepes his visitation at all times, and in all places, when the Word of the Kingdome is powerfully preached: the time of the continuance of the meanes is the day here meant, in a generall consideration. But if we looke upon particular persons in places where the means is, then it is very hard precisely to measure the time when God doth visit, or how long he will offer his grace to them:* 1.389 only this is cer∣taine, that when God strikes the hearts of particular men with remorse,or some speciall discerning or affections in matters of Religion, and so bringeth them neere the Kingdome of God; if they trifle out this time, and receive this generall grace in vaine, they may be cast into a reprobate mind, and into incu∣rable hardnesse of heart: and so God shuts the kingdome of God against them, while it is yet open to others, Mat. 3.12. Esa. 6.10. compared with Mat. 13.14, 15.

Use. The use is for the confutation, especially of the madnesse 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 meanes of repen∣tance may be taken utterly from them, or that they may be cast into a repro∣bate sense, or that death may suddenly prevent them, or that the times are onely in Gods hand: it is he that appoints, and begins, and ends this day of visitation at his owne pleasure; yea hee doth not allow to all men, in every place, the like space of time for the continuance of the meanes.* 1.390 This day la∣steth, in some places, to some men many yeares: whereas in other places the Kingdome 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 beene in some places but a yeere or two; in others, but a month or two; in others, but a day or two.

If men object that the theese on the Crosse did delay,* 1.391 and yet found the visitation of grace at his last end; I answer foure things. First, that the theese was by an unexpected death prevented of a great part of that time hee might have lived by the course of nature: and therefore his example cannot patro∣nize their resolution, that thinke 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 onely man helpe them, seeing thousands have perished at their latter end, going away without any repentance or grace? Why rather, do they not feare, seeing so many millions of men are not visited in their later

end? yea, at the very time, the other theese repented not: so that that exam∣ple can shew no more, than that it is possible that a man should find grace at the end:* 1.392 it doth not shew, that it is probable or usuall. Thirdly, they should shew the promise of grace, not such men as wilfully neglect the present means, and put all off to their latter end. What can be concluded from an example, when Gods promise cannot bee shewed? If any object that they have a pro∣mise (for the Scripture saith, that At what time soever a sinner repents him∣selfe from the bottome of his heart, God will forgive him;) I answer, that this sentence doth containe no such promise: for it onely promiseth forgivenesse to them that repent at any time,* 1.393 but it doth not promise that men may repent at any time when they will. Besides, the words in the Prophet Ezekiel are onely, 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 theese was without meanes, miraculously, by the divinity of Christ, and is recorded among the workes of wonder; such as were, The raising of the dead, the trembling of the earth, the darkning of the Sunne, and the like: and if men dare not be so foolish as to expect that at their pleasures these other wonders should be done, then neither may they in that of so late conversion without meanes.

* 1.394 If others say that men were hired into the vineyard at the eleventh houre, and were allowed and rewarded as well as they that went in at the third houre; I answer, that the drift of the parable is onely to shew, that men that had the meanes later than other men may yet be saved: it cannot be stretched to so large a sense. Besides, being a Parable, it may illustate, but cannot prove without some other Scripture, to which it serves as an illustration. But my spe∣ciall answer is this, that those men were never hired before the eleventh houre: they went in so soone as any came to hire them. And so it is true that if men have lived till extreame old age, and never had the meanes till then, they may have as much hope as they that had the meanes in their youth: but that will not warrant the presumption of such,* 1.395 as being called the third houre, will not goe in till the eleventh houre.

Use 2. And therefore the second use should be for instruction, to perswade all that minde their owne good, to walke and worke while they have the light, while it is yet to day, before the shadowes of the evening be stret∣ched out, as our Saviour exhorts in the Gospel. We should bestirre our selves to make all the profit we can of the present meanes God affordeth us: for the night may many waies come upon us ere we be aware. For first, who knowes how soone the night of death may come upon any of us? and then if we have no oyle in our lampes, it will be too late to goe to seeke. Secondly, the night of restraint may come upon us: the meanes may be taken away: wee are not sure how long the Candlesticke may continue before it be removed. God may take away good shepheards, and suffer idle shepheards to succeed in the room of them. Besides, a mighty storme of cruell persecution may surprise us. Third∣ly, the night of temptation may come, and so, for the time, frustrate the life of the meanes: for either God may hide himselfe from us, and then the Sunne will be set to us, even at noone 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 Commandements from mee: or the Lord may restraine the spirits of his servants that speake unto us; for the hearts of the Apostles themselves were not alwaies enlarged in the like manner to∣wards 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 onely there is a season, but withall, that it is but a short time in com∣parison;

therefore here called, The day of visitation. Now a day is one of the least measures of time: and this ariseth not onely from the brevity of mans life, and the infinite mutations that befall the outward conditions of men, and the extreame malice the divell and the world beare to the Gospel, but also from the will of God, who will offer his grace in so speciall a manner, but for a short sea∣son. Neither is the Lord bound to give account to us of his so doing,* 1.396 since wee have more reason to admire his mercy that will offer us his grace at all, than to murmure because it is not offred alwaies: yet this shortnesse of the season doth the more magnifie Gods power, that can so quickly conquer, and set up the Kingdome 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 shew the account hee makes of those treasures, removes them from them. Thus the Jewes lost their glory, Act. 13. When a people growe obstinate, and will not be wrought upon, that God, that commands us not to give holy things to dogges, doth himselfe also many times remove his Word, for the unprofitablenesse and unworthinesse of the people.

Use. The use should be so much the more strongly to inforce the care of spee∣die profiting by the meanes, while it is yet called Today, as the Apostle urgeth it at large in the third and fourth chapters to the Hebrewes. And withall, it should teach us to bewaile the stupidity and carelesnesse of the multitude, that in these times of peace and spirituall plenty, have no care to make any provisi∣on for their soules: over whom we may lament, as Christ did over Jerusalem, Luk. 19.42. &c. And the shortnesse of the time should teach Ministers to la∣bour 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 uncertaine.

Doct. 6. We may here note, that the day when God visits a man with his grace, is a glorious day: The Apostle speakes of it, as of the most happie time of the life of man: and so was it ever accounted by the godly, Esa. 24.22, 23. And it must needs appear to be a day of singular happinesse, if we consider what that day brings forth instantly unto the man or woman visited of God. For,

First, in that day God reveales in some measure his love to the visited: which is the more admirable a benefit, because Gods love is a free love,* 1.397 and it is e∣verlasting, and is also immense.

Secondly, in that day he gives that particular person unto Christ, and gives Christ unto him, with all his merits, Ioh. 10. and 17.

Thirdly, in that he justifies him, both forgiving him all his sinnes, and clo∣thing him with the righteousnesse of Christ.

Fourthly, in that day he adopts him to bee his owne child, that was before the child of wrath, Rom. 8.16.

Fifthly, in that day hee gives him a new nature, and creates and fashions in him the Image of Jesus Christ: and so reveales Christ in him▪ Colos. 3.10. Galat. 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 hee is inrolled amongst the living, and acknowledged particularly of God amongst the Saints. Hee is written in the writing of the house of Israel, and is free from all the miserie and bondage he was in before, or was in danger of: and hee is henceforwards free of the house and presence of God: Hee may feede at his Table, and eate the food of life. He hath accesse with boldnesse at all times into the presence of God with any suites. He is also free to the Communion of Saints, and is re∣stored to the free and lawfull use of the creatures in generall, Psal. 87.5. Esa. 4.4. Rom. 8.1. Gal. 1.6. Esa. 25.8. Mark. 11.24. Eph. 2.20, 21. Mat. 5.5.

Eighthly, he sets a guard of Angels about him, to attend him all the dayes of his life, Heb. 1.14. Psal. 34.

Ninthly, in that day he is received into Gods protection, in respect of af∣flictions: which protection containes in it foure things; First, the with∣holding of many crosses which doe fall upon others. God spares him, as a man would spare his onely sonne, Mal. 3.17. Secondly, the bounding of the crosse, 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 crosse, 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 immortall, undefiled, that withers not, reserved for him in heaven, 1 Pet. 1.3.

* 1.398 The use should bee chiefly to move godly men to the exact study of those things, and to all possible thankfulnesse for Gods 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 keepe commemoration yearely of the dayes of their birth or marriage, how much more cause hath a Christian to preserve in himselfe, and to speake of it to the praise of God, the very day and season when God did first reveale his grace unto him?* 1.399 Let none mistake me. I meane it not of all Christians: for many Christians did never observe or know distinctly the very first day of their conversion, being not called ei∣ther by ordinary meanes, or not in such a sensible manner as some others were, or stood for a time in temporary grace: yet unto all the counsell is pro∣fitable, that taking a day in the sense as it is here, they should often thinke of with gladnes the season of their conversion, or at least magnifie God for the thing it selfe, that they are converted.

And besides, all such as enjoy the meanes of grace, and yet have not felt this visitation of God, should be much allured to the care of attending upon the meanes, and be made desirous to receive the grace of God, and that effe∣ctually: it should much move them that God hath now sent them the means, and keepes his publique 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 expresse commandement that they should be instant, and with all patience instruct men, and call upon them, and perswade them to save their soules.

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 sinnes mentioned 1 Cor. 6.9. found in the very Elect, as the eleventh verse sheweth. This appeares by the example of Manasses, Mary Magdalene, Paul, and the theife on the Crosse: see further, Tit. 3.3. And the reasons may be ea∣sily 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. Se∣condly, they have the same occasions to sin from the Devill and the world. Thirdly, and were their natures somewhat better than other mens, yet they would have bin leavened as they were a part of the lump of infected mankind.

* 1.400This may both informe us and teach us in divers things. It may in∣forme us in three things, (viz.) about our election and our justification, and about the Gospell as the meanes of our vocation. For election, this point proves it must be free, seeing there was no goodnesse 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 workes. And for the Gospell, wee may here see the mighty power of it: it may well be called the Arme of the Lord, and his power to salvation, that can thus mightily and suddenly change men.

And it should teach us also divers things, as it concernes either ourselves,* 1.401 or other men, or God.

1. For our selves: it should teach us to walke both more humbly all our dayes, seeing wee have beene vile as well as others; and also more watchful∣ly, seeing wee carry about us a nature that hath beene so rebellious against God: and besides, wee should resist the beginnings of sinne in us, as having knowne by experience whither sinne will lead us, if wee give way to it, and dally with it.

2 For others not yet called: it should teach us both compassion of their miserie (it having beene our owne case) and a care to shew all meekenesse 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 shewed such love to us, even when we were his enemies?

Yea, wicked men that are smitten with terrors for the hainousnesse of their sinnes, should hence confirme themselves against despaire, seeing they may hence learne, that as great offendors as they, have beene converted and saved. 2 Tim. 1.15.

There is one thing that from hence men must take heed that they doe not learne; that is, that they abuse not these examples to confirme themselves in sinne: for there is matter to daunt them, and fright them from this presum∣ption. For first, not all that have lived licentiously,* 1.402 but some few onely have beene saved, the rest perished in their owne wickednesse. Secondly, of those that were saved, none were saved without amendment of life and regenerati∣on: and therefore so long as thou livest in thy sinne, so long their example fits thee not.

The last Doctrine that may from hence bee made, is in particular concer∣ning the sinne of speaking evill of the godly,and the point is,* 1.403 That Gods gra∣cious visitation doth cure that disease exactly. Hee will never raile any more, that is truly gathered unto God in his day of visitation. It is possible, Chri∣stians may speake evill one of another in particular, and it is lamentable when they doe so; but that is upon supposall of particular faults in those of whom they speake evill. But that a man should speake evill of godly men in gene∣rall, because they are godly, with desire hee might finde them evill doers, is a vice not found in such as are truly called.* 1.404 And therefore let such as are guilty of that sin of speaking evill of good Christians, because they follow goodnesse, know, That their day of visitation is not yet come.

Verse 13.

Submit your selves to every ordinance of man for the Lords sake: whether to the King, as superior.

FRom the thirteenth Verse of the first Chapter, to the ninth Verse of the third Chapter, is contained matter of exhortation: and the exhortation is either generall or speciall. The generall exhortation concernes all Christians, and hath beene set downe from the thirteenth Verse of the first Chapter, to the end of the eleventh Verse of this second Chapter. Now those words, and those that follow, to the ninth Verse of the next Chapter, containe speciall exhortations which concerne some Christians onely; namely, subjects, ser∣vants, wives, and husbands. Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants, from Verse 18. to the end of this

Chapter; of the duty of wives, in the seven first Verses of the third Chapter: and of the duty of husbands in the eighth Verse of that Chapter.

So that the Apostle having taught all Christians before how to behave themselves in their generall calling, hee now undertakes to teach some sorts of Christians in particular, how to order themselves in their particular cal∣lings; and so hee teacheth them in some things that concerne the Politickes, and in some things that concerne the Oeconomickes. Unto order in a Com∣mon wealth belongs the duty of Subjects: and unto houshold government belongs the duty of Servants, Wives, and Husbands.

From the coherence, and the generall consideration of the whole exhorta∣tion, divers things may bee noted before I breake open the particulars of the Text.

1 The Word of God must bee the warrant of all the actions of our life: it not onely gives order about the businesses of Religion, but it prescribes mat∣ter of obedience in all our conversation; it tells us what to doe in our houses, and in the Common wealth, as well as what to doe at Church, which shewes us the perfection of the Scripture. Theologie is the Mistresse of all Sciences: it perfects the sound knowledge of the Ethicks, Politickes, or Oeconomickes, and it should teach therefore in our callings, whether generall or particular, to seeke warrant from the Word, which warrant wee may finde either ex∣pressed particularly, or else implyed in generall directions: and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture, and so not affright or disquiet our selves with vaine fears that way.

2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world; this appeares, in that hee enjoines them the duties of subjects first, and in that they doe teach them the duty of submission, both in this and other Scriptures, with great force and violence (as it were) of arguments: which shewes that they were won∣derfull desirous to charge and instruct the Christians so, that if it were possi∣ble, they might not offend that way: and the reasons are divers and many, why Christians should bee above all men carefull to keepe the lawes of Prin∣ces: first, because by breaking the lawes of men they sinne against God. Se∣condly, because evill minded men have in all ages watched godly Christians, to see whether they could finde any fault by them in the matters of the king∣dome. Thirdly, because if earthly Princes be provoked, it may cause a gene∣rall trouble of the Churches; the offendors many times suffer not alone, but many others upon displeasure raised by them. Fourthly, because if earthly Princes bee good, the carefull obedience of their Subjects may incourage them to be great helpes to Religion, even to be Nursing-fathers and Nur∣sing-mothers to the Churches, 1 Tim. 2.2. Fiftly, because perversnesse and contempt, and carelesse neglect of the lawes of Princes many times proves scandalous, and Wee must not offend them that are without, 1 Cor. 10.2. Col. 4.5. Many that were somewhat enclined to embrace the sincerity of the Go∣spell, have beene cast backe, and professe that therefore they abhorre such people, because they observe their disobedience against humane govern∣ment, either through indiscretion, or nice scruples, or perverse wilfulnesse.

The use may be to reprove the carelesnesse of many Christians this way, and that for divers offences: as first, for sluggishnesse, in not studying the Lawes of the Countries where they live. Some Christians have a secret jea∣lousie against the Lawes of men, and doe in heart thinke meanly of them; and unlesse the equity of the Law stare them in the face, they doe, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, divers Christians doe much sin against the holy de∣sire

and direction of the Apostles, in the intemperancy of their words, when in ordinary discourse they speake with much scorne of the observation of the Lawes of men, which they understand not. A Christian that will not study to be quiet in respect of the Lawes of men, is a singular plague to the Church where he lives.

Doct. 3. We may hence note, that it is necessary for Ministers often to teach their hearers their duty to Magistrates, & to shew the power that Prin∣ces have to make Lawes to governe them by. And this is fit to be noted, be∣cause of the strange weakenesse and perversnesse of some Christians, that are much offended with their Teachers, if they fall upon doctrine of this nature, with any application to the times, they mistrust them, or censure them to be temporizers, and to speake out of flattery or wilfulnesse, or the like corruption of conscience. I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends, or in such a manner as they discover an apparent hatred of godlinesse it selfe (for these are worthy to bee blamed;) but even of such Ministers as prove the rights of Christian Princes with com∣passion, and love, and meeknesse, without provoking or reviling tearmes: even these, I say, are mistrusted and censured▪ though we heare and see in other Scriptures, that they are bound to prove and defend the authority of the Ma∣gistrate in any thing wherein it is unjustly questioned.

Doct. 4. It is necessary wee should first bee taught our duty to God, and those things that concerne 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 besides: and therefore againe to respect his glory, and obedience to him in the first and chiefe place.

Secondly, in respect of our selves and our owne profit, we must study God's Lawes as well as the Lawes of men; yea, with our first and chiefe cares, and accordingly yeild obedience: because though by keeping the Lawes of men wee may live quietly and safely, and with much reputation, yet all this will not protect us against the breach of Gods 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 Gods Word makes men obey, not for feare or custome, but for conscience sake, and for feare of God's displeasure. And besides, it makes men humble and charitable: humble not to thinke themselves too good to obey; and cha∣ritable, in not suspecting the meaning of Princes further than they must needs. And it restraines the excessive pronesse of mens natures, that are (without Re∣ligion) apt to speake evill of those that are in authority; and chiefly, be∣cause true Religion will make men pray heartily to God for their Gover∣nours: and God himselfe doth spare, or blesse them the rather, for the prayers of the righteous.

The use should be to informe and teach all sorts of men to take heed of se∣parating what God hath joyned together. It is an extreme folly to give unto Caesar what is due to Caesar, & 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 doe it) & not to give to Caesar what is due to Caesar. The respect of God's Lawes should make us more carefull to observe mans Lawes. And contrariwise, it is a fearfull case

that many live in, that thinke they have done enough, if they live in obedi∣ence in respect of the authority that rules them in the places they live in: they would bee much troubled if the Magistrate should bee 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 Lawes of God; or would have men so rest in observing the just Lawes of men, as not to be so forward and busie about the duties of Religion.

Further, a question may bee here asked, Why the duty of Magistrates is not here set downe, as well as the duties of Subjects? I answer, that in those times of the Apostles, the Magistrates were without; so farre from being Christians, that they did, for the most part, persecute that way: and therefore they doe avoid medling, or undertaking to teach them that would not learne, but rather be incensed against such Teachers. Besides, if this and other Scrip∣tures of the New Testament be marked, we shall finde, that the duty of Infe∣riours is both more often, and more fully taught, than the duty of Superiours: for in that new and tender world, great care was to bee had, that, under pre∣tence of Religion, civill obedience, either in the family or Common-wealth, were not neglected. And it is a truth to be knowne at all times, that God would not have Inferiours too skilfull in the duty of Superiours, that they might first learne to shew duty, before they called for duty from their Supe∣riours. 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 descripti∣on of the duty of Superiours is used but as a glasse by the Inferiours, to pry into the faults of those that rule them; and so grow carelesse, and wilfully stubborne, under pretence of the faults of their Superiours. But some one might say, that by this means, if the Magistrates did turne Christians, they were left without rules of direction, and so they should not know what to doe.

Answ. That inconvenience was long before prevented, because the duty of Magistrates is fully taught in the Old Testament, which unto a godly minde is of as great authority as the New. Thus of the coherence and generall con∣sideration of all the words. The duty of Subjects followes to bee particularly considered of.

Submit.]

Concerning Subjects, here are five things to be considered of:

First, the proposition of Doctrine, in these words; Submit your selves 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 bee subject; to all sorts of Governours, to Kings, or any other Governours.

Thirdly, the confirmation by reason. Ver. 14, 15.

Fourthly, the answer of an Objection, Ver. 16.

Fiftly, the conclusion, Vers. 17.

In the Proposition consider,

• 1 The duty to be done: Submit.
• 2 The persons must doe it: your selves.
• 3 The things to which they must bee subject: Ordinances: where is a double extent, (viz) to every ordinance, & 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. Pro. 8.15. Dan. 2.21. Ioh. 19.11. Rom. 13.1, 4, 6.

Object. The Divell is said to bee the Prince of this world, and hee clai∣meth all the kingdomes of the earth, Ioh. 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 speakes like himselfe, that is, like the father of lyes, when hee claimes all the kingdomes 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 asking of a King; and therefore it seemes it was not his ordinance that there should be Kings.

Sol. He was not angry with them for desiring Governours, for they had Governours before sent of God, and the very King they had afterward, God gave them him, Hos. 13.8. but hee 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, than in God that had beene such a King to them so many yeares. 2 Men must be subject, because God hath taken mens consciences bound to subjection, Rom. 13. 3 Because Kings are heads of the people, and therefore as members, it is agreeable that they should submit, and bee ruled and gui∣ded. 4 In respect of the benefit men receive by Magistrates, both in outward things, and in matters of Religion. For outward things, men enjoy pub∣like peace and quietnesse, and protection by the help of the power of the Magistrate: And for matters of Religion, earthly Common-wealths are as it were Innes to lodge the Church in, and Princes power affords pro∣tection, so as Christians may more safely follow their calling; and if they be godly Kings, they are the very nurses of Religion. And thus of the reasons.

For the second, this Submission hath in it sixe things: the first is,* 1.405 obedience to their lawes and commandements, Tit. 3.1. The second is honour; Rom. 13.7. for they are principalities and powers: as the Angels shine in heaven, so doe Princes on earth. Yea, they are called gods: and so in two respects; first, as they are Gods Deputies and Viceroyes: God executes a part of his Kingdome by Kings. Secondly, as they beare the image of God, and his au∣thority and soveraignty. Now wee must performe this honour by reverence, and by feare of them, and by judging the best of them and their actions, with∣out conceiving suspitions of them, or receiving evill reports against them, or daring to speake evill of those dignities and Rulers of the people: and by all thankefulnesse for the good wee receive by them, acknowledging to the full all their praises. The third is loyalty, by which wee resolve and endevour to the uttermost of our powers, to maintaine and preserve the persons, rights, prerogatives, crownes and dignities of Princes. If wee must lay downe our lives one for another, then much more for our King and Country. The fourth is piety: we must pray for them with all manner of prayer, wee must make supplications for Gods blessing upon them, and deprecations for the remo∣ving evils from them: and if they should sinne, and God bee wroth with them, wee should stand up in the gap, and make intercession for them, and we should give thanks for all the mercies the Lord shewes unto them, 2 Tim. 2.1. The fift is maintenance: tribute must bee paid, Rom. 13.7. Christ him∣selfe submitted herein. The last is subjection to their punishments, Rom. 13.4. yea, to their injuries, as David, Christ, and the Apostles did submit them∣selves to the injurious dealing of Saul, Pilate, and the Tyrants, when per∣haps they could have made resistance.

Use 1. The use may be first, for terror to the seditious: great hath beene the vengeance of God upon Traytors; the earth swallowed up Corah, Dathan, and Abiram for their rebellion: Absolon was hanged up by the haire between heaven and earth, as unworthy both of heaven and earth. The words of our

Saviour Christ are in an high degree true in this case, Hee that taketh ••up the sword, shall perish by the sword. And S. Paul saith, They shall be dam∣ned that resist the power.

Secondly, it should much humble the better sort of men, for divers 〈◊〉〈◊〉 that are too common; such as are the receiving of evill reports and speaking evill with too frequent intemperancy, grudging at the payment of tribute and taxations, evill surmises of the actions of Princes, and the aptnesse ••o f••∣vour themselves in the liberty of doubting, concerning obedience to them in things indifferent.

Thirdly, all good Christians should be perswaded to make conscience of this submission, and to that end they should bee at the paines to study this Doctrine, and withall pray to God to direct them and keepe them in his feare and obedience herein: and besides, they should be sure that they med∣dle not with the changers, or with the seditious, Pro. 24.22.

Your selves.]

These words may note either the manner of our submission, or the mat∣ter: the manner, thus, Submit your selves: that is, yeeld obedience uncom∣pelled, doe it of your selves, stay not till you be forced to doe it: and so the Apostle should thereby import, that our submission even to men should bee performed willingly, and so wee should willingly and cheerefully obey their lawes, honour and defend their persons, pray for them to God, yeeld them tribute; yea, wee should without murmuring submit our selves to their pu∣nishments, yea, cheerefully beare their injuries; and so it removes grudging and force from our submission. But I rather understand the words to note the matter to bee submitted, and that is our selves; not our goods onely for tribute or custome, but our persons also must bee at the Princes service; our very bodies must be submitted both to doe the labour tha•• belongs to the beating of any office for the publike good, and to the enduring of any pu∣nishment, by the lawes to be inflicted upon the body; and to the imploying of the body and life in defence of the true Religion, and of the King•• person, law and desire, in warre or otherwise. This is manifest by the frequent wars in the Old Testament, both required and performed: nor may any say, that Christians in the New Testament are not charged in the businesse of warre; for,

First, It was Christ's maine intendment to forme a spirituall Kingdome to God: he left the state of earthly Kingdomes to the condition they were in before.

Secondly, when the Apostles doe in the generall require the submission of Christians to their Magistrates, without exception of their obedience in warre or otherwise, it is manifest that they leave them to the lawes of na∣ture, and the lawes of God before.

Thirdly, even in the New Testament this is implyed by Iohn Baptist's an∣swer to the souldiers, Luk. 3.14. and the praises of those worthy warriours, Heb. 11.33, 34 (In which place also is a manifest proofe for subjection, even in our bodies, to the sentences of Magistrates, whether just or unjust.) And the Magistrate's sword, Rom. 13.4. is not onely a sword of justice upon ma∣lefactors in his owne land, but of revenge on the enemies of God, or the Church, or Common-wealth abroad. And for that saying of our Saviour to Peter, He that taketh the sword, shall perish with the sword, Mat. 26.52. it is spoken of him to whom of the Lord it is not delivered; that is, of him that hath not authority from God, as Magistrates have to command others to take the sword: and it was spoken to Peter, a Pastour of soules, Put up again thy sword into his place. That materiall sword was not for him to use.

Thirdly, note, that it is indefinitely propounded▪ Your selves; that is, all

of all sorts, no man can bee exempted from subjection to Princes. Christians must obey as well as Pagans, strangers as well as home-borne, while they are within their gates. All the doubt is, whether Church-men are to bee sub∣ject to secular Princes. The Papists deny it: but wee affirme it, and have rea∣son so to doe. First, because the precept is generall without exception. Se∣condly, because the Apostle saith, Rom. 13.1. that Every soule must bee sub∣ject: and therefore if Church-men have soules, they must bee subject to the higher Powers. Thirdly, because Princes have executed their authority over C••urch-men, whereof wee have manifest examples in the Word: as, David appointed the orders and offices of the Levites. Salomon put downe Abia∣thar from the Priest-hood. Iosiah burned the very bones of the Priests upon their Altars, and also purged the Temple, and restored the Passeover. Christ himselfe was subject to the authority of Princes: hee gave tribute, and appea∣red at their Tribunall. Paul was subject, and appeared before the Magistrates, and used their power when hee appeal'd to Caesar, 3. Thes. 2. Fourthly, there is manifest reason for it: for if Church-men bee citizens or members of the Common-wealth, then they must bee subject to the Rulers and Lawes of the Common-wealth. Fiftly, the doctrine of the purest times since the Apostles, is agreeable hereunto: for Chrysostome upon the thirteenth to the Romans, avouches it, that Priests and Monkes, yea, Apostles, Evangelists, and Pro∣phets, must be subject to secular Powers. And Bernard reasons out of that place th••s: If every soule must bee subject, then yours also that are Church∣men: who hath ex••epted you from this All?* 1.406 If any man goe about to except you, hee goes about to deceive you. And Pope Gregory acknowledgeth the Emperour Maurice as Lord of him and the Clergy.

They object, that the ecclesiasticall government is greater than the secular, jure divino: and therefore Church-men ought not to be subject, because the Superiour ought not to be subject to the Inferiour.

Ans. The ecclesiasticall government is superiour to the secular govern∣ment, and it is inferiour to it: it is superiour, in respect of the rule over them∣selves in the things of the kingdome of heaven, by means appointed of Christ, viz. the Word and Sacraments, &c. but it is inferiour, in respect of civill sub∣jection in the obedience or submission that concernes body and goods. The Prince must bee subject to the Church in matters of faith and godlinesse; and the Church subject to the Prince in matters of this life, and civill subje∣ction. How farre Princes have power in cases ecclesiasticall, will bee shewed afterwards.

They object, that divers Councels doe except the Clergie from the Barre and Tribunall of Princes; and divers Popes have discharged the Clergy of such subjection.

Answ. Councels and Popes cannot decree against the Word of God: be∣sides, they judge and determine in their own case; for what were the Popes or Councels but Clergy-men? Moreover, the Popes assumed a power to them∣selves, which was never given them: for they were so farre off from having power to free their Clergy, that they had no power to free themselves, 2. Thes. 2.7.

They object againe, and say, that it is absurd the sheep should rule and judge the shepheard: Princes are but sheepe, and Priests are the shep∣heards.

Answ. Magistrates are not sheep in all things, but in spirituall things, in matters of faith; and so Ministers are shepheards to feed their soules: but in civill things, the Magistrate is the shepheard, and the Clergy-men sheepe, because citizens or subjects.

But they say, that Clergy-men are freed by priviledge from the Emperors,

and by the Lawes of the Empire.

Ans. If that be so, then their priviledge is, Iure humano, not divixo. Se∣condly, they plead a false priviledge: for in things in question they were ne∣ver priviledged; that is, in matter of obedience to the Law, or in matter of punishment in things criminall. Thirdly, if it were so, then they are subject to Princes: for hee that grants a priviledge, is greater than hee to whom it is granted. But the last and best answer is, that Princes can grant no such pri∣viledge. Can a father free his sonne that hee shall not honour him? or a hus∣band free his wife that shee shall not bee subject to him? No more can a Prince free his subjects from obedience or subjection, because the subject is tyed by the Law of nature and by Gods Law, which Princes cannot undoe.

Thus of the third point.

Fourthly, when hee saith, Submit your selves, he doth not require them to submit those things to the pleasure of the Magistrate which are not theirs. E∣very godly Christian hath some things which are not his owne, but Gods, and those he must not subject to the will of Princes: as his Religion, his Faith, the Word of God, the Sacraments, his prayers: for those are none of Caesars, and therefore must not be given to Caesar.

Thus of who, or what must be submitted.

To every ordinance of man.]

There are two senses given of these words: some understand them of Ma∣gistrates themselves; some of the Lawes of Magistrates. It is not easie to tell how to restraine the text to either of these; for both are true, and the former included in the latter, and the latter implyed in the former: and therefore I purpose to handle the words according to the sense in both respects.

First then, wee must be subject to every ordinance of man; that is, to all sorts of Magistrates. And the Apostle seemeth to expound it when hee saith, Whether it bee to the King, or to the governours, as importing that they were the ordinances he spake of before. Now concerning Magistrates as they are here intreated of, these things are to be noted.

First, that Magistrates are an ordinance of men; and so they are in divers respects, because magistracy is a thing proper to men. Secondly, in respect of the end, because it is ordained for the good of men. Thirdly, because the choise of the kinde of Magistrates hath beene for the most part left unto men: for God hath not tyed all nations to a kinde of government, but left them for the most part free: and therefore some governed by Kings, some by Empe∣rors, some by Consuls, some by Dukes, some by Princes or Earles, or the like. Fourthly, because in the New Testament Christ did not at all imploy himselfe in settling any order for the corporall government of his Church in this world, it being specially his intent for the raising of his spirituall kingdome, and the ordering of the government that concerned the soules of men and their full subjection. Onely we must take heed of one sinne here, and that is, that we conceive not the Magistrates are mans ordinance, as if man appointed or ordained, or invented them, for that is contrary to expresse Scripture, that calls all those earthly powers Gods ordinance: they are by divine instituti∣on, Rom. 13.1, 2, 3. Pro. 8.15. 2 Chron. 19.6. Dan. 4.14, 22.

Ob. Hos. 8.4. it is said, They made them a King, but not by mee.

Sol. God disclaimes not the ordinance: for hee himselfe had appointed Ieroboam to be King (of whom the Prophet speaketh;) but he disclaimes the manner or the choise of him as it was done by the Prophet, which chose him in a mutiny, and without respect to Gods will.

Ob. Nimrod was the first that brought in Magistracy, and he is taxed for it in Gen. 10.9.

Ans. The words are, Nimrod was a mighty hunter before the Lord. Now these word•• have beene interpreted either properly thus: He was a hunter of beasts before the Lord, that is, which beasts hee would sacrifice before the Lord; or meta••horically, that hee was the first that set up Monarchies of the thraldome, appointing Lawes and a forme of Government:* 1.407 and this hee did by instinct from God, for the protection of the Church and Common-wealth, against the injuries of those that dwelt neere them.

Secondly, say that hee is in these words condemned as a hunter, that is, a tyrant, as the word is taken, Lament. 3.5. Ierem. 16.16. Ezech. 32.30. &c. and that it is added, Before the Lord, to note, that he did oppresse men by mani∣fest violence openly, shaking off all feare even of God himselfe; yet it fol∣lowes not, that his power was not of God: the manner of getting it was evill, but the power was good.

Thirdly, it will not follow that Magistracy is evill, or not of God, be∣cause it had an ill beginning, if it were granted, that it did begin in Nim∣rod: For so the translation of Ioseph into Aegypt, and the Kingdome of Saul, and Ieroboam, &c. should be evill, 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 hee were of that kinde of Governours; for there was a hunter both Ecclesiasticall and Civill before; yea and there were Cities in the world before, therefore there must needs bee govern∣ment and Governours: Cain built a City, yea and God himselfe ordained Magistracy after the floud, when he said: By man shall his bloud be shed, Genes. 9.6. In short, Nimrod was the author of the Babylonicall tyranni∣call Monarchy; not the authour of the Magistracy, or civill authority over others.

Object. Many Kingdomes and Officers are gotten by evill meanes.

Solut. So many men get goods by usury, or robbery; yet the things are of God.

Object. But we see, that Magistrates are chiefe, 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 doe not exclude the first.

To conclude, the Magistracy is the ordinance of men subjectively,* 1.408 as it is enjoyed or borne by men; and objectively, as it is imployed amongst men,* 1.409 and in respect of the end, as it is for the good of men.* 1.410 But the true word Cre∣ation or Ordinance shewes it is Gods worke, or institution,* 1.411 or appoint∣ment.

Secondly, it is to be noted, that we are bound to submit our selves to the ordinances, that is, to the office, or calling, or authority: hee 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 againe, wee must not consider the person, but the ordinance, or calling it selfe.

Thirdly, we must submit our selves to their ordinances, that is, to all sorts of Magistrates. Now all Magistrates may be distinguished, either in respect of 1 Iurisdiction, 2 or Religion, 3 or Objects, 4 or Affaires, 5 or Office, 6 or Adjuncts, 7 or Dignitie. First, in respect of Iurisdiction: some are superi∣our, that they have none above them but God; as Emperor, King, Dictator, Senate, &c. or inferiour, which is appointed by the superiour; as are all inferi∣our Governours and Officers. Secondly, in respect of Religion; some are be∣leevers, as David: some infidels, and so are either such as persecute Religion, as Herod, Iulian; or tolerate it, as Trajane. Thirdly, in respect of Objects,

some are Togati, Governours; some are Armati, Marshall men. Fourthly, in respect of Businesse, some are Councellours, some Senatours, some Judges, &c. Fifthly, in respect of Office, some are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Law-givers; some are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Law-keepers, as Justices and the like. Sixthly, in respect of Ad∣juncts, some are lawfull and just, and good Magistrates, who come by their power by lawfull election or succession, and doe exercise it well: others are are unlawfull or bad Magistrates, as having (in respect of the manner) at∣tained their places by unlawfull meanes, or doe exercise their authoritie with cruelty or partiality, or the like. Seventhly, in respect of Dignitie: some have dignity and not authority; as such as enjoy the titles of Dukes, Earles, Lords, Knights, Esquires, or Gentlemen: some have dignity and authority also, as such of any of the former kinde, or the like, as are likewise called to any office of rule and gove••nment, or service. Now wee must bee subject not alone to the King or Superiour, but to governours under them, as the Text shewes. We must be subject to Prince 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 tyran∣nous Princes, as well as to godly, and vertuous, and loving Princes, which the word here translated Ordinance, imports: for it signifies creation. And so Magistracie is a creation in divers 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 m••n to get into high places of honour and authority, that have no worthinesse, or fitnesse, or stuffe in them, more than hee would have to rule or furnish it selfe: even to such Magistrates also must we submit. Onely for the last distinction, there is a difference for such as excell onely for titles of dignitie, and have not authoritie: wee must reverence and shew as civill respect unto them, as belongs to their places: but we are not bound to submit our selves to them by way of obedience; for that is due only to such as have authoritie as well as dignitie.

Thus of subjection to Magistrates: subjection to the lawes of Magistrates followes.

Concerning the lawes and ordinances of Magistrates, two things may hence be gathered.

First, that we must subject our selves to such lawes and ordinances as men that are in authority doe make: wee are bound to this subjection, even to mens lawes: that we are bound, the very words of the Text prove: howso∣ever, or in what respect wee are bound, is to bee distinctly considered. For mans lawes doe not binde as God's lawes doe: for God's lawes doe binde not onely the outward man, but the inward man also, even the very consci∣ences more distinctly and particularly. The lawes of men binde onely the outward man properly: for God reserveth the conscience of man onely to his owne command. Now whereas the Apostle saith, Rom. 13.5. Wee must obey Magistrates not onely for feare, but for conscience, it is thus to bee un∣derstood: First, that men are not onely driven to obedience of Magistrates for feare of punishment, but even by their owne conscience, ever testifying that they ought to obey them. Secondly, that the conscience is bound to obey Magistrates by the vertue of God's Commandement, that requires this obedience of men, not simply in respect of the lawes of men.

Secondly, that we are bound to obey every ordinance of man, that is, all sorts of lawes made by men. This needs explication: for it is evident by di∣vers examples in Scripture, of godly men that have refused to obey in some cases: and the Apostles have left a rule, Acts 5. that in some cases it is better to obey God than man. And therefore I would consider of it distinctly, in

what things they have no authority to command, and in what things they have authority.

For the first. In some cases Magistrates have not authority: and if they doe command, we are not bound to obey. For every Magistrate stands bound himselfe to looke to it, that he transgresse not in these cases:* 1.412 He is bound to the law of nature as hee is a man, and to the law of God as hee is a Christian, and to the fundamentall lawes of the Kingdome as hee is a Prince or Magi∣strate: so that hee must make no lawes or ordinances against any of these Lawes, especially he may command nothing forbidden in God's Word, nor forbid any thing that is commanded in God's Word: some instances will be given afterwards.

For the second. In what things they may make lawes,* 1.413 there is no question in these cases I now maintaine: as if they make lawes in meere civill things for the good of the Common-wealth, there is no doubt but wee must obey: the expresse words of the Text require our submission; and so i•• they make lawes to enjoyne their subjection to doe such things as are commanded by God in Scripture, or to forbid the doing of such things as are expresly con∣demned in God's Word.

There are other cases that have been by men of diseased minds doubted of: but yet subm••ssion is by the Word of God required in them, as well as in other cases. For instance: Men ought to submit themselves in these cases follow∣ing; as first in civill things, if mens lawes be in some sort injurious, as in mat∣ter of mens goods. A Prince makes lawes to lay too heavie taxations upon the subject, yet the subject must submit: and therefore the ten Tribes did sinfully to refuse Rehoboam, and rebell against him for that reason. If any ob∣ject that Naboth did not yeeld to Ahab when hee desired his Vineyard; I answer first, that some difference must be put between the occasions of Prin∣ces, I meane their desires, and their lawes: the inordinate desires of Princes are not alwayes necessarie to be fulfilled. Secondly, Naboth was tied by the Law of God to keepe his inheritance: for God had tied every man to keepe his ancient inheritance, and to marrie within his Tribe, that so it might bee cleerely manifest of what stocke the Messias should come, Lev. 25.23. Num. 36.7, 9. But this was an ordinance peculiar to the Jewish government.

Secondly, in Church-matters the Magistrate may command, and the Sub∣ject must obey. Now because many questions are moved about the Magi∣strates authority in Church-affaires, and about Church-men, therefore I will here proceed distinctly, and shew first what they cannot doe about Religion, and then what they may doe.

These things they cannot doe, that is, they have no power or authority to meddle in them: as,

First,* 1.414 the civill Magistrate hath no power nor authority to execute the of∣fice of the Church-Minister: he may not preach in the Church, or administer the Sacraments, or execute the censures of the Church, Heb. 5.5. 1 Cor. 7.10. The presumption of Ieroboam and Uzziah herein was punished, 1 Kings 13. 2 Chron. 26.

Secondly, hee hath no power to make lawes that shall binde men to be∣leeve his devices, as matters of faith and doctrine: for these things depend upon the will of God, not of Princes.

Thirdly, hee hath not power to bring in any idolatrous service into the Church, as a part of Gods worship, Esay 29.13. Mat. 15.19. And therefore Ieroboam was condemned for the Calves, and Ahab for Baal, and Ahaz for the Altar of Damascus, and all the Kings for the high places.

Fourthly, hee hath no power to set up a Ministery in the Church, that for the substance of the calling was not instituted by Christ, Ephes. 4.11, 12.

Heb. 5.5. All Ministers of the Gospell have their mission from Christ.

* 1.415Thus of what they cannot doe: what they can and ought to doe followes. For it is certaine, that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the subject: and therefore, in respect of Religion, they are said to be nursing fathers and nur∣sing mothers. The Apostle saith, Rom. 13.5. of the Magistrate, He is the Mi∣nister of God for thy good. Now the good of the Subject is not onely a civill good, done civilly; but done spiritually, a spirituall good, which is the grea∣test good of the Subject, and therefore to bee most sought for by the Prince. And as in respect of their civill good he must provide that justice may flourish in the Common-wealth: so in respect of their spirituall good, hee must pro∣vide that Religion may flourish in the Church: and to this end,

First, he may and ought by his lawes to enjoyne the profession of the true Religion, and the confession of faith according to the Word of God.

Secondly, he may and ought to provide to the uttermost of his power, that the Churches may be furnished with able Ministers, and that they likewise may have power to call and ordaine other Ministers, and dispose, or depose, as may be best for the good of the Church.

Thirdly, he may and ought to provide by his lawes and order, that the Word of God may be sincerely and purely taught, and the Sacraments right∣ly administred, and the censures of the Church executed according to the Word.

Fourthly, he may and ought by his lawes to forbid, and accordingly to pu∣nish blasphemies, heresies, idolatrie, sacriledge, and the like.

Now that the godly Princes have had power in these and the like cases a∣bout Religion is plaine: Moses by the appointment of God gave order to Aaron and the people in the businesse of Religion: Iosua appoints circumci∣sion, Iosh. 5. proclaimes the law of God, Iosh. 8. renewes the covenant with God, Iosh. 24. David disposeth of the officers about the Tabernacle, 1 Chro. 23. and brings home the Arke, 2 King. 6. Salomon dedicated the Temple: Asa the King made such a law as this, that whosoever would not seeke the God of Israel should die: Ezechias brake downe the brazen Serpent, 2 Kings 18. commanded the Priests to cleanse the Temple, 2 Chron. 29. and to celebrate the Pas••over; and commanded the Levites to help the Priests, because the Priests were not then cleane, 2 Chron. ••0. Iosias destroyed the Idols, sent his Princes to see to the restoring of the House of God, appointed the Priests to their Ministeries in the Temple, &c. 2 Chron. 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. Salomon deposed Abiathar: Iehosaphat 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 binde the Subjects about the worship of God?

Ans. The Magistrate may and ought to determine the circumstances of Gods worship, which are not determined in the Word: hee may not appoint any more duties as a worship to God, but as a keeper of the first Table. Hee may give order for the circumstances in or about the doing of religious duties in the Church: as, hee may appoint the time, place, and outward forme of prayer, administration of the Sacraments, fasting, almes, or the like. These things must not be done tumultuously, or confusedly, but in order, and that order the Magistrate may prescribe.

* 1.416All actions about Gods worship are of two sorts: some differ not from the worship it selfe, but are things that God especially looketh at in his wor∣ship,

such as is the purity and san••tity of the heart: some belong to the wor∣ship of God, as he••ps and instruments for the better pe••forming or declaring of that worship. The first sort of actions must be prescribed onely by God: who onely can give what he requires; and of this sort whatsoever is not com∣manded, is forbidden: no man may adde, or take away, or change in these things. The second sort are not all of a kinde neither.* 1.417 For some are necessa∣ry in respect of the being of them; as th••t there should be Churches, mar∣riages, or that the Sacraments should be administred, &c. and these also must be instituted of God onely: 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 publike edification be not hindred or violated.

Quest. But here might some one say, In these things the matter was ap∣pointed of God: the Magistrate meddles onely with the manner or the cir∣cumstances. But may Magistrates by their owne authority, bring into the Church things that for matter or manner were never appointed by God, and so enjoyne their owne inventions to be observed by the subject?

Ans. Inventions of men are of diverse sorts: for,

First, some are impious and contrarie to the Word of God in their owne nature; such as are, The invocation of Saints,* 1.418 selling of Masses and Indul∣gences, the forbidding of marriage and meats, making of Images, consecra∣tion of Altars, the use of holy water, prayer for the dead, monasticall vowes, worship of reliques, 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 spoile all, and therefore may not be brought in by any authority.

Secondly, other inventions of men there are that concerne onely things that in their owne nature are indifferent, neither commanded nor forbidden of God: in these the Magistrate hath power to command, but yet not an absolute power: for hee may offend in commanding, and subjects may offend in obeying. And therefore I distinguish thus: If the Magistrate command things indifferent in their owne nature to bee used,* 1.419 and professe that hee requires them with opinion of worship, holinesse, or merit, or ne∣cessity to salvation, then the Magistrate sinnes in so commanding, and the subject sinnes in obeying: but if the Magistrate command things to be used which in their owne nature are indifferent, and professe to disclaime the opinion of holinesse, worship, merit, or necessitie, then it is lawfull to o∣bey his commandements in such cases. So then, traditions brought in with an opinion of necessitie, &c. are unlawfull: but traditions brought in for or∣der and decorum, are lawfull, 1 Cor. 14.40. and this is apparent. For if God have left the ordering of things indifferent to men, why may not Magi∣strates appoint that order? And if Christians may take in or bring up cu∣stomes in the time of God's worship, why may not the Magistrate doe it by his authoritie? If Christians may make an order for what garments women should weare on their heads in the time of God's worship, why may not the Magistrate make an order, what garments Ministers should weare in the time of God's worship? If subjects may of their owne heads appoint a feast of their owne making, at the time of God's feast, as they did their love-feasts in the Primitive Church, and withall appointed the action or gesture of kiss••ng one another; why may not the Magistrate by his authoritie 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 owne head, why may hee not use them which the Magi∣strate commands, and when hee commands him? and if hee may refuse to use

some things onely because of his owne will, why may hee not refuse them when the Magistrate forbiddeth him?

But that this point may be more cleere, I will set downe a Catalogue of inventions of men used for religious ends and uses, without any commande∣ment of God, and that both before the Law, and under the Law, and under the Gospell.

First, before the Law we read of these things.

The laying of the hand under the thigh in swearing, Genes. 24. &c.

Iacobs piller erected, as a religious monument, Genes. 28.18.

Secondly, under the Law we read of these instances.

The Altar of the two Tribes and an halfe, Ios. 22.10. and 27.30.

Davids dancing and playing on all sorts of instruments and songs before the Arke, 1 Chron. 13.8. and 15.16. and 2 Sam. 6.14.

Davids wearing of a linnen Ephod, the garment of the Levites, 1 Chr. 15.27.

Davids 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 sack-cloth and ashes in fasting.

Salomon built another Altar besides the Altar of the Lord, 2 Chron. 7.7.

Hezekias kept the Passeover at a time not appointed by the Law, and the people kept it seven dayes longer, 2 Chron. 30.2, 3, 27.

About the celebration of the Passeover it is manifest, that the godly Iewes brought in of their owne heads,

1. The gesture of sitting, which Christ himselfe also used.

2. The solemne use of the cup, of which mention is made also, that Christ used it, Luke 22.17.

The Rechabites abstinence not onely from wine, (according to the Law of the Nazarites,) but from husbandry and houses, Ierem. 35.

The Jewes had every where Synagogues which were not commanded by the Law, Luk. 7.5.

Mardocheus appointed the feasts of Pur or lots.

Iudas Maccabeus appointed the feast of Tabernacles, which our Saviour graced with his presence.

Thirdly, under the Gospell.

Our Saviour Christ approved the gesture of sitting, and the Cup at the Passeover, 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, vow∣ing, contributing, yea sacrificing, Acts 21.

• Abstaining from meat sacrificed to Idols.
• The observation of the Jewish Sabbath.
• The womens coverings, 1 Cor. 11.
• The Love-feasts.
• The holy kisse.

Quest. But here might some one say, Things indifferent in their owne na∣ture, in the uses of them not inconvenient, may be commanded by the Magi∣strate, and subjects must obey; but what if the Magistrate command some things to be observed, as are very inconvenient and burthensome, though they be not unlawfull?

Ans. Things inconvenient, even in matters of Religion, may bee com∣manded in some cases: as when it is to redeeme a far worse inconvenience. For of two evils of punishments, the Magistrate may take the lesse, as well as any other private man. And if that subjects to prevent worse inconveni∣ences, may use inconvenient ceremonies, then may the Magistrate, to pre∣vent worse inconveniences, command inconvenient ceremonies. If the

Apostles may use the inconvenient Jewish ceremonies,* 1.420 then the Apostles may injoyne for a time the use of inconvenient ceremonies: as they did make ordinances about things which yet they called burthens, Acts 16. And Moses may make an ordinance about the use of a bill of divorcement, which yet was a grievous inconvenience to redeeme a worse inconvenience. But if Magistrates doe appoint inconvenient things, and burthen the Church with them, when there would be no great inconvenience to the Church if such things were not, then such Magistrates must give their account to Christ for so doing; but yet the people are bound to obey still, because wee cannot bee freed from our subjection laid upon us by God, except it appeare to us, that they command not onely an inconvenience, but a sinne, as all sound Divines confesse.

But that this point may be distinctly understood, let us survey the incon∣veniences amongst us usually pretended, and then enquire whether such things may be, viz.

There be five things are thought each of them to make the inventions of men very inconvenient and burthensome, and so not to be used: as,* 1.421

First, if there be no necessary use of them.

Secondly, if they swarve from some patterne may bee had of such things in Scripture.

Thirdly, if they be things have beene or are abused to superstition.

Fourthly, if they have signification put upon them by men.

Fifthly, 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 shadowes, and yet they were used by the Apostles.

For the second; in ceremoniall and circumstantiall things, it is not al∣wayes a sinne to swarve from examples in Scripture. It doth not follow that Christ did sit at the Lords Supper, and therefore it is unlawfull to kneele: For I can shew that godly men have swarved from the shew of patternes, that did serve to binde stronglier than that example, or such like can doe. As for example: The godly Jewes did sit at the Sacrament, when yet the ge∣sture imported in the Law was standing. And this sitting at the Passeover was manifestly an invention of man: For it was no where commanded. Yea and the Christians that now object the example of Christ in the gesture, yet doe not hold themselves tied to follow the example of Christ neither in divers circumstances about the Sa••rament; as, that it was received at night, in a chamber, after supper, in unleavened bread, onely by Ministers, not by wo∣men, &c. nor in the matter of gesture in other things, as, that he sate & prayed: and yet none of them pleads that it is necessary for our imitation. And further it may cleerely bee shewed, that the commandement of God about circumstantiall and ceremoniall things, might in some cases bee transgressed without sinne: which shewes that those precepts did never in Gods intend∣ment binde the conscience absolutely, as morall precepts in things substan∣tiall did. As that every man should bee circumcised the eighth day, was Gods commandement: yet the children of Israel were not circumcised for forty yeeres in the wildernesse, Iosuah 5.5, 6, 7, 9. The law was, that None should eat of the shew-bread but the Priests: yet David did eat and was blamelesse, Mat. 12.••. The Priests in the Temple did worke or pro∣fane 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 Al∣tar of the Lord: yet Salomon sacrificed on another altar, for the reason men∣tioned 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 ceremoniall manner, as

was required in the Law; and yet they sinned not, 2 Chron. 30.2, 3, 17, 18, 19, 20, 23, 27. To abstaine from meats sacrificed to idols, was enjoyned by the Apostles, Acts 15. and yet that did restraine Christian libertie, being a thing indifferent: and afterward to eat meat sacrificed to idols, swerved from the patterne of that ordinance.

For the third. It is also manifest, that things that were abused to supersti∣tion and idolatrie, had notwithstanding a lawfull use when their abuse was re∣moved from them.* 1.422 As for instance: The Jewish ceremonies, especially Circumcision, were notoriously abused by the perverse Jewes, who held very corrupt opinions about them; and yet the Apostle Paul did not make any doubt to use them. Againe, the meat sacrificed to idols, when it comes out of the idols temple, is pronounced to be cleane, and not polluted, by the Apo∣stle Paul. Besides, it is manifest, our Temples, Bells, Chalices, and such like, have beene abused by idolaters, and yet there is not any question made of the lawfull use of them by Divines on either side.

That this point may be a little more understood, we must confesse that in the time of Moses Law, whatsoever thing had beene upon or about the idoll, was infected and made uncleane by the idoll: but withall wee must under∣stand that the idoll, 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 indi∣viduo, not all in specie of the same sort. And further, wee must now know, that the idoll is nothing, and can infect nothing of it selfe out of the idola∣ters use; and so, that those lawes about pollution of idols are ceased: for the Apostle Paul shewes that the very meat that was sacrificed to idols or di∣vels, out of the idols temple, was not polluted, but was lawfull to be used. It was not neere an execrable thing, as was the Babylonish garment in the time of the Law in Achan's possession. Iacob erected a Pillar, as a monu∣ment that concerned the true God; and yet it is manifest that the Gentiles have most idolatrously abused themselves in that course of erecting Pillars, Lev. 26.1.

For the fourth point. Such ceremonies as had signification put upon them, were notwithstanding lawfull, as is manifest by the consideration of most of those ceremonies mentioned before: the Altar by Jordan, the Cup used at the Passover, the Cover on the heads of women, and the love-feasts with the holy kisse: and so had all the Jewish ceremonies.

Now for the last thing, which makes things indifferent, with us scanda∣dalous: we are not left without witnesse from the Scriptures in such cases; but that ceremonies knowne to be scandalous, were notwithstanding used. For it is manifest concerning the Jewish ceremonies, that they were scanda∣lous in the usage to the Gentiles, and in the omitting to the Jewes, Acts 21. 21, 22, 27, 28. Gal. 2.3, 9, 12. But that this point of scandall may be distinctly understood, divers rules are to be considered of.

First,* 1.423 that the angring or bare displeasing of other men, is not the offence or scandall condemned in Scripture, as not onely the words in the Originall shew, but all sound Divines grant. A scandall is a stumbling blocke, that oc∣casions a man to fall from grace in the profession of it, into sin or errour.

Secondly, that to give offence by doing any thing which is simply evill in it selfe (as David did by his adultery and murder) this is out of all question abominable.

Thirdly, that the offence of Aliens is to be regarded, that is, we must not doe any thing by which men that are not yet converted, may bee 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 authoritie of the Magistrate or Church hath deter∣mined

concerning the use of things indifferent, wee are not now left free, nor are bound to looke at the scandall of particular persons; but must make conscience of it, that wee offend not the Church, by working a greater hu••t or losse to the Church, than the particular hurt of private persons can extend unto. In such cases as this the Apostles rule holds: If any man seeme to bee contentious, we have no such custome, nor the Church of God, 1 Cor. 11.16. And we are bound in this Text of the Apostle Peter, to obey the humane or∣dinances of men in authority; from which obligation other mens offence cannot free us. And the Apostle chargeth us to looke to it, that wee offend not the Church in prescribed ordinances,and that we be carefull not to offend private men in free ceremonies.

Fifthly, that where ceremonies are left free and indifferent, and have no commandement to restraine their use, or enjoyne it, there are men to re∣deeme the offence of their brethren with no other price, than the losse of li∣berty in things indifferent. The Apostle Paul faith rather than hee will of∣fend his brother, he will never eat flesh while he liveth, 1 Cor. 10.8.13. Hee doth not say, He will never preach the Gospell while hee liveth, or never re∣ceive the Sacraments while hee liveth: a necessitie lay upon him to preach the Gospell, and to yeeld to the use of all lawfull things to get his libertie, whosoever be offended.

Sixthly, that where the person that takes offence is wilfully ignorant, and by all meanes avoids instruction, and will not have the patience to be taught, such offence is not to be regarded. Thus our Saviour Christ teacheth confi∣dently his doctrine of eating his flesh, though the Capernaites were offen∣ded: and some of his Disciples turned Apostates about it, being such persons as would not abide the exposition of his meaning, Iohn 6.52.

Seventhly, the like is to be said of such persons as take offence out of envie or malice, as the man in the Parable that envied Christs bountie, or the Pha∣risees that out of malice were offended at Christ, Mat. 20.15. Mat. 15.14. 1 Pet. 2.8.

Eighthly, that in things that have proved scandalous, yet we are not bound to lose our libertie, till the weake brother declare his offence. Meat sacrifi∣ced to idols was offensive to many in all countries, yet the Apostles rule is, Eat, and make no question, unlesse one say, This is meat sacrificed to idols, 1 Cor. 10.25, 28.

Thus of the five things that make things indifferent to become inconve∣nient, and yet not unlawfull. I might adde some other things; as that a man may practice and use such ceremonies for the advancing of the substantiall part of Gods worship, as hee himselfe hath everie where preached against, Acts 22.21. and in some cases hath refused to doe, Gal. 2.5, 24. Againe, that such inconvenient ceremonies may be imposed upon such persons and Chur∣ches as never received them before, Acts 15.19, 38. and 21.25.

Quest. The last question is, Whether wee must submit unto Magistrates, when they command unlawfull things?

Ans. A great difference is to bee put betweene things commanded by Magistrates, concerning the lawfulnesse of which was doubt, and such things concerning which the Subject is assured, that they are unlawfull. It is cleare, that if I know the Magistrate commands a thing unlawfull, I must not doe it, because in that case I am bound to obey God, and not men: but suspition or doubting of the lawfulnesse of things, is no discharge for obe∣dience. It is true, that in things indifferent, which I may doe or not doe, I must bee fully perswaded; and whatsoever is not of faith is sinne: but I sup∣pose, that the Inferiour is not discharged from his obedience in any case, but when he knowes the Magistrate commands a sinne. Infinite confusion

would follow in the family, and Common-wealth, and Churches, if the con∣jectures and suspitions of the Inferiours might warrant their refusall of sub∣jection.

Secondly, though I must in things unlawfull refuse to obey, yet I must looke to the manner of refusall: I must take heed that I be not guilty of that sinne of speaking evill of dignities, 2 Pet. 2. Iude 8. Which prohibition was given them when the Magistrates were wicked men, and did command unlawfull things.

Thus of the doctrine and explication of these things that concerne mans ordinances, and their authority in the extent of them. The uses follow.

Use. The use may be for reproofe; and so both of those that offend in the excesse, and of those that offend in the defect.

First, some men attribute too much to the ordinances of men, and that di∣vers wayes: as when they account mens ordinances (in the observation of them) to be a worship to God, or to be meritorious, or to bee necessary to salvation, or in themselves simply to binde consciences: and also when more care is had for the keeping of mens ordinances than of Gods Commande∣ments: or when Gods service is hindred, or transgressed, or neglected for mens traditions.

Secondly, some men offend in the defect: as,

1. Such Christians as deny obedience to the ordinances of men in the in∣different or onely inconvenient things.

2. Such Christians as in the manner shew no scruple, nor feare, nor trou∣ble of minde for breaking Gods expresse Law, in requiring obedience to Ma∣gistrates, while they are ignorant whether it be a sinne or no to obey; and yet on the other side are extremely fearefull and troubled in themselves, to vary from the advice or example of such men as they account godly, or fathers to them or others in Religion, and so are more fearefull to breake mens tradi∣tions than Gods Commandements. Tradition is ill, as well when it comes from good men, as when it comes from bad men.

3. The Jesuites, that maintaine that horrid doctrine of deposing, or mur∣thering of Princes; so farre are they from obeying them. Persons rather to be confuted by strokes than by arguments, as men that offend not onely against the Lawes of God, but the Lawes of Nations, and the Law of Nature.

Hitherto of the things to which they must submit themselves, viz. to e∣very ordinance of man. The motive or manner followes.

For the Lords sake.]

These words doe import both the cause and the manner of submission: they must submit for the Lords sake: and so,

First, there are divers things in God, which should move Christians to all possible care of pleasing and obeying their Magistrates: as, First, Gods and mens Magistrates were ordained of God, and therefore for his sake that set them up we should obey them. Secondly, Gods Commandements: God hath required our submission, and therefore for the respect of the dutie wee owe to God, we should obey them. Thirdly, Gods Image: Magistrates are little Gods in the world, they resemble Gods soveraignty, or Majesty, and therefore because they are like God, we should obey them even for so much of the similitude of God as wee may behold in them or their authority. Fourthly, Gods mercies: we are infinitely bound unto God, and therefore for his sake, even for the love we beare to him wee should doe this which hee requireth. Fifthly, Gods glory: God shall get much honour, and his reli∣gion will be well spoken of, if Christians live obediently: and contrariwise, if Christians be not obedient, God may be much dishonoured thereby, and great stormes of affliction may be brought upon the Church by the wrath of

Princes. Sixthly, the judgements of God, because they must give account to God for their behaviour toward Magistrates, as well as for their behaviour towards God himselfe.

Secondly, these words may note the manner of obedience: we must obey Princes for Gods sake: not onely for conscience sake, but even as if wee did obey God himselfe, and with a due respect unto God; and so it may make also a limitation. We must so obey man, as we still have respect unto God, so as nothing be done against the Word or pleasure of God.

Use. The use should be therefore for instruction, to teach us to looke care∣fully to our selves in our submission, and so to obey,

First, from the heart, because God is intituled to this service.

Secondly, with feare, because God will be an avenger of disobedience and resisting of the powers.

Thi••dly, though our subjection should be to our losse, or discredit, or dan∣ger, or hurt any way; yet for the Lords sake we should doe it. There is mo∣tive enough in God, though there were not worthinesse in the Magistrate, or recompence to us.

Againe, it serves to shew the hatefulnesse of those transgressors that resist the power, and will not make conscience of it to submit themselves to the or∣dinances of Magistrates. For this is to resist God himselfe, this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and God will certainly be a revenger of this disobedience, it being his owne cause as well as the Magistrates.

Besides, it serves to informe us concerning the admirable power and wis∣dome of God, in effecting the subjection of man, to authority of Magistrates. All men naturally affect to excell, and like not superiority in other men. And besides, it is needfull that one man should governe and keepe in order milli∣ons of men, disposed as before. Now this well points at the cause of this or∣der and su••jection, which is the respect of God. God naturally hath planted in the hearts of men a feare to rebell or disobey, even for feare of God him∣selfe more than Princes: and besides, God hath made man to see by experi∣ence, that he doth defend the persons and rights of Kings, by revenging the disobedience of men: this naturall conscience keepes under naturall men. Now though the Apostle would have godly men to obey for the same reason, yer it i•• upon an higher ground: for godly men are instructed by the Word of God to obey Princes; yea, herein differ•• the obedience of the godly from the wicked, that the godly man obeyes for the meere love hee beares to God,and the wicked only for feare of vengeance from God: so both obey for an higher reason than the respect of Princes themselves, even for the Lords sake: the one for the love of God and the care of his glory, the other for feare of his punishments and judgements.

Lastly, it shewes men must so acknowledge the glory of Princes, as that especially we have respect unto the glory of God, who is King of Kings: we must obey Kings in the land, so as God be not disobeyed.

Thus of the Proposition, the Exposition followe••.

The Apostle labours to cleare this doctrine from divers scruples might be conceived by Christians, whether they arise from the diversitie of the sorts of Magistrates, or from their soveraigntie. For the sorts; hee shewes they must obey Magistrates of all sorts, both superiour and inferiour; the highest and those which are subordinate to them, both Kings and Governours also for their soveraigntie. Hee teacheth them to observe the supremacie of Kings and Monarchs.

In generall, we may learne from the Apostles care, to prevent mistaking herein, that he accounts it a pernicious thing to erre about the authoritie of Princes and their Gover••ours. And experience shewes it to be pernicious

sometimes to the persons of Kings, who are often by treason murthered upon wicked and erroneous grounds; and sometimes to the subjects, who draw upon themselves not onely fearefull sinnes, but miserable punishment also, by erring herein: sometimes it is pernicious to religion it selfe, and religi∣ous causes, giving not onely scandall, but procuring desolation in the Chur∣ches through errours, sometimes on the left hand, and sometimes on the right hand.

Whether to the King.]

It may be questioned, whom the Apostle meanes by the word King? Such as understand the Epistle to be written to the Jewes, may perhaps conceive that the Kings that ruled by deputation in Judea should bee meant, such as were Herod and Agrippa. But in as much as the Jewes were scattered thorow the Provinces, and those provinciall Jewes were most in quiet: and in as much as for the reasons afore given, it is likely that the Epistle was writ∣ten to all Christians, both Jewes and Gentiles; therefore by the King hee meant Caesar. And then a more scruple ariseth, for the Romans hated the name of a King, and Caesar was an Emperour: to which divers things may be answered.

First, that though the present Governour was an Emperour, yet the Apo∣stle 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 concerne 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 hee writ, did familiarly use the word which we translate King.* 1.424

Thirdly, the Apostle might have respect unto the signification of the word, as unto a word which was most effectuall to note the highest dignitie among men. For it notes him that is the stay or foundation of the people, or the Common-wealth: and though ambitious men sought new titles as higher, yet the Apostle knew that this was most majesticall and honourable: for the tearme of Emperour, in the signification of it, may agree to any subordinate ruler, who governes or commands other men.

Fourthly, it may be that the Apostle, knowing the hypocrisie of those Em∣perours (who onely disclaimed the name of Kings to avoid the hatred of the people, and yet sought the full right of Kings, a••d so to destroy the liberty of the people) giveth the name they sought in substance, though not in tearme. Where by the way we may note,* 1.425 how hatefull hypocrisie is to God, and how vaine it is. God will unmaske even Kings, if they d••ssemble with him: Hee that trieth the hearts and reines judgeth according to truth, and will not be deceived with pretences. Though men durst not charge Caesar to affect the Kingdome, yet God dares, and will require at his hands the ambition of his heart. And if God will not beare with dissimulation in Kings, much lesse will he beare it in meaner men: hee hates hypocrisie and fained pretences, and painted shewes wheresoever he findes it, which should teach us all to labour for a plaine 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 fals out usu∣ally, that such as use dissembling are perpetually suspected (all their faire pre∣tences notwithstanding) as those Caesars were.

Lastly, the Apostle may name Kings, to prevent rebellion in the subjects, which either should feare such as affected the title, or live under such as pro∣fessed themselves to be Kings; and so the meaning is, that he would have them obey even Kings, how hatefull soever naturally that kinde of government did seeme unto them.

It may be that the Apostle mentioneth Kings, as the last kinde of govern∣ment; a Monarchy being in many respects the most excellent forme of go∣vernment, as being such a forme of government as comes neerest to the simi∣litude of God, who is not onely one in nature, but in government also; and is most agreeable to nature, which doth affect unity, as well in the body poli∣tick, as in the body naturall. But I let this passe as a question belonging ra∣ther to the Politicks than to Divinity, to be discussed at large.

Thus conjecturally of the reason, why the Apostle useth this tearme.

Concerning Kings, I propound these things to be considered of.

First, the originall of Kings.

Secondly, the excellencie of Kings: both these tend to worke in man the care of obedience to them and their Lawes.

Thirdly, the indefinite manner of propounding the tearme, shewing that this submission belongs to all Kings.

Fourthly, the uses of all.

For the first. It is not unprofitable to consider how men came by degrees,* 1.426 at length to subject themselves to this government of Kings.

First, man by the instinct of God, and by the nature given him,* 1.427 tends to society. Of all creatures man is unaptest to live alone. Mans language shewes that he was made to society: and mans disposition shewes 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.

The first kinde of society was oeconomicall, as houshold society:* 1.428 where was first a society betweene man and wife; and thence by propagation grew the society to a full houshold, by the comming in of children and servants. And hence was the first forme of government; where the father of the family was the Head and Ruler.

The second kinde of society was a Village or Towne, which contained in it the government of divers houses or families: and this was occasioned ei∣ther by increase of posterity, or for prevention of harmes, or out of necessity for supply of necessaries. At the first, a Village or Towne contained (as is thought) onely the severall branches of the same family, that is, when men lived so long, such as were descended of their bloud, and were ruled by the chiefe and first of their bloud. 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, one of the words used for a village is deri∣ved from a word that signifies a Fountaine, and so importeth,* 1.429 that necessity drew men to dwell together, that so they might enjoy the benefit of nature for water, which in the Countries first planted was not universally to be had, but one Well must serve divers housholds: and so the Springs of water was one cause to bring men to this kinde of society and dwelling together.

The third kinde of society was a City, which consisted of the people of many Villages: and into this society men came both for commodity and ne∣cessity. For commodity, as namely for trades, and the education of chil∣dren, and the exercise of Religion, and the administration of justice: for ne∣cessity, that so they might be strengthened against their enemies; and to this end they walled and ditched about their Cities: as also to keepe in offen∣ders that they might not flee, and to keepe out such as were banished that they might not returne: 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 appeares in Genesis, There was a King of Sodome and Gomorrah: and so every of the other Cities had their diffe∣rent Kings.

Fourthly, when men increased so fast that one City could not hold the peo∣ple which lived in it, then began Countries and Provinces: and at length the whole Nation consisting of many Cities became subject to one King: and af∣terwards by conquest or marriage, diverse Nations yeelded obedience to one King.

Now the ends why humane societies became subject to Kings and to supe∣riour Powers, were the Common-weale and the benefit of the people so uni∣ted: for power was given to Kings, that so men might bee protected in the practice of vertue, that peace might be preserved among the Inhabitants, that the common priviledges might be maintained, that courses for raising of riches and trades might be held. Each man did looke to his owne wealth, but the King was to looke to the Common-wealth.

And thus much of the Originall of Kings. Their excellencie above other men followes.

* 1.430 Secondly, it must needs appeare that Kings are of all men most excellent, in respect of their outward condition and calling;

1. Because God himselfe was a King, and is delighted to ranke himselfe among men of that degree.

2. Because their creation is from God: they are a speciall sort of men rai∣sed in a peculiar manner to their places by God, who pleads it as his glory that Kings raigne by him, Prov. 8. Rom. 13.

3. Because God hath communicated to Kings the image of his owne Ma∣jestie, and printed in the natures of men a naturall forme of Kings, as the Vice-gerents to God himselfe.

4. Because a divine sentence is in the mouth of the King, as Salomon faith: their judgement is God's judgement: and God would have the people to beleeve that what they say in judgement, God himselfe saith it.

5. Because they have a power above all other men; of which when I come to treat of the word Superiour.

6. Because they take accounts of all other men, but give accounts onely 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 doe they all offices of ho∣nour and government in their Dominions.

8. Because they are the Basis, or the foundation, or stay of all their sub∣jects; who are maintained in Religion, Justice and Peace, by their meanes.

And thus of their excellencie.

Thirdly, it is to be noted that the word is set downe indefinitely: and so it shewes that this honour belongeth to all Kings in the substance of it, whe∣ther he be a King of one City, or many; whether he be a Jew or Gentile, a Christian or Pagan, Hereticall or Orthodoxall, Caesar or Herod, young or old, vertuous or vitious.

Use. Fourthly, the use should bee therefore from hence, to inforce upon our hearts an increase of care and conscience, in acknowledging the honour and right of Kings, and in loyall and sincere observance and obedience to their Lawes. It should not seeme grievous to men to bee held under the yoke of obedience, and to bee subject to others that are but men as well as themselves.

There are many things may encourage the hearts of subjects, without grie∣vance to beare the superiority of Princes, and not to be discontented: for,

First, Kings have nothing but what they have received.

Secondly, if Kings doe wrong, they must give account to God for all the wrongs that they have done.

Thirdly, God hath charged Princes to bee carefull of their subjects:

hee hath given them lawes though they bee Kings.

Fourthly, Princes subjects are first bound to God: and therefore they are not tied to Princes in any thing contrary to Gods Word.

Fifthly, though the outward man be subjected to the power of Princes, yet their consciences are free: in spirit they are subject onely to the God of spirits.

Sixthly, the hearts of Kings are in the hands of the Lord, and he turneth them as he pleaseth, Prov. 21.

Seventhly, though God hath set up Kings, yet he hath not put downe him∣selfe, but he ruleth in all these things: he is King of heaven, Dan. 4.34. and he is King of all the earth, Psal. 47.8. He is a King immortall, 1 Tim. 1.12.

Eighthly, whereas thousands of subjects cannot attaine to the sight of the King, nor obtaine any particular suit from him, nor can the King provide for them in particular: yet may they goe to God and Jesus Christ, who is King of righteousnesse and peace; they may get great suits in heaven, and shall bee provided for in all needfull things, Psal. 23.1. and 5.3. and 48.15. and 74.12. and 80.2. Esay 49.10. Mat. 2.6. Revel. 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 Kingdome better than all the kingdomes of the earth. The Princes of this world are but mortall Kings; but every godly man is a King immortall, hee partakes the title of God himselfe. God is a King immortall by nature,* 1.431 and he is a King immortall by adoption and grace: and besides, the poorest sub∣ject that is a true Christian, entertaineth the King of glory every day, Psal. 24, 7, 9.

As superiour. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]

The word signifieth one that hath above the havings of other men: and so the King hath more than all his subjects, not onely in matter of maintenance, but also in matter of authoritie and supremacie: this his having in supremacie is here meant.

That the King is supreme, is so manifest by this text as it needs no proofe: Princes are called therefore in the Old Testament, Heads of the Tribes, or of the people, to signifie that they were not onely higher in place, but had so∣veraigne and supreme authoritie over all the people.

This supremacie of Kings gives them authoritie in all causes both eccle∣sia••ticall and civill, and over all persons, Church-men as well as Lay-men, as hath beene proved at large before in the former parts of this verse.

The use is therefore to coufute the damnable pleadings of the Popes of Rome and their adherents, that claime to have the right of supremacie above the Kings and Princes of the world. There are divers manifest arguments to overthrow the supremacie of the Pope.

First, this expresse text, that acknowledgeth the Kings to be superiour; this was the Doctrine in the Apostles times.

Secondly•• it is more to bee noted, that Peter himselfe, who by the opi∣nion of the Papists had the height of place in the Church, that even Peter (I say) is so far from claiming this to himselfe, that hee directs Christians to ac∣knowledge supremacie onely as the right of Kings, yea and flatly forbids do∣minion in the Clergie, 1 Pet. 5.5.

Thirdly, our Saviour Christ at large beats downe this primacie, or su∣premacie in his Apostles and all Church-men, shewing that they had not authoritie as the Kings of the earth had; it must not bee so with them: and much lesse had they authoritie over the Kings of the earth, Matth. 20.25. Luke 22.25.

Fourthly, every soule must bee subject to the higher powers. If every

soule, then Church-men if they have soules must be subject, and therefore may not rule, Rom. 13.1.

Fifthly, Christ and the Apostles never claimed any such supremacie, but shewed the contrary by their doctrine and practice.

Sixthly, it is made the expresse marke of that man of sinne, that hee lifts up himselfe above all that is called God, that is, above Magistrates, 2 Thess. 2.

This hath beene the constant Doctrine of the ancient Fathers.

Origen Homil. 7. in Isai. faith, Hee that is called to a Bishoprick is not called to principality, but to the service of the Church.

Tertullian lib. ad Scapul. faith, We reverence the Emperour, as a man se∣cond to God, and the onely one that is lesse than God; and also, Tertullian de Ido. Capite 18.

Nazianzen orat. ad subdit. & Imperat. All men must bee subject to higher powers.

The expresse testimonies of Chrysostome and Bernard upon Rom. 1 3. have beene quoted before, read Bernard. de consid. lib. 2. Capite 4. Hilar. ad Anx. Chrysost. homil. 42. in Ioan. Ambrose in 2 Tim. 2.4.

Secondly, this should confirme every good subject to acknowledge and maintaine the Kings supremacie, and willingly to binde himselfe thereunto by oath: For the oath of supremacie is the bond of this subjection, and this oath men must take without equivocation, mentall evasion, or secret reserva∣tion;* 1.432 yea it should binde in them the same resolution was in Saint Bernard: who faith thus, If all the world would conspire against me, to make me com∣plot any thing against the Kings Majesty, yet I would feare God, and not dare to offend the King ordained of God.

Or unto governours.]

By governours, he either meanes all other sorts of Magistracie besides a Monarchie, or else such Magistrates as in a Kingdome have commission from the King to heare and determine causes, or any way to rule and exercise any Lawes of the King: and it is the Apostles meaning that Christians should be subject to all sorts of Magistrates, of what forme or dignity soever, from the highest to the lowest, so as it should be no more lawfull for them to disobey an inferiour Magistrate, than to disobey the King: so far forth as the inferiour Magistrate hath authority, and doth proceed according to his commission in lawfull things. This point needs not to be further handled, having beene in∣treated of in the generall doctrine in submission to all Magistrates before.

And thus of the exposition: the confirmation followes.

Verse 14.

Or unto governours, as unto them that are sent by him for the punishment of evill doers, and for the praise of them that doe well.

THe Apostle in this verse and the next confirmeth the exhortation, partly by reasons, and partly by answearing 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 wayes: 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 doe well.

As they that are sent of him.]

Of him, either may be referred to the King, or to the Lord: If it be refer∣red to the King, then it shewes that all inferiour 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 withall it shewes a secret in all well governed Monarchies, which is, that the King reserves the giving of honours and offices to himselfe, which more obligeth the Under-officers and Magistrates to him; and he is thereby the better acquainted with the State of the Kingdome. But I am rather of the minde of those Interpreters that refer it to the Lord. And so the sense and doctrine is, That both the Kings and the Governours are sent of God: it is God that prefers them, whatsoe∣ver the second causes be. Though election or succession seem to make a King, and Kings make Governours, yet have wee beene taught that none of these come to their places without the providence of God, Prov. 8.15. Now God keepes this businesse in his owne hands to see to the calling of Magistrates, because of the service by them he can execute: For a great part of his King∣dome is managed by their deputation. By them God scourgeth the sins of the wicked, yea of the whole world, either by suffering them to bee publike 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 peo∣ple, as the next words shew.

Uses. The uses are divers, some particular, some generall: In particular it should teach us,

First, by prayer to seeke Magistrates of God: subjects might get great bles∣sings of this kinde, if they would pray hard for them. For God it is that sends Magistrates.

Secondly, with patience to beare the wrongs of evill Magistrates, seeing there is a hand of God in it.

Thirdly, with thankfulnesse to give the praise to God for good Magi∣strates, seeing it was he that sent them as a common blessing.

Fourth••y, in all suits about the lives, or duties, or successions of Magi∣strates 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 im∣ports, that God can raise him up beyond expectation.

In generall it should stirre us up in all things done by outward meanes in this world, to strive for the skill to finde out, and acknowledge Gods hand and providence in it, seeing in these things which are apparently done by meanes for the most part, yet Gods providence is in it.

Thus of the Author of their calling: the end followes.

For the punishment of evill doers.]

Divers things may be noted from hence.

First, that in all Common-wealths in the world there will bee evill doers: though there bee a King and Governours, and Gods Commandements lye hard upon mens consciences, yet there will bee evill doers. And the point shewes the horrible strength of the poison of naturall corruption, which no Lawes of God nor man, nor experience of evill, nor example can restraine or dry up: and withall it shewes their solly and weaknesse that will forsake Christian assemblies for the wickeds sakes; whereas the Apostle improves, that even in Christian Common-wealths there will bee this part of a Ma∣gistrates vertue to punish the evill doers, such as are knowne to be so: and therefore such curious persons must goe out of the world, if they will goe from evill doers. And withall it should breed in men a greater care to looke to themselves, that they bee not infected by them: since there is no society of men in which this plague-fore of sinne runneth not, we must redeeme the time, because the dayes are evill. And further, it should breed in us a loathing of this wicked world, of this present evill 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 vitiousnesse of some men, conclude the faultinesse either of the doctrine, lawes, or government.

Secondly, that evill doers must be punished, Rom. 15. and great reason: for first, evill doers in any society are infectious: many may be defiled by them. Secondly, they work much disquietnesse, and trouble humane societies. Thirdly, if they escape without punishment, they may bring downe the judgements of God upon the place where they live.

Uses. Which may serve for terrour to other offenders. First, the very sight of Magistrates should affright them, considering that God sent those very Ma∣gistrates 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 evill doers.

Quest. Now if you aske who are evill doers:

* 1.433 Ans. I answer: Such as live in notorious offences, such as are swearers, drunkards, whore-mongers, railers, theeves, idle persons, murtherers, Sab∣bath-breakers, sowers of discord, and the like. The originall word doth point at some speciall sort of offendours: For, naming evill doers, such especially must not escape, as

• 1. Invent evill where it is not.
• 2. Or sinne not out of ignorance, but wilfully.
• 3. Or are leaders of other men to evill.
• 4. Or make a trade of offending by custome in sinne.
• 5. Or study how to doe mischief, gathering together, as things might further their evill courses.

All this may be included in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3. Thirdly, there are from hence many to be blamed, that speake evill of such as take any course to reforme abuses.

4. Fourthly, Magistrates must looke to their calling and Gods Comman∣dement, 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 evill do∣ers are to be punished without respect of persons; they are to looke upon mens works, and not on their persons: great men must be punished if they be evill doers as well as poore men, many men as well as one man: yea, if good men doe evill, they must beare the punishment of their sinne, Christians as well as Pagans.

4. That evill 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 transgresse the lawes of men are accounted by the Apostle evill doers, as well as such as transgresse the Lawes of God: for hee here speakes especially of such as are evill doers in respect of humane ordinances, which may be a warning to such as securely live in the transgression of the commandements of Christian Magistrates: and withall, it may impaire the honour of their condition that live in the breach of the Lawes of God without repentance: For if it be so hatefull a thing to bee a breaker of the lawes of men; in what case are they in that have so grossely broken the Lawes of God?

6. That punishment of evill doers is in the power of the Magistrate: pri∣vate men cannot reforme publike abuses, they may pray for reformation, they are not to execute it but by authority.

7. That there are divers evils which men cannot punish: for the Magi∣strate can onely punish evill doers, that is, such as offend in word or deed: evill thinkers they cannot meddle withall. Which may warne Magistrates to bee wary how they punish men onely upon suspition, or presumption,

without proofe that they are evill doers: and withall, it shewes that God hath reserved th•• judgement of mens works also to himselfe. For God hares the sinnes of the heart as well as the sinnes of life: and therefore since for these evils men answer not to men, they must provide to answer be∣fore God.

8. That a Magistrate that punisheth sinnes doth but execute the commis∣sion he received from God: hee was sent of God to that end, and therefore may comfort himselfe in the Lord, how ill soever his execution of justice bee spoken of among men.

Thus of the punishment of evill doers.

The second end of the sending of Magistrates is for the praise of them that doewell.

For the praise of them that doe well.]

By such as doe well, hee meanes such as in publike societies live without offence, and carry themselves honestly in their places; especially such as are profitable, and doe good to others, whether it be to the mindes of men, by instructing or reproving; or to the bodies or estates of men, by works of mercie or righteousnesse: and among these he meaneth especially such as

• 1. Are Inventers of good, the first Authors of the publike good.
• 2. That doe good daily and frequently.
• 3. That study how they may doe all the good they can, and doe im∣ploy all the helps and furtherances of good they can.

Here may many things be noted from hence.

First, that all that are members of publike societies, are bound to be care∣full to doe good to others; and to live so that the Church and Common∣wealth may be the better for them. Which should much humble such Chri∣stians as live and doe little or no good, and should quicken in all sorts of good Christians a desire to serve the publike: wee are not set here to doe good to our selves onely, but also to others.

Secondly, that in this world it is not to be expected from men, that all that doe well or deserve well should bee rewarded by them: hee saith, For the praise, not, For the reward; as importing, that many a man may deserve well, that shall never have recompence from men. And this ariseth partly from the corruption of Magistrates, that are not carefull to dispose preferments or recompence to such as are worthy, and partly from the insufficiencie of any earthly greatnesse to doe 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 doe good without hope of reward from men, and partly to quicken our hearts to the admiration of the reward that God gives in heaven: wee should provide to be his subjects, and then wee 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 and praise i•• expressed by one word, Prov. 28.20. And this may appeare to be so,

• 1. Because God himselfe seekes praise from his creatures, and accounts himselfe honoured by it, Psal. 50.23. Ephes. 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, Prov. 22.1. and pretious ointment, Eccles. 7, &c.
• 4. Because it so much refresheth a mans heart, it makes his bones full, Prov. 15.35.
• 5. Because an ill name is noted as an extreme curse, Iob 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 thinke 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 Countrey, what is it to bee praised of Christ before all the world at the greatest and last Assises? If praises be good in this world, where there is mutuall vaunting, and they may bee 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 seeke a good report, and to doe all things that might have a good report, Phil. 4.9. As a man may seeke riches, so hee may seeke and desire a good name, Prov. 22••.

But the praise of men is then unlawfull and unlawfully sought,

* 1.434 First, when men doe things onely to be seene of men, and have no better respects than applause, Mat. 6. 1 Thess. 2.6.

Secondly, when a man praiseth himselfe with his owne mouth, Prov. 27.2.

Thirdly, when it is challenged of others, and men will not stay till God give them a good report, Ioh. 8.49,50.

Fourthly, when men seeke praise onely for the shew of goodnesse, and are not good in deed.

Fifthly, when men seeke praise of men, but seeke not the praise of God, or the praise that comes from God onely, which is tried in this, that they will not doe duties that God onely cares for, or that are disgraced in the world, Rom. 2.28. Ioh. 5.44 and 12.42, 43.

Otherwise it is lawfull to seeke praise: and there is an infallible signe to know whether praise be not ill for ••s, and that is, if praise make us more hum∣ble and more carefull of sound holinesse, and doe refine us: then praise is lawfull and a great blessing, when it is like the refining pot, it melts us and makes us better, Prov. 27.21.

Further, if praise be so great a blessing, then an evill name must needs be a great curse, when it is for evill doing: and if it be so evill to be dispraised of men, what shall it be to be dispraised of God, not for one, but many sinnes; not before a few,but before all the world; when it shall bee not to mend a ••••n (as the Magistrates reproofe may be) but to his eternall confusion?

Thus of the third Doctrine.

Doct. 4. It may hence be noted, that the best men need praise, and there∣fore God provides that they shall be praised: even such as doe well need to be commended.* 1.435 And this may appeare both by the comfort they take, if they be commended, Prov. 15.30. and by their earnest desires to cleere them∣selves if they be dispraised, as we see in David, Christ himselfe, and the Apo∣stles, especially the Apostle Paul.

Use. And therfore the use should be to teach men to acknowledge the good things done by others, and to give them praises, especially if they bee godly and humble men: it may doe them much good, and greatly both comfort them and incourage them. This made the Apostle Paul so rejoyce in the Philippines, Phil. 3. ult. It was no flattery. It is flattery in some other men, if they doe commend others for their owne ends, or with selfe-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 publike in∣struments of good in Church or Common-wealth. And it is a course of sin∣gular use to be held in private families, if such as doe well might have praise, as well as such as doe evill dispraise.

Use. 2. Secondly, it may much condemne the corruption of heart, which appeares in many men in this point in sinning against the just praises of o∣thers, either by speaking evill of them, and blemishing their good names (which is to steale 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 readinesse to praise for the works of God done by ano∣ther, Ioh. 5.41, 42. It is a signe that men love not God, when they love not goodnesse in others, which sure they doe not if they commend it not.

Doct. 5. Well doing ought 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 appeare, Ephes. 6.7, 8. and grace and goodnesse 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 in∣couragement is due to other men, onely because they are poore, and because they are worser, Iam. 2.1, 2, 3. You may now by this doctrine try whether they be good themselves: For it is a signe of goodnesse, to observe and love goodnesse wheresoever he seeth it, in a servant as well as in a friend, and in a poore Christian as well as a rich.

Doct. 6. It may bee yet further observed, that if men would bee praised they must doe well: praise is onely due to well-doing, Rom. 2.10. 2 Tim. 2. 20, 21. 1 Thess. 4.4.Rom. 13.5. And therefore it is a poore praise that men raise to themselves for other things: all that same which is raised for any thing but well-doing, is externall and vaine: and therefore they are greatly decei∣ved, that rest in the report that is raised from their wit, or beautie, or birth, or preferment, or sumptuous buildings, or the like. Those may cause a great fame, but onely well-doing can cause a good fame. Secondly, it shewes that hypocrites, that have gotten reputation onely because they are thought to be good, have but built in the sands.* 1.436 For when in time it shall appeare that their owne works doe not praise them, they shall finde 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 professe and promise great care of practice and praising,and yet be barren and unfruitfull.

Use. 3. Thirdly, this shewes the great corruption of their nature, that so unquietly seeke after praise, and complaine how much they be neglected, and yet their owne consciences know how idle and unprofitable they are, and which is worse, that they not onely doe not well, but manifestly doe evill, and sin daily in pride and envie, in passion and wilfulnesse, or other open transgressions. This thirst after respect above others, is a signe of a great strength of hypocrisie, when they are more desirous to be thought good than indeed to be so, and more carefull of the praise of men than of God.

Fourthly, they sinne shamefully that praise the wicked, and justifie him that God condemneth: but Sal••mon hath set a note upon those persons, that they are naught themselves: For hee saith, that they that breake the Law praise the wicked, Prov. 28.4. and 24.25. Psal. 10.3.

Fifthly, they are yet worse that glory in their shame, that seeke praise for the excesse of wickednesse committed by them, either against God or men: as they doe 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 mightinesse to hold out in drinking wine, or for their fil∣thy acts of any kinde, or for their excesses in strange apparell, or for the raising of themselves by unlawfull meanes, or for their deliciousnesse 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 doe good, and in a speciall maner to apply themselves to such works as are most praise-worthy.

Quest. Here then ariseth a question, What things in particular do most ad∣vantage a mans just praises?

Answ. The answer is, that there are divers things will make a man to bee much praised: as,

* 1.437First, to honour God: he hath promised to honour those that honour him, Prov. 8.17. Now to honour God is to seeke his Kingdome first, and to con∣fesse his name before men, though it be in evill times.

Secondly, humility and a lowly carriage with meeknesse. For the humble shall be exalted, and the proud brought low, Luk. 1.14, 20.

Thirdly, mercie to the poore. This made the Macedonians famous in the Churches, especially to shew it liberally and readily, 2 Cor. 8.

Fourthly, diligence and exact carefulnesse to discharge the labours of our particular calling with all faithfulnesse: this made the good woman famous, mentioned, Prov. 31.27, 28, 29, 30, 31. especially if wisdome and providence be joyned with diligence.

Fifthly, to live in peace, and study to be quiet, and meddle with our owne businesse, and to be a peace-maker, wins a great deale of praise, 1 Thess. 4.11. Matth. 5.9.

Sixthly, to be exactly just in mens dealings, and true in his words and con∣tracts, this will make men abound with blessings. The word is praises, as it is in other places translated, Prov. 28.20.

Seventhly, to bee courtous is to bee amiable, so as it bee done without affectation, and not directed for thy owne ends, and not done with dissimu∣lation.

Eighthly, to doe good to our enemies, to bee not onely ready to forgive, but to pray for them, and forbeare to wrong when it might be executed, and to shew all willingnesse to overcome their evill with goodnesse, Rom. 12. 20, 21.

Ninthly, a care in all things strictly to submit our selves to the just Lawes of men, avoiding transgression for conscience sake, as the coherence in this place shewes.

And thus of the sixth Doctrine.

Doct. 7. It may yet further bee observed from hence, that God doth re∣quire Magistrates in a speciall manner to looke unto it, that they doe all they can to praise and incourage godly men, and such as doe good in the countries where they live, Rom. 13.5. This is the end of their calling, Iob 29.25. This will prove heavie one day for those profane Magistrates, that in the places of their abode disgrace none 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 will be terrible against these unrighteous men.

Lastly, the Antithesis is here to be noted. For when hee saith, that such as doe well should bee praised; hee doth not say, that such as doe evill should be dispraised: and this may be considered of, either in the case of pri∣vate persons, or in the case of Magistrates. For private persons, they are bound to the good behaviour, in respect of the evill of others many wayes. First, till their evils are knowne, not to mistrust or condemne others. Se∣condly, when their evils are knowne, if they be secret, they must not bee re∣vealed: if they be open, and the persons be good men, they must doe what they can to cover them; and if they bee evill men, they must not speake of their dispraises without a great respect of glorifying God by it: and besides, they must not venture so far to judge of the finall estate of any man for any

evils, till the end come. In the case of superiours it is true, they may use dis∣praise, but it must be as a medicine which must bee applied with many cauti∣ons, and the ingredients must be Gods word, and not their owne.

Verse 15.

For so is the will of God, that with well-doing you may put to si∣lence 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 doe all the good they can, and in particular should be carefull to obey the Magistrates, because by that meanes,they may confute such ill-minded men as are apt to speake evill of religion: so that the words containe a choyce 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 seemes to give a reason (not of what went next before in the former verse, but) of the exhortation to Christians as they are subjects, shewing the happy effect of well-doing in generall, 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 Common-wealth.

For so is the will of God.]

The will of God is diversly accepted in Scriptures: for though God's will indeed bee but one, yet for our infirmities sake it is considered of with di∣stinction: and so it is either personall or essentiall. There is a will of God that is personall, restrained to some of the persons: so the Father wils the o∣bedience and death of the Sonne, and Christ obeyes that will of his Father, Ioh. 6.38, 39, 40. Mat. 26.39, 42. But it is the essentiall 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 schooles.

The essentiall will of God is taken sometimes for the facultie of willing, sometimes for the act of willing, sometimes for the thing willed, and some∣times for the signe by which that will is declared; as, his Word is his will. So here by his essentiall will, God wils both good and evill. Good is the object of God's will properly, and of it selfe. Evill is the object of the will of God, but onely under some respect of good. Evill is either of punishment, or of sinne. Evill of punishment God wils, and is the Author of, Psal. 115.3. as the just Judge of the world: and punishment of it selfe is a good thing, as it is a worke of justice. Evill of sinne God onely wils to permit, Acts 14.16. but it is not God's willing of evill is here meant.

As the will of God concernes us in matter of good, it may be considered either evangelically or legally. Evangelically his will gives order what shall be done with us: and so he wils the salvation of his Elect, Ephes. 1.11. Ioh. 6.40. Legally his will gives order what shall be done by us: and so hee wils our sanctification in all the rules of it, and in every part, Col. 1.10.

By the will of God in this place then he meanes the Word of God, as it containes the revelation of what God would have done by his servants in the cases specified in this Text.

Many things may be observed out of these words.

Doct. 1. First, we may take notice of the two onely Springs of all things to be knowne in Religion, in these words, viz. God and his will; God and the word of God. God is principium essendi, the Author of their being:

and the will or word of God is principium cognoscendi,the fountaine of the knowledge of them.

Doct. 2. God doth will all that which is to be done by his servants in any part of their obedience, or in any case of their lives: as here the course they are to take either toward the Magistrate, or toward their enemies, God wils it, that is, he doth in himselfe approve, or determine, or appoint, and by his Word he doth warrant and require it. And the same is true of all the well-do∣ings of godly men, God wils them: which I observe for these uses.

Uses. First, it may be a great comfort to a Christian, when hee knowes hee hath done what God would have him to doe: for then hee may bee sure God will not forget his labour, and worke of love and obedience, Heb. 6.8. The Hebrew that signifieth will, signifies pleasure and delight: and when it is gi∣ven 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 de∣light when we doe his will. Every carefull Christian is his Hophzibah. And besides, if God doe will, we should doe so. God will defend and protect us in our wayes: that may support us against all the crosses or oppositions that may be like to befall us. And that made the Apostles place in every Epistle, that.They were Apostles by the will of God. And so such godly Christians as obey the humane ordinances of men in these times of quarrell and conten∣tion, must comfort themselves with this, that Thus was the will of God that they should so obey: and that must support them against the contrary wils of men otherwise minded, how well soever reputed of; and make them bring their owne hearts into obedience to that which God would have them to doe, &c.

Doct. 3. The word of God is the willing of God, and so called here: and God's word may be said to be his will in two respects, either because of the forme, or in respect of the matter. In respect of the forme, it may bee called his will, because it is digested in forme of a Testament; and Christ the Wis∣dome of God hath set it in such forme, as if it were his last Will and Testa∣ment; as in some respects it is: Or else chiefly, because what God doth ex∣presse or require in the Scriptures, is agreeable to the very nature and will of God, he doth in himselfe will it, as well as in his Word promise or require it. Which shewes a great difference betweene the lawes of Princes and the Lawes of God: For many times the lawes of Princes agree not with the na∣tures and hearts of Princes; whereas God's word is alwayes agreeable to God's will: and withall this should the more quicken to obedience, because by conforming our selves to God's word, wee conforme our selves to God's nature. And further, it may comfort us in the hope of strength to be enabled to doe God's will, and what he requires, because he wils what we should doe: For God's will causeth an impression upon the creature, it gives assistance, it will see it done, he will worke our works for us; God's word is a Word of power, it works what it wils, which mens lawes cannot doe. When we know God wils such a thing in his Word to be done, wee should conceive that hee doth not onely shew us by that place what is to be done, but also what assi∣stance we shall have to doe it.

Doct. 4. The will of God is the rule of our actions, what he wils wee must doe, and so it is urged here by the Apostle; and therefore it should teach us to labour to understand what his will is, since all is lost that is not confor∣med to this rule, Ephes. 5.10. We must get us to the Law and to the Testimo∣nies. For whatsoever is not directed from thence, hath no light in it, Esay 8.20. Secondly, we must goe to God, and pray him to teach us to doe his will, since he hath enrolled it in his Word, Psal. 143.10. Thirdly, if this doctrine were throughly digested, unruly, froward, and wilfull Christians

would make more conscience of their passionate and incorrigible courses. Let them looke to it in time, they must give account to him that so hath prescribed rules by his will, that hee will not admit of courses carried onely by their wils. Fourthly, inferiours must looke to the warrant of their actions: it is not the will of man, but the will of God can justifie them to doe well, 1 Pet. 4.2. Lastly, if his will rule us, then wee must take heed of that fault of making the lawes of our wils the causes of his will, as they doe that thinke God must will to doe nothing with wicked men, unlesse his will bee confined to certaine rules which they conceive in their wils.

Doct. 5. That the bare signification of Gods will should bee argument enough to perswade a godly Chistian to doe any thing, though it bee to deny himselfe, or to goe a course which is crosse to his owne desires. The know∣ledge of God's will alone doth compell a godly minde to obey. It is not the Majesty, or the rewards of God, but God's will which alone sufficeth to guide him: which may try the obedience of man by the motives. For onely the sound Christian will obey simply for the commandement sake, and must teach us to sticke to it: the bare will of God must rule us, though there were never so many men contrary-minded.

Use. The use is for triall of hypocrites: the true Christian layes downe all his owne courses, as soone as ever he heares the sound of Gods will.

Doct. 6. The practice of a Christian must be conformed just according to the patterne: so is the will of God; it must be just so as the will of God is: so from the manner as well as from the matter. Which should teach us three things;

First, to walke circumspectly, seeing we must looke so precisely to the man∣ner, as well as to the matter of Gods 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 doe, the more care wee must have to increase our knowledge, and study his will, since all must be just so as he wils to have it.

Thirdly, wee should bee stirred up to pray for our selves, and one for ano∣ther, seeing it is such a hard thing to live a Christian life, and to please God. Marke with what force of words the Apostle prayed about this point, Heb. 13.20, 21.

Now the God of peace, that brought againe from the dead our Lord Ie∣sus that great shepherd of the sheepe, through the bloud of the everlasting Covenant,

Make you perfect in every good worke to doe his will, working in you that which is well-pleasing in his sight, through Iesus Christ, to whom bee glory for ever and ever, Amen.

Quest. But can a Christian be so exact as to answer the patterne, to doe 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 doe it in desire: he must set his patterne before him, as that he desires to follow, and strives as well as he can, and is vexed because hee can∣not doe it: and with God if we have alwayes done as much as well as we did desire to doe, he accepts the desire for the deed: but it is certaine of the most of us in the most things, that wee have neither done the things right, nor brought the desiring to doe them: and therefore it is just with God, if wee lose what we have wrought.

Doct. 7. That in some cases God would have us take notice of his will in more especiall manner, he hath certaine speciall wils: there are some things that he doth as it were more stand upon than other things: and these speciall

wils of God we must heedfully take notice of: as for instance, 1 Thess. 4. a∣••out avoyding fornication, this is the will of God, hee meaneth his speciall chiefe will: so about thanksgiving, 1 Thess. 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, &c. So our Saviour Christ notes in his owne occasions, an especiall will of God, Ioh. 6. 39▪41. So here God doth in a speciall manner will us to obey Magistrates, and to silence wicked men by well-doing.

Use. The use should be, to teach us to marke what things God doth spe∣cially require of us, and to apply our selves to his will, that the Lord may take pleasure in us, & say of each of us as he did of Cyrus, He is the man of my will: which is here explained. Hee is the man that executeth my counsell, Esay 46.11. It was Davids singular glory, that he would doe all Gods will: whatsoever speciall service God had to doe, David was ready to execute it, Acts 13. For herein lyeth the triall of a sound Christian, he doth the will of his heavenly Father, and ••ests not in talking of Religion onely, and profes∣sing it, Mat. 7.21. Rom. 2.11. 1 Ioh. 2.17. And in particular, in this text we see there be two things that God would faine have us doe to silence wicked men, and stop their mouthes: First, he would have us so to behave our selves, that we keepe out of their danger in respect of the lawes of Magistrates. Se∣condly, 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 goodnesse of our conversati∣on. If we would doe what might be specially pleasing to God, wee must bee carefull of these two things.

Doct. 8. Lastly, we may here note that the will of God may bee knowne effectually, though it be not knowne distinctly. The Apostle is sure this is the will of God; and yet there is no booke, chapter, nor verse quoted, nor can any particular place be alledged that these precise words doe expresse God's will: but in as much as the meaning is to be found in the scope of ma∣ny 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 followes, which is well-doing.

With well-doing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]

The word is not the same with that in the former verse: for here it is a par∣ticiple of the present time, and notes the continuall custome of well-doing, and gives us to understand, that if ever wee would effectually silence wicked men, wee must bee continually exercised in well-doing. Our good works (though of great excellency) yet worke but a sudden blaze: the effect of them will be quickly ended, or soone put out, and then will wicked men re∣turne to their old course of reproaching, if they be not daily confuted by the still fresh and new fruits of a Christian: wee must bee full of new and good fruits, Iam. 3.17. and never weary of well-doing.

The sense of the word then is this, as if it were rendred thus: This is the will of God, that they are daily exercised in doing good, should put to silence foolish men: for the originall 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 im∣plyes that God would not have formall Christians or hypocrites to meddle with the quarrell of Religion: for they will spoile all in the end, when their hollownesse and hypocrisie is discovered: they will make foolish men raise and blaspheme worse than before. Such are fit to plead for, and defend Reli∣gion, as be manfull and full of good works. And therefore the weaks Chri∣stians should not be over-busie 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 wee might demonstrate the truth and power of godlinesse in us.

Of well-doing in it selfe, I have intreated before: onely before I passe from it, me thinkes it is lamentable that our hearts can bee 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 Re∣ligion! We see how faine God would have us doe so: and it would plague wicked men that would faine raile at us: nothing would more confute them. And besides, other Scriptures shew no life aboundeth more with stedfastnesse and contentment than a life fruitfully spent: especially how can wee be still thus carelesse, if wee remember the great recompence of reward in another world? Oh this formality and outward shew, and serving God for fashion! how deeply is it seated in mens manners! It is likely the most of you that heare this doctrine will say it is good, and perhaps some one or two of you will be a little toucht with a kinde of consultation in your selves which way you might doe well: but alas, alas! out and alas! Oh that I could get words to gore your very Soules with smarting paine, that this Doctrine might bee written in your very flesh, for a thousand to one you will goe the most of you away, and not redresse your wayes. Religion shall not bee honoured by you more than before: cursed be that worldly drosse or spirituall security that will thus rob and spoyle your soules, and keepe Religion without her true glosse and bea••ty, and shining glory.

I might here also note, that submission to the ordinances of men is one part of a Christian mans well doing, and a speciall ornament of the sincere profession of religion, because it is the discharge of the duty enjoyned us by God, and so is a part of the obedience due to God himselfe; to keep their or∣dinances is to obey Gods commandement. Secondly, because such a con∣scionable submission to mans Lawes, 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 rashnesse that say, that conformity to mens lawes is evill doing, when God sayes it is well doing: they say it is a sinne, God sayes it is a good worke. It is neerer to the truth, and safer to say, that not confor∣ming is a sin, because it is a breach of Gods expresse commandement in the former verse: and therefore also godly Christians, whether Ministers or pri∣vate persons, that obey the lawes of men simply out of conscience of Gods Commandements, and not for corrupt ends, may comfort themselves, that the good God doth like of what they doe, because it is his will that so they should doe, and he sayes they doe well; though some good men are contrary∣minded, & out of weaknesse censure them as evill doers. Then it is implyed 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 Hea∣ven. Paul is crowned in Heaven for his holding to the Jewish ceremonies▪ to win the Jewes, and further the liberty of his Ministery.

Thus of the matter required. The end followes.

That you may put to silence the ignorance of foolish men.]

The word here rendred, To put to silence, is diversly accepted, or the force of it is shewed by diverse tearmes in severall 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 speechlesse or dumb, so Mat. 22.12. Sometimes, To confute, so as they have not a word to answer, so Mat. 22.34. Sometimes, To muzzle, or tye 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 meanes to muzzle the mouths of wicked men.

The word here rendred, Foolish men, signifies properly men without a minde, or men that have not use of their understanding, and so are either na∣turall fooles, 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 doe usually in all places speake evill of godly men, they are prone to it, they doe it usually. The holy Ghost here suppo∣seth it to be done as the usuall course in all ages and conditions of the Chri∣stian Church: and no marvell: For it hath been in all ages past the condition of godly men to be evill spoken of and slandered. God, children were as signes and wonders, Esay 8. And whosoever refraineth himselfe from evill maketh himselfe a prey, Esay 59.15. The throats of wicked men are the or∣dinary 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, Psal. 50.16. Esay 8.18. Cant. 1.6. Yea, sometimes that godly men are reproached by such as are of their owne house and kindred, as Isaak was by Ismael, and Ioseph by his brethren: the parents are against the children, and the children are against the parents: and a mans enemies are those of his owne house. And for the persons reproa∣ched we shall finde them to be the most eminent and godly persons; as Iob, cap. 30.1. Moses, Heb. 11.26. David, Psal. 35.15. Ieremiah, c. 18.18 the A∣postles, 1 Cor. 4.9, 10, 13. yea, the Lord Jesus Christ himselfe, Heb. 12.3. And for the matter objected, wee shall finde the godly men have beene re∣proached with the most vile slanders that almost might be. I may spare other testimonies now, seeing Christ himselfe was charged with gluttony, blasphe∣mie, sedition, deceit, diabolicall working, and to have a divell 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 withall: thus they devised devices against Ieremiah.

Secondly, that when they have evill reports afoot, they pursue them, and di∣vulge them with all possible forwardnesse and malice: thus the abjects tare Davids name and ceased not, Psal. 35.15. and ill-minded men cease not, till that good men may be every where evill spoken of, Acts 28.

The reason of this strange kinde of ill humour in wicked men is twofold: First, there is their naturall hatred of goodnesse; it is not because of the sin of godly men, but simply because they follow goodnesse. There is a natu∣rall antipathy betweene a good life and a bad man, 1 Iob. 3.13.14.1 Pet. 4.5. Psal. 38.20. Secondly, the other is because it is one of the rules of the divell, To be an accuser of the brethren and good livers: and the works of their fa∣ther the divell they will doe, Iob. 8.44.

The use is diverse: for,

Uses. First, it should informe men not to thinke it strange when they see such things come to passe: for no other triall in this point of reproach befals 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 toge∣ther to preserve the reputation of one another, Prov. 12.18.

Thirdly, godly men should arme themselves and prepare for reproaches, and accordingly stirre up their hearts with comforts out of the word of God, against the time of evill and trials.

Fourthly, they should be made for that reason the more carefull of all their carriage, that they give not occasion to people that are so apt to speake evill of them, as was urged out of verse 12. of this chapter.

Fifthly, all men should looke to their eares, and take heed what and how they heare reports. It is an ill signe of a vicious nature, to be apt to beleeve scandalous reports of godly men, Prov. 17.4. And God will plague men in hell not onely ••or making, but for loving lies, though they bee made by other men, Revel. 22.8. And therefore as the North-wind driveth away the raine, so should their angrie countenance drive away the showres of reproach that fall from back-biting tongues, Prov. 25.23.

Thus of the first point.

Doct. 2. It may be hence also noted, that reproaches are to bee avoided as much as lieth in us. God would have us doe all we may to live so, that wee might not be reproached, Psal. 39.8. Phil. 2.15. We must strive to bee unre∣bukable: And the reasons are, first, because every Christian is not able to beare rep••oaches, when he shall finde himselfe to bee slandered. David shewes himselfe very unquiet when he was slandered, especially in some cases, as di∣vers Psalm••s ••hew: and Ieremy fals into desperate extrem••ties about them.* 1.438 Secondly, because reproaches and slanders have diuers ill effect•• for they are like swords and razors, and a man should avoid the wounds of ••words and razors as much as hee can. Thirdly, and be••••des, some kindes of slanders doe keepe many men off from embracing Religion: as the Jewes would not receive Pauls doctrine, because that way was every where ill spoken of. And further, many times in the best mindes, that are perswaded the things obje∣cted are untruths, the reproaches leave a kinde of staine, and worke a kinde of suspition, 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 Countrey, yea the whole Kingdome will bee 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 showres of slanders that are cast upon godly men many times are but fore-runners of grievous stormes of perfecution.

And therefore they doe very foolishly that desire to be reproached, and by their indiscretions irritate the tongues of wicked men against them. It is a grosse folly in some Christians, that will of purpose doe things that bee crosse to the course of the world in things indifferent, thereby to proclaime a wil∣full opposition to the world.

And therefore also we should be very thankfull to God, when hee gives us any breathing times from reproaches and slanders, by all good meanes to keepe wicked men quiet if it may be.

Doct. 3. It may here be further noted, that it is a hatefull thing to bee an ignorant & foolish man in spirituall things: they are mentioned here with a kinde of grievous scorne. Many reasons make this point evident. For first, the sacrifices offered for the ignorances of the people, shewed them that it was a vile thing to be ignorant, Heb. 9.7. Secondly, the very nature of ig∣norance shewes it to bee a vile thing; for is it not a hatefull thing to us to bee blinde in our bodies? how much more is it to have the eyes of our mindes out? Thirdly, because it argues that a man hath not the Spirit of God in him; for Gods 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 signe that he wants Gods Spirit, 1 Cor. 2.12, 14. Fourthly, because when God

would of purpose plague a man with a speciall or horrible curse upon his soule, this is it, to give him up to a sottish spirit, Iob. 12.40. with Esay 6.10. Fifthly, it may appeare by the effects of this sottishnesse, when wee respect the sinnes it breeds, or the punishment it brings upon the ignorant persons for sinne. It is certaine that ignorance is the mother of vice and corruption: an ignorant person may quickly make himselfe guilty of a world of sinnes: yea there is no sinne so grossely absurd or abominable, but this kinde of men may commit it, and without sense or care too. The Prophet Isaiah opens the dotage of Idolaters, and shewes the root of it to bee their blockish igno∣rance, Esay 44.18, 20. As ignorant persons may bee made wilfull Idolaters, and that easily: so may they bee whoremongers, Prov. 7.22. drunkards, &c. yea, they would at some times kill Christ himselfe, if hee come in their way, Luke 23.34.* 1.439 Wee see into what sinnes ignorant persons fall, into such as whoredome, Sodomitry, buggery, stealing, murther, drunkennesse, swearing, and yet see not their danger, but like brute beasts are senselesse; and for the offences in respect of punishment they are fearefull, whether wee 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 igno∣rance is worse for the wicked, than it is for the body to live in a dungeon: be∣sides, all their best works are lost, all they doe is abominable, Hosh. 6.7. Psal. 14.1, 2. and it is in vaine to plead their good mindes and meanings: For without knowledge the minde is not good, Prov. 19.2. and if they were ne∣ver so zealous, yet they lose their labour, Rom. 10.2. And further, this sottish∣nesse brings many a curse upon men; yea, when it is generall it brings feare∣full publique plagues, Esay 1.3, &c. and 5.13. Hosh. 4.1, 2. and which is worst of all, after all the miseries of this life they must goe downe to hell, they are utterly undone for ever; this is the place of all them that know not God, Iob 18. ult. and Hosh. 4.6.

Uses. The use may be, first, for to shew the lamentable estate of multi∣tudes of Christians that frequent our assemblies, and yet are still extreme sots in regard of spirituall things: they favour nothing but the things of the flesh, and rellish nothing but what flowes from fleshly wisdome. Aske the Labourer of his worke, or the Artificer of matters of trade, or the Husband∣man of the fruits of the ground, or the Gentleman of his pleasures or the newes of the world, or the Scholar of humane learning, and you shall have an answer many times to admiration: but aske of Heaven and heavenly things, except a few generall sayings, they can say nothing but froth or errour, they are as blockish as if they had never heard of the Gospell. How many Ma∣sters are there in Israel, and yet know not the things that concerne sound regeneration and a true sanctified life! David cals himselfe 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 them∣selves to be! What heart can stand before the serious thoughts of the damna∣tion 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 avertnesse that is in man, that of all sorts, though they be warned, yet some will on still and die without wisdome, Iob 4.20. and which is yet more, in places where men have the meanes plentifully, yet what number doth the god of this world keepe in blindnesse, so as they live and dye very sots, even in those places where they have ••ad line upon line, and precept upon precept, and yet the people no more instructed than the childe new weaned from the brest? Esay 28.9. Yea, the more fearefull is the estate of divers, that they doe not onely want knowledge, but they reject it and blaspheme it, as if it were not onely

unnecessary, but hatefull: they love darknesse more than light, and there∣fore their damnation sleepeth not, Iob. 3.19. Iob 21.14.

But on the other side, so many as have their hearts touched from God, let them bee warned to avoid ignorance as they would avoid the death of their soules; let it be hatefull to them to be babies in understanding, 1 Cor. 14.20. Ephes. 5.16. and learne of Solomon above all things to get understanding, Prov. 4.7. and to that end to pray with David, That God would give him understanding that hee might live, Psal. 119.144. And when men have the light, they should walke in the light: and when God gives the instructions, they should take heed that they be not as the horse or mule, to learne nothing but what they are forced unto; but rather with all diligence and readinesse to wait daily at the gates of wisdome, Psal. 32.8, 9.

But if men be still senselesse and wilfull, then I say to them as the Apostle said, if the hatefulnesse of their ignorance will not appeare; Let him that is ignorant be ignorant still, 1 Cor. 14.38.

Doct. 4. It may bee likewise noted, that in the language of God, unrege∣nerate men are fooles, or rather mad men, men without mindes, Rom. 1.3. Tit. 3.3.

And that this point may be more cleare, I would consider of the signes of a spirituall mad man or foole. And that this point also may bee clea••ed, you must remember, there are two sorts of men are said literally to bee without mindes: the one is naturall fooles, and their disease is called moria: the o∣ther is furious mad men, and their disease is called mania: both suffer aliena∣tion of minde, they want their mindes or the right use of them: and so there are two sorts of men which spiritually want mindes: some are resembled by fooles, and some by mad men.

A spirituall foole may be knowne especially by two signes; First,* 1.440 by his mindlesnesse: he hath no thoughts nor words about the kingdome of heaven; he is altogether carelesse and senselesse, he sits still without any regard of it, as some children that are mopish and heed nothing, or some that are sicke of a kinde of melancholy, that will neither speake nor eat; these lose time and will not buy it, Ephes. 5.16. Secondly, by his sottishnesse: this sort differs from the former; for these will talke and bee doing, and many times very busie, but it is without any spirituall sense or discerning, their words and works are all idle and sottish, and crosse to the word of God: and these are discovered by divers signes diversly; as,

First, the wisdome of God seemes foolishnesse to them: let heavenly things be spoken of with never so great wisdome and power of words, yet these sots have one senselesse objection or other, in respect of which they re∣ject all they heare; and being led by their sensuality or their carnall reason, Prov. 23.9.1 Cor. 1. and 2. goe no further; but in these cases thinke they are in their owne conceit wiser than any man that can give a better reason and proofe.

Secondly, they discover it by senslesnesse and incorrigiblenesse, when they are pursued by the hand of God many times round about, Ier. 5.3, 4. Though God should seeme to bring all to the first Chaos, yet they understand not: you cannot heat into their heads the hatred of their sinnes, or the cares of a better life, Ier. 22.20, 21, 22. Isai. 42.27. This Apathy is onely in mad men and fooles, Prov. 17.10, and 27.22.

Thirdly, they discover it by their continuall entertainment of the innume∣rable enormities of their thoughts, which arising from their heart in the dark, they play withall with as much earnestnesse and attendance, as if they were some needfull and profitable things. This customary daily entertainment of vaine thoughts is a signe of a spirituall sot, Rom. 1.21.

Fourthly, they discover it by their continuall grasping at shadowes, that is, their doting upon earthly things with strange cares, and paines, and jollity, without any sound endevour to provide for their soules and eternall salvation, Psal. 49.10. Luke 12.16. to 21. Ier. 17.11.

Fifthly, some of them discover their sottishnesse by following the service of idols, which they worship in stead of the living God: this is called brutish∣nesse, 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!

Sixthly, others discover it by making cleane the outside of the cup and plat∣ter, but never regard the filthinesse of the inside: such are they that are only carefull of the shew of their actions before men, while their inside is full of ravening and wickednesse. These our Saviour cals fooles or sots, because hee that made that which is without, made that which is within also, Luk. 11.39, 40.

Seventhly, some of them discover themselves, by suffering themselves to be bu••••etted 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 owne humour, though they devoure them in their estates, and bring them in∣to bondage in their mindes, though they take of them, and exalt themselves insolently among them, 2 Cor. 11.19, 20.

Eighthly, they discover it by building the hopes of the salvation of their soules upon most vaine and insufficient grounds: they build on the sands, they trust upon an universall mercy of God and the example of the most, and upon the bare use of Gods 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 soules are desolate, Mat. 7.26. They will be at no paines to be assured of their salvation and religion, but goe on without any particular regard of their owne way to heaven, Prov. 14.8.

A spirituall foole then is discovered, first, by his mindlesnesse; secondly, by his uncapablenesse and contempt of heavenly doctrine; thirdly,by his in∣corrigiblenesse; fourthly, by the vanity of his thoughts; fifthly, by his do∣tages about earthly things; sixthly, by his idolatry; seventhly,by his hypo∣criticall tricks; eighthly, by suffering the injuries of false teachers; and last∣ly, by the vaine grounds of his hope and faith.

The spirituall mad man followes to be described: and so these sorts of men following are convicted of madnesse in the Scripture;

* 1.441 First, the Atheist. He is a man void of reason that denies principles: and such an one is he that faith in his heart, There is no God, as hee that denies the providence of God, Psal. 14.1. and 94.8.

Secondly, the swearer. The fooles or mad men blaspheme Gods name, Psal. 74▪18. Hee were a mad man that would daily raile at the King to his face; and such are blasphemers.

Thirdly, the persecuter. The Apostle speaking of men that resist the truth, as Iannes and Iambres resisted Moses, saith, that their madnesse shall bee manifested to all men: so that he particularly cals tesisting of the truth mad∣nesse, 2 Tim. 3.9.

Fourthly, the idle person. Hee is a mad man that will eat his owne flesh: but such a one is the slothfull person, because hee brings poverty upon him∣selfe like an armed man, or else destroyes the health of his body by his lazi∣nesse, or brings misery upon his wife and children, or because his soule is eaten up with rust, and the canker of his negligence, Eccles. 4.5.

Fifthly, the wilfull offender. Hee is a mad man, that when hee heares of some imminent danger, yet will not avoid it; such a one is every grosse offen∣der, that hearing of the judgements God will bring upon him for such sinnes,

or perceiving that the wrath of God is broken out upon others for the like of∣fences, yet will madly goe on without feare. The prudent man feareth and departeth from evill, but he is a foole or mad man that rageth and is confi∣dent, Prov. 14.16. Ierem. 5.21, 22.

Sixthly, the senslesse pra••er. We discerne him to be a mad man, that tal∣king continually faulters in his words, and utters sentences that are unper∣fect without sense or coherence: such persons in religion are those prating fooles Salomon speakes of, that are full of words, and void of sound judge∣ment: as the legs of the lame are not equall, so is a parable in a fooles mouth. As you discerne a lame man by this, that his legs are one longer than another, so you may discover a spirituall mad man by his discourse about the high points of religion, for his words agree not together, his sentences are sense∣lesse and unequall. A foole hath no delight to get sound understanding in these things, and yet is wonderfull forward to utter his minde, though hee dis∣cover nothing but his ignorance and folly, Prov. 18.2. and 26.7.

Seventhly, the Epicure or voluptuous person. He is a mad man, that is never merry but when hee hath done some mischiefe: and such are all they that make a sport of sinne, Prov. 10.23. and 14.9. and 15.22.

Eightly, the railer. He is a mad man that will goe up and down a Towne or a Citie, and set fire on the houses of other men as he goes: and therefore is the railer called a foole, because in his lips there is a burning fire: hee de∣voures the reputation of good men every where where he comes. The Apo∣stle Iames cals it, The fire of hell, Iam. 2. Prov. 16.27. Iude 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 wh••ch they were said to bee mad, Luke 6.11.

Ninthly, the Apostate or backslider in Religion. Thus the Galatians were bewitched with madnesse, that had begun in the Spirit and would end in the flesh; that had forsaken the glorious ornaments and priviledges of the Gospel, so trust upon beggerly rudiments, that for••ooke the pretious merits of Christs righteousnesse, to trust to the stained clouts of their owne unrighteousnesse, Gal. 3.1, 3.

Tenthly, the unthankfull and injurious person. Hee 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.

Eleventhly, the contentious person. He is a mad man that layeth snares to catch himselfe,and will speake things that force strokes upon himselfe: so is every unquiet, intemperate busie-body. A fooles lips, saith Salomon, enter into contention, and his mouth calleth for strokes. A fooles mouth is his de∣struction, & his lips are the snare of his soule, Pro. 18.6,7. Eccl. 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 Beare robbed of her welps, Prov. 17.12. They are mad men that will heare no reason. A stone is heavie, and sand is weightie, but a fooles wrath is heavier than them both, Prov. 27.3.

Thirteenthly, all men that abuse their prosperity to the greater liberty of sinne and injury. They are mad men that cannot be ruled, unlesse they bee kept fasting. A man distracted, if you let him have his belly filled, will trou∣ble the whole house: so a wicked man, if hee enjoy prosperity and successe, will disquiet the whole towne where he lives. There are foure things, saith Salomon, disquiet the earth, and one of them is a foole with his belly filled, that is, a wicked man when he prospers and hath what he will, Prov. 30.22.

Uses. The use of all may be, first, to shew the misery of all unregenerate men, that live in a continuall phrenzie, or de••ect of all spirituall understan∣ding. It is a wofull judgement to have our reason taken from us in naturall

things; but much more in spirituall: for upon this ground it manifestly fol∣lowes,

1. That they lose all the benefit of spirituall instruction: all the Or∣dinances of God, during the time of this folly or madnesse, are meerely in vaine to them. Their phrenzie makes them not onely to want sense, but withall to despise all Gods counsels, Prov. 1.7.

2. That they shame themselves in all their dealings: for when a foole walketh by the way, he saith to every one that he is a foole, Eccles. 10.3. And thus they will undoe themselves soule and body, if they hold on. A mad man if he governe his estate will soone ruine it, Iob 5.3.

3. That they live shut up from all the sound comforts of life, as fooles and mad men: they are shut up in darknesse, Eccles. 2.14. God useth them as we use mad men: for though he let them goe up and downe the world, and so they have a larger roome to walke in than ordinarily our mad men have, yet God hath chained them (though insensibly): the world is but a house of darknesse to their mindes: the saving light and all the fruits of it are with∣held from them.

4. That they are in great danger to dye of their phrenzie, and to pe∣rish for lack of wisdome, Prov. 22.23. Iob 36.12.

And therefore in the second place this may serve for instruction unto un∣regenerate men to apply their hearts to wisdome, and imbrace the counsell of God that offers them knowledge and grace, as is urged in many places, as Prov. 1.20, 24. and 8.5. and 9.4. and the rather, because if they bee willfull and reject knowledge, God may be provoked to forsake them for ever, Prov. 1.24. and 28.31. and 26.10, Iob 5.3.

Thirdly, it shewes the wonderfull mercy of God in saving sinners: for what were we all by nature, but a generation of fooles and mad men? And therefore it shewes the riches of his mercy, and the freenesse of it: the riches, in that he glorifies such unworthy creatures; and the freenesse of it, in that they are utterly disabled for deserving any thing at his hands. For what can fooles and mad men doe, that they should merit any thing at Gods hands?

Fourthly, it should teach godly men, both with patience to beare their wrongs seeing they are distracted, and with discretion to avoid them, and to have as little to doe with them as may be: For what should the sonnes of God doe with the sonnes of Belial? And if they abuse them in words, to learne not to answer a foole in his folly, Prov. 26.4.

Fifthly, all this description of folly and madnesse may strike some kinde of amazement and sorrow into the hearts of godly men. For, as they are unre∣generate in part, there are left some dregs of this phrenzie and folly here in them. And hence it is that we finde in Scripture folly charged upon them. It is true, that sometimes they are said to be fooles by the world for things they doe wisely in; and so the Apostles were fooles for Christs sake, 1 Cor. 4.10. and Paul ironically cals himselfe a foole, 2 Cor. 11.1. Sometimes they are called fooles, not because they are so, but because that they doe hate some kinde of likenesse to folly, 2 Cor. 11.17. but yet withall it is true, that seri∣ously godly men are said to bee abased in themselves for very folly and mad∣nesse which they see in themselves, and so wee shall finde every godly man called beasts by themselves, and sometimes by God himselfe: and so it is folly and madnesse in any,

* 1.4421. To hate reproofe, Proverbs 12.1. It is there said to be a brutish thing.

2. To bee censurers of their friends rashly: so Iobs friends are char∣ged with folly, Iob 42.8.

3. To be pertinacious in defending their i••••oc••ncy, striving to make

them••elves seeme juster than they are: this was Iobs madnesse, cap. 42.3. and 34.35.

4. To neglect knowledge, and to be carelesse to use the meanes for instru∣ction, 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 under∣standing of a man in him. So much of ignorance as is left in us, so much of folly and madnesse is in us.

5. To fret and be unadvisedly angry and froward: for anger rests in the bo∣some of fooles only, Eccles. 7.10. Pro. 24.29. Teasty and hasty persons not only have folly, but exalt it.

6. To be indiscreet in words, or insufficient to speake with God or men, as becomes the matter, or to carry our selves indiscreetly: this made David loath himselfe so, Psal. 38.5.

7. To be vexed and impatient, and full of fretting in adversity. Godly men play many mad trickes this way; one while fretting at the prosperity of their adversaries, and another while murmuring in their hearts at their owne condi∣tion, or plotting courses how to conforme themselves to the world, and so to report of their repentance. This made David call himselfe a beast, Psal. 73.3, 13, 14, 15, 21, 22.

8. After one hath had experience of Gods gracious providence, and pro∣tection of God, to fall to trust upon outward things. Thus it was madnesse in David, after so many trials of Gods power, for him to stand about to number the people, and to rest upon the strength and multitude of his subjects, 2 Sam, 24.10.

9. To be slow of heart to beleeve and treasure up the promises of God, and the proofes of Scripture, that should comfort us, and warrant the ••••••th of our salvation in Christ, Luke 24.25.

10. To speake proudly or wickedly, and with provocation to others, espe∣cially 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 madnesse. For godly men, that are heires of the promises, and of the kingdome of heaven, to yeeld themselves over to the inticements and lusts after worldly things, is marvellous folly and madnesse, especially in them who have tasted and known better things, to neglect their glory, which is their soules, (for so David calleth his soule Psal. 3••. ult.) and to serve the sensuall desires of their flesh is mise∣rable folly.

12. All sinfull courses are foolish courses, and to deale sinfully is to deale madly, Psal. 69.5.

The last use of this doctrine may be to shew the vanity and insufficiency of all humane wit and learning, and morall indowments, in comparison of hea∣venly and spirituall knowledge and understanding. For if all unregenerate∣men be foolish men, then it will follow that a man may bee a great wise man in this world, and indued with all the ornaments of humane learning, &c. and yet at the ••ame time in Gods fight be accounted but as a naturall foole or a mad man, in respect of his want of the true wisdome from above, to dis∣cerne things that are excellent, that is, spirituall things.

Thus of the fourth doctrine.

Doct. 5. It is a hard taske to overcome and cure ignorance: Ignorant men, especially those that are bent against godlinesse, are wonderfully unteachable; God himselfe is faine here to devise a strange way to silence them. Salomon observed, that these men are wiser than any man that can give a reason. And if a foole be brayed in a mortar, yet his folly will not depart from him: and a reproofe will enter more into a wise man, than 100. stripes into a foole: yea it is here to be noted, that it is hard to silence them from their reproaches and follies.

The reasons are,

* 1.443First, because it is naturall to them to be hatefull, and hating others: and it is a hard task to overcome a naturall disposition in man, Titus 3.3.

Secondly, because the unregenerate minde of man is full of objections, and the Divell suffers many heads of purpose: he prompts them, and supplies them with cavils.

Thirdly, because many with-hold the truth in unrighteousnesse, they doe willingly misprison the truth, they desire not information, they love darknesse and lies, and therefore are loth to have what might satisfie them, and resist the power of the truth, and willingly strive to neglect doctrine in publike, and Apologies in private.

Fourthly, because they incourage one another in an evill way, they observe that the great men of the world, and many that are in reputation for wisedome and learning, are scorners as well as they: yea it mightily confirmes them, to heare many times in the very pulpits showers of reproaches, which ambi∣tious and malicious temporizers poure out to strengthen the hands of the wicked, and discourage the hearts of the righteous: they thinke they may re∣vile securely, because they heare that way every where evill spoken of: that cause and language is the cause and language of the multitude.

Fifthly, 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 thinke if such and such were there, that have more experience and learning, they would confirme and make good what they say.

Sixthly, because malice hath no eares, 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 faine 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 custome, and evill thoughts, and evill surmises, they think verily they doe not much amisse 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 passe, that men of all sorts should reproach•• the good way of God so unjustly, so foo∣lishly, so pertinaciously.

Secondly, it shewes that godly men had need to be circumspect, and to watch their words and workes with all exactnesse; and that they which will confute ignorant men must strive to be very able and throughly furnished with wisedome of words, and abundance of good works.

Thirdly, it shewes that ignorant persons are in a lamentable case, that are so inwrapped in the snares and cords of their owne folly, that so willingly and wilfully run towards the gates of death and ruine, that are so hardly cured of this spirituall blindnesse.

Fourthly, it imports that study, self-will'd, perverse Christians, that can∣not be diverted, or advised, are to be reckoned in the rank of these fooles, what shew soever they make of a better estate.

Fifthly, it doth comfortably import, that when one is teachable, and hates reproaching, and will doe or say nothing against the truth, and is not pleased with his ignorance, but judgeth himselfe for it, and useth the meanes to get the knowledge and love of the truth, that such a person is escaped from the congregation of these fooles, and is in some measure enlightned with true wisdome from above.

Sixthly, it may warn all that love their owne soules, hereafter to take heed, and with care to avoid wilfulnesse and self-conceitednesse. Let men take heed they be not wise in themselves, but strive to frame themselves to be true wor∣kers of wisdome, and withall to take heed of a multitude of words: hee that cannot be silent, cannot be wise of godly.

And thus of the fifth doctrine.

Doct. 6. Sixthly, we may here note, that wel-doing is the best way to con∣fure wicked and unreasonable men. A sound and fruitfull life is the likeliest and surest way to still them: if any thing will doe it, it is the best way for di∣vers reasons.

1. Because we see here it is a course of Gods chusing, and he saith, it will even muzzle them, and binde up their mouthes, and he will give successe to the obedience of his owne commandements.

2. Because by a conversation full of good workes we doe not only con∣fute them our selves, 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 speake unadvisedly, and so many prove like those fools whom he reproves, Pro. 26.5.

4. Because the naturall conscience of the wicked is as it were feared to take notice of a good conversation, and will struggle and resist within the wic∣ked man, so as he cannot so securely vent his reproaches.

5. Because it is a way that brings most peace and comfort to ones owne heart. If he deale 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 workes.

6. Because it is the surest way of revenge, to overcome their evill with good∣nesse, especially if thou canst get but the advantages to doe 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 workes of re∣venge; yea it should compell upon us a consultation, whether it be best to deale with them at all by words. Gods way is by works; and thou must get a great deale of temperance and wisedome if thou think thy selfe 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 counsell of God, that bids us silence them by well-doing, should intimate, that other cour∣ses must be used, with much caution, and without rashnesse or confidence in them.

Secondly, this may reprove that unquietnesse and impatience which is found in some Christians, when they are reproached and wronged: they are much vexed at the indignities offered to them, & think it strange that wicked men should not cease traducing of their names; whereas perhaps, if they exa∣mine themselves, they may finde that they have not used the meanes to still them, they have not muzzled these dogs, and therefore no wonder if they bark and bite too: and muzz'ed we see here they will not be, but by their good works. And therefore if they be barren and unfruitfull, 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 onely foolish men doe reproach godly men. Such as revile and censure many, are usually either openly carnall men, as they were drun∣kards that reproached David, and abjects, Psal. 35.15. and 69.13. They were either fooles, or the children of fooles, but viler they were than the earth, that had Iob in derision, cap. 30.1,8. men that ranne into excesse of riot, as the

Apostle writeth, 1 Pet. 4.5. or else hypocrites, that have nothing in them but words and empty shewes. Or if at any time there bee a sinne found in godly men, it is in such as are but babes, and looke like carnall men, and have a great deale of their naturall folly and madnesse unsubdued in them, 1 Cor. 3.1, 2, 3. But for the most part it is a fault found onely in wicked men.

Doct. 8. That it is a great paine to a wicked man to be restrained from re∣proaches. Hee is as much vexed when hee cannot or dare not speake evill of godly men, as a dog or an oxe 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 wickednesse. 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 ••2. yet ordi∣narily they will doe wickedly, even in the land of uprightnesse, Esay 26.10.

Verse 16.

As free, and not using your liberty for a cloake of maliciousnesse, but as the servants of God.

IN the two former verses hee confirmes the exhortation by reasons: in this he answers an objection. The objection seemes to bee that Christians are made free by Christ, and therefore are not to bee, tied with the bonds of hu∣mane ordinances or subjection to men. The Apostle answereth, that it is true that Christians are made free-men; but so as they must not use their freedome as a cloake of maliciousnesse, and the liberty of sinning either against God or men: for they are still Gods servants, and bound to doe what hee would have them to doe, and so consequently to obey Magistrates, since God requires them so to doe.

So that in this verse he intreats of Christian liberty. And so first he grants the use of it, or the right of it in these words, As free. Secondly, ••ee re∣moves the abuse of it in these words, Not using your liberty as a cloake of ma∣liciousnesse. And thirdly, he gives a reason of his removall, Because they are the servants of God still.

In the first part you must consider what hee granteth, viz. that they are free. Secondly, how far he grants it, viz. that they are as free.

Free.]

Freedome is either civill or spirituall. Civill freedome is when a servant is manumitted or made free, that was an apprentice or bond-slave before: & so when a stranger is admitted to the right of a City, or a Common-wealth, or the like The spirituall freedome is that estate which Christians doe en∣joy by Gods favour in Christ after their calling. It is a spirituall manumissi∣on or freedome that is here meant: and this is called Christian liberty, part∣ly because it is a freedome that wee have onely by Christ, and partly because it is a freedome now onely 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 amisse to reckon up all the gifts in order, that the relation which this gift hath to the rest may appeare. The gifts then that Christ hath bestowed upon Christians are these:

* 1.444First, their ransome paid unto God for their redemption.

Secondly, their vocation by the Gospell, calling them out of the world in∣to the Church.

Thirdly, the holy Ghost, which he sends into their hearts.

Fourthly, their justification, imputing his owne righteousnesse, and procu∣ring forgivenesse of all their sins.

Fifthly, their sanctification, by which he gives them new natures.

Sixthly, their adoption, by which they are made the sons of God.

Seventhly, their Christian liberty, by which they are freed from all for∣mer bondage, and enjoy great priviledges: this is a fruit of their adoption.

Eighthly, consolation, refreshing their hearts in all estates, especially by the comforts of his Word.

Ninthly, the gift of perseverance, by which they are kept from falling away.

Lastly, an immortall 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 concernes either the soule or the body. The glory or liberty of the soule is the freeing of it from all sinne 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 freedome they enjoy even in the grave.* 1.445 For though they bee buried, yet they are not damned to hell there, but rest in hope of their finall deliverance; and with this liberty of glory, both soule and body are made heires of heaven, Rom. 8.21.

It is the liberty of grace is here meant. And that this part of the Christian happinesse may the better appeare, I will consider, first, what he is freed from, and secondly, what he is freed to.

For the first, there are divers things he is freed from: as,

First, from the rigour of the morall Law:* 1.446 hee is delivered from the most rigid and severe execution of absolute and perfect obedience; so as being now under grace, he is not bound to fulfill the Law perfectly, but may be accepted of God if he obey it in the uprightnesse 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 Para∣dise, and did with terrour againe proclaime in giving his Law in Sinai: so as now in Christ our yoke is easie, and our burden light, Matth. 11.29. Rom. 6.14. Christ our surety hath fulfilled that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or exact righteousnesse of the Law for us, Rom. 8.3. Gal. 4.24, 26. Heb. 12.18. Rom. 7.6. &c.

Secondly, for the execution and condemnation into which the Law for our sinnes hath cast us, our expiation being made in the bloud of Christ, who was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a curse for us, that wee might be justified from these things, from which by the Law of Moses wee could never bee absolved, Rom. 8.1. Gal. 3.13.

Thirdly, from the tyranny and damnation of sin that dwels in us,* 1.447 the force of it being mortified by the spirit of Christ, and so weakened, that though it may rebell, yet it cannot rage and rule as it did before, Rom. 6.14. Ioh. 8.34. 2 Cor. 3.17. Rom. 6.6, 18.

Fourthly, from bondage under divels: those spirituall wickednesses that had their strong holds in the hearts of every man by nature, and ruled effe∣ctually in all the children of disobedience, who had possession in our hearts, and kept us in their power as most cruell Jaylers, Ephes. 2.2, 4. by Christ they are throwne out of possession: they may tempt still, but the gates of hell shall never prevaile againe over the godly, Col. 2.15.

Fifthly, from the Lawes of Moses. The ceremoniall and judiciall Lawes, which Lawes were a yoke that neither the Jewes nor their fathers were ever able to beare, Acts 15.10. The ceremoniall Lawes were a very seale of our condemnation, a hand-writing against us, wherein men many wayes ac∣knowledge their guiltinesse: besides, they were extremely burthensome, in respect of the rules of them, and the strict observation required from them.

Our deliverance from these lawes these places prove, Acts 15.1 Cor. 9.1, 19. 2 Cor. 3.17. Heb. 9.10. Col. 2.17.

There were foure respects which the ceremoniall Law had, or foure uses. First, these ceremonies as I said before did signifie our sin-guiltinesse, and were as an obligation and hand-writing against us, Col. 2.14. Secondly, they were a badge to distinguish the Jewes from all other nations, Gen. 17.13, 14. Thirdly, they were shadowes and typicall adumbrations of Christ and his benefits, Heb. 9.9, 10. and 10.1, 4. Fourthly, they were as a Tutor or Schoole-master to instruct and keepe them under in the minority of the Church, Gal. 4.1, 2.

Now all these uses are abolished by Christ: For our condemnation is ta∣ken away by Christ, and so the hand-writing is cancelled, Col. 2.14. and the Gentiles and Jewes are made all one people, Ephes. 2.14, 15. and Christ the substance and body is come, and therefore the shadowes must vanish, Col. 2.17. and the heire is as it were now at age, and therefore needs not Tutors and Governors, Gal. 4.1, 2, 3.

As for the freedome of Christians from the Judiciall Lawes, that must bee understood with a distinction: for so many of the Judiciall Lawes as did a∣gree with the common politicall law of Nature are in force: only so much of the Judiciall Law as did onely concerne the singular and particular policy of the Jewes is abolished. Where the reason of the Law is universall the Law bindes all, where the respect and reason of the Law is fitted onely to the con∣dition of that people, there the Law is••abolished.

Sixthly, from servile feare, unto which we are and were in bondage by Na∣ture, and so we are freed from the servile feares of the grave, of men, of death: there was a spirit of bondage in us by nature, wee durst not come into Gods presence, and legall terrours did lye at the doore of our hearts, to drive us to despaire of mercy or acceptation. But when Faith came, then the spirit of bondage went away, and the hearts of Christians are emboldened with spiri∣tuall liberty and firme confidence, taking delight in the Law of God, in the inner man, Rom. 8.15. Luke 1.74. And there was likewise in us by Nature, a feare of the reproach and rage of men and the oppositions and scornes of the world, from which Gods children are so delivered, that many times they have contemned the uttermost fury of Tyrants, as Daniel and his companions, and the Martyrs, and the Patriarchs, and Moses, &c. and from the feare of death. We were all in bondage to it all our life; but now Christ hath delivered us by destroying him that had the power of death, Heb. 2.14, 15.

This of the first point what we are forced from.

Now for the second, what we are free to; and therein are divers comforta∣ble considerations.

* 1.448First, we are free to the favour and fellowship of God the Father, and of the Sonne, and of the holy Ghost, 1 Ioh. 1.3, 7. 1 Cor. 1.9. Ioh. 17, 21. 2 Pet. 1.4. 1 Ioh. 5.24.

Secondly, we are free to the Communion of Saints, wee are fellow Citi∣zens with the Saints, we are written in the writing of the house of Israel, and acknowledged as members of the Congregation of the first-borne: This is an Article of our Faith, Ephes. 2.20. and 3.6. and 4.4, 5. Heb. 12.18, &c.

Thirdly, we are free to all the promises of Grace, those rich and precious promises; we may safely imply they are ours, 2 Pet. 1.4. Ephes. 3.6.

Fourthly, we are free of Gods chamber of Presence: we may goe in when we will, and aske what we will, and it shall be done unto us; wee are free to put up as many petitions and suits as we will; wee are free to the Throne of Grace, Heb. 4.16. Ephes. ••.12. and so in generall wee are free in the whole House of God, even to the use of all his ordinances, Ioh. 6.36.

Fiftly, we are free in respect of things indifferent: and all things are in∣different, that are neither commanded nor forbidden in the Word of God; all the restraints that in the time of the old Testament lay upon any creature, are now taken off, so as all the creatures of God are good and lawfull: All things are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so are dayes, meats, garments, &c. So as now, Christians may use them or omit them freely: Note what I say; use, as well as omit: For, some are so singular, or simple, as to thinke Christian liberty doth only make reference to omit, but not to use meats, garments, dayes, or indifferent ceremonies; whereas they restraine Christian liberty, that forbid the use of those indifferent things, as well as they that dislike the omitting; only, in using, men must take heed, as hath been shewed before, of the opinion of merit, worship or necessity to holinesse or salvation, which is that which is condemned by the Apostles.

Uses. The Use may be, first, for humiliation to wicked men: for hereby is implyed, that they are in great bondage, and not free; for howsoever it is true, that every wicked man in Christian Churches, is freed from that yoke of Moses lawes: yet in all the rest, they are in danger still and bondage. They stand bound by the covenant of works, to the absolute keeping of the Law, because none have the benefit of the new covenant, till they be in the same; and so all their saylings of the perfect fulfilling of the Law, are impu∣ted to them, and they are under the execration, and all the curses of the Law. They are i•• bondage to the tyrannie of their owne sinnes, and have the divell intrenched in strong holdes in their soules. They would bee troubled to know, that the divell did possesse their bodies; and yet doe not consider, that the divell doth certainely possesse their soules: every wicked man is possessed. Besides, they are in bondage by these servile feares: they dare not set their hearts in Gods sight. It is a death to them: nor dare they for Religions sake displease men: and the feare of death is like a continuall death to them, and for all this they are never helped, till their hearts be turned to God.

Secondly, we may hence gather the difference between the liberty of the New Testament, and that in the Old. In the old Testament godly men were free from the rigour and curse of the Law, and from the dominion of sinne, and power of the divels, and from servile fearest onely in the new Testa∣ment there are these three things added.

• 1. That the doctrine of liberty in the former things is more cleere, and more generally revealed.
• 2. That we are freed from the Mosaicall Lawes.
• 3. That we have liberty in things indifferent.

A third Use may bee for instruction, to teach men to trie their interest to this freedome. For such men onely are made free, that beleeve in Christ, Ioh. 1.12. and resolve to continue in the Word, Ioh. 8.31. and are weary and heavie loaden, Mat. 11.29. and are throughly turned to God, 2. Cor. 3.16, 17.

Lastly, our Christian liberty may be a great comfort to our hearts, if wee consider seriously the great miseries we are freed from, and the great privi∣ledges we are freed to; and the rather, because our freedome proceeds from the reader 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 to the sons of God.

As free

These words restraine the gra••t of our liberty, and shew, that though we bee made truely free by God▪ yet in divers respects we are but as free, rather like freemen, then so indeed: and so we are but as free,* 1.449

First, in respect of others: for by the judgement of others no freeman can

be knowne infallibly, but only in the conjecture of charity.

Secondly, in respect of our selves: and so we are but as free,

1. In respect of the rigour of the Law: For most Christians through ignorance & unbelief, live under the bondage of Legall perfection, and so dis∣cerne not, that uprightnesse in the Gospell is accepted in stead of perfection.

2. In respect of the malediction of the Law, and so, many Christians are but as free, First, because they doubt of Gods savour. 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, Col. 3.3.

3. In respect of the power of sin. For though the dominion of sin bee taken off: yet sinne rebells in the most godly, and many times prevailes in a great degree through their security or infirmities, Rom. 7.

Fourthly, in respect of things indifferent, whether we respect God or our selves: God hath freed us in respect of right, but restrained us in respect of use, by a threefold commandement, viz. of faith, of charitie, and of obedi∣ence to Magistrates. The commandement of faith binds us not to use our li∣berty, unlesse we be fully perswaded of our right that is in things we may either do, or omit at our owne pleasures, Rom. 14.6. The commandement of charity in things we may either do or omit at our pleasure, bind, us not to use our liberty, when the weake brother will be offended.

The commandement of obedience binds us to submit the use of things in∣different, to the commandement of the Magistrate; so as if the Magistate make ordinances about the use, or restraint of things indifferent, God hath bid us to obey those ordinances: and so, though wee be free still in respect of our right, yet we are not now free in respect of the uses of them.

Againe, many Christians binde themselves, where God bindeth not; sometimes by thinking things indifferent to be unlawfull, 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 wilfull unbelief, they trouble themselves with conceits, that God doth not accept their service; or when they admit too much respect and feare of the displeasure of men; or when they use not the meanes to beare 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 and reforming of their owne hearts, that they may no longer restraine their own liberty in any part of it: and withall 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 and perfect liberty in heaven, purchased by Jesus Christ.

Not using your liberty, as a cloake of maliciousnesse.]

In these words, the Apostle removes the abuse of their liberty. The word rendred maliciousnesse,* 1.450 signifies usually any wickednes generally or in gene∣rall. His drift is to warn them, that they should not any way abuse their liber∣ty, & make it any way a pretence, cover, colo••r, or means of sinne, or malice.

Men may use their liberty, and the doctrine of it, as a cloake of wicked∣nesse, taking the word in the generall sense five wayes.

* 1.451 First, when men reject their liberty, and spurne at it, and trample it under feete, as if it were a doctrine of sinning, or made a meanes of sin. Thus hee that would not eat, did reject those ceremoniall meats, as very badges of wickednesse, and did by that signe judge of such as did use them, to be hy∣pocrites, Rom. 14.3. as we see now many Christians do reject and spurne at the ceremonies imposed, and doe judge all that use them, to be but formall Christians and hypocrites, and such as perswade to the use of them, to use

such perswasions, but as cloakes for their ambition and hope of preferment, how godly soever they be, or how sure soever they bee of their lawfull 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 cloake of maliciousnesse.

Secondly, when men make a shew that they are freemen, and yet are in bondage to sin and the world still: and thus doe all hypocrites sin that have a forme of godlinesse, but deny the power of it,* 1.452 that seeme as if they were godly and devout to Jesus, and yet have never repented of their sins, nor for∣saken the world: such are they,

1. That seeme outwardly godly, and yet live in some horrible secret abomination, as either whoredome, or the sins of deceit, or any vile affecti∣ons, Matth. 23.27, 28.

2. That do professe 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 intangled 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 shew of liberty, and thinke it is e∣nough: but this will turne to wickednesse. It was the manner when servants were manumitted and made free they went with hats, whereas before while they were bond-men and prentices they were bare-headed. Some thinke the Apostle alludes to this: and then the sense were, that hee would not have them rest in the bare shew of free men, as if it were enough to weare a free mans hat; but they must fall to their trades, and so set up in godlinesse, as they that did imploy all their labour, and stocke, and credit, to grow weal∣thy in spirituall treasures: else if men rested in the outward signe of free men, and were idle and unprofitable, this would bee occasion of much wic∣kednesse: for,

1. To shew our selves in the habit of free men is not that which God requires, if we employ not the portion of gifts he hath given us; nay, God will require this unfruitfulnesse at our hands as a great offence: the shew without substance is painted wickednesse.

2. This resting in the outward forme of godlinesse may breed a dan∣gerous habite of hypocrisie.

3. Their naturall corruptions f••ll hang upon them: and then this shew of liberty is but a cloake to hide them.

Fourthly, when men take liberty to sinne under pretence of their Chri∣stian liberty. God hath freed us in Christianity from the ceremoniall Law, not from the morall: for though hee hath delivered us from the malediction and raigne of the morall Law, yet hee never freed us from the obedience of the same, Rom. 6.15. Iude 3. And it is manifest, that Christian liberty can give no toleration to sinne: for Christ died to free us from sinne, and not to let us loose to sinne more freely: wee were freed from sinne that we might be servants to righteousnesse, Rom. 6.18. Besides, God hares sinne by nature, and not by precept onely; and therefore God himselfe can give no liberty to sinne: God himselfe cannot dispensewith the breach of the Lawes that bee morall in themselves: and such Lawes as bee morall in themselves, I account to bee all the ten Commandements, but the fourth. The fourth Com∣mandement is morall by precept, not by nature; and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath: but the other nine are simply indispensable. That Abraham was commanded to kill his sonne, was but a Commandement of triall. And when God willed the Israe∣lites to take the jewels of the Egyptians, he did not will them to 〈◊〉〈◊〉: for

God himselfe was chiefe Lord of all the earth and all things therein, the Ae∣gyptians were but his stewards.

Fifthly, when men use Religion and their liberty in Christ, of purpose to hide and cloake themselves in the practice of knowne sinnes, as when Si∣meon and Levi pretended the necessity of circumcision to hide their mur∣drous intents: and Herod pretends his comming to Christ to worship him, and yet intends to kill him: and the Pharisees use and make long prayers, for a pretence to cover their devouring of widowes houses, Luke 20.47. And so under pretence of giving to the Priest they free children from releeving their parents, Matth. 35. And so when men preach Christ onely to get li∣ving, 1 Thess. 2.5. And so when men enter into profession of Religion, onely to advantage themselves in wicked purposes, as to satisfie their lusts, or fur∣ther their owne carnall desires.

Thus liberty is abused as a cloake of wickednesse. Now more particularly, liberty is abused many times as a cloake of malici••usnesse, when Christian liberty especially in things indifferent, is pretended, and made a cloake to cover vile malice, or ill affections toward their brethren.

Now Christian liberty may be made a cloak of malice in things indifferent, which lye under the commandement of the Magistrate, and that two wayes:

* 1.453First, when the authority of the Magistrate is pretended, urged, and used as a meanes to empty mens malice upon their brethren, when they hate them not because they breake mens lawes, but because they keepe Gods Lawes.

Secondly, and so also on the other hand, Christian liberty is abused as a cloake of maliciousnesse, when under pretence of liberty by Christ, men re∣fuse to obey the Christian Magistrate in things indifferent: and this is the maine thing intended by the Apostle in the words of this verse.

For having exhorted them to submit themselves to the Ordinances of men, he brings in these words (as was shewed before) to answer their objection, that might pretend that they were freed by Christ from all ceremonies, or ordinances in things indifferent: The Apostle answers, that that were to make their liberty in Christ to be a cloake for their maliciousnesse, that is, for their ill-affectednesse toward the Magistrate. Where note by the way, that upon all pretences to withdraw obedience from the lawes of Magistrates in things indifferent, is in Gods account a sinne of malice; partly, because God reckons it as hatefull as malice, and partly because it slowes usually from a heart that is not well-affected unto the Magistrate, but some way is wanting in that hearty respect ought to be borne to the Magistrate.

Secondly, in things indifferent that are left free to use or not to use, and so Christian liberty is abused when it is urged to defend such things as are scandalous, or offend such as are weake: and this is that which the Apostles in other Scripture so much urge, when they write of offending the weake brother.

Thirdly, in things indifferent, whether free or under the Ordinances of men. There be cases wherein Christian liberty may be vilely abused: As,

1. When things indifferent are urged as matters of necessity, and with opinion of holinesse and merit, Gal 5.1, 2.

2. When Christians doe bite and devoure one another by quarrelling, censuring, back-biting one another, and make divisions about these things; this is a reciprocall abuse about these things of Christian liberty and zeale ill spent, seeing brotherly love is the fulfilling of the Law, &c. Gal. 5.13, 14, 15. and the Kingdome of God stands not in garments, gestures, meat and drink; but in righteousnesse, power, and joy in the holy Ghost, Rom. 14.17.

As the servants of God.]

These words are the reason, why Christians must not neglect their obedi∣ence

unto the Magistrate, nor abuse their liberty to licentiousnesse or mali∣ciousnesse: For though they be free by Jesus Christ, yet they are entertai∣ned by God still in the nature of servants, and so are bound to doe what hee commands, and he doth command them to submit themselves to the ordi∣nances of the Magistrate.

For matter of Doctrine two things may be here noted.

Doct. 1. God entertaines none by Jesus Christ, but he takes them bound to be his servants. All Gods people are Gods servants. And thus it is with men not onely in the New Testament, but was so alwayes before: Thus Abraham, Iob, Moses, and David, are called Gods servants.

Use. The use should be for instruction diversly.

First, seeing we are Gods servants, wee should make conscience of it to doe his worke: hee hath by the Gospell hired us to that end, to employ our selves in the works of righteousnesse, mercy and piety, Tit. 2.12.

Secondly, since we belong to God who is so great a Master,* 1.454 we should not onely doe his worke, but doe it in such a manner as becomes the servants of the King of all kings. Gods servants should serve him;

1. Reverently, and with feare and trembling: wee must humble our selves to walke with God, Psal. 2.11. Mic. 6.7.

2. Zealously: wee should bee zealous about this worke, and so wee should doe it readily. It is a shame for us to be dull, and carelesse, and prone to shifts and excuses: the Centurions servants goe when hee bids them, and come when he cals for them, and doe this when he requires it; and our zeale should be shewne by our cheerefulnesse & willingnesse.* 1.455 Gods people should be a willing people, and our hearts should bee full of desires above all things to approve our selves to God: wee should make it appeare that we not only are his servants, but love to be his servants, Isai 56.7. and in matters of his worship, or the meanes thereof, the zeale of his House should eat us up.

3. Wisely and discreetly. Kings get the wisest men they can light up∣on to serve before them: and therefore the King of all kings will not bee ser∣ved with fooles. Since we serve God, we should be circumspect, and bee sure we understand what the will of God is, Ephes. 5.15, 16. And therefore wee have need to pray with David, that God would give us true understanding hearts to search his Law, Psal. 119.124.

4. Sincerely, Iosh. 24.14. And this sincerity in Gods work we should shew five wayes. First, in seeking none but him, Deut. 6.13. We must not be the servants of men, 1 Cor. 7.23. to satisfie mens humours, or stand upon their liking or disliking. Wee may not serve Mammon in our owne lusts. No man can serve two masters. God refuseth us for his servants if wee serve riches, Luke 16.13. Secondly, we should shew our sincerity in obeying him in all things: there is no work he requires that we should think our selves too good to do it: we must not dare to neglect any thing he requires. They are none of Gods servants that will do only what they list in Religion. Thirdly, we should shew it in doing all things that may be best for his advantage, seeking his glo∣ry in all things, 1 Cor. 10.31. Wee must not seeke our owne praise or pro∣fit, but his whom wee serve. Fourthly, by doing his will indeed without dissimulation, 1 Chron. 28.9. Fifthly, in newnesse of Spirit, bringing new hearts to his worke, not trusting the old man to doe any worke for God, Rom. 7.6.

5. Wee must doe his worke constantly. A servant is not he that doth a dayes worke and so is gone; but he that works all the yeere; nor hath God any servants that he hires not by life. He hath none from yeere to yeere, Psal. 119.17. Wee must finish his worke, and never give over till wee fulfill the taske appointed us, Luke 1.74. Rev. 7.17.

6. We must serve him with our spirits: God is a Spirit, and will bee served in spirit and truth. If he may not have the service of our hearts, he re∣jects the service of our bodies: we must serve him with all our hearts and all our soules, Deut. 10.12. Phil. 3.3.

7. Confidently. Servants to ill or poore masters, are faine to trust them for diet and wages: how much more should wee relye upon God, and commit our selves wholly to him, taking no care but onely to doe his worke, leaving all the rest to him? Esay 43.11.

8. With one shoulder, or with one consent: they must agree one with another, Zeph. 3.9.

9. With all modesty, Acts 20.19. without pride, or selfe-conceit, or conceitednesse; acknowledging that when wee have done all, wee are un∣profitable servants, Luke 17.10. and with sorrow for our failings, Acts 20. Luke 15.29. and the rather, because God can finde faults in his best servants, Iob 4.18.

Use 3. Thirdly, since Gods people are Gods servants they should learne 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 Gods people are his servants, and doe his worke, it serves for the discovery of the miserable condition of multitudes in the visible Church, who are hereby proved not to be Gods people, because they are not Gods servants. And so these sorts of men following are rejected as none of Gods people, because they are none of his servants.

* 1.456 First, all profane persons, that aske what profit it is to serve God, Iob 21. 15. Malac. 3.15. and serve their owne lusts, Matth. 24 49.

Secondly, all worldlings, that worke about nothing more than the things of this life, Luke 16.13.

Thirdly, all unprofitable Christians, that live and doe no good, will doe no worke, but spend their dayes in spirituall idlenesse and unfruitfulnesse, making no conscience of the meanes or opportunities of well-doing, Matt. 25.26, 28.

Fourthly, all backward and dull Christians, to whom it seemes evill to serve the Lord, that account all religious duties to bee tedious and irksome, and never from their hearts consent to obey:* 1.457 but doe what they doe upon compulsion from the lawes of men, or feare of shame, &c. They are Gods servants no otherwise than the divell is. For the devill is forced to doe God some worke sometimes, but it is alwayes against his will that God hath any glory by it.

Fifthly, all ignorant Christians, that are so farre from doing good workes, that they understand not Gods will, nor are carefull to redeeme the time that they might get knowledge.

Sixthly, all hypocrites, that have the forme of godlinesse, but deny the power thereof, promise to doe much worke, but doe it not. These (especially so many of them as know their Masters will and doe it not) shall one day feele the weight of Gods hand.

Seventhly, all quarrelsome and contentious Christians, that make division, and cause offences contrary to the doctrine of Gods word. These the Apo∣stle saith, serve not the Lord Jesus, but their owne belly, and by smooth pre∣tences deceive the simple, Rom. 16.18.

Use. 4. Lastly, since Gods people are Gods servants, they are to bee much reproved, that take liberty to judge and censure other men for infirmities, or things doubtfull or indifferent: for what have they to doe to judge anothers servant? They are Gods servants, and must make their reckoning to him, and therefore stand or fall to their owne Master.

Thus of the first doctrine.

Doct. 2. Secondly, we may hence learne that it is an excellent freedome to be Gods servant. They are all freemen that serve God, as the coherence shewes. No freemen can enjoy better priviledges than Gods servants doe: and never were there any servants that enjoyed such prerogatives as Gods servants doe. And this may appeare many wayes: for,

First, all sorts of men are Gods servants.* 1.458 All his subjects are his servants, Psal. 135.14. yea all his sonnes are servants: yea Christ himselfe, 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 disparagement to be Gods servant: the Kings of the earth accounted it to be the best part of their title, to be Gods 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, be∣cause 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, Gods service may become any freeman in the world, if we con∣sider what kinde of entertainment God gives his servants. For,

First, all his worke is faire worke. It is no disgrace for any man to doe it; and he requires no more of the meanest servant hee hath, than hee 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 beare any inconvenience, it is no more than what the Master himselfe doth, or hath endured, Matth. 10.25.

Thirdly, & that the difficulty of this work may not dismay thee, he powres out his owne spirit upon his servants, Ioel 2.29. and guides them so that in effect he doth all their worke for them, Esaiah 26. Psal. 90.

Fourthly, when they endevour themselves to doe his worke 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, Iob 1.8. and 2.3.

Fifthly, if through ignorance or infirmity they misse it sometimes, and so marre his worke, if they but come to him and confesse it, he is ready and easie to forgive, and plenteous in mercy, Psal. 86.4, 5. Esay 44.20, 21. Mal. 3.17.

Sixthly, no men are kept and entertained more comfortably than they are: he doth not onely finde them food, but gives them gladnesse of heart; where a thousand of other men that have meanes enough have so many sorrowes a∣mong, that they beare their names as a very curse, Esay 65.13, 14.

Seventhly, if by wilfull ignorance or carelesnesse they offend him, yet hee will correct in measure, Ier. 30.10, 11. and will quickly repent himselfe of his judgement concerning them, Psal. 135.14. Hee never puts away any ser∣vants, Esay 41.8, 9. If they should at any time runne away and be lost, hee will never cease seeking them till he finde them, and bring them home againe, Psal. 119. ult.

Eighthly, he gives great wages, none like him: all his servants have a great reward, Psal. 19.11. And in the end hee bestowes upon them great inheri∣tances, besides what free-holds he bestowes upon them in this life, Psal. 126. 22. 1 Pet. 1.3.

Ninthly, he takes pleasure in the prosperity of his servants, Psal. 35.27. It is a joy to him when they doe well and thrive.

Tenthly, besides what they get for themselves, they get great suits for o∣thers also: they beg many a pardon, and obtaine any of them, yea great suits, Iob 40.5. Ioh. 15.15, 16.

Eleventhly, when any thing ailes them, his mercifull kindnesse is a won∣derfull

comfort to them, Psal. 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, Psal. 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, &c. The hand of the Lord shall be knowne 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 e∣stablish their worke: he will never forget them, and their works shall be had in everlasting remembrance, Esay 44.20. Psal. 90.16, 17.

Lastly, God doth not onely 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 doe, Psal. 69.37.

Uses. The use should be three-fold:

First, it should teach Christians to live with contentation, and in all things to give thanks, and to say alwayes with David, O Lord, thou hast dealt well with thy servant, according to thy Word, Psal. 119.65.

Secondly, it should make them take great delight to doe his worke: they should love to be servants to such a Master, Esay 56.6.

Thirdly, they should every where speake of Gods praises that entertaines them so graciously: they should open their mouthes all the day long with the praises of such a Master, Psal. 134.1. and 135.1.

Verse 17.

Honour all men: love the brother-hood: feare God: honour the King.

THese words are the conclusion of his exhortation to subjects. Wherein the Apostle doth not onely repeat the substance of a subjects duty to his Soveraigne; but withall, doth summarily commend unto them the descrip∣tion of an absolute Subject or Citizen in all his relations, and tels them in a few words, what would make a Christian living in humane societies, eminent for exactnesse of his behaviour: for hee in these words formes him in his carriage to all men, to good men, to God and to the King. And so his charge enjoynes,

First, courresie 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 hu∣mane societies looke to, is a right behaviour of himselfe toward all men, that is, toward the multitude in generall; 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, and because Christians are usually faulty in not watching over their wayes herein.

By all men he meanes the generall body of societies where wee 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 wee live, may and ought to bee contemned for the wickednesse of their lives; yet there are none so vile, but there are some grounds of ho∣nour in them, either in respect of some remainder of Gods Image in them, some gifts worthy praise, or some place of eminence or authority, or some

outward blessings in which they excell others; as riches, birth, strength, va∣lour, or the like.

Now Christians have divers wayes, by which they may expresse this ge∣nerall honour to all sorts of men.

First, in their salutation.* 1.459 It is a very comely thing in Christians to salute willingly, and in words and in gesture to shew civill respect, even to wicked men: Abrahams behaviour towards the Hittites may shame the most Chri∣stians, Gen. 23.7, 12, &c. Yea the very Hittites themselves may teach them good manners in this kinde.

Secondly, in their communication: and so it is an excellent rule given by Salomon, that a man should consider to speake what is acceptable, and avoid what may irritate, Prov. 10.12, 13. and 15.23.

Thirdly, in their conversation: and so they should shew a worthy respect of such among whom they live, if they looke to these rules:

1. To avoid those persons or things may bring trouble, or wrongs, or offence to the multitude. And this they shall doe, if they strive to live with∣out offence themselves, 1 Cor. 10.30. and doe shame the company in respect of tale-bearers, Prov. 15.3. and 20.19. Levit. 19.16. and such as cause divi∣sions and offences amongst men, Rom. 16.17. and that they doe not vilifie any rashly, either by reproaching them for outwards defects; and so they must not curse the deafe, Levit. 19.14. or by peremptoty judging of the finall estate of the soules of men, especially about doubtfull or indifferent actions of men, 1 Cor. 5.10. Iam. ••.17.

2. To shew all meeknesse and gentlenesse to all men, striving to bee soft and amiable in all their occasions of conversing, Tit. 3.1, 2. Iam. 3.17. stu∣dying to be quiet, and to meddle with their owne businesse, 1 Thess. 4.12. following peace towards all men, Heb. 12.14. Rom. 12.19.

Onely in this generall respective behaviour towards all sorts of men, Chri∣stians must looke to two rules:

First, the one is, that they never justifie the wicked nor condemne the righteous, Prov. 17.15.

Secondly, the other is that by needlesse society they make not themselves companions with open evill doers, Psal. 1.1.

Love the Brother-hood.]

The second thing requisite to the framing of a complete citizen or subject, is the soundnesse of his affection or carriage towards such as bee religious in the Common-weale where he lives. The brother-hood is the society or com∣pany of so many as are true Christians in the place of a mans aboad or ac∣quaintance: that which is required is that howsoever wee should shew a ge∣nerall respect of all sorts of men, to carry our selves fairely towards them; yet we should in a speciall manner set our love upon such as bee religious persons, and should shew upon all occasions that wee doe honour and affect them as heartily and as tenderly, as if they were our very brethren in the flesh, or ra∣ther more stricter, in that they are allied unto us in a far greater and better bond than that naturall 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. Ioh. 13.34. Ephes. 2.5.

Now this love to the godly of our acquaintance wee should shew divers wayes:

First, by making choice of them as the onely companions of our lives,* 1.460 Phil. 1.5. All our delight should bee in them, Psal. 16.3. And so wee should receive them and intreat them as Christ received us to glory, that is, freely, and with all heartinesse of affection, thinking nothing too deare for them, Rom. 15.7. 1 Pet. 4.9. This is the noblest kinde of hospitality: no fellowship

like the brotherly society of true Christians, so it bee without dissimulation, and constant, Rom. 12.10. 1 Pet. 4.5.

Secondly, by imploying our gifts the best that we can for their good, 1 Pet. 4.10. Now our gifts are either spirituall or outward gifts. First, spirituall gifts are knowledge, utterance, prayer, or the like. Now these are given to profit withall, not our selves onely, but others, 1 Cor. 12. Thus Christians should help others with what they have learned when they meet together, Prov. 15.7. 1 Cor. 14.26. Col. 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 imployed especially for the good of the brethren, Psal. 16.3. Gal. 6.10. Phil. 2.4. And all this we should doe with all faithfulnesse, 3 Ioh. 3.5. and with all compas∣sion, putting under our shoulders to beare their burthens, Gal. 2.6. Now their burthens are either inward temptations, or outward afflictions: in both these we should help to beare their burthens. If they bee burthened with infirmi∣ties or temptations, wee should beare their burthens by laying their griefes to our hearts, and by striving to comfort them; and if their sorrows be for wrongs done us, we should let them see how easily we can forgive them. If it bee outward afflictions that burthen them, we beare their burthens when wee sorrow with them that sorrow, and are ready to the uttermost of our power to advise them, or releeve and help them.

Thirdly, wee should shew our speciall love to them, by striving together with them in the cause and quarrell of Religion, striving by all meanes to bee of one opinion and affection with them in matters of Religion, and to the ut∣termost 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 wickednesse of multitudes of Christians, that are so farre from loving godly men in the pla∣ces where they live, that of all other men they most dislike them, and shew it by reproaching them, by traducing them, by avoyding their society, by divers hatreds of them, and by many injurious causes against them. And this is the condition of multitudes of Christians that imbrace any fellowship with other sorts of men, though never so vile, and stand in direct opposition to the godly: yea so blinde are the most, that they almost thinke they doe God good service, if they could rid the countrey of them, Esay 65.5. The misery of such men is manifestly described in divers Scriptures, and by this signe they are discove∣red to be no Christians indeed, 1 Ioh. 2.9. but rather of the race of Cain, or Ismael, 1 Ioh. 3.20. Gal. 4.29. and therefore most hatefull to God, 1 Ioh. 3.15.

Secondly, we may hence gather a signe of such as are in the state of salva∣tion actually. For if we love the brother-hood we shall be saved, as the A∣postle is peremptory, 1 Ioh. 3.14. and the more apparent will be the signe, if we love all the godly, and for godlinesse sake, both which the word brother∣hood imports.

Thus of the first doctrine.

Doct. 2. Secondly, I might hence observe also, that all the godly are bre∣thren: and so they are in divers respects;

* 1.461 First, in respect of profession: they have all one faith, and weare one and the same livery of Baptisme, and serve all one Lord, Ephes. 4.4.

Secondly, they have all one Father, Mat. 2.10. one God begate 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 schisme one from another, 1 Cor. 1.10. of going to law one with another, 1 Cor. 6.1, 2, &c. to verse 8. of coozening and defrauding one another, 1 Thess. 4.6. of accep∣ting of persons, to preferre a rich man before a poore beleever, Iam. 2.1, 2. of detracting one from another, or grudging or complaining one of another, Iam. 4.11. so also, Matth. 23.8. of all dissimulation and guilefull courses, Rom. 12.9.

All these things ought to bee avoided in our carriage toward godly men, because they are our brethren. Have wee not all one Father? why then doe we transgresse 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? Psal. 133.1.

2. It should teach us mercy, and that both spirituall and corporall, as was in part shewed before: they are brethren, and therefore if thou bee con∣verted strengthen them, Luke 22.32. If they trespasse against thee, and con∣fesse it, forgive them, Mat. 18. If they fall by temptation into any sinne of infirmity hate them not, but reprove them plainly, Lev. 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 Thess. 3.15. And if they be in any outward adversity, remember that a brother was borne for the day of adversity, Prov. 17.17. And therefore if thy brother be impoverished, let him be releeved to the ut∣termost of thy power, Lev. 25.35.

3. All just and faithfull dealing should we shew one towards another, because wee are brethren: yea, none of us should allow himselfe liberty, so much as to imagine evill against his brother, Zach. 7.9, 10.

Thirdly, Superiours also should learne here not to be tyrannicall, or hard∣hearted, or proud, or arrogant in their carriage towards their inferiours: for they rule their brethren, not their slaves. Deut. 17.19. Phil. 10. Nor yet should inferiours for this reason grow carelesse or disobedient: for the Apo∣stle shewes that that were an abuse of this doctrine, 1 Tim. 6.1, 2.

Use. 4. Fourthly, all poore Christians that are true Christians, have much cause to rejoyce, Iam. 1.9. for they have a great kinred. All the Godly are their brethren, yea, the Apostles, Acts 15.23. yea, the godly Kings, Psal. 122.8. yea, the Angels, Rev. 19.10. yea, Christ himselfe is not ashamed to call them brethren, Rom. 8.29. Heb. 2.10. Mat. 12.49. I might adde, that wicked men should take heed how they oppose godly men: there are a great kinred of them; and they never prospered that wronged them: yea, some great Ones have bin fain to humble themselves, & 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 Apostles Charge. The third part forms the Christian, in respect of pietie to God.

Feare God.]

Piety to God consists either in knowing him, or in worshipping of him: and the right knowledge of God, is conceived in the godly, not for con∣templations sake o••ly, but for practice, 1. Ioh. 2.3, 4. And all the use of our knowledge, in respect of practice toward God, is comprehended in his wor∣ship.

This worship is a religious honour we giue to God; I say, religious ho∣nour, to distinguish it from that civill honour which in generall we give to all men, or inspeciall, to some men, either for their graces, as to the god∣ly; or for their authority, as to Kings and Superiours.

This worship of God is either internall, or externall. The internall, is the worship of the heart: the externall, is the worship of the body. The inter∣nall, is the very life and soule of the externall; without which, the externall is but a dead and 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 enjoyne them to come to Church, to hear the Word, receive the Sacraments, or pray, though these be else-where required; but especially requires, that they looke to the heart within, that the true feare of God be preserved in them, and that especially for two causes. First,* 1.462 because men may doe 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, Mat. 23. Secondly, be∣cause if they be rightly formed in the inward devotion of the heart, that will constraine them to the care of the outward worship: he would have them then to be sure of the fear of God in their hearts.

The fear of God is sometimes taken generally for the whole worship of God: sometimes more especially for one part of the inward worship of God; and so I thinke it is to be taken here.

* 1.463 The feare of God is either filial or servile: the one is found only in the godly; the other▪ in the wicked. A servile fear is the terrour 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 sinne: and it is therefore ser∣vile, 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 filiall feare is here meant: this feare of God is here peremptorily required of Christians, as it is in other Scriptures, Psal. 2.11. and 38.8 Prov. 3.7. Esay 8.13.

••his filiall fear to God, is an affection which Gods children bear to God, whereby they reverence his glorious nature and presence, and withall care∣fully honour him in his Word and Workes; being affraid of nothing more, than that they should despise him that hath been so wonderfull good unto them.

That this definition of the true and filiall fear of God may be rightly un∣derstood and formed in us, we must kno••, that there are six distinct things we should feare and stand in awe of in God.

First, his Majestie and glorious Nature. We cannot rightly thinke of the transcendent excellency of Gods Nature and supreme Majestie,* 1.464 as King of all kings, but it will make us abase our selves as dust and ashes in his sight, Gen. 18. If we feare Kings for their Majestie, how should we tremble before the King of kings! If the glory of Angels have have so amazed the best men, how should we be amazed at the glory of God!

Secondly, his justice, and singular care to punish sinne, should make the hearts of men affraid; and wo to men, if they fear not: for, according to their fear, is his anger, Psal. 90.

Thirdly, his goodnesse is to be dreaded of all that love God: and this is the proper fear of Gods Elect. To fear God for his justice, may be after a sort in wicked men: but to fear God for his goodnesse, is only found in true Con∣verts, Hos. 3.5.

Fourthly, his Word is to be feared, because it is so holy, and pure, and per∣fect, and mighty in operation: this trembling at Gods Word, God doth not onely require, but accept very graciously, Esay 66.3. And so godly men do tremble as much at Gods Word as at his blowes.

Fiftly, his mighty works and marvellous acts are to bee exceedingly reve∣renced, of what kinde soever, Revel. 15.3, 4.

Lastly, if God would never punish sinne, 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 divers: First; we should be hence incited to seeke the true feare of God, and to labour to fashion our hearts to it: it being a speciall part of the Apostles charge, wee should specially respect it. And it is not unprofitable to consider some motives that might beget in us an earnest desire after it, and care for this true, pious, and filiall fear••of God.

First, if we respect our selves, we should strive to be such as feare God:* 1.465 For if we were never so good subjects to Princes, or never so courteous, and faire-dealing men in our carriage towards all sorts: yet if wee did not feare God, we were but vile creatures, that had not the qualities of a man in us. For to feare God and keep his commandements is the whole property of a man, Eccles. 12.13. And the feare of God is the beginning of wisedome: Hee is not a compleat man, that doth not feare God: that is all in all, Iob 28.28.

Secondly, if we consider what God is: Hee is our Master: and therefore where is his feare? Mal. 1.6. He is our praise, our good God, hee worketh fruitfull things and wonderfull, and shall we not feare him? Ier. 5.22. Deut. 10.20.

Thirdly, if we consider but the benefits will come unto us, if we be religi∣ous persons, and truly fear God: Great is the Lords mercy towards them that feare him, Psal. 103.11. whether we respect this life, or a better life, whether we looke for temporall or spirituall things. For temporall things, such as feare 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, Psal. 31.19. and strong confidence, Pro. 14.26. and they shall want nothing, Psal. 34.9. And for spirituall things, the secrets of the Lord are with them that feare God, and he will shew them his covenant, Psal. 25.14. and the Sun of Righteousnesse shall rise unto them that feare God, and there shall bee covering under his wings, and they shall goe forth and grow as fat calves, Mal. 4.2. and the An∣gels of the Lord shall pitch their tents round about them that feare him, Psal. 34.7.

And for eternall things: there is a booke of revelation to such as feare God, where God keeps the records of them, and all the good they say or doe, Mal. 3.16. and at the day of Judgement they shall have a great reward, Revel. 11.18. Great are the priviledges of such as feare God in this life: but who is able to expresse how great the goodnesse is (as the Psalmist saith) which God hath laid up for them that feare him? Psal. 31.19. And if it should so fall out, that God should not see it fit to give us any great estates in this world: yet a little is better with the feare of God, than great treasures, and those troubles therewith, which the sinne of man, or the wrath of God will bring in with them.

But if we would have these benefits, wee must be sure that we doe indeed and truly feare God. For there are many men in the visible Church, that beare the name of Gods people, which yet God protests against, as such as doe not feare him indeed: as,

First, they that pity not men in affliction, feare not God, Iob 6.14.

Secondly,* 1.466 they that oppresse their neighbours by any cavill or unjust deal∣ing, as by usury, or the like, feare 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 offrings; such as will pay no more for religi∣ous uses than they are forced unto, these feare not God, Deut. 14.23. Mal. 1.

Fourthly, they that account it a burthen, and a course of no profit to serve God, or to be so religious, Mal. 3.14, 15. Ios. 24.14.

Fiftly, they that make no conscience of secret sinnes, or hypocrisie in Gods worship: these feare not God, because they set not the Lord alwayes before them, nor feare to omit or doe such things as the world cannot take notice of.

Sixthly, they that meddle with the seditious, or changers, how forward so∣ever they seeme in religion: yet such as are set to be so inclinable to be led by changers, have not the true feare of God in them, Pro. 24.21.

Seventhly, they that live in any knowne sinne, and make no conscience to depart from iniquitie, Prov. 3.7. and 14.2. Such are they that are men∣tioned in the Catalogue, Mal. 3.5. Sorcerers, Adulterers, &c. especially the men that blesse themselves in their hearts, when they are guilty of hatefull sinnes, Psal. 26.1, 2, 4.

On the other side, such as truely feare God may bee knowne by these signes:

* 1.467First, they make conscience to obey God in their lives, and keepe his ordi∣nances, Deut. 6.2. They shew that they feare him by serving of him.

Secondly, they doe beleeve God, and his servants speaking to them in his name. This was a signe the Israelites feared God, because they beleeved God, and his, servant Moses, Exod. 14.31.

Thirdly, they that truely feare God doe depart from evill, and dare not live, or allow themselves in any knowne sinne, 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, Revel. 14.7. And so in practice, he that truly feares God, hates all sinne in some measure. It is a foule signe one doth not fear God, when he will not forsake his errours or faults, though he be convinced of them.

Fourthly, they that make a conscience of it to obey God in all soundnesse of practice in their conversation, and so not only in worshipping him with reverence, Psal. 5.8. but in striving to doe all the good duties God requires, Psal. 5.8. And that this signe may bee applyed effectually, wee may try our selves by our obedience to God, whether our feare of him bee right, or no;

First, if wee obey in secret, and dare not leave undone such things as no man can charge us withall, and doe withall strive against and resist the very hypocrisie of the heart, and stand infeare of Gods offence for the evil•• are found in our very thoughts: this will prove us to feare God soundly in truth and uprightnesse of heart, Ios. 24.14. Col. 3.22. When we set the Lord alwayes before us, and with desire to approve our selves to him, it is an excellent signe.

Secondly, when we heare the Word of God, and are told what to avoide or doe, we are then tried whether we feare God soundly or no. For, if wee dare not delay, but make Conscience of it, to practise Gods will as fast as we know it, it is a good signe: but otherwise, it is a foule signe, that many Chri∣stians that make a faire shew, are not found, because they are not afraid to live in the sinnes God reproves by his Word, nor to leave still unperformed the precepts, counsels, and directions are given them from day to day. The Re∣ligion of many that seeme to be of the better sort, is a meere formality, as this very signe proves, Psal. 86.11. Isaiah 50.10.

Thirdly, a great ghesse may be had at mens feare of God, by their care and conscience they make of their obedience in their particular calling. A

man may have comfort, that his feare of God and profession of Religion is right, if he hate idlenesse, lying, covetousnesse, deceit, frowardnesse, and unjust dealing in his calling. For though to deale justly with all men be no infallible signe of the true feare of God, yet it is a probable one; and where it is not, there can be no true feare of God. Thus Magistrates must prove that they feare 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 feare God, they must let their workes praise them. If they be idle, froward, unduti∣full, busie-bodies, and carelesse of their domesticall duties,* 1.468 what feare of God can be in them?

Fourthly, it will be manifest that our obedience flowes from the true feare of God, if we will obey against our profit, or ease, or credit, or our own car∣nall reasons or affections. Hereby the Lord said he knew that Abraham fea∣red him, because he spared not his owne sonne, Gen. 22.12.

And thus of the feare of God. The last part of the charge concernes our loyalty to the King.

Honour the King.]

The Apostlè intends in these words, but briefly, to urge the practice of their duty, urged in the exhortation, Ver. 13. fave that the termes 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 workes.

First, we must honour him in our hearts, and shew it two wayes.

1. We must not curse the King, no not in secret, no not in our thoughts: we must not entertaine impatient and vile thoughts of the King, but, from our hearts, esteeme him for his greatnesse, authority, and gifts.

2. When the King commands any thing that seemes to others or to us harsh, inconvenient, or doubtfull, we must honour the King by interpreting his Lawes in the best sense. If love must not thinke evill, 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;* 1.469 they would then be afraid to charge so much evill of the Kings ordinances, not only when they might finde a fairer sense, but oftentimes expresly against the intent and meaning of the ordinance.

Secondly, we must honour the King in our words three wayes.

• 1. By reverent speeches to him, and of him.
• 2. By a thankfull acknowledgement of the good is in him, and we re∣ceive by him.
• 3. By praying to God with all manner of prayer for him, 1. Tim. 2.1.

Thirdly we must honour him in our workes:

1. By paying him tributes and customes.

2. By submitting and yeelding to his ordinances; preferring the o∣bedience thereunto before the censures or contrary opinions of what men soever. And this is the maine 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 feare, not onely to the good and gentle, but also to the froward.

HItherto of the duties of subjects, and so of the exhortation as it is poli∣ticall, and concernes the Commonwealth.

Now the Apostle proceeds to give directions oeconomicall, that con∣cerne the family, or houshold government: Before I consider of the par∣ticular exhortations, some thing would bee said in generall concerning a fa∣mily.

A family is the society of divers men dwelling together in one house for preservation and happinesse:* 1.470 Where three things are to bee explicated: First, what the persons are, that take upon them to constitute this societie: Second∣ly, what is the difference between this society, and their humane societies: Thirdly, what is the end of this societie.

First, the persons that constitute a family or families societie, are to bee considered, either as the family is perfect, or unperfect.

1. A perfect familie consists of a triple societie: first, the one betweene man and wife: secondly, the other between parents and children: thirdly, and the third between Masters 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 A∣postles directions here do forme only an unperfect familie: 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 compre∣hends many families, a Countrie many Cities, a Monarchie many Nations, and the World many Monarchies.

Thirdly, the end of a fraternity is preservation and happinesse: and so, to speake distinctly,* 1.471 there are three things requisite to make this society happy, and to preserve it so: namely, first, commodity: secondly, delight: and third∣ly, Religion. Unto commoditie is requisite possession of goods, and the mutuall lawfull labour of the persons in the family: unto delight is requisite quietnesse and love: unto Religion is required the constant and right ser∣ving of God. If commodity be wanting, the family cannot bee at all: If de∣light be wanting, it cannot be well: and if religion be wanting, it cannot be for ever.

Thus of a family in generall: and two things may be in generall noted from the Apostles charge about the family. First, that God himselfe doth binde all sorts of persons, as strictly to the good behaviour in their owne houses, or to∣wards one another, as he doth toward those in his house. Secondly, that the conscience is bound, immediatly from God, to nourish all good duties. And this is proved by the fift Commandement, and Pro. 14.13. with many other places of Scripture.

There may be divers reasons assigned, why God gives Commandement to binde us to domesticall duties.

* 1.472First, from his owne right. For, though there be many Administrators, as, of a Church, a Common-wealth, a Family, &c. 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 yeers by this society only, even till the people came out of Egypt.

Thirdly, because the persons we live withall in the family, are the neerest companions of our lives: and therefore we should live with all due respect one of another.

Fourthly, because the family is the Seminarie both of Church and Com∣mon-wealth.

Fiftly, because the family is the most usuall place for us to practise our Reli∣gion in: what we learne at Church, is for the most part to bee practised at home. Many have little occasion of practice abroad.

Sixtly, because the comfort and contentment of mans life lieth much in this. How are the lives of many men made uncomfortable, by disordered ser∣vants, wicked children, idle, froward, vicious wives? God gave the woman, at the first, as a speciall help to man; to shew, that at home the chief help of his life was to be had.

Use. The Use should be therefore to teach Christians, in their severall places in the family, to make conscience of their dealing; both to know it, and to doe it, as ever they would have God to come to them, and dwell with them, Psal. 10.1, 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 compleat Christians, that are not good at home aswell as abroad: they walke not in a perfect way, Psal. 101.2. And be∣sides, till domesticall disorders be redressed, the family will never be establi∣shed, Pro. 14.3.

Secondly, it is to be noted, that Inferiours in the family, are either onely,* 1.473 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 bee divers reasons assigned of it.

1. To preserve order. God hath subjected the Inferiours to the Supe∣riours; and the Superiour in a family, is Gods Image: the Lord is therefore carefull to preserve his authoritie. The Superiours receive lawes from God, but not from their Inferiours. The Inferiours are to learne their dutie, with∣out prescribing lawes to their Superiours.

2. Because the disorders of Inferiours are, for the most part, most dan∣gerous to the troubling of the family, because the businesses of the family are done by their hands, the Superiour providing for the common good by common instruments. If the Master of the family bee never so godly-wise, yet oftentimes the family may be destroyed by wicked servants, and vicious wives, Pro. 14.1.

3. Because faults in the Inferiours are most scandalous against Religi∣on, especially where the family is unequally yoked; as, if the Head of the fami∣ly be an unbeleever, and the Members beleevers: disorder in the beleevers is most extremely scandalous.

4. Because if the Head of the family be disord••ed, the orderly beha∣viour of the Inferiours may bring him into order, and win him both to Reli∣gion, and good order at home. A conversation with fear, in wives, may win their husbands, as chap. 3.1, 2. of this Epistle.

5. Because God would hereby shew, that the Inferiours must alwayes doe their duties, before they looke after the duties of Superiours: they must be first served.

6. By this course the Apostles did labour to intice the Gentiles to Religion, by letting them see how carefull they were to breed goodnesse 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 gaine one master, than many servants, because such a master may doe more good.

The Use should be therefore to interest the obligation upon the conscien∣ces of wives, servants, and children: and even the more they see that God saith unto them, the more they should be carefull of their duties; and ever the more desirous they see the Lord to bee to have them live without of∣fence, 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 them∣selves, before they complaine of the fault of their Superiours; and should thinke with themselves, If I were a better wife or servant, I should finde my husband or servant better to mee. Thus in the generall.

The first thing then the Apostle gives in charge, concerns servants, from verse 18. to the end of this chapter: where observe,

First, the proposition, enjoyning servants to bee subject to their masters, verse 18.

Secondly, the exposition, shewing both how they should be subject, viz. with all feare; 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 considera∣tion,

• 1. Of the acceptation of such subjection with God, verse 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 per∣sons to whom they owe it, to your Masters.

Servants.]

Two things are to be inquired into about servants.

First, the originall of their est••••e: and secondly, the bond that ties them to this subjection.

There are servants of God; servants of sinne, servants of men: It is the ser∣vants of men, that are here meant. Servants of men are not all of one sort nei∣ther:

For first, such as apply themselves to satisfie the unreasonable humors of men,* 1.474 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 forc't many times to become their servants. Thus the borrower is a servant to the lender, Pro. 22.7.

Thirdly, such as imploy their estates or bodies for the honour, or preserva∣tion of their superiours, are said to bee servants: thus subjects serve Princes, 1. Sam. 8.17.

Fourthly, such as imploy their labours, and spend themselves for the com∣mon good, are said to be servants: thus Ministers are the peoples servants 2. Cor. 4.5. 1. Cor. 9.19.

But none of these are here meant: These servants are domesticall 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 perpetuall power: some were hired servants, that did serve by covenant and contract, as servants do now for the most part with us.

Concerning these, it may be inquired, how it comes to passe, that men, that by creation have the same nature with other men, should in their con∣dition be abased to so low and meane estate, as to serve them, that are in na∣ture alike to them? This seemes to be a grievous inequalitie; and therefore first to be searched into for the originall and causes of it.

It is out of doubt, that before the Fall, if man had staied in his Innocency, there had beene no servitude, because all men had been made after the Image of God, both for holinesse and glory; and so had been on earth, as the Saints shall be in Heaven.

The first cause then of subjection and servitude, was the confusion,* 1.475 and sin of our first parents brought upon the world, the earth being cursed for mans sake: A necessity of toylesome ••••bour lay upon men; and so from the advan∣tages, or disadvantages of particular mens estates, did ar••se the freer, or harder condition of some men. Besides, this sin had so confounded the very disposi∣tions of men, that through the inequality of naturall temper, or care of educa∣tion, some men are made more fit to governe, and others to be governed.

Secondly, as a monument of Gods Justice: it is observed, that some whole nations of men have been in their very naturall inclination onely disposed to bondage, being destitute of all gifts to rule, or governe, as it is noted by the Mu••covites and some other nations, who for the most part at this day are ser∣vants, 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 Latines came up the name of servants, being servi, because they were servati, preserved from slaughter in war: and mancipia, because they were manu capta, things tak•••• by force of armes.

Fourthly, the horrible sinnes sometimes of the Ancestors brings beggery, and so servitude upon their posterity; as the sinne of Cam made Canaan a servant of servants, Gen. 9.25. So doth treason, whoredome, riotousnesse, and prodigalitie of many parents, undoe their whole posteritie, 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 servants of servants, Prov. 17.2.

Sixtly, many men are brought to a morsell of bread by their owne disorder and wickednesse of life; sometimes open sins, sometimes secret sins bringing this curse of God upon them: For men became servants, only to gaine by their service the knowledge, or state of some science, art, or trade, as many ap∣prentices doe.

Seventhly, sometimes God by his hand doth abase some men onely, as a triall, if they fall into poverty, and so to the necessity of working for others, by no sinfull courses of their owne, but by the inevitable hand of God, as by pyra∣cie, shipwrack, fire, theeves, or the like: and these are so humbled, either to warne others, and shew the power of God, or to bring them to repentance: or else for triall of Gods grace in them.

Eighthly, some men are brought to this misery by the cruelty, and unjust dealing of other men: and so that power the Masters tooke over their bond∣men to dispose of their very lives, was not of God or Nature, but meerely 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 op∣pression and cruell Landlords, or by the fraudulent dealings of other men, that falsifie their trust, or coozen them in bargaining.

Now, the servants brought to this condition by any of these meanes, must be subject to their Masters: and this is of divine institution. For God himself hath bound them to it by the first commandement; and so the subjection of servants is a morall, and perpetuall ordinance.

Uses. The Use of all this may be divers: For,

First, it should teach all sorts of men, the more to hate and flee from sinne, 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 possesse, are without life, and servants are the living instruments of their commodities.

Th••s wise and godly me•• in Scripture were wont to account it the best part of their possessions,* 1.476 that they had men servants, or maid servants.

Thirdly, it should teach servants especially two things; the one is humili∣ty: they should runne a race fitted to their condition, they should conquer pride and aspiring, remembring that God hath abased them. The other is, they should keep themselves in their places and callings, and not shake off the y^•oke by running away, &c. 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, apparell, labour, and 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 were brought to this condition by their owne wickednesse of life: some of them are wicked servants too, as well as wicked men: some are tolerable, and sometimes profitable servants, though evill men: all are in ill case. For this is but the beginning of evill to them, if they repent not; For if they live in their sinnes, as they serve men now, they shall serve divels 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 bitternesse of this abasement.

First, because extremities of bondage are removed from servants with us for the most part,* 1.477 so as their service is but for a time, and voluntarie too, to hire themselves to whom they will; and Masters have not power of their lives.

Secondly, because their calling is acknowledged for a lawfull calling by God.

Thirdly, because God hath bound Masters by his Word to use them well, and the lawes of Princes provide punishments for unreasonable Masters.

Fourthly, because Christ hath redeemed them from the spirituall bondage of serving the Law, and the divell, and Gods Justice: so as he is Christs free∣man.

Fiftly, because though his body be subject, yet his soule is free, and not sub∣ject to any mortall 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.

Eighthly, 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 of Religion, whether inward or out∣ward, belong to servants, as well as to Masters, 1. Cor. 12.13.

Tenthly, because the very work that servants doe 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 pray∣ing, hearing the Word, receiving the Sacraments, reading the Scriptures, fasting, or the like, Eph. 6.6.

Eleventhly, because they are freed in that condition from many cares: see∣ing they have now nothing to do in effect, but to obey in what is appointed 〈◊〉〈◊〉; which is a great ease to a minde that desires to see what he hath to doe 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, E••hes. 6.8.

Lastly, bec••••••e there shall be no servants in heaven, but in Gods Kingdome

they are as free as their Masters, and therefore should not thinke much of a little hardnesse, or harshnesse in this life.

Thus of the originall of servants.

Secondly, we may hence note, that servants are bound by God himselfe, 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 shew that they have right to the Scripture, as well as others; and partly to shew 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 Kingdome 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 bee taught. Men have some care in teaching their children, but little of their ser∣vants; and therefore God, to shew that he is no respecter of persons, gives or∣der to his Ministers to see them instructed.

The Use may be divers.

Uses. First, Masters must learne from hence their dutie: For, when they see that God takes care to teach their servants, they should not be so proud or carelesse as to neglect their instruction: Yea it shewes also, that if they would have them taught, or reproved, or incouraged, they must doe it with Gods Word, and with their owne: yea, it also shewes the folly and wicked∣nesse of divers Masters, that cannot abide their servants should heare Ser∣mons, or much reade the Scriptures; when they doe not only wickedly, in re∣straining their servants from the meanes of their Salvation, or comfort, but do foolishly also hinder them of that meanes which should especially make them good servants.

Secondly, Servants may hereby be instructed, or informed, and taught. In∣formed, that though neither Master nor Minister will teach them, yet they are not excused, because they are bound to learn from Gods 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 learne, and from hence be awakened, to take notice of their charge, both to catechize in speciall, and to teach servants in generall, as well as others their hearers. If it be a part of the Commission of great Apostles, to instruct servants as well as other Christians, then what ac∣counts can they give to God, if it be found that they have had no care of in∣structing the servants of their parishes, and charges?

Doct. 3. Thirdly, the indefinite propounding of the word Servants, shewes, that all sorts of servants are equally bound to subjection; hired ser∣vants are as strictly bound, as bond-servants: The servants of Princes are not free from the duty of servants, more than other servants: and ••o likewise poore mens 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 ser∣vants: neither doth birth, office, gifts, or meanes, priviledge any servant from the strictnesse of the bond of subjection.

Be subject.]

The duty then required of servants, is subjection: servants must be subject.

It is not enough to weare their masters Cloth, and to hire themselves to their masters: they must make conscience of it, to performe constant and humble subjection to their masters. And so they must be subject to their masters three wayes:

* 1.478First, to their commandements: and so they must obey them, and yeeld themselves to them, to be ruled and directed by them in all things, Eph. 6.5. Colos. 3.22.

Secondly, to their rebukes and corrections. For if children need rebukes and corrections, then doe servants also, Pro. 13.1 and 15.5. Servants will not alwayes be corrected by words, and therefore need blowes, Pro. 29.19. Gen. 16.6. yea they must patiently suffer correction, though it be inflicted unjust∣ly, as appeares in the verses following this Text.

Thirdly, to their restraints. Servants must be subject to the appointment of their masters, even in the things wherein they restraine them; as for in∣stance, in their diet. It is a sinfull 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 apparell, 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 day time, when they have not leave: but much more abominable it is to be out of their masters houses in the night, without their leave.

And as their subjection must be performed in all these cases: so the indefi∣nite manner of propounding it, shewes, both that they must be subject in all things and in all the wayes of shewing subjection: for the manner of it, they must be subject in all things, so as to beare with their masters: for it is a sin∣full rebellion to crosse, or disobey, or leave undone any thing that is required of them to doe. And besides, it showes 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 concerne both servants, and the parents of such servants, and the masters that rule them.

Servants should hence, from their hearts, learne to yeeld themselves over to their masters, with all good conscience to performe the subjection requi∣red: yea, such servants as heare 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 heares the doctrine, doth from his heart consent to it, and will strive to fashion himselfe according to it. Now the servants that desire to be such as is required, may attaine to it, if they observe these rules:

* 1.479 First, they must carefully study the doctrine of servants duties. Servants oftentimes faile through meere ignorance, because they doe not lay before their mindes 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 ser∣vants mend not, because either they will not see their faults, or doe not hum∣ble themselves in secret for them.

Thirdly, they must often meditate on the motives that may perswade 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 Commandement of God: it is Gods will they should beare themselves thus humbly and obedi∣ently toward their masters. Secondly, the promise annexed to Gods Com∣mandement should move them: God wil reward their work, Eph. 6.8. Col. 3.24.

And in particular, inasmuch as their service is required in the fifth Com∣mandement, therefore if they be good servants, God will blesse them with long life. Thirdly, the threatning, if they bee not good servants, but beare themselves naughtily and stubbornly, they shall not only receive shame and punishment from men, but God will plague them for the wrongs they doe 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 Abrahams servant, Gen. 24. and the painfulnesse and faithfulnesse of Iacob, Gen. 31.38, &c. and the readinesse of the Cen∣turions servant, Mat. 8. yea, it should much move them, that Christ Jesus himselfe was in the forme of a servant, Phil. 2. Fiftly, the care of the Reli∣gion they professe should much move them if they be carelesse, and proud, and stubborne, the Name of God, and the doctrine of Religion, may be blas∣phemed, 1 Tim. 6.1. And if they be humble, and carefull, and faithfull, they may adorne the doctrine of the Gospel, as the Apostle shews, Tit. 2.9, 10.

Use 2. Such parents as put their children forth to service, must take heed, that they spoile them not by giving eare to the complaints of their masters, or by allowing them any way in stubborne and disobedient courses.

Thirdly, if masters would have their servants to please them by their sub∣jection, they then must learn how to rule and govern them, not only by teach∣ing and charging them what to doe, but also by over-seeing them, whereby many faults may bee prevented; and accordingly by seasonable reproving them, and correcting of them betimes for the more wilfull offences; so study∣ing to carry themselves gently towards them, as that they lose not their au∣thority by too much love of their owne ease and quietnesse: else it is just, that their servants should prove a continuall 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 warne men to take heed that they abuse not other mens servants, or speake 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 divers to meddle lesse with other mens servants by way of complaint to their masters. It was Salomons 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 jurisdicti∣on, that it may cause them in their impatience to vex him with their re∣proaches of him; which an ingenuous minde should strive to avoide. The o∣ther is, that in such complaints most an end there is much mis-taking, when men meddle with such things as belong to other mens families: and then it is a soule shame to be found faulty. To conclude this point, we should re∣member that of the Apostle; What hast thou to doe to judge another mans 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 poore man, or an ignorant man, or a cruell man, or a froward man, or a hard man, yet the servant must be subject to him, and beare himselfe as reverently and obedient, as if hee were the richest, or wisest, or worthiest master in the world; and the reason is, because the subjection is due, not to the masters riches, or gifts, or greatnesse, but to the authority which God hath given him as a master: and therefore servants must looke to this point;

and the rather, because it will bee the greater triall of their snbjection and singlenesse of heart, when neither feare, nor reward, nor any outward respect doth compell or constrain them, but simply the conscience of Gods Com∣mandement, and the masters authority.

Thirdly, wee 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: therefore it is by the Law of God. Since it is by the Law of God; if we have recourse to the ten Commandements,* 1.480 we shall finde that it is the fift Commandement which giveth masters this authority and honour; the exhortations of the A∣postle being but interpretations of that Law. And that this point may bee 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 Com∣mandement, seeing the most sorts of them, in the usuall life of man, have other titles.

* 1.481 For the first. This tearme Father we shall finde in Scripture to be given, first, to such as begat us, Heb. 12.9. Secondly, to Ancestors, Ioh. 6.18. Thirdly, to Tutors: so Students are called Children of the Prophets. Fourth∣ly, 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 King. 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 Naa∣mans servants called him Father, 2 King. 5.13. And from hence, masters were wont to be called Patr••s familias, as Magistrates were called Patres patriae.

For the second. Magistrates, Tutors, Ministers, Masters, and all Superiours, are called Fathers, first, because the father was the first degree of superiority, & the fountain & seminary of all society. Secondly, God of purpose preserves this title in all superiority, therby to sweeten subjection to inferiours, and to make them think the severall dangers, burdens, labours, & subjections in each con∣dition, to bee not only tolerable, but meet to be borns, because they endure them under parents as it were: & so such superiority, for that reason, should not be resisted or envyed. Thirdly, that thereby superiors may be put in mind of their dutie, to avoid insolency, cruelty, oppression, and the too much respect of themselves; God charging them by this title, to remember that their in∣feriours are to them, by Gods Ordinance, as their children.

Thus of the proposition of the duties of servants.

The exposition followes: and so, first, he sheweth the manner how they must be subject, viz.

With all feare.]

Servants must subject themselves to their masters in all feare: which being put downe indefinitely, must be understood both in respect of God, and in respect of their Masters.

Servants must shew their feare of God in their places, divers wayes:

First, by avoiding such sinnes as are contrary to the will and commande∣ment of God in their generall life;* 1.482 such as are, swearing, lying, slandering, hatred of the godly, drunkennesse, whoredome, and the like, Psal. 101.3, 4, 5.

Secondly, by carefulnesse to doe good service, as well as their masters; not only by spending the Sabbath in the duties of Religion, but in redeeming the time in the week-dayes (as may be without hindrance of their worke, or offence to their masters) to imploy themselves in prayer, reading, conference, &c. and the reason is, because as servants must doe their masters worke as they are servants: so they stand bound in the common obligation, to doe Gods service as they are men; and no man but is subject to the Law of God, who hath given all his commandements to servants, as well as to masters.

Thirdly, by doing their masters worke out of conscience, respecting the will and commandements of God; and therefore serving their masters with all faithfulnesse, as if the service were to be done to God himselfe, or to Jesus Christ, Ephes. 6.5. Col. 3.23.

Fourthly, by praying for their masters, and for the good successe of their labours for their masters commodity: thus Abrahams servant is commended for his practice of the feare of God, and left for an example to all servants to doe likewise, Gen. 24.

Fiftly, by doing their masters worke without eye-service, being as care∣full and as diligent when their masters are absent, as when they are present; as remembring that the Lord sees them, though their masters do not, Col. 3.22.

The feare then towards their masters, they may shew divers waies.

First, by avoiding what may displease their masters; such as is, answering againe, Tit. 2.10. contention with their fellowes, and all unquietnes, Phil. 2.4. fullennesse, Prov. 29.19. and all unfaithfulnesse, shewed either by pu••loining in the least things, Tit. 2.10. or carelesnesse in disappointing the trust com∣mitted to them; as also, masterfulnesse, pride, and haughtie behaviour, when they will not abide it to be told or directed, or doing what they list, not what they be appointed.

Secondly, by reverent behaviour to bee shewed by lowlinesse of counte∣nance, by giving titles of honour and respect, Iohn 13.13. by standing before them when they sit, Luk. 17. by avoiding rude behaviour, or sawcy familiari∣ty, 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 opi∣nions easily in their masters presence, unlesse it be required, or may be ga∣thered by argument from the lesse, Iob 32.6, 7.

Thirdly, by their secrecy in all the affaires of their masters, especially they should take heed of discovering their masters infirmities to others a∣broad out of the family.

Fourthly, by avoiding inquisitivenesse, to meddle only with their owne businesse; the servant knoweth not what his master doth, Ioh. 15.15.

Fiftly, by doing their worke with all faithfulnesse and diligence, in absence as well as presence; that when the master comes, hee may finde them so do∣ing, Mat. 24. Thus of the manner of the duty; the 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 enquire who are good masters, and who gentle.

Good masters are discerned by divers signes.

First, they seeke not only painefull and skilfull, but religious servants,* 1.483 Psal. 101.1, 6, 7.

Secondly, they not only licence, but teach their servants to keepe Gods Sabbaths, and to worship him, Commandement 4. Gen. 18.19.

Thirdly, they will not command their servants to doe any thing that is sinfull, or to lye 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 carefull 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 alwaies rewarding their service with liberall wages; and when they part from them, not suffering them to goe from them empty, without por∣tion, &c.

Masters shew their gentlenesse also divers waies: as,

First, when they use their authority moderately, or are not haughtie or violent towards their servants.

Secondly, when they passe by their infirmities, and take not notice of all the ill they say or doe, 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 finde fault, that use their servants hardly in words, or deeds, but chiefly such as are cholerick, and passionate, and peevish in their carriage to∣wards their servants.

So that foure Doctrines may be noted from these words, and from the co∣herence.

Doct. 1. First, that God takes notice of the faults of Superiours, as well as he requires duties of inferiours: he sees frowardnesse in masters, as well as disobedience in servants; and the reason is, both because God is no re∣specter of persons, and also because he gives his law to all men. And therefore superiours must make conscience of their duties: for though in all things they are not to give accounts to their inferiours, yet they must give accounts of all they doe to God, Col. 3.24.

Doct. 2. That God sees and dislikes such faults, as the lawes of man take not notice of. If a master should kill his hired servant, mens lawes would take hold of him: but if he be never so froward with him, he may escape mens lawes. But though the lawes of men punish not frowardnesse, yet God will. So we see in the exposition of Christ given unto divers commandements, Mat. 5. man failed in killing, adultery, purity, &c. not once thinking of an∣ger, lust, filthy speaking, reviling, &c. yet God forbids even these things also: which serves to reprove the folly of such, as justifie themselves for very just men, because they offend not the lawes of men; but never consider that God can finde a world of faults in them, that mens lawes cannot; because God sees the heart, and by his lawes requires obedience of the inward man, and condemnes all swerving from the right temper of heart and carriage: And therefore we should all looke to our waies, to approve our selves not on∣ly to men but to God; and so to confesse the imperfections of mens lawes, as to admire the perfection of Gods Word.

Doct. 3. That frowardnesse 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.

First, if we consider the nature of the vice either in it selfe, or by com∣parison.* 1.484 It is of it selfe a kinde of madnesse: A froward person, during the fit, is in some degree a mad person: besides, they are very foolish and absurd. The mouth of the righteous, saith 〈◊〉〈◊〉, bringeth forth wisedome, but the froward tongue shall be cut out. In which words note the opposition: The righteous mouth brings forth wisedome, but the froward mouth brings forth ••oolish things, and therefore shall be cut out, Prov. ••0.31. Could froward and peevish persons remember and consider what passeth from them in these ••its, they would be wonderfully ashamed of themselves. Againe, consider how contrary froward••esse i••to Gods nature: hee saith of his words, that there is no frowardnesse in them, Prov. 8.8. to note, that frowardnesse is a thing altogether contrary to God 〈…〉〈…〉 persons in their froward fits, are not like God, but r••ther like the divell.

Secondly, if we consider the 〈◊〉〈◊〉 of this peevishnesse and frowardnesse either in man or woman, wee shall finde that this ill humour is bred of

vile causes: sometimes it comes of drunkennesse, as is noted, Prov. 23.33. al∣waies it proceeds from ignorance and want of wit & discretion, Pro. 2.11, 12. and usually it ariseth of idlenesse and want of constant imployment, and of pride, arrogance and stomacke, Pro. 8.13. It sometimes ariseth from jealousie and suspition, and sometimes it is raised by idle and vile hypocrisie, while they strive more for reputation to be thought good, than indeed to be such ei∣ther as they would seeme to be, or should be.

Thirdly, if wee consider the effects of frowardnesse. 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 unquietnesse, it eats up their owne hearts, troubles their minds, and robs them of all contentment: besides, it breeds a grievous indisposition in them to all good duties both to God and men, and brings upon them many mischiefes; It dares annoy their friends: For they that are wise will make no friendship with the froward: and insuch as are tyed to them, that they must needes converse with them, it much alienateth their in∣ward love an•• respect of them. And therefore Solomon saith well, He that hath a froward heart findes no good; and hee that hath a perverse tongue falleth into mischiefe, Pro. 17.10. And againe, Thornes and snares are in the mouthes of the froward, Pro. 22.5. Secondly, to others, their peevishnesse is a great vexation and ••u••den: Hence came the proverb, The lips of the righ∣teous know what is acceptable, that is, a godly, patient, discreet man, is ex∣ceeding pleasing to others in his words and carriage: but the mouth of the wicked speaketh frowardnesse, that is, a sinfull, peevish, foolish person, is in his words and carriage exceeding troublesome and unpleasing; for so the An∣tithesis imports. Besides, it breeds discord:* 1.485 a froward mouth soweth discord. Yea, it many times drives such as converse with such persons, into perplexi∣ties and amazednesse, that they know not what to doe to free themselves from their perversenesse, according to that of Solomon; The way of a man is perverse and strange: but as for the pure, his worke is right, Prov. 21.8. And therefore David, when he was to order his family, is specially carefull, that no froward person dwell with him: for where frowardnesse is, there is con∣fusion, and every evill worke, Ier. 3.16. Thirdly, if we respect God: It is a fearfull 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 de∣light, Prov. 11.20.

Fourthly, if we consider the condition of the parties, that are over-growne with this disease of peevishnesse and frowardnesse: It is a terrible censure that God himselfe gives of such for the most part, that they are wicked per∣sons, Prov. 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 en∣vie and strife, so may we say of frowardnesse, that such as are guilty of it usual∣ly, are but as carnall; at the best, but babes in Christ, 1 Cor. 3.1, 2, 3. To con∣clude, Better is the poore that walketh in his uprightnesse, than he that is perverse in his lips, though he be rich, Prov. 28.6.

Use. The Use should bee for admonition, and instruction to such masters, husbands, wives, or others, that finde themselves guilty of this hatefull vice, to labour by all meanes to get themselves cured of it, remembring the coun∣sell of the holy Ghost, Put away from thee a froward mouth, and perverse lips put far from thee, Prov. 4.14. And to this end they must observe these rules:

First, they must become fooles, that they may be wise:* 1.486 they must beginne the cure at the denyall of themselves, and their vaine conceits. For if they

trust to their owne discretion, and naturall gifts, they will never mend: For naturall gifts can never make that which is crooked straight, Eccl. 1.15.

Secondly, they must strive to breed in their hearts the sound feare of God, and his displeasure for their frowardnesse. For the feare of God will take downe their pride, and cause them to abhorre all peevish and froward waies, Prov. 8.13.

Thirdly, they must constantly judge themselves for their offences herein, and that both by daily confessing their frowardnesse to God in secret, and also by acknowledging their faults herein unto such as are guided by them.

Fourthly, they must especially flie to Jesus Christ, whose office is to make crooked things straight, Isa. 40.5. and 42.16. Luke 3.5.

The last thing to be noted out of this verse, is, that no faults in the superi∣ours can free the inferiours from their subjection, for matter or manner; as here servants must be subject, yea with all feare, to froward masters: so after∣wards wives must be subject to their husbands, and with all feare too, though they be unbeleevers, or carnall men.

Thus of the exposition: the confirmation followes.

Verses 19. and 20.

For this is thank-worthy, if a man for conscience toward God endure griefe, suffering wrongfully.

For what glory is it, if when yee be buffeted for your faults, you shall take it patiently? but if when yee doe well, and suffer for it, you take it pa∣tiently; this is acceptable with God.

THe Apostle applies the reasons to that part of the exposition which might be most doubted, and so gives three reasons why servants should be subject even to evill 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 downe, verse 19. and avouched, and made good, verse 20.

In the ninteenth verse then, it is the drift of the Apostle to shew that though masters should be so froward, as to beat their servants causelesly, yet they should be subject, and indure it for conscience sake unto God, because this is a Christian mans 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 intreates of suffering: and we may note foure things about suffering. First, what is to be suffered, griefe. Secondly, how is it to be suffered, viz. wrongfully and with enduring. Thirdly, the cause of suffering it, conscience toward God. Fourthly the effect, which is praise and acceptation.

Doct. 1. In this world all sorts of men are liable to suffer grief: For though the Apostle in the scope intends to speake of servants suffering griefe, yet the Argument with the uses concerne all sorts of men. In this world then we must looke for griefe: and how can it be otherwise, since first there are such mines in our owne nature made by sinne, and so many abominations round 〈◊〉〈◊〉 us to Gods dishonour? Secondly, the creatures which we are to use in this world, are empty and vaine: 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, wee are liable to so many crosses and losses; every day hath his griefe and his crosse, which must bee taken up, Mat. 6. ••lt. Luke 9.14. Fourthly, how can we be long without griefe, that live in

a world so full of sinne, and divels, and divellish men? Fiftly, our owne bodies often grieve us, being liable to so many paines and diseases. What should I say? Our owne houses are full of causes of griefe, if the dis∣orders of masters, husbands, wives, servants, children bee considered of; and therefore we should be weary of the world, and long for heaven: we shall never be long together without griefe, till we come thither.

Doct. 2. We must not only endure grief, but many times suffer it wrong∣fully: Besides all the griefe befals men otherwise, the world is full of wrong and injury, and the waies of doing wrong are so many, as cannot easi∣ly be reckoned. Who can recount what wrongs are done daily by deceit, violence, oppression, lying, false witnesse, slanderings, and other base indigni∣ties? Which should teach us not to thinke it strange, if wrongs befall us: and withall it imports, that woe shall be to all them that doe wrong. That God that discovers them that doe wrong, will repay them according to all the wrong they have done.

Doct. 3. It may bee here noted too, that usually they suffer most wrong, that are most carefull to doe their duties: which ariseth partly from that fearfull Ataxie in mens natures, that are falne into such distemperature of disposition; and partly, from that naturall malice ungodly men bear to them that are good: and partly, such as are indeed godly, will not use such meanes of revenge, as others will doe; and partly, because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities: and especially it proceeds from the pride, and unthankfulnesse, and discontent∣ments, which raigne in the hearts of froward and corrupt minded persons. And from hence wee may gather the necessity of Gods generall Judgement, because in this world it is ill many times with good men, and there is no re∣medy, seeing their wrongs are not righted here. It must needs be that there will be a time appointed of God, for the redresse and revenge of all wrongs. Secondly, it should the more incourage such as suffer wrong, to endure it patiently, seeing it is the lot of the best. Thirdly, wrong should not measure the goodnesse o•• mens cases, or the badnesse 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 doe to their servants: and so other Scrip∣tures shew, that if the poorest bee oppressed or defrauded, God will re∣quire it at the hands of them that oppresse or defraud them, bee they never so mighty or rich in the world. And so, if the weakest Christian be wronged by scandall, or otherwise, it were better for those that give the scandall, or doe the wrong, that a milstone were hanged about their necks, and they cast into the sea. And for that cause the Scriptures shew, that God takes great notice of the wrongs done to widows and orphanes▪ that have little meanest to helpe or protect themselves; and there is reason for it: for the meanest Christians are Gods servants, and belong to him, and therefore hee must protect them. And besides, Gods Law is so powerfull, that it condem∣neth 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 heare it: which as it may be a comfort to such as are wronged, that they have so great a Patrone as God is; so it should warne all Superiours to looke to their be∣haviour: for though man doe not punish them, yet God will.

Doct. 5. That barely to suffer griefe is not a praise, but to suffer it in a right manner: and for the manner, this likewise tels us of two things: first, that we suffer not as evill doers, justly; and secondly, that we endure it, that is, continue with patience to abide it, especially when o••••ward and lawfull redresse 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 bee re∣garded, if they complaine of their husbands, that they are bitter to them, love them not so entirely, when they suffer this for their pride, or wilfull hardi∣nesse, or lasciviousnesse, or frowardnesse, or contention, or wastefulnesse, or the like. Nor are those servants to bee moned, that suffer blowes justly for their disobedience, or wilfull negligence, or unfaithfulnesse.

Doct. 6. That whereas wrongs cannot bee redressed by a lawfull meanes on earth, they must be endured without using unlawfull meanes, and leave the injuries to the judgement of God. Which condemnes servants, that be∣ing hardly used, runne away from their Masters, as Hagar did from Sarah; or else, with wicked murmuring and reviling, back-bite their masters: and so it condemnes the wicked practice of our Gentry, in righting their wrongs by their owne private revenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired re∣venge is far above the injuries: for they seeke satisfaction in bloud, for a sup∣posed wrong in reputation. Thirdly, because it is a course directly against the Lawes of God, and of Kings, and hath been condemned in all well gover∣ned States. Fourthly, because it is never sought but by fooles: for it is a wise mans honour and reputation, to passe by an offence; but every foole will be medling 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 fearfull.

Doct. 7. That it is conscience or meer necessity that makes any man suffer. Men endure not 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 warne Supe••iours to take heed that they doe no wrong: for the persons wronged, if they want conscience, may so remember the wrong, as sometimes to finde a desperate way of revenge, to the mischiefe of the wrong doer, though the party wronged doe evill in so doing, as follow∣eth in the next doctrine.

Doct. 8. Inferiours being wronged even in blowes by the Superiour, ought not to resist, but endure it: servants may not resist the correction of their masters, nor strike againe; that is horrible, and egregiou••ly sinfull. Which shewes the grievous pride and naughtinesse of divers servants, that boast or threaten that they will take no blowes: their resolution shewes they are voide of knowledge in the feare or conscience of Gods will. And so it is alike sinfull in children, wives, or subjects, to resist, or returne blow••s for blowes, or evill for evill: neither doth this embolden masters or other supe∣riours 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 griefe and wrong is profi••able: for besides that it is all ••••••ite to them when it makes them more humble, and takes away their sin▪ it makes them judge themselves before God for the sinnes they are guilty of, and weanes them from the world, and breeds a greater desire of heaven, and the like fruits. Besides all these, this Text tels us of one commodity more, that is; praise or thanks: it is an honourable thing, to suffer wrongfully: it winnes them a great deale, not only of compassion, but also of reputation a∣mong men. As it makes the evill more hatefull: so doth it procure love to him that suffers wrongfully. It is a vertue 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 doe so, or that such suffering merits any such thanks of God: but God is so good and compassionate, and he likes this vertue so well, that he is pleased to crowne

this patience with that high degree of liking it. It is thank-worthy, not be∣cause it deserves thanks, but because it declares the party to bee such and so worthy in Gods gracious acceptation, that he will of his owne grace yeeld 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 divers things to be considered of about Conscience. For where this verse mentions conscience towards God, it gi∣veth us occasion to thinke what that conscience should bee, and to informe our selves in divers things about it.

There are many reasons may be assigned, why men should be carefully in∣structed about Conscience:* 1.487 it is a necessary doctrine: for first, we see by ex∣perience, that of most things that concerne us, men know least about Con∣science; many men knowing little more of it, than the bare use of the word Conscience. Secondly, men through this ignorance doe many notorious in∣juries and abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them, and by smothering the scruples of con∣science, and by deading the conscience, or else by vexing them, and many o∣ther wayes. Thirdly, God hath given men a great charge about the keeping of their consciences, which he placed in their soules 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 goodnesse into their consciences, as well as into their hearts, or words, or lives; which they can never doe, if they bee not taught. Fiftly, Gods Word in all the directions and precepts of it, doth binde and oblige mens consciences to see to the obedience of them: now what can conscience doe, 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 principall bookes shall bee opened at the last day, for evidence, before the Tribunall Seat of Christ: and therefore men were best to looke about them in this world, to see to it, what is written in this booke; for it is indeleble, and will stand upon record, either for them or against them at that day.

Now concerning conscience, divers things are to be considered:

• First, what conscience is.
• Secondly, what the worke of conscience is.
• Thirdly, what the prerogatives of conscience are.
• Fourthly, the kindes or sorts of consciences.
• Last of all, what it is that bindes the conscience: which is to be inquired into, because men are injoyned to suffer wrongs patiently for conscience sake, even servants from their Masters.

For the first. To know what conscience is, we must looke both to the Ety∣mology of the word,* 1.488 and to the definition of the thing. The word Conscience imports a knowledge with another: Conscie••••••••••, quasi cum alia scientia: Conscience, that is, science conjoyned: and the reason is, because conscience is a thing in us, that knowes what wee have done, and therein joynes with some other thing that knowes it too. Some of our actions conscience sees within, and the Angels and men see them without: but for our secret thoughts,* 1.489 conscience is onely joyned with God, or with our owne mindes as they are joyned with God. Conscience is a thing within us, which God hath plac't there of purpose to be his witnesse or 〈◊〉〈◊〉 to discover all we think or doe: and as it is joyned with the minde of man, it is the knowledge of what we know, or the thinking of what we think. To thinke of other things,

is the understanding or mind▪ but to thinke what we think, is the conscience of a man. Or else conscience may be called so, because it is a concluding sci∣ence; Consci••ntia, quasi c••••••ludens scientia: and the reason of the terme in that sense may be thus, because, looke what discourse conscience hath with God or the mind of man, it u••tereth it by way of a Syllogism, which they call a practicall Syllogisme. As for instance, if the conscience speake within to a murtherer, it speaketh by Syllogisme thus: Every murderer is in a fearefull case; but thou art a murderer, therefore thou art in a fearefull case. Now, that that reason, which concludes thus in him, is his conscience, is most apparent: For the minde gives only the first part of the Syllogisme, which is, that a murderer is in a fearfull case: or that the minde sees either by the naturall principles planted in it, or by the Scriptures. The other branch the conscience takes out of the memory, that is, that thou hast committed murder. Now the concluding of both, and applying them to the murderer, is the proper work of conscience, & conscience is that within us, that so concluds upon our actions.

Now for the definition of conscience, omitting the diversity of frames gi∣ven by divers men, I expresse that which I take to be the cleerer, and fullest to shew us what it is. Conscience is a divine faculty in the soule of all rea∣sonable creatures, applying the principles or propositions of their minde, in their particular actions, either with them or against them.

I say, it is a faculty, to note that it is more then the act or the habite of the minde, judging or determining. For acts and habits may be lost, but con∣science cannot. Besides, the Scriptures shew that conscience doth act, as it excuseth or accuseth, and therefore must be a faculty it selfe, and not the act of a faculty. I say, a faculty in the soule, because I dare not assigne it or con∣fine it to any part of the soule, as they doe, that make it a part of the under∣standing; 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 soule, have no conscience. And whereas God also is no creature; therefore he hath no conscience. For God being holinesse it selfe, needs no faculties to governe himselfe by, nor any conscience to witnesse 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 worke of conscience is imported in the other words of the definition,* 1.490 viz. applying the principles of the minde. For the under∣standing whereof, we must know, that there are certain notions or frames of truth planted in the minds of all men, being infused by God as a naturall law in their minds, shewing what is good or evill, and those principles are in∣creased in the mindes of such as have the benefit of the Scripture more or lesse,* 1.491 according to the degree of their knowledge. Now that which conscience doth, is this: it repaires to these formes of truth or light in the minde, and takes such of them as concerne the businesse 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 terme to expresse my meaning for that I would ••••ter: I say, that it is a wonderfull speciall faculty in us: it is a most celestiall gift. Conscience is so of God, and in man, that it is a kinde of middle thing betweene God and man: lesse then God, and yet a∣bove man.

So then, Conscience concludes about a mans owne actions: for if con∣science trouble it selfe about other mens actions, it is either the weaknesse, or the errour of conscience: and I adde particular actions, because conscience never imployes it selfe properly about generals: and lastly, I adde for the suc∣cesse,

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 speakes for God a∣gainst us, and sometimes for us to God.

But that we may be more distinctly informed about conscience; I therfore come to the second point, which is, to consider what conscience can doe, or how it is imployed in us:* 1.492 and conscience is imployed both for God and for man: which worke I will consider first apart, and then joyntly.

For God then. Conscience works diversly, and hath many offices under God, and for God: for it is Gods speciall spy set in the heart of man to watch him,* 1.493 and his intelligencer and notary to set downe what man hath done: it is Gods hand-writing, the Law of God written in our hearts, or rather worketh by the helpe of that body of the Law written by the finger of God upon the tables of mens hearts: it is a co-witnesse with God, Rom. 9.1. It is also Gods Lievtenant, and a great commander placed within us, that severely requires homage and service to bee done to God, and especially diverts man from ill, directing him in the carefull manner of serving of God: for God will not accept any service that conscience doth not order, 2 Tim. 1.3. It is a ta∣ster for God, in point of doctrine of Religion; for all doctrines must bee brought to the conscience to bee tried, whether they bee 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 waies im∣ployed: as first, it is imployed in viewing and surveying the things of man, especially the hidden things of man: and here the power of conscience is wonderfull. 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 re∣flexed. The eye of a man too can see other things, but without a glasse it can∣not see it selfe. But now conscience can discerne it selfe, and the whole acti∣ons of man; and so it differs from science, or the knowledge of the minde: for to know other things, is science; but to know our selves is conscience. The soule then by conscience knowes it self: it views the thoughts, memo∣ry, affections of the soule, and can tell what wee thinke, desire, love, feare, hate, &c. Secondly, in matters of Religion, conscience is specially imployed: for instance, both in the Word and the Sacraments. For the Wo••d: 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 Baptisme, where as God makes a covenant with us, and likewise requires a restipulation or promise on our part, conscience is herein imployed; and without conscience, God will do nothing in the businesse. It was the forme in the Primitive times, that the party which was to be baptised, was to be examined before God, whether he did beleeve: t••e question was, Credis? Doest thou beleeve? And he was to answere, Credo. I doe beleeve.

Now, this answer God would not take, unlesse the conscience would say, that hee did beleeve as hee said: this is the answer. A good conscience is mentioned, 1 Pet. 3.21. Againe, a good conscience serves in all the offices of our life or affairs, even in all things to be a witnesse; if we doe that which conscience thinks well, to comfort us; and if we doe that which conscience thinks ill, to discourage us, Rom. 2.15. and 9.1. Yea, conscience is the guide of our lives. We are here pilgrims and strangers, farre from our home, and in journey continually: now God hath set consciences in us to be our guides, that in all things we are to doe, we may be directed and incouraged by con∣science, taking the direction and warrant of conscience as a speciall ground of our actions; so as to doe cont••ary to what conscience bids us, is a sin: for it doth not only witnesse about what is past, but it directs us about what is to come, as now to be done.

But the principall worke of conscience, whether we respect God or man, is to keepe court in the heart of man. There is in man Forum Conscientia, a Court of Conscience: a secret Tribunall is set up in the heart of man, and therein fits conscience, and arraigneth, accuseth, bringeth witnes, sentenceth, and doth execution. Now concerning the judgement of conscience, keeping an Assise in the heart of man, two things are to bee considered: first, the law by which conscience judgeth: secondly, the manner of the proceeding in judgement.

For the first: Conscience judgeth of the actions of men, by vertue of cer∣taine principles (as I said before) which it findeth in the understanding, ga∣thered either from the law of nature, or from experience of Gods providence, or from the Scriptures.

Now the manner how it proceeds in judgement, is in forme of reasoning, as I said before: for in the minde the conscience findes as it were a booke of law written, which is in the keeping of the faculty; they call it in schooles, Synt••resis: from hence the conscience takes the ground of reasoning; and from the memory it takes evidence of the fact, or state of the man that is ar∣raigned, and then by it selfe it judiciously concludes and passeth sentence: and so it proceeds whether it condemne or absolve. In the judgement of con∣demnation, it proceeds thus: First, it cites or calls for the soule to be tried: then it accuseth in this forme, out of the body of the law kept in the minde, it takes the conclusion it meanes to workes upon, and then useth the memory to testifie of the fact; as for instance: Every murderer is an offender; thou art a murderer, therefore thou art proved to be an offender. Then comes the sentence in the same order: Hee that commits murder without repentance, shall be damned: thou committest murder without repentance, and there∣fore art a damned creature. So likewise it proceeds in absolving. For evi∣dence, it proceeds thus: He that hath such and such marks, as, godly sorrow, the love or feare of God, &c. he is a childe of God; but thou hast these marks, therefore thou art a childe of God: and then it goeth to sentence; He that is the childe of God, shall bee saved: but thou art proved to be the childe of God, therefore thou shalt be saved. Nor doth it rest in the sentence, but im∣mediatly doth it selfe begin the execution: for laying hold upon the guilty person, it presently buffets him, and terrifies him, and pricks him at the very heart, and gnawes him many times with unspeakable torments and tortures. And so contrariwise, in the sentence of absolution, it proceeds with comfort, settleth and quieteth the heart of the absolved, and many times makes it able with joy to stand undaunted against all the powers of hell, and the world: of which more afterwards, when I come to intreat of the sorts of conscience.

Observe by the way the difference between the court of conscience with∣in us, and mens courts of Justice without us. For in mens courts they pro∣ceed secundum allegatae & probata, according to allegation and proofes: but God hath appointed another judgement in the heart of man: there God judgeth not according to allegation and proofes, but according to consci∣ence, and hath associated to every man a notary of his owne, and a witnesse of his owne, which he produceth out of his very bosome: so as man shall bee made to confesse what he hath done, though all the world excuse him, and shall have comfortable testimony in himselfe, though all the world beside ac∣cuse him.

The glory of the power of conscience appeares by the third point, and that is the prerogatives and properties of conscience in a man for,

* 1.4941. It keeps court in the heart of a man, without limitation of time it will call a man to answere and heare judgement at any time; it is not limi∣ted to any terms, nor can the sentence be delaied: it hath power to examine,

testifie, and give sentence at any time of the yeere at pleasure, nor will it ad∣mit any appeal to any creature.

2. It is subject properly only to God: no earthly Prince can command the conscience of a man, as will more appeare afterwards.

3. It keeps continuall residence in the heart of man: it is alwaies with him, at home and abroad: it observeth and watcheth him in all places, in the Church, at his table, in his bed, day and night: it never leaves him.

4. God hath subjected man to the obedience of conscience, if it com∣mand erroneously, if it be in things indifferent; as in the case of meats and daies: in the Apostles time, if the conscience doubted or forbade the use of them, which yet in themselves might be used, the man was bound to follow his conscience, though the conscience erred, and so sinned in doubting or for∣bidding, Rom. 14.14.23.

5. Yea, so much honour doth God give unto the conscience, that he suffers his owne most holy Spirit to bring in evidence in the court of consci∣ence: for so we read, that the Spirit of Adoption doth beare witnesse before our spirits, that is, before the conscience, that wee are the sonnes of God, Rom. 8.15.

6. It is a great prerogative, that God hath granted immortality unto conscience: Conscience never dies, no not when we die. Every mans con∣science shall bee found no lier at the day of Judgement, & in so great request with Christ, as that dreadfull Judgement shall be guided according to the e∣vidence and verdict of conscience, Rom. 2.15, 16.

For the fourth point. Conscience is not all of a sort in all men: some have good consciences,* 1.495 and some have ill consciences: and both these kindes of consciences must be considered of.

Conscience considered as good, comes to be so either by creation, or by renovation. By creation, Adam had his conscience good: but by the first sinne, conscience became evill in him and all his posterity; so as all men na∣turally have evill consciences: and no men have their consciences good, but as they are renewed.

The difference between a good conscience by creation and renovation, is this; that by creation, conscience was perfectly good from the first moment it was infused, till the fall, and did discover it self by excusing and comforting alwaies: for Adams conscience till his fall, could accuse him of nothing. But by renovation, conscience is good for the time of this life, but imperfectly, and increaseth in good men by degrees: and so, because man is renewed but in part, it is a part of the goodnesse of the conscience to accuse for sinne, especi∣ally if it be presumptuous after calling, as well as to excuse from faults, while the man keeps his uprightnesse. That a good conscience should only excuse, is true (in this world) onely of conscience, as it was good by creation.

Now concerning the goodnesse or badnesse of conscience, these seven things are to be considered of.

• First, that all mens consciences by nature are evill.
• Secondly, the difference of evill in mens consciences.
• Thirdly, the signes of an evill conscience.
• Fourthly, the hurt of an evill conscience.
• Fiftly, the meanes how evill consciences may be made good.
• Sixtly, the signes of a good conscience.
• Seventhly, the great happinesse of the man that hath a good conscience.

For the first, that all mens consciences are by nature evill, is mani∣fest, because all have sinned in Adam, and lost their originall righ∣teousnesse in all the faculties of the soule: and so every man in his naturall condition, is in every point uncleane, and to the impure all things are

impure, even their consciences are polluted, saith the Apostle, Tit. 1.15.

* 1.496 For the second: evill is not in the same degree in all mens consciences, but after a different manner in divers men: for,

First, in most men wee see that conscience is so feeble, and works so little, that it seemes to be but a small sparke, or like a bubble, which riseth now and then, and presently vanisheth.

Now the reason why conscience stirs so little in the most men, is not to be taken from the nature of conscience, (for that can worke all workes mentio∣ned before) but from divers things in man. For first, Adams sinne, as it de∣prived all mens consciences of originall righteousnesse, which was the life of the conscience; so it brought such a depravation and evill disease upon the conscience, that it was never healed, nor cured in the naturall man to this day: but the weaknesse arising from the infection, holds him downe still. Second∣ly, the generall ignorance and darknesse which is in the world, is one great cause why conscience lieth so miserably weake, and neglected. For it cannot worke for want of light. For in the mind it findes only a few naturall princi∣ples, or some generall truths of religion, which are altogether insufficient to direct in the particular occasions of mens lives. Thirdly, besides, the law of nature is corrupted in man; and so those principles are very muddy and un∣certaine, and the generals of Religion are poysoned with secret objections gathered from the controversies of so many false religions. Fourthly, further it is manifest, that the cares and pleasures of life oppresse conscience in many, and in them conscience stirs not, not because it cannot stir, but because there is no leasure to heare what it saith; men are so violently carried to the plea∣sures and busines of this world. As a man that runs in a race, many times runs with such violence, that he cannot heare what is said unto him by some that he passeth by, though it were counsell that might direct him in the right way of the race: so is it with men that haste to be rich: conscience often cals to them, to take heed of going out of the way, by deceit, or lying, or oppression, or the like; but they pursue riches so violently, that they cannot heare the voice of conscience. And so is it with the voluptuous person, and with the most men that live in any habituall gainfull sinne. Fiftly, yea this weaknes comes upon the conscience of some by custome of sinnes, that are not sinnes of gaine, or pleasure, as the sinnes of negligence, sloathfulnesse, passion, or the like, in which men are wilfully confirmed, and will not regard the checks of their owne conscience. Finally, one great reason why the most of us feele so little of conscience, is, the evill hearing of the Word of God: for the Word of God powerfully preached, would awake the conscience, but that most men set themselves to neglect it, by a willing & wilfull entertainment of distracti∣ons, and in voluntary forgetting of what they have heard; and so hood∣winking themselves, it is no wonder they cannot see.

Secondly, some mens conscience is starke dead, it stirs not at all. The conscience is compared to a part of the body, that is not only without sense and rotten, but is feared with an hot iron: and this is the case only of some notorious either Hereticks, or malefactors, that have lived a long time wil∣fully in some monstrous wickednesse, either knowne, or secret, 1 Tim. 4.2. This seared conscience is either joyned with a greedinesse to commit spe∣ciall wickednesse, or with a reprobate minde, that is so horrible stupid, that it judgeth evill to be good, or, at the best, not dangerously hurtfull, Ephes. 4.18. Rom. 1.28.

Thirdly, in some men the evill of conscience lyeth in this, that it is over busie, and sinnes too much: and so in two sorts of men; first, the superstitious; or secondly, the desperate. The superstitious person is many times disquieted by his conscience in doing well, or when he doth that which is not unlawfull,

as the Popish Priest is troubled for comming to our Churches; or the Chri∣stian that is carried with preposterous zeale, is troubled for obeying the Ma∣gistrate in using his liberty in things indifferent: in the desperate, the evill of Conscience is the horrible tormenting of them beyond the bounds of the offence of Conscience, and that in two things. First, in that it presents the wrath of God to them, without the hope of mercy in Christ, as did the Con∣science of Cain. Secondly, in that it drives them to doe that against them∣selves, which is desperately wicked, as to make away themselves, as the de∣sperate Conscience of Iudas and Achitophel did.

Fourthly, in some men there was a temporary goodnesse in the Con∣science, of which they made shipwracke, and so utterly lost the good∣nesse they had for a time. And thus many hypocrites doe, that for a time get the forme of Religion even into their Consciences, but afterward falling into the immoderate love of the world, or the lust of some particular sinne, fall cleane away from Religion, and so lose the goodnesse which they had, 1 Tim. 1.19.

Thus of the differences of evill in the Consciences of divers men: the signes of an evill Conscience follow. But before I give the signes, wee must take notice of a distinction, and that is, that the Conscience may have e∣vill in it, and not be an evill Conscience. Conscience in this life in men re∣generate is renewed and restored but in part, and so may erre sometimes, and in some cases,* 1.497 and yet be no evill Conscience. As for instance in certaine weake Christians in the Primitive Church (who yet were godly men) the Apostle shewes, Rom. 14. that some Christians for Conscience sake did refuse certaine meates and dayes: the Conscience erred in judging those meates and dayes to bee unlawfull to be observed and used; and yet hee calls them that were so led by an erring Conscience, hee calls them, I say▪ brethren. But when we speake of an evill Conscience, we meane Consci∣ence unregenerate. As a man may have sinne in him, and yet be a good man: so may Conscience have blindnesse in it, and yet bee a good Con∣science.

The signes of an unregenerate Conscience may be gathered from the dif∣ferences of evill Consciences.

The signes then of an unregenerate still Conscience are these:

First,* 1.498 when it is quiet in the committing, and after the committing of knowne sinne, whether open or secret. For open sins; as for drunkennesse, 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 whoredome, or filthinesse of any kinde, or continuall wickednesse in the thoughts or desires, that Conscience that can abide a soule heart is a wicked Conscience.

Secondly, when it excuseth for doing notorious evils: and so they have evill Consciences that could trouble and persecute, even to the death, godly men, and yet thinke they did God good service, Iohn 16.2.

The signes of an unregenerate stirring Conscience are these:

First,* 1.499 when the Conscience serves onely to tell ill newes, when it serves to tell a man onely of his losse by Adam, or the Law, but never comforteth him by bringing••in any evidence of Gods favour in Christ. That Conscience that terrifies without Christ▪ that is, without mixing any of the comforts of the Gospell in Christ, is an evill Conscience: the speciall property of a good Con∣science is to excuse and comfort; and therefore that Conscience that doth onely accuse is an evill Conscience.

Secondly, when the Conscience flees from the presence of God, as did Adams Conscience after the Fall: and this the Conscience discovers, when

it dares not stand before the discovery of the Law of God, not dares abide a powerfull Minister, that speakes to the Conscience of the hearers, and ran∣sacks them.

Thirdly, when the Conscience languisheth about questions that tend not to edification, and raiseth the strength of zeale, and all the power of it, about things that are lesse necessary either unto faith or practice. And this was the case of the Pharisees Conscience, that spent all their zeale about lesse matters, and neglected the waightier things of the Law. And this is the case of all such Christians that are zealous with a fiery zeale about circum∣stances, or the estates and businesses of others, and neglect the maine things of substance, that concerne their owne sanctification, assurance, or salvation.

Fourthly, when the Conscience is for men, and not for God; when the mo∣tive that raiseth and incourageth 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 busie, 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 onely for grosse evils, and those knowne to o∣thers, and not for lesse and secret sins to be repented of.

Sixtly, when it will accuse onely in the time of adversity; as in the case of Iosephs brethren.

Thus of the signes of an evill Conscience.

* 1.500The misery that the men have that have an evill Conscience followes: and they are miserable, whether they have a waking or a sleeping Conscience. The misery that comes from a waking Conscience is evill, and may be two wayes discerned: first, by the tearmes by which it is called and resembled in Scripture: secondly, by the effects which it worketh really upon a man. For the first. An evill Conscience that is awake, is in Scripture compared to a sting or pricke wounding the heart of a man. It is likened also to a dog or a bloud-hound that lieth at the doore; and, having fresh sent, howleth and barketh after the malefactor, Gen. 4. It is likened, as some thinke, by David, Psal. 51.4. to an evill contentious wife, that is ever before a man chiding and brauling: and as a moth secretly eats the garment, so doth an evill Con∣science eat up the heart of a man, when others little see it, Prov 25. It is like a dart, strangely shot into a mans body, Psalme 38. and it is compa∣red to the boyling of the tumultuous sea, Esay 57. and it is called a worme that dieth not, but lieth gnawing and eating upon the heart of a man, Esay 66. Marke 9. So that a man that hath an evill Conscience, is like a man that is stung by a serpent, or followed by a bloud-hound, or vexed by a continuall∣contrarious wife, or that is hourely shot through with darts, or that hath a living worme ever gnawing at his heart. But that this may be more distinct∣ly understood, wee must take notice of foure effects of an evill Conscience usually.

* 1.501The first is shame. He that hath an evill Conscience is betrayed by his own blushing many times, when his offence is secret: yea, a man feeles an inward shame in his owne heart, disgracing and abusing him, though he make no outward shew of it. For though sometimes an innocent person, upon the fulnesse of an aspersion, may conceive shame, as David did. Psal. 44.15. yet it is usually the effect of an ill Conscience.

The second is paine 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 keepes the heart in an habituall disconsolation: and though the disease of melancholy may breed a sadnesse like unto it, yet is there manifest difference betwixt this

affliction of spirit, and melancholy; for the melancholick person usually can assigne no certaine reason of that sadnesse: whereas Conscience, when it stings, a ••••gnes the cause of it to be such and such things, which bring no•• on∣ly the shame of men, but the wrath of God. Besides, melancholick sadnesse may be eased by physicke: but this sorrow is not cured by any meanes, but such as are spirituall.

The third is a strange kind of feare, breaking the heart of a man, and so subduing his courage, that he is not able to sustaine himselfe against the im∣pressions of vaine causes of feare. A trembling heart is the effect of an ill conscience, Deut. 28.65. Thus wicked men are said in Scripture to feare when no man pursueth them, Pro. 28.1. and to be so faint-hearted, as the sound of a shaken leafe shall make them fly, as it were from a sword, Levit. 26.36. and as it is in Iob, The sound of feare is alwayes in his eares: yea the terrours of conscience sometime so enrage upon the offender, that no torments are like unto their terrours; which sometimes are so great, that they are hardly a∣ble to sustaine themselves, but discover their horrible restlesnesse, by the grie∣vous distempers of the body, or failing of their senses; being for the time, as Iob saith, brought under the king of terrours, Iob 18.14. What a wofull case Belshazzar was in, you may reade Dan. 5.9. These terrours are the fansies the Gentiles so much dreamed of.

The fourth is desperation. An evill Conscience in sinne many times brings them to hellish despaire of all mercy and pardon: thus Cain rageth and blas∣phemeth like a frantick man. And these effects of an evill Conscience are so mu••h the more great,

1. Because the Conscience can lash a man without noise:* 1.502 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 flying.

3. Because Conscience it selfe is a thousand witnesses to prove the fault, though never so secret: and the offender is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 condemned of him∣selfe, and goes up and downe with a heavie sentence upon him in his bosome, though all the world should account him innocent.

4. Because an evill Conscience is such a damnable disease; and the griefe raised by Conscience is such and so lasting, that the grieved dies before the griefe can be removed: yea, so violent is the confusion which despaire brin∣geth into the thoughts, that, out of the grievous mistaking and impatience, many times the offender makes away himselfe, as Saul, Achitophel, and Iu∣das did, and many in our times doe.

5. Because death it selfe doth not abate the torments of an evill Consci∣ence: but the living worme gnawes 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 worme.

6. Because unto the making up of the compleat misery of the impenitent sinner, the sentence of Conscience, and the testimony of it shall be heard and admitted at the last day before the Tribunall of Christ. For though an evill conscience shall never disgrace for some effects, as for that of working de∣spaire of mercy: yet for the maine body of the proceedings of Conscience, it shall be not only allowed, but justified by the voice of Christ, to the eter∣nall shame and confusion of the offender.

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 bee evill. For first, hee is in continuall danger of the

awaking of that conscience of his, that now is asleep. What ease can that mans heart be at, if he had all pleasures round about him, if he were tied to a Beare, or Lion, or mad Dog, though he were then asleep? for hee may awake every moment, and then where is hee? The stilnesse of an ill conscience is but like the sleep of a frantick man. Secondly, there can be no true peace un∣to the man that lieth in sinne without repentance: Isa. 57. There is no peace to the wicked, saith my God. Though hee bee friends with himselfe for a time, yet God is not friends with him, nor is sinne and Satan at peace with him, though there be an uncertaine truce for a time. Thirdly, the dan∣ger of a still conscience is the greater: for the terrours of a troubled consci∣ence may prepare a man for Christ, and compell a man to seeke helpe from Christ; but in the case of a still conscience, there are these two usuall mise∣ries: the one, that men take a still conscience to be a good conscience: and the other is, that a man runnes onely blindefolded so long, till death and hell may seaze upon him. Thus of the effects of an evill conscience: the meanes how conscience may be made good follow.

That an evill conscience may be made good, two things must bee looked into: first, that wee get a right medicine to heale it: secondly, that we take a right course in application of the medicine.* 1.503 First, the medicine for the curing of an ill conscience, is onely the bloud of Christ: the disease of conscience is of so high a nature, as all the medicines in the world are in∣sufficient, nothing but sprinkling it with bloud will serve the turne, and it must be no other bloud than the bloud of the immaculate Lambe of God, as the Apostle shews, 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 sinne abolished, which cannot be done any way but by the bloud of Christ, which was powred out as a sacrifice for sinne.

Now unto the right application of this medicine, foure things are requisite. First, the light of knowledge. Secondly, the washing of rege∣neration. Thirdly, the assurance of faith. Fourthly, the warmth of love. First, knowledge; a man must have both Legall and Evangelicall: for they must know by the law, what sinnes lie upon the conscience, and trouble it; and they must know by the Gospel, what a propitiation is made by Christ for sinnes. And for the second, an evill conscience will never bee gotten off, unlesse our hearts be sprinkled and washed from the filth and power of the sinnes which did lie upon the conscience, Heb. 10.22. 1 Tim. 1.5. Now unto such removing of such sinnes from the heart, two things are requisite: First, that by particular confession wee doe, as it were, scratch off the filth of those sinnes that soule the heart, and trouble the conscience. Secondly, and then that wee wash our hearts, and daily rinse them with the teares of true repentance and humiliation before God for those sinnes. Thirdly, assurance of faith is necessary to the cure of an ill conscience, because faith is the hand that layes on the medicine. A man must apply the sufferings of Christ to himselfe, and beleeve that Christ did satisfie for those sinnes that lie upon the conscience, and must accordingly all to besprinkle the conscience with that bloud of Christ, and then of an evill conscience it will presently become good: but men must looke to one thing, and that is, that their faith be unfained. For con∣science will not be satisfied with the profession of faith: they must beleeve indeed, and with their hearts, and with sound application of the pro∣mises of the Gospel concerning the bloud 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 bloud of Christ, as that his owne bloud be heated in him, affection with both towards God, and Christ, and Christians.

Christian love doth put, as it were, naturall heat into the conscience, and makes it (now receiving life by faith) to bestirre it selfe in all the workes, either of service to God, or duty to men, 1 Tim. 1.5. Heb. 9.24. know∣ledge bringing it light, mortification making it cleane, faith curing it, and putting life into it, by sprinkling it with the bloud of Christ, and love in∣fusing or rather inflaming it with the heat of life. All these things are re∣quisite, though I stand not upon the precise order of the working of every one of these.

Thus how conscience may bee made good. Now I might adde a direction or two, how conscience may doe her worke aright, that is, a good conscience, and not doe ill offices in the soule. Two things, I say,* 1.504 are of great use for the guiding of a good conscience. First, that in all her proceedings she must fol∣low the warrant of Gods word. Secondly, that she doe not mistake in judg∣ing of particular actions, she must bee sufficiently informed about our Chri∣stian liberty: for unlesse the conscience discerne that wee 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; shee may be over-busie and troublesome, disquieting the heart, and restraining the joyes should refresh and support a man.

Thus of the meanes how conscience may be made good: the signes of a good conscience follow.

First, by the opposition it makes against the remainders of sinne in the godly. It maintaines a constant combating against the law of the members,* 1.505 having at command the law of the minde. It doth not only resist grosse evils, but even the most secret corruptions in the heart of man. This Paul discer∣ned in himselfe, Rom. 7. of doing God service.

Secondly, by the manner of exacting of obedience: for a good con∣science,

First, doth incline a man to doe good duties, not by compulsion; but a man shall find that he doth them by force of an internall principle in himself.

Secondly, it cannot abide dead works: a good conscience abhors all cold, and carelesse, or luke-warm, or counterfeit serving of God:* 1.506 it puts life into all good dutes: it exacteth attendance upon God in doing them, Heb. 9.14.

Thirdly, it more respecteth God, than all the world, or the man himselfe; and therefore will compell a man to obey against profit, and pleasure, and liking of the world, 2 Cor. 1.12.

Fourthly, it requires an universall obedience: it would have all Gods com∣mandements respected: and therefore Paul saith, I desired in all things to live honestly, Heb. 13.18. The allowing of one sin, shewes the depravation of the conscience, if it bee a knowne sinne, and still tolerated. As one dead flie will spoyle a boxe of pretious oyntment, I say, one dead flie, though many living flies may light upon a boxe of oyntment, 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 cor∣ruption as is knowne and allowed, and doth by custome continue there, it will destroy the soundnesse of the best conscience of the world, and doth usually argue a conscience that is not good.

Fiftly, a good conscience doth require obedience alwaies: thus Paul pleads, I have served God till this day. It doth not command for God by fits, but constantly, Acts 23.1.

A third signe is, that a good conscience is alwayes toward God, it still desires to bee before God, it seekes Gods 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 Angell, it is alwayes looking into the face of God, Acts 23.1.

Thus of the signes,

* 1.507The benefits of a good conscience are many and great: for,

First, it is the best companion a man hath all the daies of his life: it is ever with him, and speakes good unto him, and comforts him. A man that hath no company needs not to be alone; for he may converse with much de∣light with his owne conscience; and it is the surest friend a man can have; for it will neither hurt him by flattery, nor forsake him for any carnall re∣spects; and being an internall agent, is out of the watch of all outward hinde∣rances, and is alwaies 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 certaine 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 Gods owne Spirit doth not disdaine at any time to witnesse 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 im∣mediat Agent with the holy Ghost in all things that concerne us; for Gods Spirit treates with the conscience, and the conscience treates with the Soule.

Fourthly, it is a continuall bulwarke against the divell, and all his fiery darts, whether he tempt us to sinne, or to feare and doubting: for, so soone as the temptation is cast in; a good-conscience by her reasoning presently throwes it out, reserving principles both of precept and promise alwaies in a readinesse to that end: so as by contrarious reasoning within us, it both hinders us from yeelding to sin and supports us against all doubts and feares, Prov. 28.1.

Fiftly, against all afflictions, and disgraces, and reproches of the world, a good conscience still comforts a man, and makes him rejoyce by the force of the testimony thereof, 2 Cor. 1.14. So as it is most true, that a good con∣science is a continuall feast; he never fares ill that hath a good conscience, Psal. 7.8. 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 faile. It will never leave us in sicknesse, or in death; and so is better than a thousand friends, or wives, or children: yea, it will goe with us to the Judgement feat of Christ, with this assurance, that as a good conscience speakes to us now, so will Christ speake to us at that day, Rom. 2.16.

Thus of the sorts or kindes of consciences.

The last point is about the bond of conscience, what it is that can binde a mans conscience: and the doubt ariseth from this, and other Texts: because here a servant is bound in conscience to submit himselfe to a froward master, both to his command, and to his punishments; and other Scriptures speake of his obedience to superiours for conscience sake. For answer hereunto, we must know,* 1.508 that God and his law have power simply and absolutely to binde 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 superiours, 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 commandement of God in his Word, in this and such like places. And therefore hence wee may learne the difference between the

power of mens lawes, and the power of Gods Word: which difference will further appeare distinctly in many things.

First, men may make many lawes, either ecclesiasticall or civill, 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 Gods laws binde.

Secondly, if such as are next above us in authority, command us any things contrary to the lawes of the supreme Magistrate, to whom they and we are bound, we are not tied to obey.

Thirdly, mens lawes can only binde us to outward working or suffering; they cannot make lawes, or inflict punishment upon the hearts or mindes of men: whereas Gods lawes enjoyne obedience upon the inward man, as well as the outward; and eternall punishment as well as temporary.

Fourthly, the best lawes of men where they binde most, binde not by any immediate power of their owne, but by feare of Gods Word, that enjoynes us to obey their lawfull authority.

Fiftly, mens lawes ever binde with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offence of others: and hereupon Divines say, if mens laws be omitted, so as the end of the laws bee not hindred, that is, that the Common-wealth be not damnified, or other particular ends crossed, or offence be not given as much as in us lieth, or the law-giver be not despised or contemned, the conscience may not accuse a man of sinne.

Sixtly, some lawes of men are meerly penall; note that I say, meerly pe∣nall, that is, they are made about matters of lesse importance, and not uttered precisely in commanding tearmes; or so uttered, that the Common-wealth is accounted by the law-giver 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 transgresse, but in some case of necessary respect, he is not to be charged with sinne before God.

And thus of conscience, and of the laying downe of the first reason.

The avouching of it followes 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 doe 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 shewing that to suffer pati∣ently 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 expres∣seth in these words: What glory is it, if when yee be buffeted for your faults, you take it patiently?

Out of which words divers doctrines may be briefly noted▪

Doct. 1. First, that men of all sorts doe naturally affect glory, 〈…〉〈…〉, or reputation, and are guided by it in their actions or sufferings, even the mea∣nest sort of men set before themselves something, which they glory in, and ac∣cording to which they order themselves; as here servants, even of the worst sort too, yea, such as are faulty, and so disliked, and corrected, yet will not be without something to glory in: and that is, as is here supposed to bee, their patience in abiding blowes. And this ariseth in man, partly out of corruption of nature and pride, that seekes to cover their faults with some thing they

account to bee of praise, and partly out of the force of some remainder of goodnesse in their natures, that are not destitute of all desire of vertuous actions.* 1.509 Which may serve for Use to all men in their carriage one towards another, to avoide, as much as may be, the dishonouring and disgracing one of another: for no person is so meane, but he finds himselfe stung by disgrace. And it may teach superiours to use praise and glory, as a meanes to provoke and excite inferiours 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: vain-glory is taken for true glory by most men: thus men mistake that place, Their glory.

In Idols and Pictures, Hos. 10.5.

In Epicurisme and shamefull lusts,* 1.510 Phil. 3.19.

In the increase of meanes and power to sinne, Hos. 4.6, 7.

In the gifts and power of other men, 1 Cor. 3.21.

In Russian-like pride, or vain and strange apparell, 1 Cor. 11.14.1 Pet. 3.5. 1 Tim. 2.9, 10.

In mischief and malicious practices against the godly, Psal. 52.1 & 94.4.

In fraudulent bargaines, Pro. 20.23.

In a mans owne gifts of nature, as wit, strength, memory, &c. Ier. 9.23.

In the common graces of Religion, as knowledge, zeale, &c. Rom. 2.27. 1 Cor. 4.7.

In the praise sought and given by himself, Ioh. 7.10. and 8.54. 2 Cor. 10.18.

In the merit of his owne workes, Rom. 4.2.

In the praise of men more then of God.

In strife,* 1.511 contention, and provocation of others, Iames 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, &c. 1 Pet. 1. 24. Isa. 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 aske what were indeed glorious: I answer, that spi∣rituall riches are the best glory, and therefore our soules 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,

To be righteous and mercifull, Prov. 21.21.

* 1.512To be humble and feare God, Prov. 22.4.

To know God, Ier. 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 priviledges & hope of his children, Iam. 1.9.

To have interest in the crosse of Christ, Gal. 6.14.

To be abased, and truly humbled for our sins, Iames 1.9.

To abound in labours and sufferings for the Gospel, 2 Cor. 11. and 22.12.

To defer anger, and passe by a trespasse, Prov. 19.11.

To suffer without fainting for Religion, Ephes. 3.13.

So here to doe well and suffer for it, and endure it patiently, this is a glory with God,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sinning.]

Doct. 3. The words may be rendred thus: What glory is it, if sinning and buffeted, yee take it patiently? The word rendred Sinning, signifies proper∣ly to erre from the way, or misse the marke: and so it shewes us the nature

of sinne, which swarveth from the direction of Gods Word, that agreeth not to the way there appointed. Where God hath appointed a way, not to walk in it, or to goe besides it, is sinne: 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 vexe their masters, and will not do as they are bidden, they sinne: The holy Ghost useth the same word, to censure the fault of a ser∣vant 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 bee corrected by blowes, they may be buffeted, Prov. 29.17, 19.

Doct. 6. Men many times inflict shamefull and sudden punishments for trespasses against them: as here they buffet their servants. And therefore how just is it, if God for sinnes against him powre 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 hatefull 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 praise-worthy in all sufferings; but it is no glory comparatively with theirs that suffer and are not faulty: and be∣sides, it is no glory at all, so long as the fault is not repented of, while it re∣maines a fault: and so it doth, whilst men doe not judge themselves for it, and reforme it: it is no true praise to endure punishments. For patience ariseth either out of a naturall defect of sense or judgement, or else it is forced by feare of men, or is directed to vaine ends, as the applauses of men, or the ex∣tenuating or hiding of their faults, or the like.

Thus of the first part of the verse: out of the latter part divers things may be also observed, &c.

Doct. 1. Such is this evill world, that a man may suffer evill for doing well.

Doct. 2. We must not be weary of well doing, though we suffer for it.

Doct. 3. To suffer for wel-doing 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 wel-doing, or any necessity that is absolute, that men suffer for wel-doing: it doth not necessa∣rily follow, that men must suffer alwayes, or all sorts of men, for goodnesse. It may befall them; it doth not follow that it must befall them: and there∣fore the Apostle saith, If you suffer.

Doct. 5. To suffer for wel-doing patiently is wonderfull glorious, and ac∣ceptable before God.

Doct. 6. Many things may be gracious with men, that are no whit regar∣ded with God.

Doct. 7. To suffer for wel-doing, when it is not patiently taken, is not thank-worthy with God: though the cause men suffer for be good, yet they lose their praise, when they use ill meanes to be delivered, or carry themselves impatiently.

Doct. 8. To know that God favours us, or accepts of what we doe, 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 accep∣table to God.

Doct. 9. Lastly, it would here be noted, that to suffer for any kind of wel∣doing is acceptable before God: though a man doe not suffer for Religion, but for the duties of his particular calling, (as the case was here) yet every such suffering is gracious before God.

Ver. 21.

For hereunto yee are called: for Christ also suffered for us, leaving us an example, that yee also should follow his steps.

* 1.513THus of the first reason taken from Gods acceptation: the same reason followes in the beginning of this Verse, and that is taken from their cal∣ling: and for these words, For thereunto were ye called, the sense is, that un∣to patient suffering for well-doing they were tied by their calling, if need did require. Now God calls men to suffering divers wayes. First, by his de∣cree: for he hath here destinated men to be made like to his Sonne, in suffe∣ring unjustly; they were ordained to afflictions, Rom. 8.29. 1 Thes. 3.3. Se∣condly, 〈◊〉〈◊〉 his Word or Law we are called to it, because the Word of God doth require, that we should take up our crosse and suffer for the truth, as ma∣ny Scriptures shew. Thirdly, by the worke of Gods grace, when he make us againe 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 seemes to be intended spe∣cially here. Fourthly, God calls us to suffer by his speciall gift: for as he hath given us to beleeve, 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 oc∣casion. Fiftly, Servants and other Inferiours are called to suffer correction, though it should be unjust, even by their particular Calling. Sixtly, the co∣herence shewes, that the example of Christ suffering unjustly is a pattern that calls us also to suffer, and so to walke 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 effectuall Cal∣ling I have at large intreated, both in the former chapter, and the tenth verse of this chapter.

First, all Gods people or servants become his by Calling: it is the way by which God hires servants, and makes a people to himselfe: for by nature even the Elect are not a people, but live in darknesse, dead in sinne, sensuall and carnall as other men; and re-creation is such a linke in the chaine of sal∣vation, 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 Gods servants or people.

Secondly, God workes great things many times without any great toile, 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 heape of dead and forlorne mankinde. Thus the dead shall be raised at the last Day by the voyce of the Sonne of God: which should teach us to live by faith in all estates, and rest upon Gods power, by which we are kept to salvation.

Thirdly, Gods Calling accepts not the persons of men, it puts no diffe∣rence: all are called alike, as to honour, so to labour and danger. The Apo∣stle 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. ••.11. Which should be a marvellous comfort to Christians that are meaner than others in the world, to think on it, that God requireth as hard worke of the richest, as he doth of them; and makes as great account of a poore Christian, as of the mightiest Monarch. And it should teach Christians humility, and not to strive so much for precedency; but rather, if men will excell others, it should be in service and sufferings.

Fourthly, all men are not called: he saith here. Yee are called; as impor∣ting, that it was a speciall honour done to them. Many have not the meanes

of Calling; and many refuse their Calling, when they have the meanes. Which shewes the wofull estates of worlds of men, unto whom the voice of God by his Word in the Spirit comes not.

Fiftly, the Calling of God doth propound conditions, upon which his e∣lection in time doth depend: for many are called, but few chosen upon their Calling; and the reason is, because they yeelded not to the conditions of their Calling. God calls men to a new Covenant, and requires, first, the be∣leefe of all things promised on his part: secondly, sanctity and holinesse of life; thus they are said to be Saints by Calling, 1 Cor. 1.1. thirdly, to suffer for well-doing, if there be occasion; so here. Now upon the Conscience and consent of the heart unto these conditions doth God make his choice, or ac∣knowledge men: and therefore hereby mens hearts must bee tried, or men must try their hearts and estates, whether they be effectually called or no.

Sixtly, men are bound to take notice of, and to learne and obey the will of God revealed in his Word, though it be hard to finde out: as here the Apo∣stle faith, They were called to suffer; which is a thing that is not easie to prove by expresse Scripture, but must be found out as it lies enwrapped in consequences in divers places of Scripture. For if the lawes of men binde and oblige us to punishment, though we know them not, because we ought to take notice of them: much more must we study the Lawes of God, though they be many in number, and hard to finde out without much labour, and many helps.

Seventhly, our generall Calling doth binde us to a carefull observation of our particular Calling: as here, their Calling in Religion to be Gods servants, did binde them to looke to their duty as mens servants, yea, and to be sub∣ject to their corrections, though unjust. And therefore those Christians are farre out of the way, that neglect their particular Calling, and the charge God hath delivered them, upon sentence of Religion, and their generall Calling.

Eightly, the maine doctrine in them, or in the scope of them, is, that God calls his servants, all of them, to suffer for the truth. Hee shewes them heaven, and the salvation of their soules, and bestowes rich treasure upon their hearts; but withall tells them, he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing. Our Saviour Christ told his Disciples plainely, that they must thinke of taking up the Crosse daily, before they come to wearing of the Crowne. And therefore they do foolishly that undertake the profession of Religion, before they have set downe to know 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 be befall servants, or any other sort of men: and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chap∣ter. Which doctrine of Christs suffering is fitted partly to the case of ser∣vants, and partly to the use of all Christians.

Concerning the Passion five things are in all these verses noted.

First, who suffered: Christ suffered, ver. 21.

Secondly, the end of his suffering, viz. to leave us an example, &c. verse 21.

Thirdly, the manner how he suffered, set out,

• 1. Negatively: and so he suffered, first, without sin, verse 22. secondly, without reviling, ver 23.
• 2. Affirmatively: and so hee commits himselfe to him that judgeth righteously.

Fourthly, the matter what he suffered, viz. our sins in his owne body on the tree, ver. 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 righteousnesse. Verse 24.
  • To heale our natures. Verse 24.
• 2. In respect of himselfe: and so they procured his exaltation, to be Shepheard and Bishop of our soules, ver. 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 speciall Emphasis, Even Christ, or Christ also. Christ is the sir-name of our Saviour, as Jesus was his proper name. Jesus is a name onely given him in the New Testa∣ment: 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 im∣porting his office of Mediator; as being thereby proclaimed to bee the sub∣stance of the ceremoniall types, even the supreme Doctor, or Prophet, Priest and King of the Church: for these three sorts of men were anoynted in the Old Testament, and were types of Christs anointing.

It is true, that we doe not reade that our Saviour was himselfe anointed with oyle, because his anointing consisted in the substance of that shadow. For the shadow signifieth two things: first, ordination to the office; second∣ly, the pouring out of gifts by the holy Ghost, for the exornation of the office.

Now whereas Christ is Mediatour 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 Sonne of God, the second person in Tri∣nity, he was anointed, in respect of ordination to the office of Mediatour: and as the Sonne 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 fellowes, Psal. 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 ex∣cellent Uses: for thence,

First, we may see how vile the errour was of those Hereticks they called Patri-passianus; who taught that God the Father suffered: whereas in this and other Scriptures we are taught that it was onely Christ, the second Person in Trinity, that suffered. The ground of their errour was, that there was but one Person in the Deity, which in heaven was called the Father; in earth, the Sonne; in the powers of the creatures, the holy Ghost: and thence they af∣firme the same things of the Father they did of the Sonne, that he was visi∣ble, mortall and immortall, passible and impassible; passible on earth, and impassible in heaven. But we have learned from the Prophets and Apostles to beleeve three Persons, and so to acknowledge, that the second Person suffe∣red onely, and that in his humane nature.

Secondly, we may hence learne, that Christ was subject to the Law after a peculiar manner, so as no other man was subject: for he did not onely ful∣fill the Law by a most perfect obedience, but he suffered the malediction and curse of the Law also. Some men are subject to the malediction of the Law onely: and so are all the wicked reprobates that obey it not. Some men are subject to the Commandements of the Law, and not to the malediction:

and so our first parents were while they continued in their innocency, be∣cause God did not require them to suffer, so long as they obeyed the Law: and so all godly men in Christ, are under the Law, in respect of obedience, but not in respect of malediction: only Christ is subject to the malediction, and obedience of the Law, as our surety.

Thirdly, hence we learne a plain demonstration of the truth of the humane nature of Christ: He had not a fantasticall body, but a true body, because he did verily suffer in the flesh, as followes afterwards.

Fourthly, hence we may be informed of the excessively vile disposition of the world, in that it is so set on wickednesse, that the very Saviour of the world, if he come into the world, shall suffer from the world.

Fiftly, we may hence learne, that Christ suffered willingly, and of his own accord. For in that he that is God suffered, it shewes he had power to pre∣serve himselfe so, as all the world could not have forced him to suffer: and therefore we have cause so much the more to admire his love to us, that suffe∣red for our sakes, as the next point will shew.

Sixtly, we may hence learne to know how abominable sinne is, that makes the Son of God suffer miserable things, if he become a surety for sinne.

Seventhly, we may hence learne to know the inevitable destruction, and fearfull perdition of impenitent sinners. For if God spared not his owne Sonne, that was but a suretie for sinne, and did none himselfe: will hee ever spare them that are principals and monstrous offenders?

Eightly, did even Christ suffer? then we should evermore arme our selves with the same mind, and provide to suffer in the flesh, 1 Pet. 4.1. It is a shame for us to expect, or desire a life of ease and prosperity, seeing the Prince of our salvation was consecrated through afflictions, Heb. 2.10. and 12.3. And the more should we be confirmed to suffer in willingnesse in this life, because God hath predestinated us to be conformed to the image of his Sonne in sufferings, Rom. 8.29.

Lastly, in that it was Christ that suffered, we may hence gather comfort to our selves in his passion, all the dayes of our life, because his sufferings must needs be of infinite merit, being the sufferings of him that is God as well as man.

Thus of the Person suffering.

The persons for whom he suffered, follow.

For us.]

The sufferings of Christ were not casuall, such as befell him for no use; nor were they deserved by himselfe. For he never offended God, nor did hee seeke his own peculiar good in them, but he suffered all he did, for our sakes, Isa. 53.5. He was wounded for our transgressions: the chastisement of our peace was laid upon him; and verse 8. Hee was plagued for the transgression of Gods people: and as the Apostle saith, he was delivered to death for our sinnes, and rose againe for our justification, Rom. 4.25. Hee was sacrificed for us, 1 Cor. 5.7. He gave himselfe for us, Ephes. 5.2.

Now he suffered for us in divers respects, as,

First, to make satisfaction unto the justice of God for our sinnes,* 1.514 and to ap∣pease the wrath of God toward us, as the former places shew: His sufferings were a sacrifice for sinne: He bare the curses of the Law which were due to us, Gal. 3.10. And thus he paid our ransome, and pacified God, especially in his death and buriall: He nayled the hand-writing that was against us, to his crosse, Col. 2.15. And as Ionas was cast into the bowels of the sea, to still the raging of it, so was Christ cast into the bowels of the earth; to make the seas of Gods wrath quiet for us.

Secondly, he suffered, as to make satisfaction for our sinnes, so together

with that satisfaction to remove from us the many miseries might have falne upon us for our sinnes. Thus he was judged and condemned at the barre of Pilate, that we might be acquirted at the barre of God: He endured all sorts of paines and torments in soule and body, that wee might be delivered from eternall torments in hell: He died, that hee might deliver us from death and the feare of it, and from him which had the power of death, which is the divell, Heb. 2.13. He was crucified, that he might abolish the power of sinne in us, Rom. 6.10.

Thirdly, he suffered for us, that so by his sufferings he might merit the sup∣ply of our wants, and the possession of happinesse: Hee suffered to make us blessed. Thus he died, to ratifie the eternall counsell, Heb. 9.15.16.17. He was poore, to make us rich, 2 Cor. 8.9. He was bound, to make us free: Hee was unclothed, to cover our nakednesse: He was forsaken of God for a time, that we might be received to everlasting mercy: Hee was crowned with a crowne of thornes, that he might merit for us a crowne of glory: Hee found no mercy from the Priests and Jewes, that we might finde sure mercy with God: He was cast out of the earthly Jerusalem, and suffered without the gates, that he might provide a place for us in the heavenly Jerusalem.

Fourthly, he suffered for us in this, that he suffered, that so he might have a sympathy of our sufferings, and have a feeiing of our miseries: He suffered being tempted, that he might be able to secure us being tempted, Heb. 2.17, 18. and 4.15.

The consideration hereof may serve for divers uses.

Uses. First, it should breed in us an admiration of the love of Christ to us, that could ever be willing to become surety for us, and suffer for us, especial∣ly considering what we were, viz. unjust men, 1 Pet. 3.18. wicked men, Rom. 5.6. enemies to him, Rom. 5.8, 10. That one should die for a good or righteous man, or for one that is a common good for or to other men, is very rare: But it might be Ionathan might die for David, or a sub∣ject be willing to die for a good Prince about no man would die for his ene∣mies, as Christ died for us.

Secondly, it should worke in us sorrow and hearty griefe for our sins: wee should now mourne as heartily for piercing Christ by our sinnes, as if we had lost an only childe, &c. We complaine of the Jewes, and Iudas, and Pilate for abusing him: but the truth is, it was thy sinnes, and my sinnes, 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 fa••thing. And if there were no other reason to shew how little reason Christ had no suffer for us; even this were sufficient, that our hearts are so hard as we cannot be grieved to remember his sorrows for our sinnes.

Thirdly, it should especially worke in us a hatred of our sinnes, and a fall and finall resolution to sinne no more, but to consecrate our whole life unto him, and to his service, that hath suffered for us, and by suffering, ••aid so dear a price. Shall we not live to him that died for us? Or doe wee so little care for his sorrow, as by new sinnes we would, as much as in us lieth, crucifie a∣gaine the Son of God? Take heed of despising the bloud of Christ, lest you sinne so long till there be no more sacrifice for sinne, 2 Cor. 5.15. Heb. 6.

Fourthly, we should strive to be disposed, as the Apostle Paul was, to glo∣ry in the crosse and sufferings of Christ above all things, seeing his sufferings were for us, to satisfie and merit for us. It must needs be an estate of wonder∣full safety and felicity, that is purchased by such variety of sufferings of the Sonne of God. As the world despiseth us, so we should with singular and se∣cret rejoycing despise and contemne the world, having such interest in the crosse of Christ, Gal. 6.14.

Lastly, it should worke in us a most hearty willingnesse to suffer any thing for Christ and the Gospel, that hath suffered such extreame 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 owne lives for his sake, or for the Gospel, Marke 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 rendred an example, is a metaphor taken from Scriveners, or Painters, and signifies properly a copy or pattern, or portraiture of a thing ex∣actly drawne out. We are then set to schoole to learne by example: Christs suffrings are as a writing-schoole, where the copies are most exactly drawne.

Before I come to the particulars we should beare for Christ in his suffe∣ring, divers things may bee briefely noted out of the words, especially about examples.

Doct. 1. God would have us learne 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 wel-doing, are as a common trea∣sure; many may learne good by them. Good examples are like common schooles, and the better, because they are free-schooles, we may learne from example without cost. Though thou couldst not shew all the meanes thou desirest, yet to give a good example of sound life and holinesse, is a great trea∣sure in the Church: It doth not only make Religion well spoken of, but it profits many, to teach their wel-doing: 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, &c.

Doct. 3. It requires a speciall goodnesse to be fit to bee an example to o∣thers, which the metaphor imports: for every man that can write, yet can∣not 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 than to be teachers, and therefore should not bee over∣hasty to shew their gifts.

Doct. 4. Good examples are very scarce in the world, and therefore Christ is faine to leave us one of his owne: the skilfull practice of Gods Word is so rare, that it is very hard to finde a man whom wee would set before us as a patterne to imitate.

Doct. 5. There was very great need of Christs example to teach us by. The world is so generally fallen away from the care of obedience, and the doctrine of well-doing is entertained so dully, as a very matter of for me and for outward shew; and the examples of the godly are so imperfect, that it was necessary, after so many hundreds of yeeres, in which sound practice was neglected, that the Christian world should be fired with the incitations of so exquisite a patterne of obedience, as Christs was.

Doct. 6. Christs example is to bee imitated by degrees. God doth not looke we should follow the copy exactly at the first: which similitude im∣ports a great deal of incouragement to the weake, but willing Christian; and withall shews the doubtfull estate of such Christians, as in a short time and with little labour thinke they have learned the substance of all Christianity.

Doct. 7. In that he saith, Leaving us an example, it imports, that many good workes tarry behinde the godly in the world. For though it bee true that their workes follow them to heaven, yet it is true also, they are left be∣hinde. They follow them to heaven, in respect of Gods remembrance and

acknowledgement of them, and they tarry behind them, in respect of the ex∣ample of them, and the praisefull memory of them amongst men. Well-do∣ing cannot be lost, which withall imports, that it is a great honour and com∣fort, when a man goes out of the world, to leave the memory and patterne of good workes behind him: and it is a fearefull thing for such men as goe out of the world to leave an ill report behind them, and die an example of evill 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 vaine, or worldly kind of living.

Doct. 8. It is more than a step to heaven; we are here required to fol∣low Christs steps, importing, it is a long journey, and we are to make ma∣ny steps.

Doct. 9. The more good any doth, the neerer they come to heaven: every good work is, as it were, a step neerer 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 unfruitfull, 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 our selves, or losing our way. It is like to his way that is to passe over a brooke, or through thornes, or through miery wayes, where are placed steps, or a print of some footing before, which is hard to hit, and dangerous to misse. And therefore men must looke to themselves, after they have undertaken profession of the care of a better life: for the similitude importeth, that men must never looke off their way, and they must not goe over rashly or hastily, nor must they listen to strange noises, nor must they looke to goe 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 commandement of God, and the example of Christ for a warrant of his actions, is in a sure way, and is safe, and in the right way to heaven. They that walke by rule, and are carefull 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 skilfull enough to teach others by our example, yet if we be willing to learne goodnesse 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 learne, both in matters of faith and life, from them, as those places shew: and this Text imports, that if we but follow example, we please God.

Thus of the doctrines out of these words.

It remaines that we consider more specially of the copy or example here left us to follow. God teacheth us many things by examples, and to that end he hath given us divers sorts of examples to learne by.

And so God is pleased to raise up in the world examples, sometimes of his Power, sometimes of his Justice, sometimes of his Holinesse. Examples or monuments of Gods Power are those strange workes of wonder which God doth at some times, to shew his Almightinesse and Soveraignty; such was that, Iohn 9.1. to make a man, blind from his birth, to see. Examples of his Justice he hath given us in all Ages: so Numb. 5.21. Ezek. 5.15. Heb. 4. 11. Iude 7.1 Cor. 10. Examples and patternes of his Holinesse he hath given us, partly in his adopted sonnes, and partly in his naturall Son, and his Sonne by the grace of personall union: thus hee gave us Iob and the Prophets for examples of patience in suffering, Iam. 5.10. thns Timothy and Titus are charged to be patterns of good works, 1 Tim. 4.12. Tit. 2.7. But it is

the example of Christ which is here urged as the best pattern of all others.

Quest. Now the speciall question is, What must we distinctly learne from the sufferings of Christ?

Ans. There are many things wherein Christ hath set us an example in his sufferings, which we may and ought to learne from him; as,

First, his sufferings should make us willing to resolve to suffer,* 1.515 if God call us to it: it should teach us to stand upon our guard, and looke for warre; as re∣solved, It is meet wee suffer with him, if wee meane to reigne with him, 2 Tim. 2.11.

Secondly, when he was tempted or troubled in Spirit, he left us an exam∣ple 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 Divell away by Scripture, Mat. 4. And in all his speciall agonies we still heare him praying, and making his mone to his Father.

Thirdly, he left us a patterne of matchlesse humility, and told us, if ever we would learne any thing of him, we should learne of him to be lowly and meeke; who, being the Sonne of God, was abased to take upon him the forme of a servant, and in worlds of occasions to deny himselfe, and his owne greatnesse and reputation, Mat. 11.29. Phil. 2.6, 7.

Fourthly, we may learne from his suffering condition the contempt of the world. Why should we seeke great things for our selves, when our Lord and Saviour was in some cases worse provided for than the birds of the aire, and foxes of the field, as not having a place where to lay his head? And there∣fore he suffered without the City, to teach us that we also have here no abi∣ding City, but should cast all our cares upon providing for our eternall habita∣tion in heaven, Heb. 13.11, 12.

Fiftly, we should learne obedience from him towards our heavenly Father. Christ obeyes his Father, even in hard commandements, against his credit, ease, liberty, yea life it selfe: and therefore we should learne to desire to goe and doe likewise.

Sixtly, he left us an example of loving one another, and gave a speciall charge we should prove our selves to be his, and to be like him indeed, as his true Disciples, by loving one another, Iohn 13. Eph. 5.2.

Seventhly, we should learne patience of him when we doe suffer, though strange things should befall us. What though we should be betrayed or for∣saken of our friends in our just cause, or suffer injuries, or be falsely accused even of hainous crimes, or most basely used, even to be buffetted, derided, spetted on, or to see vile wretches and grosse offenders preferred before us, or lose all we have, to our very garments? &c. 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 ••e did.

Eighthly, he left us also an example of hope in suffering: for when he suf∣fered shame and misery in this life, he looked upon the joy and crowne in an∣other world; thereby teaching us, with whole arguments to sense our selves against all the scornes and miseries of this world, Heb. 12.3.

Ninthly, he left us a patterne of mercy, who made himselfe poore to make us rich: and therefore how much more should we, out of our abundance, yeeld some supply to others wants? 2 Cor. 8.

Lastly, the mortification and crucifying of the old man is to be learned from the Passion of Christ, Rom. 6. For looke how Christ was used, so should we use our sinnes: he was crucified, and so should we crucifie our sinnes, pier∣cing the heart of them by confession and godly sorrow, and so hanging them up upon the Crosse 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 Christs example binde us to imitation in all things?

Answ. In many things it doth binde, but in all things it doth not binde. There are divers things that Christ did, which to leave undone by us, it no sinne:* 1.516 as the works of his power and omnipotency are not imitable; and so also the works of his office, as Mediator, are peculiar to himselfe, and cannot be done by us. Besides a world of indifferent actions of his, divers of which are recorded; yet all men grant they doe not binde us to exact imitation, though they be things we have power to doe. He sate and preached: hee re∣ceived the Sacrament in a private chamber at night, and gave it onely to Clergy-men, and used unleavened bread, &c.

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?

* 1.517Answ. Examples, and so the example of Christ, binde us in the things hee did, which were required by the morall Law, or the Word of God. For an example is but the illustration of a precept: it is but like the seale to a blank, if there be no precept. Secondly, in other things which Christ did, not re∣quired by the Law, we are so farre forth tied to follow his practice, as hee hath for those specialties given himselfe a precept: as here we are bound to suffer from others, and for others, if need require, by the force of Christs ex∣ample; but so as it is specified, that his example bindes in this and other things. But where the Scripture doth not make use of his example, there we are not bo••nd in things indifferent i•• their owne nature, to follow any ex∣ample out of necessity.

Verse 22.23.

Who did no sinne, neither was there guile found in his mouth: Who when he was reviled, reviled not againe: when be suffered, bee threat∣ned not, but committed it to him that judgeth righteously.

HItherto of the end of Christs suffering: the manner followes, set down both negatively and affirmatively. Negatively, Hee suffered without sinne, in this verse; and without reviling, in the next verse. Affirmatively, He committed himselfe and his cause to him that judgeth righteously.

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

The words of this verse doe commend the innocency of this our Saviour: which doth much increase the price and value of his sufferings. He suffered for the sinnes of others, that never committed any sinne himself in thought, word, or deed: and as he was innocent in all the course of his life, so did hee beare his sufferings without fault, and carried himselfe so, as no man could finde any just occasion against him.

The first thing affirmed of Christ to shew his innocency, is, that hee did no sinne. In the Originall it is expressed by a word of great force, which sig∣nifies to make, or frame, or fashion with art, or to make sinne; and it may be rend••ed (as I conceive) more fitly, He 〈◊〉〈◊〉-sinne.

To make sinne, being a phrase somewhat unusuall, the sense is to be 〈◊〉〈◊〉 red into. Now a man may be said to make sinne many waies▪

* 1.518First, when a man 〈◊〉〈◊〉 and commits a sinne never heard of before. Thus Onan made that sin of filthinesse. Thus the Sodomites and Gentilish men and women made sinnes of lust. Thus drunkards make strange kindes of drinkings. Thus the 〈…〉〈…〉 of our times 〈◊〉〈◊〉 the sinnes of strange apparell. And thus the Papists make that horrible sin of murther∣ing of 〈…〉〈…〉. And thus swearers now make their monstruous oaths.

Secondly, when a man sinnes, having not so much as temptation to sinne in himselfe, or pronenesse of nature to sinne: and so he sinnes that sinnes wil∣fully, and not by infirmitie, or weaknesse of nature. Thus Adam made the first sinne: for he had no corruption of nature to intice him, or incline him, nor could any temptation from without compell him; but he sinned wilful∣ly. Thus those men of bloud make sin, that kill their brethren in cold bloud. And so many whoremongers and drunkards make sinne, when they are not inticed, but intice themselves, and strive by all meanes to fire and force them∣selves to wickednesse. And thus swearers, and usurers, and such like, make sinne.

Thirdly, when a man commits such a sinne as other men condemne by the very light of nature, though he doe it by corrupt inclination, or though it bee sinne which others commit: so to make sinne, is to be a malefactor, or one that is guilty of any grosse sinne.

Fourthly, when a man studies mischiefe, and sinnes not suddenly, but ima∣gines, and deviseth, 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 iniquitie: every wicked man is a great student, Psal. 36.4.

Fiftly, when a man causeth others to sinne by evill 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 provoke others to li∣centiousnesse and wantonnesse: and thus superiours make sinne, when by their evill example, or negligence in not punishing offences, they tempt o∣thers 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 he that is said to make a trade of sinne, or to bee a worker of iniquity; first, is one that makes it his daily custome to follow his sinfull course of life, or that followes sinne as the trades-man doth his trade. Secondly, that cannot live without his sinne, that accounts his sinne the life of his life, that had as liefe be dead as restrained of his sinne: as the trades-man accounts himselfe undone if his trade be destroyed.

Seventhly, when a man calls good evill, and evill 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 never 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 profane persons make godlinesse and a body conver∣sation to be Schismes, and truth to be Heresie: thus the Jewes called Pauls religious course Heresie, when he by that way, which they called Heresie, worshipped the God of his fathers: and the Professors of Christian Religion they called a Sect, Acts. 2••. Isa. 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 aspersions upon other men that are innocent, speaking evill with any manner of evill report of such as live religiously. And this art of making sinne, the slanderer learned of the di∣vell, that accuser of the brethren. Thus many godly persons are many 〈◊〉〈◊〉 by wicked reports made grosse offenders in the common acceptation of the world▪ and in the rumours speed 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 〈…〉〈…〉 to get out of trouble, or deliver himselfe from the crosse is laid upon him. And

this sense may in some sort be applyed to the case of our Saviour, who never used ill meanes to deliver himselfe, though he suffered extreme things.

Lastly, in a generall sense, every man that is guilty of sinne, may be said to make sinne. And so it is commonly by way of removall said of Christ, that he made no sinne, 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 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 be a maker of sinne. As it was most glo∣rious 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 chiefe Doctrine, and plaine in the Text: He was not only free from the first and worst kinds of making of sinne, mentioned before, but he was free from all sinne in all estates of his life, he knew no sinne, he did none iniquity: he was that just One by an ex∣cellency.

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

Answ. He was sanctified from the wombe, being conceived by the holy Ghost,* 1.519 which no other are: so as both originall sinne was stopped from flow∣ing in upon him in his conception; and besides, hee was qualified with per∣fect holinesse 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 sin, because his humane nature was to be a tabernacle for the Deity to dwel in, Col. 2.9. and besides, 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 man-hood of Christ is as the conduit, and the God-head as the spring of grace unto us. Besides, his sufferings could not be availeable, if he were not innocent himselfe.

The Uses follow: and so,

Uses. First, we see the difference between the two Adams: the first made sinne, and infected all the world with it: the other made no sinne, but re∣deemed all the world from it. The first Adam, as he had power not to sinne, so he had power to sinne: but the second Adam had not only a power not to sinne, but also no power to sinne; not only, as they say in Schooles, Posse non peccare; but also, Non posse peccare.

Secondly, we may hence see in what a wofull damnity against goodnesse the world stands; when this most innocent Man, that never did any sinne, 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, unlesse it were for his miracles? few honoured him for his holinesse. How is the world set on wickednesse, that it should account him without forme or handsomenesse, that shone before God and Angels in such a spotlesse inno∣cency? 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 never did man wrong, or sinned against God? Isa. 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 〈…〉〈…〉 of such a world of sinnes, that yet him∣selfe never knew sinne? What heart of man can sufficiently admire his love

unto us, that can abase himselfe to be made sinne for us, that never did sinne himselfe?

Fourthly, is it not hence also most manifest, that impenitent sinners shall not be spared or pitied of God? Did not God spare his owne Son that never offended in all his life? and shall he spare them that never left offending of him? Oh what madnesse hath besotted men so, as with stubborne wilfulnesse still to trust upon an unknowne mercy in God, yea such a mercy as God could never conceive 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 sins in time, and seeke true mer∣cy from God, which never is with-held from penitent sinners.

Lastly, Did our Saviour Christ suffer so patiently such extreme things, that never deserved any evill in himselfe? What a shame is it for us to be so un∣quiet, and dejected, or so froward, or so unsettled, when any crosses or affli∣ctions fall upon us, who yet have deserved at Gods hands to suffer a thousand times more, and worse things than those that doe befall us?

In his mouth was found no guile.]

We reade in the Scripture of guile in the spirit, when we have 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 wayes:

First, by lying; when men speake what they thinke not.* 1.520

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

Thirdly, by backbiting; when men censure others behind their backs, of malice, or whisper evill against others, Psal. 41.7.

Fourthly, by wresting the words of others to their hurt, Psal. 56.11. and 52.1, 2.

Fiftly, by with-holding the just praises of others, or Apologie.

Sixtly, by fearefulnesse in evill times; when men will not stand for the truth, or speake against their Consciences.

Seventhly, by disgracefull jests, Ephes. 5.4.

Eighthly, by telling the truth of malice, 1 Sam. 22.9, 10.

Ninthly, by boasting of a false gift, Pro. 27.1.

Tenthly, by hypocrisie and dissimulation, and that divers wayes; as,

• 1. When men speake faire to mens faces, but reproach them behinde their backs, or flatter them meerely,* 1.521 to catch them and intangle them in their talke, as the Pharisees often tempted Christ.
• 2. That reproveth sinne in others, and yet commits it himselfe, Rom. 2.19.
• 3. That colours sin under pretence of Religion, Marke 12.40.
• 4. That professeth Religion in words, and yet denieth it in his heart.
• 5. That hideth his sin by deniall or excuses, to avoyd shame and punishment.
• 6. That gives good words to men in affliction, but relieves them not, 1 Iohn 3.17, 18.

None of these, nor any other wayes 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 sinne which is in a speciall manner hatefull to God, Psal. 5.7. so it is shame∣full amongst men: and therefore as any man would enjoy good dayes, let

him refraine his tongue from evill, and his lips that they speake 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 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 marke their words, to see whether they can find any falshood or hurt in them. And therefore Christians should watch themselves and their words the more carefully, and strive so much the more to shew themselves plaine 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, cooze∣ning, backbiting, or any dissimulation, or hypocriticall or deceitfull speeches; and therefore the use may be,

Use 1. First, to shew the fearefull estate of such as use 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 herein made like unto Christ: yea deceit and guile is made a signe of a wicked man, Psal. 36.1, 3. And therfore such as are given to the sins of deceit and hypocriticall dealing, are in a miserable case, especially such as cover their deceit with smooth words, Ier. 9.8. Pro. 26.24.&c. 2. And such as make a trade of it, give their tongues to evill, and frame deceit, and binde their tongues to lies, and teach their tongues to speak evill lies. Ier. 9.5. 3. And such as will deceive their neigh∣bours, their brethren, or such as are harmlesse, Ier. 9.5. Psal. 35.20.

Use 2. Againe, this patterne in Christ may comfort the plaine-dealing and plaine-meaning man, and plaine-speaking Christian, that hath no tricks and methods, and subtilty in his words or carriage, but is a plain man like Ia∣cob: 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 reviled.]

Hitherto hath beene shewed that Christ suffered without sin: now the A∣postle shewes that he suffered without reviling or threatning, which praise is increased in this, that he reviled not when he was reviled, nor threatned at the very time when he suffered extreme injuries.

Reviling is a sin condemned in the sixt Commandement,* 1.522 and is commit∣ted by bitter and disgracefull 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 Divell, or was a glutton, or an enemy to Cesar, or a blasphemer, or the like. Againe, it is reviling when the very termes used are base and ignominious, if they be used onely out of passion: as to call men, made after the image of God, by the names of beasts, or the like. Againe, when we upbraid others with such deformities or infir∣mities as God hath laid upon them; as to mock a man for his deafenesse, or lamenesse, or ill sight, or the like, Lev. 19.14. Besides, when men reproach others with such words for any thing they faile in, as expresse more disgrace than the fault deserves; as for some mistaking to call a man foole, Mat. 5. yea it is reviling when the faults of others are charged upon them without a cal∣ling,or desire of their amendment: and so it is reviling to upbraid any with the sins they have repe••ted of.

And thus what reviling is.

Doct. 1. Reviling is a hatefull sin: that appeares from hence, that it is ac∣counted a great suffering to suffer reviling. And our Saviour accounts it mur∣ther

in his exposition upon the sixt Commandement. Mat. 5. and therefore bitter words are compared to arrowes and swords, which are 〈◊〉〈◊〉 of murther: and reviling godly men is termed blasphemy in sun 〈…〉〈…〉 the Originall: it growes out of a bitter root, and is the very 〈…〉〈…〉 naughty disposition, or maliciousnesse, Heb. 12.14, 15. 〈…〉〈…〉 altogether contrary to the Spirit of God, which is a Spirit of mockenesse. And if a godly man suddenly fall into bitter words, it makes the holy Ghost stirre within him, Ephes. 4.30. and evill words corrupt〈…〉〈…〉 Thou losest so much of thy honesty as thou usest of reviling.

Use. The use is therefore, first, to perswade all that are godly to avoid this sin, and at home and abroad to revile no man upon any occasion, Tit. 3.2. and the rather, because they are heires of blessing, 1 Pet. ••.9. and have the exam∣ple, not onely of the godly in Scripture, but of Christ himselfe, as it is here urged.

Secondly, it serves to reprove and shame all such as are guilty of 〈◊〉〈◊〉 full a sin: especially,

1. Such as have a mouth full of cursing and bitternesse;* 1.523 such as are ma∣ny Masters and Mistresses, or Dames, that cannot speake to their servants, but it is with reviling termes; their usuall speech to them is to find 〈◊〉〈◊〉 with re∣proach: and so in any sort of men that are thus bitter〈◊〉〈◊〉, Rom. 3.14. Iam. 3.9. it is the signe of an ••••regenerate heart.

2. Such as are given to it to complaine of their neighbours in all pla∣ces, evill-minded men, that know little other discourse, but by way of finding fault, or reproaching this or that man: and they cease 〈…〉〈…〉 have filled towne and countrey with reproaches and slanders, Iam. 5.9.

3. Such as revile innocent men, and speake evill 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 a••ominable vile to revile goodnesse and religion it selfe, to scoffe and reproach preaching, and hearing of ser∣mons, and praying, &c. Woe is to them that thus call good evill: and the worst is, when they set up, instead of those things, the praises of drunken∣nesse, good fellowship, and lascivious meetings, and 〈◊〉〈◊〉 disorders, and so call bitter sweet, and evill good.

5. Such as raile at such as are in authority, and speake evill of dignities,* 1.524 Iude ••. 2 Pet. 2.10.

6. Such as revile their very parents, and speake evill of such as God and nature have so neerely bound them to. And so is it monstrous vile for 〈◊〉〈◊〉 to traduce their husbands, and by backbiting to destroy their 〈◊〉〈◊〉; as it is monstrous for the people 〈◊〉〈◊〉 revile their 〈◊〉〈◊〉 that are godly and painefull men.

7. Such as revile Christ, as the Jewes did: (of which afterwards) and such are they that revile God, as 〈◊〉〈◊〉, and 〈…〉〈…〉 kinde, as well as Pagans and 〈◊〉〈◊〉, that speake reproachfully of this do∣ctrine.

Thus of the sin of reviling.

Doct. 2. Christ himselfe was reviled: He that was ••o 〈◊〉〈◊〉 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 〈◊〉〈◊〉 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; Jewes, 〈◊〉〈◊〉 Rulers, the people, learned men, and unlearned. And this was the more to be wondred at too, if we consider with what kinde of reviling he was 〈◊〉〈◊〉, and that was with most hatefull 〈◊〉〈◊〉, as deceiving, working by the Di∣vell,

blasphemy, sedition, treason, &c. The Use followes.

Use. Was Christ reviled? Then it is most manifest that the world hates goodnesse incurably: if that just One cannot scape reproach and slanders, then may not any godly persons promise to themselves peace that wayes. Therefore carnall 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 shewes, that wordly-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 againe.]

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 onely from reviling, but many times from just apologie, confessing our guiltinesse 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.

* 1.525 There are many reasons to perswade us to patience, and not to render re∣viling for reviling. First, the reproaches of unreasonable men cannot take a∣way thy innocency. Secondly, better men than we have beene as vilely a∣bused. Thirdly, as David said, God may blesse thee for their cursing, and ho∣nour thee for their disgracing of thee. Fourthly, because we are heires of blessing; and therefore such foule language as cursing and reviling should not be found in our mouthes. Fiftly, though thou deserve not those reproaches from men, yet thou art not innocent before God. Sixtly, herein thou shalt be conformed to the Patterne and Image of the Lord Jesus Christ, not one∣ly in suffering wrongfully, but in forbearing reviling for Conscience sake.

He threatned not.]

To threaten those that wrong us is usually a blemish and a fault: First, be∣cause usually it ariseth of passion, and desire of revenge. Secondly, because oftentimes it is joyned with lying, when such things are threatned as for mat∣ter or degree cannot be done, or are not intended to be done. Thirdly, be∣cause by threatning so passionately we doe injury to God, to whom vengeance belongs. This condemnes the usuall practice of all sorts of men, that sin fear∣fully 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 threa∣tens not? Especially, how exceeding common is this sin in the most families where parents and masters can hardly tell how to speake of the faults of ser∣vants and children, but it is with foolish and passionate threatning, contrary to the expresse prohibition, Eph. 6.9. Masters use not threatnings. But all such as would have the comfort of a sound conversation, and desire to carry them∣selves as Christ hath left us a patterne, must strive to breake off this wretched habit of threatning: and if they be oppressed by Superiours, or wronged by the incurable faults of Inferiours, they must learne of Christ to commit all to him that judgeth righteously; which is the affirmative part of the manner of Christs suffering.

But committed himselfe to him that judgeth righteously.]

From these words divers things may be observed.

Doct. 1. First, that in case of wrongs from other men, it is not alwaies need∣full or convenient to complaine to the Magistrate for redresse. Christ here commits his cause to God, but complaineth not: nay, though he were wron∣ged almost continually, and with grievous wrongs, yet we read not that ever he complained against them that did him wrong.

Here 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 be lawfull and fit.

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

First,* 1.526 where redresse of the wrongs may be had by private and peacefull courses, 1 Cor. 6.

Secondly, where the lawes of men doe not provide punishment: some wrongs are offences, and yet not punishable by mens lawes.

Thirdly, where the offence is commited of meere frailty or ignorance.

Fourthly, where the offence is grounded upon meere surmises, which in the judgement of charity ought not to be conceived, 1 Cor. 13.

Fiftly, where the injury is lesse, and the party trespassing doth acknowledge the wrong: in this case the rule of Christ holds; If thy brother say, It repen∣teth me, thou must forgive him, Luke 17.4.

Sixtly, where by the suit religion will receive greater dammage by the scan∣dall, than the party suffers by the wrong; as in the case of the Corinthi∣ans, 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 boot lesse to com∣plaine, because all the Rulers were his professed enemies.

Contrariwise, in these and such like cases following men may lawfully seek justice from men in authority.

First, where the offence is grievous, and against the lawes of God and men.* 1.527

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 complaine by his office, either by charge or oath: provided, that the party complaining, first, love his enemies; and secondly, prosecute with continuall respect to Gods 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 himselfe 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 murther, 1 Iohn 3.15. And David so often complaines of his enemies that slandred him, that they also sought his life, yea his soule; as if they were desirous not only to kill his body, but damne his soule also.

Doct. 3. We may here also note, that God is to be conceived of accor∣ding 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 heare prayer: in the case of infirmities, a God that takes away iniquity, and passeth by transgression:* 1.528 and in cases of great diffi∣culty he is conceived of as Almighty, and so forth.

Doct. 4. It is evident from hence, that God is a Judge: and this point is both terrible to the wicked, and comfortable to the godly. It is terrible to

the wicked many waies: First, because he is Judge of all the world; all must bee 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 hee is a Judge that needs no evidence be brought in: for hee knowes all causes, and is witnesse himself, Ier. 29.23. and so Judges among men are not. Thirdly, because he judgeth for all offences: he tries the hearts and the reines, as well as the words and works of men, Psal. 7.9, 11. Earthly Judges try malefactors but in one or some few cases. Fourthly, because hee hath Armies of executioners: hee can call to the heavens, or speake to the earth, and have hostes of servants to doe his will, and execute his judgements, Dan. 7.9. 10. Psal. 50.4, 22. so as none can deliver out of his hands. Fiftly, because hee is Judge himselfe, Psal. 50.6. and 75.8. He doth not doe justice by Deputies, but will heare all cases himselfe. Sixtly, because his judgement is the last and highest judgement; and therefore there lieth no appeale from it. Seventhly, because he can bring men to judgement without any warning: hee standeth before the doore, and often seizeth upon the offender, without serving any writ, or giving him any summons, Iames 5.9. And therefore wicked men doe very foolishly, that ruffle here in the world, and lift up their hornes so high, and speake with such a stiffe neck, and walke on in their sinnes and in∣juries so securely, Psal. 75.5, 6, 7, 8.

* 1.529 Againe, if God be Judge, it is comfortable to penitent sinners: First, be∣cause 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, & is notified to the world, Act. 17.31. whereas earthly Judges must proceed in their judgement, whether the par∣ties be penitent or no. Again, it is the more comfortable, that God is Judge, because all parties wronged or grieved may have accesse to God, and put up their supplications at any time; he is ready to be found, and willing to hear: which is seldome true of earthly Judges. Thirdly, because godly men know their sentence already, God hath acquitted them by his Word, and by his Sonne, and by his Spirit, and therefore they need not feare his last judge∣ment.

Doct. 5. God will judge righteously: Gods judgement is a most righ∣teous judgement, Psal. 9. 8. Rom. 2.5. 2 Tim. 4.8. Hee is the righte∣ous Judge by an excellency, because there is no Judge but misseth it some way: only Gods judgement is alwaies righteous; and it must needs be so for many reasons:

* 1.530First, because he judgeth the high as well as the low, Iob 21.22.

Secondly, because his judgement extendeth to every offender in the world, Iude 15. Earthly Judges may punish some malefactors, but they leave 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 he judgeth for the breach of most righteous Lawes.

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

Fiftly, because he hateth heartily what he condemnes 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 mo∣ved to the sentence simply out of the disliking of the fault.

Sixtly, because he is not deceived with shewes and outward appearances, but his judgement is according to truth, Rom. 2.2.

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

Eighthly, because in the day of his judgement hee will specially honour the righteous, Rom. 2.7, &c.

Ninthly, because when a man can have no justice from men, hee 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 wonderfull patience, and the many daies men have had of sinning, he appoints his day of judging.

Uses. The Uses may be divers: for,

First, it shewes the wofull case of wicked men that forget God, and in the hardnesse of their hearts runne on in sinne, 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 de∣ny all ungodlinesse, 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 in∣juries in this world, whether in their names, or bodies, or states, or any way; let them but be patient, God will doe them justice, 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 servants in all distresses to commit them∣selves and their causes to God and to his righteous providence and judge∣ment. This the example of Christ here shews us, & there is reason for it. First, because God requires we should doe so, as these places shew, Psal. 37.5, 6. Prov. 16.3. 1 Pet. 4. ult. Secondly, because it is not in man to direct his owne way, Ier. 10.23. Thirdly, because God never disappointed the trust of them that committed themselves to him, Nabum 1.7. Pro. 16.3.

The Use should be to teach us,* 1.531 as we would shew our selves to beare the image of Christ, and to be true Christians, to practise this duty, in all cases of wrong, danger, affliction, or temptation: But then withall, when we have committed our cause to God, we must remember these rules:

First, never to use ill meanes to get out of distresse, Esay 28.16.* 1.532

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

Thirdly, not to be impatient, or troubled, but quiet our selves in God, and waite and trust in him; and if we finde any difficulties, wee must then roule our way upon the Lord, as the Psalmist saith, Psal. 37.5, 6, 7.

Fourthly, we must acknowledge him in all our waies, and give him glory, when he doth us justice, Pro. 3.6.

Verse 24.

Who his owne selfe bare our sinnes in his body on the tree; that we being delivered from sinne, should live in righteousnesse; by whose stripes you were healed.

HItherto of the manner of the suffering of Christ. Now follows in the fift place the matter he suffered, viz. He bare our sinnes, amplified by shewing how, and that three waies: first, his own selfe: secondly, in his body: thirdly, on the tree.

He bare our sinnes.]

Christ may be said to beare our sinnes in two respects chiefely. First,* 1.533 be∣cause he did undergoe the imputation of all our sinnes; our faults were char∣ged upon him, as our surety: He was made sin for us, 2 Cor. 5.21. He stood before Gods justice in our roome. Secondly, because hee suffered the male∣diction due to our sinnes by the Law: Hee bare our sinnes, in being made a sacrifice for sinne: He became indebted unto the justice of God, as our sure∣ty, to beare the curses of the Law, which our sinnes deserved, Esay 53.5, 8. Ga••. 3.10. And as this is true in generall of all the wrath of God, and the fearfull things due to our sinnes: so if we marke the story of Christs suf∣ferings, wee may observe, how the sinnes of our first parents, and our owne, light heavily upon his backe, God suffering our sinnes to be charged

upon him in a speciall fitnesse of the judgement to our sinnes: and that wee may note, both in the circumstances of our sinning, and in the sorts of sinnes.

* 1.534 For the circumstances: The first Adam sinnes in a garden; the second Adam suffers fearfully for sinne in a garden: The second Adam suffers on a tree, and so beares the sinne of the first Adam, eating the forbidden fruit of a tree. For the sorts of sinne: Why was Christ betrayed by Iudas, denyed by Peter, forsaken by all his Disciples, refused by the Priests and people, but because wee had betrayed, denied, forsaken, and refused God in Paradise? And many of us are now guilty of the same or the like sinnes in the course of our lives. He was charged to bee a seducer, to satisfie for our being seduced: for our evill words, and sinfull excuses, he was silent: because wee and our first Parents have preferred the Divell before God, therefore was a male∣factor preferred before him. Why was he mocked, buffered, and spit upon, but to beare the shame was due unto us for our filthinesse, and vile conver∣sation? Why drank he gall, but to pay for our sinfull pleasures? Why suf∣fered he reviling and scoffing, but to satisfie for our sinfull words? Many o∣ther things might be observed.

The consideration whereof should serve for many Uses: and so it should teach us divers duties; as,

Uses. First, since he hath borne our sinnes in the imputation of them, and the malediction due unto them, wee should bee most ready and willing to beare his crosse, as accounting it a great shame to bee 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 sinnes, considering the fearfull imputation of our faults charged upon him, and the bitter things hee suffered, to make amends to Gods justice for our wickednesse, Zach. 12.10.

Thirdly, hath Christ borne our sinnes? and can wee finde in our hearts to sinne any more? shall he againe be charged with our faults? shall we againe crucifie him? Rom. 6.6. Heb. 10.24. &c. and as followeth in the next words of this Text.

Fourthly, Oh how should we love the Lord Jesus; that holy One, that bare the imputation of such base crimes, and endured such grievous things for us, before wee ever knew him, or cared for him; even for us that were enemies to him! Deserve they not to bee accursed, that love not the Lord Jesus? 1 Pet. 1.9. •• Cor. 16.22.

Fiftly, we should therefore eat the Passeover with sowre hearbs; we should remember his grievous sufferings with hearty affection, and melting of soule 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 beleeving, rest upon the propiriation made by Christ for our sins: wee should therefore confidently beleeve the pardon of all our sinnes, because he hath borne ou•• iniquities.* 1.535 If any man sin, we have an Advocate with the Fa∣ther, Jesus Christ the righteous, and he is the propitiation for our sinnes.

Seventhly, we should never more bee afraid of death and hell: for our debt being paied by the surety, the hand-writing that was against us, is now cancelled, Col. 2.15. and there is no condemnation to them that are in Christ Jesus, Rom. 8.1. Heb. 2.14.

Eighthly, we should not be so much troubled to be unjustly traduced, see∣ing Christ beyond all example, suffered most unspeakable ignominie, bearing the i••putation of the sinnes of all the Elect.

Ninthly, seeing he hath beene made in the similitude of sinfull flesh, and suffered for sinne in the flesh, wee should strive to bee made the righte∣ousnesse

of God in him; and as he hath borne our sins, so should we strive to beare his vertues.

Who his owne selfe.]

It is emphaticall that the Apostle saith, He bare our sinnes his owne selfe: for there be two things which are here imported. First, that he had no partners: there were none with him: He bare all himselfe, Esay 59.16. He trod the wine-presse alone, Esay 63.3, 5. And therefore it is a vile dis∣honour to Christ to ascribe any part of satisfaction to our selves, or to any Saint or Angel. Secondly, it imports, that therefore his suffering is of in∣finite value, in that he bare all his owne selfe in person, who was God and man. Then it will follow, that he hath made a sufficient propitiation for all the world, 2 Iohn 2.1, 2.

In his body.]

Quest. Why, did he not suffer in his soule?

Answ. Yes: for so saith the Scripture, He made his soule a sacrifice for sin, Esay 53.10. and the Son of man came to give his soule a ransome for ma∣ny, Mat. 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 soule, which was broken with sorrowes and heavinesse for our sakes: So that by the body he meanes 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 bare our sinnes in his body. What may wee learne from thence?

First, we see a manifest difference betwixt Christs Priesthood, and theirs in the Law. For they offered the bodies of beasts or fowles, but Christ offe∣red his owne body.

Secondly, we may take comfort in the assurance, that he is the Saviour of our bodies as well as our soules.

Thirdly, seeing such grievous things befell the body of Christ, why seeke we so much ease for our bodies? why pamper we our flesh so? and why are we so impatient in the paines of our bodies, and remember not what Christ suffered in his body?

Fourthly, we should therefore esteeme his body to be a precious body a∣bove all bodies, seeing it was laid downe as a price for our sinnes: 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 meane time love and delight in the Lords Supper, that exhibiteth the body of Christ spiritually unto us, rejoy∣cing in such meetings above the joy of all carnall people, before any other things.

Fiftly, we should therefore take heed of sinning against our bodies, b•••• make conscience to serve God both in body and Spirit, and say with Da∣vid and Christ, Lord, a body thou hast given me: for I come to doe thy will.

Sixtly, what cursed monsters are swearers, that reare the body of our Lord with their cursed oathes, and rake their nailes in his wounds with their blas∣phemies?

On the tree.]

The originall word signifies sometimes a staffe, Mat. 26.47. sometimes a paire of stockes, Acts 16.24. sometimes a tree growing, Rev. 2.11. usually wood, •• Cor. 3.12. here, a Gallowes made of wood.

Christ bare our sins on the tree, because he did in a speciall manner suffer

bitter extremities on the tree, which he suffered as our Suretie, and for our sins: for,

* 1.536 First, to die on a tree was by a speciall 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 naturall com∣forts: for he lived in paine three houres in the d••rke, and had not the light of the Sunne.

Thirdly, in that darknesse he was put to the most fearfull conflict with the Divels, which at that time did with their utmost fury assault him, and sight a∣gainst him, Col. 3.25.

Fourthly, he endured most grievous paines and torments of body, and the effusion of his most precious bloud.

Fiftly, he was reckoned amongst the wicked in his death, and therefore hanged betweene two malefactors, Esay 53.9.

Sixtly, he was reviled by the base multitude, and mocked and derided by the chiefe Priests and Scribes, Mat. 27.39. to 45.

Seventhly, God his Father poured out upon him the fearfull vials of his wrath, in with-drawing for a time the sense of his favour, Mat. 27.46.

Eighthly, his whole body was offered up on the tree, as a Sacrifice for the sinnes of the world, and the substance of all the Sacrifices in the Law.

Uses. We have therefore cause to rejoyce in the crosse of Christ above all things; for on the tree he freed us from the curses of the Law, and purcha∣sed for us the blessings promised to Abraham, as the father of the faithfull, Gal. 3.13, 14. and besides, by suffering so shamefull a death he hath sanctified all sorts of wayes 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 fa∣vour, if he suffer any of us to die of any other more easie or more honourable death. And then we may againe see the hatefulnesse of sin, in that God, pu∣nishing our sins in the person of his owne Sonne, doth not omit the very cir∣cumstances of abasement; his justice exacting not onely death, but that pain∣full 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 sinne hath angred God; and withall, how senselesse the best of us are, when wee heare, reade, or thinke of these sufferings of Christ: they may rather see cause for ever to abhorre the doctrine of merit, seeing hereby we proclaime our selves 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 Christs 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.]

* 1.537 Men may be said to die divers wayes:

First, in respect of nature; when the Frame of nature is dissolved by the p••••ting of the soule from the body.

Secondly, in respect of God; when God is departed from men with his grace, and righteousnesse, and favour: thus wicked men are spiritually dead, Eph. 2.1. and 4.17. 1 Tim. 5.6.

〈◊〉〈◊〉, in respect of the world; when a man is overwhelmed with cros∣ses, 〈…〉〈…〉 as are 〈◊〉〈◊〉 wit•• 〈◊〉〈◊〉 in his reputation, he is said to be dead, and his life to be hid under 〈…〉〈…〉, being despised and 〈◊〉〈◊〉 as 〈◊〉〈◊〉 m••n o••t of ••inde,Col. ••.3. Esay 26.19.

Fourthly, in respect of sinne: and so men either are dead for sin, as malefa∣ctors; or dead in sinne, as all wicked men; or dead to sinne, as the godly here. To take the soule from the body is the death of all men: To take God from the soule is the death of all wicked men: To take sinne from the soule is the death of all godly men. To be dead to sinne then is to be mortified in respect of sin.

Sin is said to be dead, either in appearance or in deed. In appearance on∣ly it is dead in such as have their sins only restrained for a time, e••••her by Gods owne strong hand, or else by themselves kept downe for certaine hy∣pocriticall ends, or else for want of occasion or temptation to stir the sinne: thus sinne was dead in Paul, when he was unregenerate, and revived when the Law came, Rom. 7.9. Sin is dead indeed in godly men, but with a diffe∣rence: for though in this life they be wholly rid of many sins, yet some cor∣ruptions are not wholly removed; yet are they dead to them in the inchoa∣tion of it, their sins lie a 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;

1. Because all the parts of their life are full of sin:* 1.538 sin infecteth their per∣sons and their workes.

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 esteeme life but for the hope of liberty and power of sinning. It were a death to them to live restrained of sin, as appeares, when either by punishment, or for other ends, they are found to cease sinning.

4. Because they doe 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 mor∣tifie sin that dwels in them, but let it alone unresisted.

5. Because they have most life, or are most lively, when they have most li∣berty to sin.

6. Because they continue in sinne: they spend not an houre, but it is in sinne: yea they so sinne now, that they desire to spend everlasting life in sinne.

Use. And so from hence by way of use men may discerne whether they live in sin or not: for he that is a servant to his corruptions, and esteemeth them as the happinesse of his life, and resists them not, and hath a desire to sin ever, i•• (without doubt) alive in sin, and dead to righteousnesse. And so contrari∣wise, where these things cannot be found, there the person is not alive to sinne.

Doct. 2. Hence is implied also, that to live in sin is but miserable living; and therefore those whom God loveth, he chang••th from that condition, and maketh them die to sin. Now this may be shewed out of other Scriptures briefly: for,

1. Sin infects a man, and all he goes about: it staines his very conscience,* 1.539 and like the leprosie will pollute his clothes, his flesh, his house, and what∣soever he toucheth almost, Titus 1.15. It maketh all things impure.

2. To harbour sinne is to harbour the divell too, who alwaye•• takes pos∣session of the soule that is given over to sin: so as the heart of the sinner is the Fortresse of the Divell, Eph. 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 〈…〉〈…〉

in every thing he doth: he shall have no portion from God, nor inheritance from the Almighty, Iob 31.2. Good things will be restrained from him, Esay 59.2. and he may finde himselfe cursed in every thing he sets his hand unto, Deut. 28.16, 17, 18, &c. his very blessings may be cursed, Mal. 2.2. his very table may be a snare. For certainly God will be revenged of the sinfull man that is alive in sin, Nah. 1.2, 3, 6.

4. His soule 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 spirituall blessings are gone from his soule too.

The end of this life is to die miserably, Rom. 8.10. and 6.2••. Gal. 6. and to perish for ever with the Divell and his Angels, Revel. 21.8. Mat. 25.45.

And in a speciall m••ner it is a miserable living to be lively and joviall (as they call it) in sin: such men are worse than the generall 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 senselesse 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 wickednesse oftentimes exceeds the wickednesse of the wicked, Ier. 5. Rom. 1.26, 28. And further, many times strange punishments light upon those workers of iniquity, Iob 31.3. To which may be added, that of∣tentimes such wretched creatures conclude in most wofull and hellish terrors; so as they howle for vexation of spirit, while Gods servants sing for joy of heart, Esay 65.13, 14. Rev. 6.15, 16.

But in generall 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 pre∣sent condition, died in vaine.

Use. The consideration whereof should awaken men from that heavie sleep in sin, unto an earnest care to live righteously: it should warne 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 cleere, that Gods 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 divers uses. For first, it sets out the rich mercy of God, and his free grace in election; and manifestly shewes that we merit not the blessing, Eph. 2.3, 4, &c. And secondly, it should teach the godly divers duties; as first, not to be proud or high-minded, but rather, remembring what they were, to make them the more humble all their dayes. Secondly, to despaire of no man, but rather to shew all meeknesse toward all men, 2 Tim. 2.25. Tit. 3.2, 3. Thirdly, to cleave fast unto Christ, in whose only propitiation they can be sa∣ved from their sins, 1 Iohn 2.1, 2. God forbid we should rejoyce 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 carefull obedience unto Gods will, ceasing from sin, 1 Pet. 4.1, 2, 3.

Thus of the Doctrines implied in the Text. The Doctrines that may be gathered more expresly follow.

Doct. 1. None but mortified Christians are true Christians. It is manifest th••t 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 turne from transgress••••n in Iacob, Esay 59.20. All that are in Christ are new creatures: their old thi••gs are past, and all things are new, 2 Cor. 5.17. None are Christs

but such as beare the similitude of his death in their dying to sin, Rom. 6. Men lose their Baptisme, if they be not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed, but such onely as are borne by promise, that is, that received life by the pro∣mises of grace and a better life, Rom. 9.8. Christ was sent to preach glad ti∣dings to such as mourne in Sion, Esay 61.1, 2, 3. The mourners in Jerusalem were the onely men that were marked for God, Ezek. 9. Christ will have no Disciples but such as will deny themselves, Luke 9. and are not fashioned ac∣cording to this world, Rom. 12.2. And this should teach men to have morti∣fied Christians in greater honour, and to esteeme highly of such as will not be corrupted with the excesse of the times, and doe shew by a sound conver∣sation, that they are weaned from the lust after earthly things, and are conse∣secrated to God and his service. We should honour and acknowledge such a∣bove all other men in the world, yea, in the Church. It should ••lso compell upon us a care of a mortified life, and a daily resisting of sin and the Divell, 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 looke into Christian Churches, and cast out, first, all open profane persons, such as are drunkards, fornicators, swearers, mur∣derers, railers against goodnesse, such as serve vanity, and shew it by strange apparell, and such like men: secondly, all open idolaters, and superstitious per∣sons, and such as hold damnable opinions: thirdly, all civill honest men, such as have only the praise of men for a harmelesse conversation in the world, but have no taste of religion, or conscience of zeale for Gods glory: fourthly, all open worldlings, that minde not heavenly things, and savour nothing but the things of this world: and lastly, all hypocrites, that make a shew of mortifi∣cation, and yet are not mortified: and then suppose how small a number will be left in every place, to be reckoned in this lift of true Christians.

Doct. 2. Mortification is the very first step of grace, and the entrance in∣to all power of godlinesse. Till our sins be soundly crucified and dead, no worke of Religion that is acceptable to God can be done: and therefore Iohn Baptist, and Christ, and the Apostles call for repentance, as the first thing that opens a way into the kingdome of heaven, because else sin unrepented, like a prison, will infect all wee doe, Esay 1.13. to 16. Besides, the heart of man being naturally like a stone or iron, till it be softned no impression of grace can be fastned upon it: and if the ground of our hearts be not well plowed up, the seed of the Word cannot but be lost, Ier. 4.4. The seed cast upon the high way will be picked up by the fowles of the aire, 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 choake all, as is evident in seed sowne i•• thorny ground, or plants set in ground that is not digged and weeded. And f••••ther, while the person is evill, the worke will be vile and abominable. An evill tree can••ot bring forth good fruit.

And therefore this shewes, that such Christians as leape into the profession of Religion so easily, and thinke it is no more but to give-ov••r ill courses, and fall to the practice of good duties, are deceived: for if by ••ound mortificati∣on their sins past be not bewailed, and they soundly humbled, either their sins will after a while grow and revive againe, or else the conscience of these sins will secretly throughout their lives torment them; or else the Divell on a sudden may seize upon them with de••paire, having so manifest a reason against them, that they did never practise mortific••tion for their sins. Besides, la∣mentable experience shewes, in those places where Christians are not sound∣ly formed at first in the exercise of mortification, they leade their lives in a dull course of profession, and have not the experience of the life and power

of Religion in themselves for the joyes of it, or towards others in the practice of it. The mourners in Sion, and such as are broken-hearted, are the most glorious and the most fruitfull Christians, Is. 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 speciall workes of men, or for the help of the Church of God, they are called upon to shew their zeale by their bounty: in such cases one poore Macedonian would shame a hundred of those rich Co∣rinthians. 2 Cor. 8.

Doct. 3. True repentance for sin doth in divers 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 assise a man must keep upon himselfe he will be found dead by sentence, when he judgeth himselfe before the Lord: he stands as a man condemned in the flesh, he sen∣tenceth himselfe to eternall death for his deserts, by confessing what he me∣riteth, 1 Pet. 4.6. Now a condemned man is reckoned for a dead man in Law. Secondly, repentance destroyes 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 rendred dead, signifies to undoe what was done about the life of man,* 1.540 to unmake him, as I may say, so as all the old things passe away, and all becomes new, 2 Cor. 5.17. Rom. 6.6. 1 Iohn 3.8. In the new Convert there is not left the savour, sent, lust, or affections after sin, and the sinfull profits and pleasures of the world: he doth not find that inflam∣mation or inticement he was wont to feele from evill example, or the glory of the world, or evill compa••y, or the things before he most esteemed and de∣lighted in. Thus he is dead to himselfe, because he denies himselfe; and could be well contented to forget that ever he had beene such as he was be∣fore. Thirdly, in some of Gods children their repentance is performed with such griefe and sorrow, as brings their life almost to the buriers, as is noted, Iob 33.19, 20, 21. Fourthly, they may be said to be dead in repenting, because repentance is never fully finished till their naturall 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 indeed 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 doe nothing at all about their sins.

That excuse their sins, and hide them, and favo••r them, and cast the fault upon others, Pro. 28.13. Gen. 3. Iob 20.11, 12, 13.

That blesse themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2.

That haunt with such persons as may make them sin more.

That say, It is no profit to walke humbly before the Lord, Mal. 3.14. and rather blesse the proud.

That hate and revile such as are mortified.

That are dead rather in faith and good workes, and finde a deadly savour in the Word.

That have sense and savour onely in the things of the flesh.

Secondly, this should teach all that mind their owne salvation to looke carefully to the truth of their mortification, and not to thinke it is such a sleight and easie worke; but to consider, that in repenting for sinne they must never cease, till they be like Christ dying for sinne; and that is in the sense before given. So our bearing of the similitude of Christs death in

our repentance, notes divers particular things in our repentance; as,

• 1. That our sorrowes be voluntary, not inforced; he gave his life,* 1.541 it was not taken from him: we must not tarry till the Divell fire us with the terrors of despaire.
• 2. That we be pained at the very heart for our sins; so was Christ: it must be a hearty griefe.
• 3. That wee shew forth the fruits of our repentance: so hee suffered o∣penly.
• 4. That he suffered by degrees, and ceased not till he died: so must we by degrees resist sin, and never cease untill it be quite abolished.

Hence also we may know whether we have truely repented. It is a signe of true mortification, when

• 1. A man hath seriously condemned himselfe before God for his sin.
• 2. When he feeles the wonted violence of affections after sinne,* 1.542 and the world to be deaded, and his heart growne dull and out of taste in matters of sin and the world. He is crucified that hath his lusts and affections cruci∣fied, Gal. 5.24.
• 3. That he is weary of life is selfe, by reason of the remainders of sin in his flesh, Rom. 7.
• 4. That hath felt as sensible sorrowes for his sinnes, as he was wont to doe for his crosses: sorrowes, I say, that are voluntary, and for sinne as it is sinne.

Do••t. 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 vertue 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 sin: Christ in his death paid all that was needfull for satisfaction, and ••o destroyed the imputation of it, and stilled the clamour of it. It cannot cry against us in heaven, because God is fully satis∣fied, and the bond discharged and cancelled: the plea of our sins died in the Passion of Christ.

Secondly, in respect of the hatefulnesse of it, or the demonstration of the hatefulnesse 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 vertue in the wounds of Christ to wound sin, and in the death of Christ to kill sinne: and therefore the Scripture speakes not only of the merit, but of the vertue of his death, Rom. 6. Phil. 3. which vertue is secretly derived un∣to the penitent sinner, by the ordinances of Christ, his Word, Prayer, and Sacraments.

Uses. The Use should be for triall: men may know whether as yet they have any part in the death of Christ, by inquiring whether they be dead in their sins. First, they have no interest in the merit of his death, that have not experience of the vertue of his death in killing their corruptions. Se∣condly, for instruction. When godly men find any corruption begin to be too strong for them, they must flye to Christ for this medicine; and then there is no sin so strong in them, but by constant prayer to Christ for the vertue 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 plurall number, and indefinitely. It notes, that in true repe••tance there is a respect had to amendment of all sins. To amend only one or two faults is not true repentance: for he that is truely dead, is dead to sins: there is no sin but the true Convert desires and endeavours to be rid of it, so far as hee

knowes it to be a sin. Her••d 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 triall of mens estates in Christ: for no wicked man on earth doth so much as in true desire forsake all sin. There be some corrupti∣ons he knowes 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 naturall 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 lawfull things; nor doth it destroy his liber∣ty in lawfull delights and recreations, it kils his sin only.

Might live unto righteousnesse.]

These words containe the second effect of Christs 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.

* 1.543 Doct. 1. First, that men truely mortified shall live happily. These dead men will live: there is no danger in great sorrow, and the other workes of mortification. It kils sin, but the soule lives by that meanes. He is sure to live that is dead to his sins, Rom. 8.13. Esay 26.19. 1 Pet. 4.6. Ezek. 18. Hos. 14.2. The reasons are, first, because God hath promised comfort to such as mourne for sin, Mat. 5.4. Pro. 14.10. Secondly, Christ hath a speciall charge given him to looke to those mourners, that they miscarry not, Esay 61.1, 2, 3. Thirdly, they are freed from eternall death, they cannot be condemned, 1 Cor. 11.31, 32. Iob 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 con∣formed to the similitude of Christs death by mortification, shall be confor∣med to Christs 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 mortifi∣cation is a way full of danger, and makes many men come to great extremi∣ties; whereas they may here see there is no danger in it. Hellish terrours, and despaire, and some kinde of diseases may make strange effects in some men; but never was any hurt by godly sorrow for sin, if we will beleeve the Scrip∣tures: and therefore it should incourage men to fall to worke soundly about searching their wayes, and confessing their sins, and judging themselves in secret for their sinnes, Iames 4.7. 2 Cor. 7.10, 11. But here men must looke 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 turne their sorrow into joy, and their prayers into thanksgiving, and spend their dayes alwayes rejoycing in the Lord.

Doct. 2. It is not enough to die to sinne, unlesse wee also live to righte∣ousnesse: it is not enough to forsake our sinnes, but wee must spend our dayes in good workes: we are so charged to cease to doe evill, as withall we are charged to learne to doe well, Esay 1.16. we must bring forth fruits worthy amendment of life, as well as confesse our sinnes, Matth. 3.8. A man will cut downe his fig-tree for want of good fruit, though it beare no ill fruit, Luke 13.6. It will not please any husbandman that his land beare no thornes, not briers, not weeds, if it beare him not good graine. It is not

enough for a servant, that he do his Master no hurt, but he must ••ee to it, that he do his Masters worke.

For first, obedience and good fruits are required at our hands in the Law of God, besides the prohibition of sinne. Secondly, Christ dyed to this end, that we might live righteously, as well as die to sinne. Thirdly, because all the gifts of the Spirit, bestowed on us in our regeneration, are given to profit withall, 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 shewes the dangerous folly of such carnall peo∣ple, as think, if they come to Church, and live civilly, and doe nobody no wrong, they are out of all question in a right course.

And besides, it should awake carelesse and sluggish Christians, to look to their gifts, and remember what accounts they will give to God for their unprofitablenesse and unfruitfulnesse, 2 Pet. 1.8.

Doct. 3. It is from hence evident, that the only living, is to live righteously: He is worthy to be sayd to live, that lives to righteousnesse: a religious life is the best life: And these are the reasons,

First, because it is the most honorable life: For to live to righteousnesse, makes a man highly in the favour of God,* 1.544 Psa. 11.7. Prov. 15.9. and it shewes that a man is borne of God, 1 Ioh. 2.29. and besides, it helps a man to the best, and most blessed memoriall, Prov. 10.7. and the fruits of righteousnesse are the best means of glorifying God, Phil. 1.11. And therefore Salomon sayd well, that the righteous is more excellent than his neighbour, Pro. 12.26. And David saith. They are the only excellent Ones, Ps. 16. whereas every wicked man is lothsome; and a sinfull life is a shamefull life, Prov. 1••.5. &c. 14.34.

Secondly, because it is the most profitable life, and the most gainfull: for blessings are upon the head of the righteous, Pro. 10.6. The wicked worketh a deceit••ull work: but to him that ••oweth righteousnes shall be a sure reward; Pro. 11.18. And righteousnesse 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. Iob 8 6. And the profit of righteousnesse 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 childrens children: and the wealth of the sinner is many times layd up for the juit.

Thi rely, because it is the safest and quietest life: Hee that walketh up∣rightly, walketh surely, Prov. 10.19. and the fruit of righteousnesse is peace, Iam. 3.18. For Gods promise is, that no evill shall happen to the just; whereas the wicked shall be filled with mischiefe, Pro. 12.21. And Gods bles∣sing makes them rich, and he mingles no sorrow with it, Pro. 10.21. and 15.6. And righteousnesse is reckoned as an impenetrable a••mour, 2 Cor. ••.7. And God doth marke every one that doth righteousnesse, and solaceth his heart, Esay 64.5. And the very doing of good, is sweetnesse to the ••ou••e, Pro. 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 feare of the Lord pro∣longeth the dayes; but the yeeres of the wicked shall be shortned, Pro. 10. 27.30. The way of righteousnesse is life, and in the path-way thereof is no death, Pro. 12.28. As a whirl-winde, so is the wicked seene no more: but the righteous is an everlasting foundation, Prov. 10.25.

Fiftly, because it is a life that ends the best of all mens lives: for the wicked is driven away in his wickednesse: 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 mortall man never saw, nor eare of man heard, nor came into the heart of a naturall man, Pro. 14.32. 1 Tim. 6. 1 Cor. 2.9.

Sixtly, because righteousnesse is more proper to the soule. What is riches, or honour, or any outward thing to the soule of man? or what shall it pro∣fit a man to provide the whole world to be his estate, if hee provide not grace for his soule? Riches profit but the outward estates of a man: whereas righteousnesse profits the man himselfe. And therefore Adams losse 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 himselfe?

Use. The Use should be, first, for triall. 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 besides, a man may attaine to some kinde of righteousnesse, and yet not enter into the Kingdome of heaven; as there is a generation that are pure in their owne eyes, and yet are not cleansed from their sins. And the Pharisees had a righteousnesse that had many praises; they gave almes, and fasted, and prayed long prayers, and did that which was warrantable, in respect of the Law outwardly; and yet if our righteousnesse exceed not the righteousnesse of the Scribes and Pharisees, we cannot enter into the King∣dome of heaven.

Quest. But how may a man know all his infirmities, notwithstanding he be truely righteous, and have such a righteousnesse as doth exceed the righte∣ousnesse of the Scribes and Pharisees?

Ans. For answer hereunto I will cast the signes of a righteous man into two rankes. First, such as describe him in himselfe; secondly, such as describe him in the difference from Pharisaicall righteousnesse.

* 1.545 The signes that describe him in himselfe, either appeare upon him in his in∣fancy, 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 divers things by which he may discerne the truth of his sanctification; as,

First, by the dissolving of the stoninesse 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 feele his heart melt within him, espe∣cially when he stands before the Lord, when the Lord is fashioning of him for himselfe by his Ordinances, Ezek. 36.25, 26. He hath a new heart that hath not a stony heart.

Secondly, by the rising of the day-starre in his heart. The Father of lights, when he renueth the heart of a man, causeth a sudden and heavenly light, as it were a starre, to shine in the understanding; by vertue of which men see more into the mysteries of Religion in that first moment, than they did all the dayes of their life before. This is that new spirit the Prophet speaks of; He that sate in darknesse before, now sees a great light: he sees and wonders at divine things in Religion, whereas before he was a ••ot, and understood no∣thing with any power or life; and by the comforts of this light he can heare as the learned, understands doctrine in a moment, which before was altoge∣ther harsh and dark unto him, 2 Pet. 1.19. Ezek. 36.28. Psal. 119.130. Mat. 4.16. Esay 50 4.

Thirdly, by his vehement desire to righteousnesse, or after righteous∣nesse, Mat. 5.5. Which he shewes many wayes; as, by the loathing of him∣selfe for his want of righteousnesse, and for all his wayes that were not good, Ezek. 36.35. and by his estimation of righteousnesse above riches and all worldly things, Psal. 3.8, 9. and by his affectionate enquiry after directions for righteousnesse; Men and brethren what shall we do to be saved? Act. 2.37. and

by his longing after the Word of truth, by which he may learne righteousnes.

Fourthly, by his estimation of righteousnesse in others: he honours them that feare the Lord, as the only Noble Ones: all his delight is in them, and he loves them, and longs after them for righteousnesse sake.

Fiftly, by the covenant he makes in his heart about righteousnesse: he not only consents to obey, Esay 1.19. but hires himselfe as a servant to righte∣ousnesse; resolving to live to righteousnesse, and spend not an houre in a day, but a life in the service of righteousnesse, Rom. 6.13, 18.

And as the righteous man growes more strong, and better acquainted with God and his Ordinances, and the workes of righteousnesse, other signes break-out upon him, which doe infallibly prove the happinesse of his con∣dition; such as are,

First,* 1.546 vexation in his soule at the wickednesse and unrighteousnesse of o∣thers, 2 Pet. 2.8.

Secondly, rejoycing with joy unspeakable and glorious, when he feeles the comforts of Gods presence, and begins to see some evidence of Gods love to him in Christ, 1 Pet. 1.9.

Thirdly, the personall and passionate love of the Lord Jesus Christ, the fountaine of righteousnesse, though he never saw him in the flesh, esteeming him above all persons and things, 1 Pet. 1.9. Phil. 3.8, 9. longing after his comming, with great ••rivings of affections, 2 Cor. 5. 2 Tim. 4.8, &c.

Fourthly, flourishing like a Palm-tree, when he is planted in the house of the Lord, and enjoyes powerfull meanes in the house of his God, growing like the Willowes by the water-courses, Psal. 92.12, 13. and 1.3.

Fiftly, resolution to suffer any thing for righteousnesse sake, Mat. 5.12. so as he will forsake father or mother, house or lands, yea life it selfe, 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 hee cas••eth his cares and himselfe upon God, trusting on the merits of Jesus Christ; and is in nothing carefull, but patien••ly waits upon God, Gal. 2.2. Heb. 10.38. Gal. 3.11.

And thus he is described in himselfe.

Now his righteousnesse is distinguished from the righteousnesse of the Scribes and Pharisees, by divers signes and markes; as,

First,* 1.547 in the ends of it. His righteousnesse 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, &c. He had rather be righteous, than seem so.

Secondly, in the parts of it. The Pharisees righteousnesse is outward: his is inward also. The very thoughts of the righteous are right, Pro. 12.5. Hee strives to get a cleane heart, as well as cleane hands; and is as well grieved for evill thoughts, and lusts, and desires within, as for evill words or works: whereas the Pharisee is but like a painted sepulchre, all full of rottennes and filth within: his soule desires evill, when he dares not practise it in his life, Pro. 21.10. Againe, the Pharisee makes conscience of great commande∣ments, but not of the least. Hee refraines whoredome, murder, perjurie, swearing by God, sacriledge, &c. but makes no conscience of filthy speaking, anger, swearing by that which is not God, or by lesser oathes, deceit, cove∣tousnesse, or the like: whereas a righteous man indeed makes consci∣ence even of the least comm••ndements, Mat 5.19.20. Again, a Pharisee 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: hee becomes a good husband, master, fa∣ther, friend, &c. as well as a ••••od man. Finally, the righteous man hath re∣spect to all Gods Comman••ements; whereas the Pharisee, in some one or other of the commandements, lives in the breach of it wilfully, and with∣out

out desire of r••formation; some in covetousnesse and extortion; some in lust and filthinesse.

Thirdly, in the degrees or measure of righteousnesse. The Pharisee is carefull of some few workes, of which he seekes glory: but the righteousnesse of the just man, is as the waves of the sea: he is industrious to increase in all well-doing, and to bee filled with the fruits of righteousnesse every day, Esay 48.18.

Fourthly, in the continuance of righteousnesse. The just man doth righte∣ousnesse at all times, Psal. 106.2. Luke 1.75. his desire is for ever to bee imployed in good workes: whereas the Pharis••••s righteousnesse is but by fits, and as the morning deaw; and if trouble come for righteousnesse, he fals away, and forsakes his righteousnesse, &c.

And thus of the Use for triall.

Use 2. Secondly, the excellent living of such as live righteously, may great∣ly reprove such as cannot be stirred with these things to a conscionable care of forsaking their sinnes, and of living righteously.

Quest. What should be the cause that such men as heare so much of the ex∣cellent estate of righteous men, are not perswaded to convert, and embrace that kinde of life?

Answ. The cause is divers in divers men: as,

* 1.548 First, in some it is long of certaine corruptions, that discover themselves about the hearing of the doctrine of righteousnesse. For either mens hearts are like a beaten path in the high-way, that the sound of doctrine cannot en∣ter into their understanding, Mat. 13. Or else they understand not with ap∣plication to themselves, but thinke 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 Pharisee did; or some other harsh doctrine, as they account it, which doth so vex and offend them, that they fall cleane off from the respect of Christ and holinesse; as, Iob. 6.59.66. Or else they have some vile opinions, that let them in the time of hearing; as to thinke, that one is not bound to doe as the rules of Scripture doe require; or that, if one be not a grosse offender, God will not impute lesse faults; con∣trary to our Saviours doctrine, Mat. 5.18, 19, 20. Or else their hearts break, that is, they let the doctrine runne out, and never thinke 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, Mat. 13.15, 16. Isa. 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 evill reports with which the good way of God is disgraced in the world, Act. 28.22. Or else they are insnared with respect of their carnall friends; they are loth to displease father, or mother, or sisters, or brothers, or any they have great hopes from, or dependance upon, Mat. 10.35, 37. 1 Pet. 4.2. Or else they have so much businesse to doe, and so many cares about their world∣ly affaires, they cannot be at leisure ••o long as to thi••ke, 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: and so their prosperity destroyes them, Pr••. 1.32.

Thirdly, in some men the cause is, the lust after some particular wicked∣nesse of life, in which they live either secretly, or openly, which sinne is the very Idol of their hearts, and hinders a good resolution.

Fourthly, in some the cause is conceitednesse; they are pure in their owne cic••, and yet are not cleansed: they rest in the outward profession of religion,

and the feare of godlinesse, and regard not the sound power of it in their lives.

Lastly, in all unregenerate men there are three causes, why they are not perswaded to a religious life: First, the one is the forgetfulnes of their death: therefore their filthinesse is still in their skirts, because they remember not their latter end, Lam. 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 divell workes 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 feele themselves raised from death to life, and are now desirous to spend their daies in a religious and righteous course of life, must observe all such rules as may further them and establish them in an orderly and fruitfull conversation. Hee that would live in righteousnesse, must thinke on these directions following, as the very gates of righteousnesse.

First, he must give over all needlesse conversation with vaine persons,* 1.549 and profane men: hee must shunne their company, as he would such as have the plague running upon them: hee must not come neere them, as is urged, Pro. 14.15. For what fellowship can bee between righteousnesse and un∣righteousnesse? 2 Cor. 6.14. Depart from me, ye evill doers, saith David: for I will keep the commandements of my God, Psal. 119.115.

Secondly, he must redeeme time: he must buy time from his worldly oc∣casions, and settle such an order in his worldly estate, or outward estate, that he may provide to serve the Lord without distraction, abstayning from all things that may intangle 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 Gods service, and for commerce and fellowship with the godly, and for works of mercy.

Thirdly, he must be wise for himselfe: that is, he must in all the meanes hee useth for or in religion, especially apply what hee can for his owne use; and study himselfe, and to understand his owne way, and provide whatsoe∣ver he doe, for his justification, and sanctification, and finall salvation, Pr••. 9. 12. and 14.8. And to this end he must meddle with his owne businesse, and take heed of being a busie-body in other mens matters, so much as in his thoughts, 1 Thes. 4.11, 12. And he must also avoid vaine janglings, and doubt∣full disputations in religion, and quarrels that tend not to his edification, but to shew wit or science, Tit. 3.9.1 Tim. 6.20.2 Tim. 2.23. And he must keep his eye straight upon the mark, to proceed directly and distinctly in building himselfe up in knowledge and grace, not losing his time, or going a∣bout; but keeping a straight path to supply what he wants, and grow in what he hath, Pro 4.25. Ier. 31.32. Hee must take heed of uncertaine running, but bee sure to take accounts of himselfe for all his courses, to see that hee goe very straight towards the mark: and finally, hee must not re∣spect company, to goe the pase of other men, but run as if hee alone were to obtaine, striving to excell, 1 Cor. 9.24. and 14▪12.

Fourthly he must esteeme the Word above all treasures, Psal. 119.72. Mat. 1••. and take hold of the instruction thereof, as that must bee the very life of his life, Pro. 4.1••. (For by the Word doth God sanctifie us, and make us righteous, Ioh. 17.) And he must order his whole course of life so, as that he may see the meanes 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 doe thus, he must looke to divers things: First, that he place no confidence in the flesh, neither trusting upon his owne wit, nor carnall reason, nor gifts,

nor yet yeelding himselfe to be a servant to any mans humour,* 1.550 or opinions, or example, or commandement. Secondly, he must provide to live so, as he suffer not a famine of the powerfull preaching of the Word: hee must labour for the meat that perisheth not, Ioh. 6.27. and so exercise himselfe 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 sinnes, or duties, than are discovered in the Word, and of detracting from any thing that is forbidden, or required there, Psal. 30.6. detesting conceitednesse and singularity, having his conversation in all meeknesse of wisedome, Iam. 3.13.

Fiftly, he must daily lift up his heart to God, to seeke a way of him, whose glory it is to teach to profit, and who giveth his Spirit to lead men in the paths of righteousnesse, Psal. 23. Esay 48.17.

Sixtly, he must remember the Sabbath day, to sanctifie it: For this will be both the meanes and the signes of his sanctification and true righteousnesse: It is the market day for the soule, Esay 58.13, 14. Exod. 31.13, &c.

Seventhly, he must haste to the comming of Christ, hee must dispatch his worke as fast as he can: and to this end he must cast about to finde out waies of well-doing, and when he hath any projects or opportunities of well-doing, he must not delay, but with heart and readinesse finish his worke. This is to seeke righteousnesse, and to haste to it, Esay 16.5. Amos 5.14. Thus he must observe to doe, as the phrase was, Deut. 5.22.

Eighthly, it will be a great helpe unto him if he get into the way of good men, and walke with the wise, sorting himselfe with discreet and sincere Christians, Pro. 2.20.

Ninthly, he must keep his heart with all diligence: for thereout com∣meth life: He must carefully resist the beginnings of sinne within, and avoid those secret and spirituall dalliances of the soule with inward corruptions and temptations, and withall take heed of secret hypocrisie, in suffering his heart to be absent when God is to be served, Pro. 4.23. For thereby hee may lose what he worketh, if his spirit be not without that guile.

Tenthly, all that know the happinesse 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 Christs death: and therefore wee should examine our selves throughly.

* 1.551 The defects and faylings found in the lives of righteous men, may be re∣ferred to two heads. First, for either they faile in the parts of righteousnesse. Secondly, or in the manner of well-doing.

* 1.552 In the parts of righteousnesse there are great failings, whether we respect the first or second table. I will briefely touch the principall defects, which are observed and complained of in Christians in both tables.

* 1.553 In the first table, men faile either in the knowledge of God, or in the af∣fections to God, or in the service to God.

First, for knowledge: how little do many men know of Gods praises and glory, that might be knowne? and how farre are many from a right con••eit of God, when they come to thinke 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 awfull thoughts of God as they should have, nor doe 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 doe not commit their waies daily to God for assistance and successe in all estates,* 1.554 resting upon him alone, as they ought to doe.

Thirdly, joying and delighting our selves in God is hardly found in any: and yet no wife should take such continuall delight in her husband, to

solace her selfe with him, as a Christian ought to doe with God, Psal. 37.4. and 68.3, 4. Phil. 4.4.

Fourthly, in the service of God there are divers defects; as,

1. Some neglect the private reading of the Scriptures, who ought to ex∣ercise themselves therein day and night, Psal. 1.2.

2. In prayer: some have not the gift of prayer, nor seeke it: and prayer for others is extremely neglected, contrary to Gods expresse commandement, that enjoynes us to pray one for another, in many Scriptures.

3. Praising of God in our discourses, as becommeth his great glory in his workes, where is this found, and yet required at our hands, and at the hands of all people, and that which we should doe with a whole heart, and while we live? Psal. 96.6, 7, 8. and 63.4. and 9.1. and 67.2.

4. Where is that walking with God required in Scripture? Who doth al∣wayes set the Lord before him?* 1.555 Where are those soliloquies betweene the soule and God? Are not many content to goe weekely and monthly without speaking to God?

And thus of the defects concerning the first table.

In the second table divers things may be noted,* 1.556 as were defective in the parts of righteousnesse; as,

First, there is a generall defect of mercy: men doe exceedingly faile in that liberality to the distressed and poore servants. The bowels of mercy are every-where shut up, either altogether, or in the neglect of many degrees and duties of mercy.

Secondly, in many Christians there is a fearfull want of meekenesse, they being guilty of daily sins, of passions, and worldly vexations, and that many times with a kind of wilfulnesse, against knowledge and conscience.

Thirdly, the car•••• of life and worldlinesse doe strive, and blemish the con∣versation of many, and discover a strange defect of that contempt of the world should be in them.

Fourthly, domesticall disorders doe even cry to heaven against many hus∣bands for want of love, and of most wives for want of obedience, and of ser∣vants for want of diligence and faithfulnesse in their places.

And thus men faile in the parts of righteousnesse.

In the manner of well-doing many things are wanting,* 1.557 first, both in the ge∣nerall well-doing of good duties: secondly, and in speciall affection to God; thirdly, and in the manner of Gods service.

In generall,

First, zeale of good workes is exceeding defective in the most, Tit. 3.14. Men shew not that willingnesse and fervency of affection should be shewed in all parts of righteousnesse: men doe not lift up their hearts in Gods waies:* 1.558 Gods commandements are usually grievous and tedious.

Secondly, there ought to be a holy feare in the practice of their good du∣ties, 1 Pet. 3.2. which is u••ually wanting: men doe so much trust upon them∣selves, and doe duties with such boldnesse and neglect of their wayes, whereas they should feare alwayes, Pro. 28.14. Oh that meeknesse of wisedome (re∣quired Iames 3.9.) where is it to be found?

Thirdly, men are not circumspect to make conscience even of the least du∣ties as they ought, and to observe to doe them, even to watch for the oppor∣tunity of well-doing, and to looke to the meanes of the performance of e∣very duty, and to abstaine from the very appearance of evill, and to be dis∣creet in looking to the circumstances of time, place, persons, &c. Eph. 5.15. Deut. 5.32.

Fourthly, there is great want of moderation in Christians: for either they are just over-much, in conceiving too highly of themselves for what they doe,

or else they are wicked over-much in thinking too vilely of their workes, Eccles. 7.

Fiftly, men are strangely negligent in the growth of grace and knowledge: men stand still and doe not prosper, and strive to increase in every good gift, as they ought, 2 Pet. 3.18. Many graces are not strengthened, and many workes are not finished.

Secondly, in mens affections to God how are men defective? Where is he that loves the Lord with all his heart, and all his might, and all his soule? Deut. 30.6. and 6.3.

Thirdly, in Gods worship, these things are in many wanting.

* 1.5591. Reverence, and that holy feare which should be shewed when we appeare before the Lord, Heb. 12.28.

2. Men usually forget to doe all worship in the Name of Christ, Colos. 3.17.

3. The care of praising of God, that is, of looking to Gods acceptation in all service, is much forgotten, Heb. 12.28.

4. The desire of unity and consent in judgement among our selves when we worship God, is miserably neglected and rejected by divers wilfull Christians, Zeph. 3.9. Phil. 2.2, 3.

5. Men miserably neglect thankfulnesse to God for the good they re∣ceive daily from his mercies, Col. 3.17.

6. Many faile publikely and shamefully in want of care to come time enough to Gods service, Zech. 8.21. Esay 60.8.

In these things Christians should be admonished to mind their wayes and their workes, and to strive to walke as becommeth the Gospel, and the death of Christ, that they may hold fast the light of the truth, and shew out better the glory of a Christian life.

And thus of living to righteousnesse.

Now followes the third forme 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, exprest in other words. These words then are borrowed from the Prophet Esay, ch. 53.5. who doth chiefely understand the spirituall healing of our soules, of our sins, as the coherence shewes in the Prophet: but yet the Evangelist saith, Mat. 8.17. and under∣stands of the healing of our bodies also. And therefore I consider of the death of Christ both in respect of soule and body.

And first, as this healing is referred to the soule divers Doctrines may be observed.

Doct. 1. The soules of all men are diseased by nature; even the very soules of the Elect are so, till they be healed by Christ. The soule is diseased divers wayes, especially by sorrowes and sins: it is the disease by sin is here meant.

Quest. It would be inquired how the soule comes to be sick of these dis∣eases, and why sin is called sicknesse in the soule?

Ans. This spirituall sicknesse comes into the soule by propagation. Adam hath infected all his posterity;* 1.560 and every man hath increased the diseases of his nature by his owne wilfull transgressions. Now sin is called sicknesse, because it doth worke that upon the soule which sicknesse doth upon the body: for sin hath weakned the strength of the soule in all the faculties of it, which all men may discerne and observe in themselves by nature. Be∣sides, it causeth spottednesse and deformity in the soule, as sicknesse doth in the body: and therefore sin was likened to the leprosie in the Law. Fur∣ther, it often causeth pain and torment in the soule, as wounds and diseases do in the body: for there is no peace to the wicked, especially when God figh∣teth

against them with his terrours. Besides, it will cause the death of the soule, as sicknesse 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 shew the fearfull negligence of worlds of people, that are exceeding carefull to help their bodies to health, but never think of the poore soule that lieth lamentably full of diseases. And withall it shewes, 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 evill in men; natures, as there is difference of sicknesses in mens 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 soules of men by nature are very grievous; which is here also implied, in that God was faine to send his owne Son to help and heale us. Now that the diseases of mens soules are so grievous, may appeare many wayes; First, because such a multitude of men are infected,* 1.561 not some one person in the whole world: in the body of mankind, not on some part, but from the crowne of the head to the soale 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 feare the pestilence, because it makes so many sicke. Secondly, because the soule of man by nature is sicke of a multitude of diseases at once; for even sin is a sicknesse: and so our sicknesses are innumerable, because our sins are so. And hence it is that in Scripture so many metaphors are used to expresse the sicknesse of the soule, as, leprosie, wounds, plagues, poyson, gall, &c. Thirdly, because the disease lieth in the soule it selfe. Of diseases those are most mortall that get into the spirits, and doe most enfeeble man: how much more when it is in the soule? Fourthly, because, in respect of our selves, our sins or our diseases are incurable: we can give our selves no remedy that can help us, Ier. 30. Fiftly, because in the Colledge of spirituall Physicians there is scarce one of a thousand that can help the poore soule out of these diseases, Iob 33. Sixtly, because there be but certaine seasons onely in which men can be healed, as it was with the lame man at the poole of Bethesda; and if men misse these seasons, they are in danger to dye of these sicknesses. There be seasons of grace, and dayes 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 considera∣tion of their danger, and at length to thinke of helpe for their soules, be∣ing thus diseased; as they would doe for their bodies, if they were despe∣rately sicke.

Ob. We feele no such diseases in our soules.

Sol. First, wicked men have a kinde of spirituall lethargie upon them,* 1.562 and so are in grievous danger: but by reason of their spirituall sleepinesse they feele it not. Secondly, though they feele not their diseases now, they shall doe hereafter: and then thinke what a paine 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 Iudas: and then a wounded spirit will ake so, who can beare it? Thirdly, the matter is not altogether so easie with wicked men as they pretend▪ f••r they doe feele so much as may shew they are very sicke. Sometimes they feele their consciences galling and paining them at the very heart for the time: and what are the passions and perturbations of their soules but as so many fits of••a Feaver? And that they are grievously sicke may appeare by the want of their spirituall senses: they can hardly see or heare any thing. Besides, they may know they are sicke by the potions of

afflictions which God gives them, who doth nothing in vaine.

Doct. 3. That in Christ the diseases of our soules may be healed, Esay 53.5. Mal. 4.2. Luke 4.18. He is a sure Physician for our soules. God hath un∣dertaken it that he will cure and heale us: he challengeth it as a glory to him∣selfe, which he executes by Christ, Iob 5.17, 18. Deut. 32.39. Now in as much as our diseases may be healed by Christ, and that he is our Physician appointed by God, we may gather many arguments of great comfort, even from hence, that he is the Physician.

First, because he can heale all diseases,* 1.563 and hath done it: and therefore it is here set downe indefinitely, to import, that by his stripes we may be hea∣led of any sicknesse: no sin but Christ can cure us of it, Psal. 103.3. Mat. 4. 23. Psal 30.33.

Secondly, because hee doth it freely; hee takes nothing for his cure, Hos. 14.4.

Thirdly, because he hath offered, and doth dayly offer to cure us, Ier. 3.22.

Fourthly, because he doth all his cures with wonderfull compassion and love, as is noted in the Gospell, when he healed their sicke bodies: much more hath he compassion of a sicke soule.

Fiftly, because he is alwayes about his Patients: The Lord is neere to them that are afflicted in spirit, Psal. 34.

Sixtly, because he heales all that aske him to cure them, Psal. 30.2.

But then withall we must observe such rules as are appointed us in Scrip∣ture: for if we would have God by Christ to heale us,

* 1.564 First, we must pray for our healing. He will be sought unto for this. We must be importunate, like the woman of Canaan.

Secondly, we must feele our sicknesse, and acknowledge with sorrow of heart that we are very sick, and need his help: for the whole need not the Physician, but they that are sicke, Mat. 9.13. and he heales none but such as are broken in heart.

Thirdly, we must bring faith to be healed. This was required in such as Christ healed in their bodies, and therefore much more in those that would be healed in their soules. If we trust in the Lord we shall be healed, as some reade it. Pro. 28.25. There is no sin but by prayer and faith in Christ may be subdued, Ier. 17.14.

Fourthly, we must take heed that we neglect not the time of healing: there is a time to heale, Eccles. 3.3. We must into the water as soone as the Angell comes downe to trouble it, as the lame men did at the poole of Be∣thesda; we must be very carefull to make use of the opportunities of Gods grace, when he calls us to repentance, and offers mercy, and affords helpe and meanes.

Fiftly, we must turne to God with all our hearts without dissembling, de∣siring in all things to please God: though we have still many infirmities, yet our hearts must be converted to God, that he may heale 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 meanes, 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 patien••∣ly, Prov. 12.18. He sent his Word and healed them, Psal. 107.20. There is no disease in the soule, but remedies may be found in the Word. Gods words are life to those that finde them, and health to all their flesh: that is good for all diseases, Prov. 4.22. And to this end we must take heed of tampering with our owne medicines, or contesting with our Physicians:

we must not be wise in our owne eyes: no man is Physician good enough to heale himselfe, Pro. 3.7, 8. And we must take heed of superstitious medicines: In vaine shall the daughter of Egypt use many medicines, for she shall not be cured, Ier. 46.11. Indulgences, pilgrimages, penances, w••ipping of the bo∣dy, or the like, are vaine medicines, and, being not appointed by Christ, they wil never profit to heale the soule of sin. And further, such as would be soundly 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 heale the hurt of the daughter of Gods people sleightly, Ier. 8.11.

Seventhly, looke to the beginning of sin: when we first feele lamenesse in the wayes of righteousnesse we must speedily seeke help, lest we be turned cleane out of the way. Sins of infirmitie nourished or neglected may prove grievous diseases at length, Heb. 12.13.

Eighthly, men that have some good evidence that they are healed by Christ, that their comfort may be established, they shall doe to shew themselves to the Priest, that he may trie and testifie that they are whole from their le∣prosie, Levit. 14.

Ninthly, if Christ heale us, we must be sure to remember to make him our praise; we must acknowledge his great mercy in healing our natures, Ier. 17. 14. He stands upon the credit of the cure. Christians faile exceedingly, that they are not more thankfull for deliverance from faults and temptations: they doe lesse for the cure of their soules than they doe for the cure of their bodies: we must blesse the Lord, and call upon our soules to doe it, as David did, Psal. 103.1, 3. and 14.13. and the rather should we with all thankfulnesse praise God for such cures: First, because no outward medicines can doe any good; God cures onely by his Word. Secondly, because God only can cure us, Ier. 33.6. Deut. 32.39. Thirdly, because God accounts it the greatest ho∣nour we can doe him to offer him praise, Psal. 50.14. Fourthly, because God never doth those cures upon the soule of a man but he loves him wonderfully ever after, and forgives him all his sins, Hos. 14. Psal. 103.2, 3, 4. Ier. 33.68.

Tenthly, we must be patient, and indure the medicines, whether they be hard sayings or afflictions. David prayes to God to wash him, and to purge him with hysope, and not spare, Psal. 51.

Eleventhly, it is a great help to get our soules healed, to shew mercy to the bodies of other men: God will not heale our soules if we oppresse other mens 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 bewaile the fearefull carelesnesse of the most men, that will not seeke cure, yea in places where the meanes is offered to cure them. All sorts of people are like Babylon for this confusion, she would not be cured, Ier. 51. Men refuse cure, and all comfort and advice: yea when they are warned of their diseases they breake out into more wilfulnesse and offending, as God said of Ephraim, When I would have healed Ephraim, then the iniquity of Ephraim was dis∣covered, Hos. 7.1.

Doct. 4. The fourth Doctrine is, that we are cured by Christs stripes. His sufferings heale our sorrowes: His wounds make us whole: His sicke∣nesse offers us health: and his stripes heale us; partly by satisfying for our sins, and so removing the cause of our diseases both spirituall and corporall; and partly by an unspeakeable vertue of his Passion, which being applied to our soules, makes our sins dye. And this point may serve for Use many wayes:

Uses. First, for information: and so it may shew us the wonder of Gods working, that can doe great things by meanes, in respect of us, altogether

unlikely. We hold it a thing almost beyond beliefe, that the applying of me∣dicines to the sword that wounded a man, shall make the wounds heale in a man. But this here is a mystery, that onely the Christian Religion can tell of, of which there never was president in nature: that the wounding of one man should heale another, or that the stripes of the Captaine should cure all his diseased souldiers: and yet thus it is, even thus is the Lord pleased to glo∣rifie the power of his working. Secondly, we may hence be informed of the precious use of every part of Christs 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 drave the Divels from us; not any thing was done to him by his adversaries, but God made it worke for our good. Shall we then dare to take offence at the crosse of Christ? Have we not rea∣son to glory in it above all things? Thirdly, doe we not here see how hatefull sin is in Gods sight,* 1.565 and how foule our diseases are, when nothing can cure us but Christs blood, and that must be fetched out of him with the best stripes which the hands of the wicked inflicted upon him. Oh the hardnesse of our hearts, that can see Christ thus used for our sins, and yet are not perswaded that sin is hatefull to God! Oh how should we be sorry for our Saviour, and mourne to thinke 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 Kings son, basely whip∣ped by our adversaries, onely for our affaires? Oh what hearts have we, that (as bad as they are) would be melted to see this done to a Kings son, and yet are not troubled to know it was done to Gods son? Fourthly, we may see what wicked malice will doe 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 turnes, unlesse they may most basely scourge him before he dies. That malicious men now doe not alwayes so, is not because their malice doth nor tend to it, but because either God or man restraines them. It is a most divellish humour, and therefore to be avoyded and detested of all those that love the Lord Jesus.

Use 2. Secondly, how many wayes should this instruct us, what care the Lord Jesus requires of us? what should not this make us willing to doe? 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 shou••d it ••e to us to be impatient, or to thinke much of our crosses, who though we had suffered many things, yet not so grievous as those things befell our Saviour? Yea fur∣ther, it should encourage us to ••uffer any thing for Christ, and the rather, be∣cause we have not resisted to stripes, or bloud, nor cannot now suffer the thou∣sandth part for him of that he hath suffered for us.

Thus of the healing of our sou••es.

These words also may be expounded of the healing of our bodies, as we shewed 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 deform••••••••, and infirmities, and diseases; and we see God doth inflict diseases upon many, and that of divers sorts; and many men that for the present ••r•• free from the paines of diseases, yet have their enemies in their bodies in divers parts of them, laid as it were in garison, which may and will breake 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 sicknesse: or if there were not outward meanes to worke them, yet God can strike men from heaven.

Use. The Use should be to warne such as are in health to walke humbly:

For they know not how soone sicknesse may seaze upon them. Secondly, such as have their friends taken away by sicknesse 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, and therefore Christ takes notice of that kind of distresse to provide for the healing of our bodies. We see by experience, that of many sorts of crosses, it is most grievous to be are the paines that arise from the wounds or sicknes of the body: and it is the more grievous, partly because no men are priviledged from diseases, but ei∣ther 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 bee, to take warning from these paines of the body, to prevent eternall paines in hell, by reconciling our selves to that God that can so fearefully afflict both bodie and soule; and as wee feele 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 bodie of man as well as for the soule; in Christ our bodies may bee healed. Christ provided healing for mans bodie as well as for his soule, and mens bodies he heales either in this life, or in the generall resurrection. First, in this life some he hath healed by miracle, as he did multitudes in the daies of his flesh, while hee was here in this world; which he did in execution of his office, as having charge of mens bodies: and some he healed by meanes, giving his blessing unto the medicines provided in nature, and applied by the skilfull to the diseased; yea he undertakes the healing of all Gods Elect in their bodies, as this place imports, which hee doth promise and will performe, if it bee good for them. Many times to heale the bodie, would hurt the soule, or keepe the Leaper from heaven, and then Christ will not heale them; else he under∣takes, and is bound to heale the bodie as well as the soule. But the especiall 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 ought to looke up to Christ, and say, If it be good for me, my Saviour will heale me; and the rather, because Christ is such a compassionate Physician, and hath had the feeling of our infirmities and paines that way: and besides, he is such a Physician, as can do two things that never Physician could doe: For first, he can take away the first cames of diseases, which is sinne, which no physick: can doe, Mat. 9. Secondly, he can cure our bodies when they are starke dead, which never any Physician could doe; they may helpe some living bodies, but they could never helpe one dead body. Yea such as finde not cure for the paines of the bodie, should be of good comfort, because they should have had cure of it, if it had beene good for them; and they must consider it is the Lord that doth it, Psal. 39. and that all shall worke together for the best, Rom. 8. and that nothing can separate them from the love of Christ; and that they are delivered from eternall paine; and that Gods deare children have suffered as great torments or weaknesses.

Use 2. Secondly, all men should be taught to seeke to Christ for cure, since it is his office to heale: and so this end men are bound to looke to divers rules, if they would have Christ to heale them.

First, they must seeke to him for cure, they must pray him to heale them;

we doe not read that ever Christ healed any sicke person,* 1.566 unlesse he were brought to him, or he intreated to heale him: wee must pray for our bodies, as well as our soules: thus did David, Psal. 6. and 31. and Hezekiah, &c.

Secondly, wee must use the lawfull meanes wee can get for our healing. Our Saviour shews that when he said, the whole needed not the Physician, but the sicke; the sicke then doe need, and must with conscience and care use all lawfull and outward helps that they can attaine to, that are fit for them, Mat. 9.

Thirdly, they must take heed of trusting upon the Physician, or physick given them: that was Asa his great sinne: For if we bee cured, it is not physick, but Christ that healeth us.

Fourthly, we must bring faith to bee healed for our bodies also: this our Saviour often asketh after, when he is about to cure mens bodies, as the Evangelists shew.

Fiftly, wee must bee carefull to seeke the removing of the cause of our diseases, which is sinne; especially if wee finde that God hath a quarrell with us▪ for any speciall fault we are falne into: thus David got the punish∣ment of his sinne remitted, by judging himselfe for his sinne, Psal. 32.4.5.

Sixtly, we must submit our selves to Gods will, and in the case of our bodies, must refigne our selves into his hands, to let him doe with us what it shall please him, since hee knowes what is best for us: and if Christ will not heale us now, yet to comfort our selves, as Iob did in the hope of that time, when our Redeemer will be seene of us in the body, when it shall be ut∣terly and for ever freed from all paines and infirmities whatsoever, Iob 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 bodie, doe heale our bodies. Which should make us so much the more to love the Lord Jesus, and the more patiently to beare it, if we be not presently healed, became hee did beare more grievous paines even in the bodie; and because if it were good for us, he would heaie us, in that he paied so deare for our healing.

Verse 25.

For you were as sheepe going astray, but are now returned unto the Shepheard and Bishop of your soules.

HItherto of the effects of Christs sufferings in respect of us: in respect of himselfe, the effect was his exaltation to become the Shepheard and Bishop of our soules, even the soules of all the Elect: which is so implied in the words of this verse, as withall in a passage is expressed both our misery without Christ, and our happinesse under his government.

The words of this verse in themselves containe three things. First, our misery by nature: in our selves wee are as sheep deceived, or going astray. Secondly, the meanes of our recovery ou•• of that estate, and that is the causing of us to returne. Thirdly, our happinesse under the government of Jesus Christ, to whose charge we are committed when we returne.

The first words expressing our misery, are words borrowed out of the Prophet Esay, chapter 53.6, 7. and in the words unregenerate men, even Gods Elect among them, are likened to sheep. A sheep is a certaine image to resemble a man by. And so we finde in Scripture, that a sheep is the image or resemblance, first, of Christ-man: He is likened to a sheep dumb before his shearer, for his silence and patience at his arraignment, Esay 53.7. Second∣ly, of men that are ••rue beleevers, for the harmlesnesse, tractablenesse, and profitablenesse, Mat. 25.33. Thirdly, of men that erre and wander out of the way of godlinesse. And so wicked men before their calling, are likened to wandring sheep; yea, godly men after their calling, in respect of their

fals or failings, are likened to sheep going astray; as David saith of him∣selfe, Psal. 19. ult. But here it is understood of the Elect of God, before their calling.

The word here rendred [Going astray] properly signifies deceived, and is so used in divers places of the new Testament: but the metaphor to the which it is joyned, requires it should bee expressed, Going astray, or wandring, or erring; but so as it doth import two things. First, the evill condition of the unregenerate, they are like wandring sheepe. Secondly, the cur••e 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 bee considered of. First, what faults in men are meant by the tearme of going astray. Secondly, what the misery of their condition is, that doe goe astray. Thirdly, what the cause is of their going astray. Fourthly, by what signes a lost sheepe may be knowne, especially such as are within the Church, which seemes to be the Fold. And lastly, the doctrines that may be briefly noted out of all the words of that part of the verse.

For the first. Under the tearme of erring or going astay,* 1.567 are construed in Scripture, errors in opinion, Iames 1.16. Mat. 22.29. called erring from the faith, 1 Tim. 6.10. whoredome, Numb. 5.12. idolatry, Deut. 13.5. drunkennesse, Esay 28.1, 7. bribery, and all wayes of unrighteousnesse, 2 Pet. 2.15. all devising of evill, Pro. 14.12. yea the Prophe•• Esay ex∣pounds it of every turning after our owne wayes, for which we have no war∣rant in the Word of God, and in which men persist without repentance, Esay 53.6. It is implied, Psal. 119.110.

For the second.* 1.568 The misery of men living in their sinnes without repen∣tance is very great. I am tied to the consideration of it, only so far forth, as the simih•• e of a sheep going astray will import. Every wicked man then is like a lost sheep, and that in divers respects.

1. Because hee is not within the compasse of Gods speciall providence: God doth not tend him, nor locke to him, he is no part of his flocke: he is without God in the World, and without Christ, as the lost sheepe is without the protection and keeping of the shepheard. Wicked men have no keeper: they are left to the way of their own hearts; which is a fearefull curse, Esay 53.6. The wicked shall be as a sheep that no man takes up, Esay 13.14.

2. Because hee hath no certaine pasture. The provision for his life, for soule and body, is altogether uncertaine. Hee is like Cain, a vagabond upon the earth. Hee is here to day: he knowes nor where he shall be to¦morrow. God hath not given him any assurance of the keeping or getting of any thing he hath or desires. Hee is like the stray sheep, that hath all the world before him, but knowes not where to settle, Mat. 9.26.

3. Because in the midst of all the best possessions of this life, they have no peace, Esay 57. ult. The sound of feare is alwaies in their eares. If a stray sheep get into a good pasture, yet he is still in feare, apt to be frighted with every sound, ready to runne away upon every occasion: so is it with them that are rich in the world, and not ri••h with God, 1 Tim. 6.10.

4. Because he is shut out from all comfortable society with the godly: he enjoyes not the sound fruit of communion with Saints. The stray sheep may sort with hogges or wilde beasts, but from the sheep it is gone away. Evill company is a miserable plague of a mans life, to sort with such all a mans da••es, from whom he may have a world of vanity and filthinesse, but not any thing scarce worthy of the nature of men in an age. Every wicked man is an alien, a stranger and forainer from the Common-wealth of Israel, Ephes. 2.12.

5. A sheepe going astray, is easily taken by a strange Lord: it is driven

any whither by anybody, it is so silly. And such is the fearefull estate of a man living in sinne: strange Lords may easily surprize him: false teachers may easily seduce him: evill company may carry him to any wickednesse: a Prince may turne him to any religion: a very Atheist or Divell incarnate may easily lead him captive.

6. A Sheep is apt to be worried with Dogs, or devoured with Wolves or wilde Beasts, when there is no Shepheard to tend him. So it is with wicked men: their soules, their bodies, their estates, are all in danger to bee seized upon by Divels, 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 remaine in the congregation of the dead, Ps. 49.15. Pro. 21.16. And therefore he that converts a man from the er••our of his way, is said to save a soule from death, Iam. 5 ult.

And this going astray of unregenerate men is the more grievous, because they are liable to many aggravations: for

* 1.569First, they goe astray from the womb: they were never yet in the right way, Psalm. 58.3.

Secondly, because they wander in every worke they do, as was said of Egypt, Esay 19.14. All their works are abominable, Psal. 14. All things are impure.

Thirdly, because this is the curse of all unregenerate men: we are turned every one to his owne 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 sweare they shall never enter into his rest, Psal. 95.10,11.

* 1.570The third point is the cause of their going astray, and that is noted in the originall word. They were deceived. Now then it is to bee considered distinctly, who are the great deceivers of the world, that cause millions of ••oules to goe astray.

First, the Divell is the Arch-deceiver, he hath beene a lier and a mur∣therer from the beginning; he deceived our first Parents, and made them and all their posterity goe astray, Iohn 8.44. 1 Tim. 2.14. And by him are all wicked men drawne 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 Gospell goe astray, Eccles. 18.23. with his divellish doctrine, and by wicked sorceries he deceived the Christian world.

Thirdly, a ••••arme of wicked ministers have deceived whole Townes and Countries, and made the sheep goe astray, even their whole flocks in many places, some of them because they take the fleece, and never feed the flock, Ezech. ••4.2. &c. Iohn 10.12. some of them by preaching lies, and flattering the people with devices of men, and say, Peace, when there is no peace, Ierem. 23.17, 19, 20, 32.

Fourthly, the world is a mischievous deceiver, and it deceiveth by evill example, and evill company, and evill report raised against the godly and the good way, and the inticements of profits and pleasures, and vanities of all sorts, and honours, and the like.

Fiftly, mans owne heart deceiveth him, yea the heart of man is deceitfull above all things, Ier. 17.19. It will use such carnall reasons, pretend such vaine excuses, entertaine such deceivable hopes, and joyne it selfe to such swarmes of temptations and lusts, as it cannot avoid wandring, if there were no other de∣ceivers to go withall the way of our own harts is alwaies to go out of the way.

Sixtly, ignorance of the Scripture is a chiefe cause of erring and going a∣stray, both in opinion and life, Mat. 22.29.

Seventhly, the love of some particular sin doth utterly undoe many a man, that will not be warned of the deceitfulnesse of sin, Heb. 3.12. Thus cove∣tousnesse made many a man to erre from the faith, 1 Tim. 6.20.

Eighthly, God himselfe in a fearefull kinde of justice many times not on∣ly consents, but permits a very spirit of perverinesse and errour to seize upon some men, that refused to be guided or kept by God: so as they are given o∣ver to eternall perdition and destruction by reason of it.* 1.571

Fourthly, the signes of a lost sheepe follow: and they are,

First, he that refuseth reproofe is out of the way. Men that cannot abide to be told of their faults are not healed, Pro. 10.17. as he is in the way of life that keepeth instruction.

Secondly, he that liveth in any knowne sinne without repentance, is a lost sheepe.

Thirdly, he that fouleth with his feet that which the good sheepe should eate or drinke, and he that thrusts with the side, and pusheth the diseased with his hornes, is no good sheepe, Ezek. 34.17, 19, 21. They are so farre from feeding upon the good Word and Ordinances of God, that by wic∣ked reproaches they soule it as much as they can, and they, that if they find a poore 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 sheepe.

Fourthly, he that lives without God and Christ, that can spend whole daies and nights without any communion with God, yea, that when he is present before God, finds his heart continually carried with wandring distractions, that constantly draw him away from all inward attendance upon God. Ephes. 2.12. Esay 29.13. he erres in his heart, Psal. 95.10.

Fiftly, he that hath no other companions of his life but swine and wilde beasts, that is, wicked men of all sorts, especially when it is joyned with wil∣ling neglect and shunning of the society of the godly, Psal. 5. 2 Cor. 6.

Sixtly, he that tastes nothing but earthly things, and findes no savour in spirituall things, it is a signe that he is out of the pasture, and feeds in the wildernesse, Rom. 8. 1 Iohn 2.18.

Seventhly, he that when he is told he is out of the way, blesseth himselfe in his heart, when it is plainely found that he openly wandereth, Psal. 36.1, 2. Deut. 29.19.

Eighthly, he that lives in any of the grosse sins expressely mentioned in the Catalogue in Scripture, without repentance, as swearing, Com. 3. adultery, covetousnesse, drunkennesse, railing, extortion, 1 Cor. 6.9. or the knowne sins of deceit, Micah 6.10.

Ninthly, he that doth his workes of purpose to be seene of men, resting only in the praises of men, not seeking the praise of God, Mat. 6. Rom. 2.26.

Tenthly, he that knowes not Gods wayes, especially if he desire nor knowledge, or entertaine wilfull objections against the meanes of know∣ledge, Psal. 95.10.

Eleventhly, they that spend their zeale in meeting with other mens infir∣mities, neglecting sound reformation in themselves. It is the wisedome of the prudent to understand his owne wayes: but to be a busie-body in other mens matters is erring, and the folly only of fooles, Pro. 14.8. Every busie-body is out of the way.

The Doctrines follow: and so divers 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 happi∣nesse and salvation of the Elect. Secondly, it should teach the godly divers duties both toward God, other men, and themselves. As for God, they should live to his prayse, and spend their dayes in magnifying his great com∣passions in their deliverance, that deserved so ill at his hands. And withall, it should teach them to put all their trust in God, seeing they carry about them a nature that hath beene apt to wandring, 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 meeknesse and charity, remem∣bring what themselves have beene, Tit. 3.1, 2, 3. And for themselves, they should be the more humble and abased, hating all pride and conceitednesse, and contempt of others.

Doct. 2. A man may be a sheep, and yet lost. Not only Dogs, Goats, Swine, Lyons, &c. may be out of the way, but even sheep may wander, and be clean lost. Men of harmlesse natures, and such as are profitable members of humane societies, and such as are of a gentle disposition, and free from grosse offenses, yet may be utterly lost, and cleane out of the way of hap∣pinesse; and, if they returne 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 weake vanity of their confidence in their prayses for civillity of nature or life.

This is a doctrine very hardly entertayned by this sort of men; and the rather, because they think they want nothing unto the prayse of a good life; never considering that they are not religious, though they be civill; and that they have a world of inward impurities, though they are free from out∣ward grosse uncleannesse of life; and that they never felt the joyes of the ho∣ly Ghost to approove of them, though they have beene tickled with the prayses of men; and that they have not sought or desired the assurance of Gods favour, or a better life, but spend their time in a still dreame, with∣out providing for what is most necessary; and that they never serve ••od, not have had any sociable fellowship with him in any of his Ordinances, in respect of the inward power of them.

Doct. 3. To breake out from the meanes of Religion, and from the society of godly Christians, is the very way to undo many a soule. A sheep is 〈◊〉〈◊〉 when it is gotten from sheep, and is out of the pasture, and hath no discreet shepheard to take the care of it.

Thus of the first part, that is, mans misery by nature.

The meanes of recovery out of that misery, followeth; and that is noted in the word Returne. Where first may be observed, that wicked men may returne. It is not impossible for men that have spent a 〈…〉〈…〉 lives in sinne and vanity, at the length to be saved. And it is the first part of a mans work that would return, to inform himselfe seriously of 〈◊〉〈◊〉 ••••••••∣ments that may proove that he may bee helped out of his misery. The fi••••t thing a diseased man inquires after, is, whether his disease be curable or no.

Now there are divers things that give hope of curing and salvation even to men that are as yet cleane out of the way; as,

* 1.572First, the disposition of God towards sinners: which appears, first, be∣cause he sweares 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 himselfe to be willing to forgive all sinnes, but only the sinne against the holy Ghost. One sinne only is unpardonable: all other sinnes may be forgiven.

Secondly, the sufficiency of the sacrifice of Christ: He is the Lamb of God that taketh away the sinnes of the world, Iohn 1. Rom. 3.25.

Thirdly, the worke of Gods grace already shewed unto them. For first, God hath placed them in the visible Church, where repentance and salvati∣on may be had. Secondly, he hath bestowed upon them many temporall blessings, to allure them to seeke to him for mercy. Thirdly, he causeth the Gospell to be preached to all sorts of men, without exception. And so grace is offred to them: and there is no other let but their refusall of grace offred.

Fourthly, the example of all sorts of sinners that have returned. As great sinners as they have beene received to mercy; and they are set out as examples to encourage other men to seeke mercy; as Manasses, Mary Magdalen, David, Peter, Paul, and others. Many among the Corinthians have beene notorious offenders, but were justified and sanctified.

The explication of the doctrine of returning followes; where these things are to be considered of:

First, the motives to perswade men to returne.

Secondly, the persons that need returning.

Thirdly, the time when men must returne.

Fourthly, the false wayes men must avoyd in returning.

Fiftly, what a number of lost sheep doe usually returne.

Sixtly, the aggravations against certaine persons for not returning.

Sevently, the means of returning.

Eightly, the manner how we must returne; or the rules to be observed in returning.

Ninthly, the signes of a lost sheepe returned.

Lastly, the lets of returning.

For the first. I meane not to insist upon all sorts of motives,* 1.573 but to follow the word Returne, as it is used in Scripture, and take a few of the fittest motives as it is used in this place. And so divers things should make a man to returne; as

First, the consideration of Gods marvellous goodnesse, and amiable∣nesse of nature to all such as turne unto him: he is wonderfull gracious to them, and mercifull, and will repent him of the evill, Ioel 2.12, 13. Ier. 3••. 19, 20. The parable of the lost sheepe shewes this fully.

Secondly, the great danger that men are in if they returne not. God is angry with the wicked every day, Psal. 7.12. And his fury may breaks forth suddenly upon them like fire, Ier. 4.4. For the words of his servants will certainly take hold upon them, Zech. 1.4, 6. And iniquity will be their ruine, Ezech. 18. verse 30. Except they repent, they must perish, Luke 13.5. And therefore if we warme men of their sinnes, and they will not re∣turn, we are delivered and their blood will be upon themselves. Ezech. 3.19.

Thirdly, if a man consider but the happinesse of such as doe returne: God will forgive them all their sinnes, he will aboundantly provide for them, Esay 55.7. If they return, they shall live and not die, Ezech. 18.23. and 32.11. And everlasting joy shall bee upon their heads, and sorrow and mourning shall flee away, Esay 51.11. And in this verse the Apostle shewes their hap∣pinesse. For they shall alwayes live under Jesus Christ, as the Shepheard and Bishop of their soules. For these and many other reasons, it is the only wise course to returne, Luke 1.16. And there is not one wise man amongst all them that returne not, Iob 17.

And thus of the motives.

The second point is, the persons that need returning. It is certaine,* 1.574 that those that live out of the visible Church, or in false Churches need returning: As Pagans, Turks, Jewes, Papists, Schi••maticks, and all Hereticks: Yea Juda

and Jerusalem need repentance, Ier. 4.4. and 26.2, 3. Men that live in the visible Church, and are baptized, need to returne, or else they will perish, Luke 13.5. Iohn 3.3.

* 1.575 The third point is the time of returning: and in short, the best time to returne is the present time, while it is called to day, while we have the means of returning, when God calls upon us by the ministry of his servants; especi∣ally when he knockes at the doore of our hearts, and layes the axe to the root of the tree. It is wonderfull dangerous to defer repentance: for even the longer thou livest in sin, the more hard will thy heart be, Heb. 3.13. and the meanes of grace, even the Kingdome of God may be taken away; or God may cut thee downe 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.

* 1.576The fourth point is, the false wayes to be avoyded in returning: and these are first, to returne with despaire, or to goe backe without the guide faith in in Gods mercy, or to goe the way that despaire leades. In this way Cain and Iudas perished. Secondly, to returne fainedly, and not with a mans whole heart; to make a shew of returning, when men doe not returne indeed, Ier. 3.10. Thirdly to returne but part of the way, and to repent by halfes, as Ahab and Herod did. Fourthly, to returne when it is too late, even when the doore is shut: to repent when it is too late, Iob 27.9.

* 1.577 The fift point is,* 1.578 the aggravations that lye against divers persons about their not returning. For if it be evill in it selfe for any not to returne, then how fearefull is their case, first, that are proud of their skill in going out of the way, that are wise to doe evill, Ier. 4.22. Secondly, that are deeply re∣voiced, that is, that are such as live in horrible and fearefull sins, Esay 31.6. Thirdly, that will not returne though their transgressions be upon them, and they pine away in them? Ezek. 33.10. They will not give over though they have no peace, and are daily buffered for their evill-doing, and their consci∣ences beare the shame and trouble of their offending. Fourthly, that will not returne though the servants of God openly testifie against them, Neb. 9.29. 2 Kings 17.13, 14. Fiftly, that will not returne though the hand of God he upon them: even to consume them, Ier. 5.3. Sixtly that are turned backe by a perpetuall backsliding, Ier. 8.4. that hold fast their sins, and refuse to returne, Ier. 8.5.

* 1.579 The sixt point may be this, viz. what number of lost sheep doe usually re∣turne. Not all that goe astray: our Saviour tels us of a parable of one lost sheep returning: and the Prophet Ieremie tels us of one of a Tribe, and two of a Tribe, Ier. 3.14. Multitudes of men perish, and never returne.

* 1.580 The seventh point is, the meanes or cause of our returning: and these are either Principall, or Instrumentall. The principall causes are God and Christ that good Shepheard. It is God that turneth backe the captivity of his peo∣ple, Psal. 14. ult. and three times in one Psalme the people pray God to turne them againe, Psal. 80.3, 7, 19. This is Ephraims suite, Turne thou me, O Lord, and I shall be turned, Ier. 21.18. So the Church faith, Lam. 5.21. And Christ is that good Shepheard that seekes that which is lost, yea layeth downe his life for his sheep, Iohn 10. The instrumentall causes of returning are either externall or internall. The externall meanes of returning is the Word prea∣ched, and so both the reproofes of Gods servants testifying against the wic∣ked, to make them turne from their sins, Nehem. 9.26, 29. as also the promi∣ses of the Gospell, by which the sinner in the name of Christ is as it were wooed and intreated to returne, with assurance of salvation. The internall meanes is Faith: for that is it which turnes a man cleane about, and causeth him to set his face upon God and Jesus Christ, and to leave all his old courses and by-wayes, Acts 15.9.

The eight point is, the manner how we must returne:* 1.581and so we shall find in Scripture divers things urged upon us;

First, that we in returning make a thorow search and triall of our wayes, to finde out distinctly in what particulars we have gone astray, Lam. 3.40. They must remember, and be thinke themselves, and turne, Psal. 23.28.

Secondly, we must with true sorrow bewaile our former wandrings, and judge our selves for them, going and rejoycing: we must goe with our faces toward Zion, Ier. 51.4, 5. Hosh. 14.2, 3. 2 Chron. 6.24, 37. Ierem. 3.13. Ioel 2.12.

Thirdly, we must order our wayes to a generall reformation. The Prophet complaines, that they would not frame their doings to turne to the Lord: importing, there can be no returning to God, unlesse men cast their courses into a frame of reformation, Hos. 5.4. Men must amend their doings and their workes, Ier. 35.15.

Fourthly, we must returne in sincerity: and that hath divers things consi∣derable: for,

1. We must returne with our whole hearts, nor fainedly, Ier. 3.7. 2 Chron. 6.38. our very faces must be turned from so much as looking after our abominations, Ezek. 14.6.

2. We must returne from our owne evill wayes, every man from his way: note it, from his way, that is, from those courses in which he hath spe∣cially offended, Iames 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 reforme the wandring of our hearts, as well as our lives: the unrighteous must forsake his very thoughts, Esay 55.7. and put downe the very Idols of his heart, Ezek. 14.7.

4. We must turne from all our transgressions. It is not enough to for∣sake sin, as some outward or inward sins; but we must forsake all sorts of sins, Ezek. 18.30.

5. We must returne with resolution never to start backe: we must not be like a deceitfull bow, Hos. 7.16.

Fiftly, we must so returne, as we must consecrate our selves to God, to wait upon him continually, Hos. 12.6. and to ••erve the true and living God, 1 Thes. 1.9. and to doe workes meet for repentance, Acts 26.20.

The ninth point is, the signes of returning, or how we may trie 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 truely turned may know it,

First, by the cause of his returning.* 1.582 It was somewhat above his own power or disposition. It was God that turned him by his Word: neither did hee turne out of despaire, as Iudas did; but faith in God, and perswation of Gods goodnesse in Christ made him returne. He feares God and his goodnesse.

Secondly, by the manner of his returning. For if he returne in the man∣ner before mentioned, he needs not doubt the truth of his repentance; e∣specially if he be sure to have no hypocriticall or carnall ends of his refor∣mation, and that he doe desire to returne from all his transgressions, ma∣king conscience of the least Commandement of God as well as the greatest, and of secret sins as well as open, and of the evill that leaves to his best workes, Esay 1.16.

Thirdly, by the fruits of repentance of returning: and so he may comfort himselfe,

1. If he esteeme Christs pasture above all worldly things, finding the sweetest savour in the Word, of all things in this life, Psalm. 19. and 119. 2 Cor. 2.

2. If he have a mind to know God, that he find that out of habituall disposition he have an earnest desire to know God, and to be knowne of him, Ier. 24.7. he will follow on to know the Lord, Hos. 6.3.

3. If he doe distinguish betweene the precious and the vile, Ier. 15.19. and discerne betweene the righteous and the wicked, betweene him that ser∣veth God, and him that serveth him not, Mal. 3.18▪ esteeming godly men to be the onely wise men, Luke 1.17.

4. If he be carefull to put iniquity far from his Tabernacle: if he be carefull to reforme his house, and cannot abide to dwell where sin dwels un∣reformed, Iob 22.23.

5. If he become as a little childe for humility, and trust upon God for all things necessary, as the little child trusts upon his father for diet, clothes, inheritance, preferment, &c. without any doubting, or carking care.

6. If he be earnest with God to heale his nature, and to perfect his worke. Esay 19.22. Ier. 31.18, 19. He prayes, and that earnestly, for the mending of his disposition to wander.

7. If he be profitable according to his bignesse and pasture, if he be full of mercy and good fruit, if he be zealous of good workes.

These be things meet for repentance, that is, things that be of equall weight with it in the scales: they each of them weigh just as much as re∣pentance.

The last point is, what should be the reason that men have so little minde to returne; they will not be driven home againe, though they know that they live sinfully, and heare of Gods wrath, and discerne vanity in all their pleasures, and that sin hath usually proved it selfe to be a lie, and that they are in danger of strange punishments, and of eternall torment. What (I say) should be the lets of returning,* 1.583 or rather the causes that they minde not to returne?

Answ. The causes are,

* 1.584First, the Divell is the cause, he hath blinded their eyes, and workes effe∣c••ually in them, and leads them wandring and captive at his will, 2 Cor. 4.3. Ephes. 2.2. 2 Tim. 2.26.

Secondly, impotency of consideration is the cause they neither can nor doe thinke of the arguments should make them to returne, or move them: they cannot spend an houre in the consultations upon it, whether they doe well not to returne.

Thirdly, ignorance of the glory of Religion, and the Kingdome of Jesus Christ, Col. 1.26. there is a vaile upon their hearts, 2 Cor. 3.

Fourthly, opinion that it is dishonour and shame to return: this makes di∣vers continue in erroneous and humorous conceits, or in fantasticall confor∣mity to the wicked: yea, the very excuses of sinning, because they feare they shall be vilified, laughed at, and censured for it.

Fiftly, expectation to have their particular courses to be proved to be sins. Thus doe almost all men in their times persist in their sins, under the cover∣ture of this question, Who can prove them to be sinners? Thus scapes usury, excesse, and vanity of apparell; excesse likewise in drinking of healths, till the wine inflame them; swearing, prophanation of the Sabbath, &c. being willingly ignorant of this, that God hath condemned sin in the generall in Scripture, and layes it to men to looke unto it, that they fall not into his hands for transgressing; and if they doubt, they must be ruled by their teachers.

Sixtly, forgetfulnesse of their latter end. Therefore is their iniquity in their skirts still, because they remember not their last end: for both the ter∣rour of that day, and the shortnesse of their life, and the judements they would meet with of those things, if they were to die, would fright them out

of those courses. But they will not apply their hearts to wisedome, because they cannot remember their dayes, Lam. 1.9. Psal. 90.12.

Seventhly, evill teachers are a great hinderance: for they strengthen the hands of the wicked, and by preaching peace perswade them they are in no danger, Ier. 23.14. Ezek. 13.22.

Eighthly, 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 meanes used, Hos. 5.4.

Ninthly, there is in some men a senslesse spirit, a fat heart, a reprobate mind, so as the things they doe 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 unteachable. There are of these sorts of men almost in all assemblies aad conditions of Christians, where they have had the meanes 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 counsell, though they know they are not right; and so fol∣low vanity, and become vaine, 2 Kin. 17.14, 15. and by following foolish va∣nities forsake their owne mercies.

Eleventhly, the custome of the world hath overcome many, and that makes their hearts dead and senslesse, and carelesse of returning; the examples of the most, and of the wise men, and great ones of the world, hath confirmed them in their wandrings, Ephes. 2.1, 2.

Twelfthly, despaire is the cause in some; they say there is no hope, Ier. 18.12.

Use. The Use of all should be especially to awaken the carelesse, and to perswade men, all shifts and excuses laid apart, to set their hearts upon this worke of repentance, and returning: men should not be like horses or mules, but receive instruction, and turne unto the Lord, else iniquity will be their ruine: if they repent not they must perish: and they doe nothing by their delaies but heape up wrath against the day of wrath. They live foolish∣ly: for while they reject Gods Word what wisedome can be in them? and they must die miserably. Are they not as 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 meanes they enjoy, so as it may not be of effect to turne them; it shall be easier for Sodom and Gomorrah in the day of judgement, than for them: yea the very dust of their feet, whose ministry they have despised, will rise up in judgement against them.

Unto the Shepheard.]

The happinesse of the penitent consisteth in this, that they live ever after under a Shepheard and Bishop for their soules.

First then, they have a Shepheard to tend them. Here divers things are to be inquired:

First, who this Shepheard is, seeing the Text mentions him not expresly. The Prophet Ezekiel s••ith, it is Gods servant David, Ezek. 34.23. and in Heī. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord Jesus, raised from the dead is said to be the great Shep∣heard 〈◊〉〈◊〉 the sheep; who is therefore called David, because he came o••e of the 〈…〉〈…〉 of David.

Secondly, who the sheepe are: and they are not cattell, but men, Ezek. 34. ult. yet not all men, but Gods Elect, even those his Father gave him, Iohn 10.29. and those chiefely when they are returned, as the coherence ••hewes.

Thirdly, the attributes given to this Shepheard in other Scriptures.* 1.585 Here he is named barely. The Shepheard: but it is profitable for us to know what

kind of Shepheard he is: and so foure things are said of him,

* 1.5861. That he is one Shepheard, that is, that it is he only to whom im∣mediately the charge of these men is given, Exek. 34.23.

* 1.5872. That he is the true Shepheard; and that in divers respects: First, in respect of his calling: he came not in by the window, as the theefe and robber doth, but was called of God to this worke, even from the womb, Esay 49.1. Iohn 10.2. Secondly, he is a true Shepheard, because he hath all the imploiments that belong to a Shepheard: he goeth out to his flocks with a rod, and a staffe, and his Shepheards crooke: 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 backe, and he hath a staffe to drive away evill beasts, Psal. 23. Thirdly, he is the true Shepheard, because never Shepheard did his worke, 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 owne hearts, yet have many frailties, and faile many waies, both in skill, attendance, and power.

* 1.5883. That he is the good Shepheard by an excellency, Iohn 10.11. and so he is in divers respects: First, because other Shepheards have their flockes delivered to their hands; but he seekes his sheep, and hath none but such as he was faine to find out in the woods, and desarts, and solitary places of the world: yea he left (as it were) his owne glory, to come downe from heaven to looke these lost sheep, Ezek. 34.11, 12. Secondly, because he laid downe his life to redeeme his sheep, and to get power to bring them backe, Iohn 10. 15. yea, put his necke under the sword of his Fellow, his Father: he was con∣tented that his owne Father should kill him, Zech. 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 Shepheard would have taken up: hee cloathes them all with the fleeces of his owne righteousnesse, and so becomes the Lord their righteousnesse,* 1.589 Ier. 23.4, 6. Fourthly, because he is compassi∣o••••••ely moved with the wants and, distresses of his sheep; not for himselfe, but for their sakes: and this he shewes, not onely by pitying them when they have no subordinate Shepheards to tend them, but by loathing those evill Shepheards that leade them to evill pastures, or any way hurt them, Zech. 11.8.

* 1.5904. That he is the great Shepheard, Heb. 13.20. and so he is in divers respects: First, because his sheepe are his owne. Other Shepheards for the most part tend the sheepe of other men, but all his sheep are his owne, Iohn 10.12. Secondly, because he markes all his sheep: he did not only seek them when they were lost, but made them when they were not, Psal. 100.3. They are not only the people of his pasture, but the sheep of his hands. Thirdly, because he hath more flockes than any Shepheard 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 ha••e such great flocks, yet he knowes all his sheep particularly, and calls them 〈◊〉〈◊〉, ••heir names, Iohn ••0.3. and so he knowes all their wants and diseases too, 〈◊〉〈◊〉 all the waies to help and cure them. In power, because he hath a mighty ••••me, Esay 40.1 ••, 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 be∣sides he shewes it in his ability to drive away from his flocks even those hurt∣full beasts that other Shepheards cannot resist. If a Lion, or the hungry Lion roare after his prey, he will not care for the voice of a multitude of Shep∣heards called out against him, saith the Prophet, Esay 31.4. yet this Shepheard

alone with his voice, can make the fiercest Lyon leave his prey, and runn^e away: Hee can make the Divels flee, and restraine the rage of cruell Tyrants.

Fiftly, because he is a Prince, as well as a Shepheard. Other shepheards are usually no more than ordinary men; but he is a great Prince, and there∣fore must needs be a great Shepheard, Ezech. 34.23.

Sixtly, because he is the Arch-Shepheard, the Prince of shepheards; he, under whose authority all other shepheards are, and to whom they must give accounts, 1 Pet. 5.4.

Thus of the attributes given to this Shepheard.

The happinesse of those that live under the government of such a Shep∣heard, followes.

First, he will feed them as a shepheard doth his flocke: they that wait upon the Lord, shall bee fed, Psal. 37.3.* 1.591 And thus chiefly he will feed their soules: they shall grow, and eat, and finde pasture, Iohn 10.9. Hee will feed them with knowledge and understanding, Ier. 3.15. and with such food as will breed life, and life in more abundance, Iohn 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 Ordi∣nances, Esay 49.10. and their pasture is fat pasture, Ezech. 34.14. The chiefe feeding place is his holy Hill, the Temple, and Sanctuary; and that shall be a blessing to his flocke: there shall bee showres of blessings in their seasons, Ezech. 34.26. He doth not feed in the fields and desarts: but with a more excellent feeding, he feeds them in his garden, in the the very beds of spices, every doctrine being as a severall spice, and the whole summe toge∣ther, as a bed of spices, Cant. 6.2, 3. The Prophet David seemes to re∣semble powerfull and flourishing doctrine, to greene pastures; and the secret and sweet comforts of the Sacraments, to still waters, Psal. 23.2.

Secondly, he will tend and keepe them so, as,

1. The wilde beasts shall not teare them: Tyrants, Hereticks, Divels, shall not make a prey of them, Ezech. 34.25. so as they should dwell safe though they were in the wildernesse, and sleepe in the woods, Ezech. 34. 25, 28. Though they walke thorow the valley of death, they need not feare, Psal. 23.4.

2. Hee will judge the Rams 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. &c.

3. The Sunne shall not smite them, Esay 49.10. that is, the wrath and anger of God shall not afflict their spirits, but they shall lie downe in great rest and tranquillity of conscience, Ezech. 34.15.

4. If they fall into diseases, he will give them such medicines, as shall refresh their soules, Psal. 23.3.

5 They shall want nothing, Psal. 23.1.

6. None of them shall bee lacking; hee will keepe all that are given to him; no man shall take them out of his hands, Iob. 10.29. Ier. 23.4.

7. Hee will order them, not by force and cruelty, but by judge∣ments, Ezech. 34.16. shewing a due respect of the severall ages and con∣ditions of his sheepe, Esay 40.11.

8. He will goe in and out before them himselfe, and they shall follow him, and hee will lead them in the paths of righteousnesse, Iohn 10.4. Psal. 23.3.

9. Hee will doe more for them than ever any Shepheard did for his flocke: hee will make them live ever, he will give them eternall life, Ioh. 10.29.

10. Lastly, all this is the more comfortable, because he hath tied him∣selfe by covenant for his sheep to doe 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 learne to be wonderfull carefull of the finding and feeding of the flocks committed to their charge, seeing Christ ordinarily and externally doth administer this worke by their service; if they be not carefull, they dishonour (as much as lieth in them) the of∣fice of Christ. The feeding which, under Christ on Gods holy hill, they should provide for the people, is the chiefe blessing of the life of a penitent sinner, Iohn 21. 1 Pet. 5.2.

Secondly, to the people: The people that are good, should hence learne,

* 1.5921. To pray to Christ to shew them where he feeds, that they may be directed to the fertill pastures of some powerfull Ministery.

2. To trust upon Christ for all things necessary for their soules: Since God hath appointed him as the Shepheard of our soules, wee should glorifie his office, by beleeving in him, and relying upon him: never sheep had a better shepheard; and therefore we need not feare any more, nor be dismaied, Psal. 37.3. Ier. 23.4.

3. Our hearts should be set upon the house of Christ, and upon his Word, as the food of our soules; we should runne to Church with great wil∣lingness•• ••nd appetite, as the sheepe doe to their foddering places.

4. When wee finde good pasture, and safe feeding, wee should be wonderfull thankfull, and seeke all his praise with joyfull hearts, Psal. 79. ult. and 100.

5. We should submit our selves to the Ministers of the assemblies, whose words are like goades, and like nailes fastened, because they are given by this our Shepheard; Eccles. 12.11.

6. If the spirituall Assyrian breake into the Church of Christ, we should remember, that if seven Shepheards, and eight principall men bee raised up against him, he shall be driven away, Mich. 5.5.

But withall we must take heed, and looke to it, that wee be right sheep of his pasture: For there are multitudes in the flocks of Christ, that he will not feed,* 1.593 he takes no care of them, but saith of them, That that will die, let it die. And as a Shepheard separateth the goates from the sheepe: so will Christ se∣parate a world of wicked ungodly men from the good, though they now be often folded together in one assembly. It is the poore of the flocke onely that are his sheepe, Zach. 11.7. such as heare his voice, and depend onely upon it, and will follow Christ, Iohn 10 3, 4, 5, 27.

Lastly, we may hence gather, how wofull the estate of such people is, as either have no shepheards, or evill shepheards set over them, Zach. 11.4, 5. & 34.4.

And Bishop of your soules.]

The godly have Christ to bee the Bishop of their soules. That this point may be more distinctly and profitably conceived of, I would consider of foure things in the explication of it:

* 1.594First, the use of the tearme Bishop here given to Christ: it was before the Apostles time a foraine word, much used in profane writers. For the ori∣ginall word here rendred a Bishop, was a tearme given to watch-men, and spies, and over-seers of works; and sometimes to any sort of Rulers. In the Apostles time, it seemes the tearme was impropriated, and given onely to Ministers that had charge of soules. For the Apostles appointing certaine men to looke to the bodies of Christians▪ which they tearmed Deacons, they appointed other eminent men to looke to the soules of Christians,

whom they termed Bishops, as appeares, Phil. 1.1. Acts 20.28. In the time of the Apostles the terme suffered yet a more strict impropriation, and was given to some especiall Ministers, that had charge, not onely of the peo∣ple, but also of the Clergy: and in time in some Churches unto these choice men of the Ministery 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 terme of Bishop to Christ, as the first and principall Overseer of our soules, to whom the charge of their originall doth belong.

Secondly, we must note, that Christ is not said to be a Bishop of our soules, but the Bishop of our soules: which imports, that he is such a Bishop, as there is no other like unto him. That charge that Christ hath of our soules, he hath it alone. There is no Bishop like to Christ our Bishop: for,

1. There is no good Bishop but he;* 1.595 for he died for the soules he hath charge of, and so doe not other Bishops. And whereas other Bishops may bee unrebukeable in respect of men sometimes, he is unrebukeable in respect of God and men too; never any Bishop lived so well, or did so much good, or loved good men, and promoted Gods cause so much as hee.

2. No other Bishop can instruct the flocke as he doth. For hee can make his people profit, because he teacheth inwardly, whereas they can teach onely outwardly; and hee instructs all his flocke, and makes them all to know God, from the greatest to the lowest of them, which no other Bishop can doe.

3. He is the onely Bishop, because all other Bishops m•• give ac∣counts to him, 1. Pet. 5.3.

4. Hee is the universall Bishop of all soules: other Bishops ••••ve their particular charges, or Churches; but he hath the charge of all the flockes 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 soules; they are not able to keepe us, our soules have many diseases which they cannot cure, and are assaulted with many adversaries which they cannot resist.

7. Because hee is a heavenly Bishop, they are but earthly; and divers parts of his office he executes in heaven, whereas other Bishops can doe no∣thing for us, but on earth.

8. Because hee is the onely Law-maker, the onely Law-giver to our soules; other Bishops can make no Lawes, but by his authority, Iam. 4.11.

9. Because the other Bishops may require goodnesse in their flocks, but cannot make them good: he can make all his people righteous, he is the Lord and their very righteousnesse, Ier. 23.6.

10. Other Bishops die, and leave their flockes unprovided: but hee lives ever, and never forsakes his Church, but is with them to the end of the world, Mat. 28. ult.

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 righteousnesse; all that the Father hath given him, are his charge, and none else. The coherence shews they are onely penitent sinners.

Fourthly, the happinesse of such as are under his charge;* 1.596 which must needs be great. O! It is a great comfort to a poore sinner, to know that Christ hath a charge of his soule: for he shall be sure that Christ will feed his soule, and nourish it up by his Ordinances, and will keep him to eternall life,

and use him with all tendernesse and compassion. A bruised Reed he will not breake, and the smoaking Flaxe he will not quench. The particulars are me∣taphorically handled before, in the consideration of the benefits we receive from Christ as a Shepheard.

Uses. The Uses follow; and so,

First, for information: and so, first, we may here take occasion to thinke of the preciousnesse of our soules: for as they'are made of better stuffe than all this visible world, being spirits, and were redeemed with a greater price than would have beene laid downe to redeeme this whole world; so it here appeareth, because God sets his owne Son to tend our soules; which should make us make more reckoning of them, and not be so carelesse of them. It were an ill bargaine to win the whole world, and lose our owne soules. Secondly, in that he takes charge of our soules, it imports that his Kingdome 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 claimes him∣selfe chiefly the charge of our soules. Thirdly, in spirituall things it is im∣ported that we are to be subjected to such as have the over-sight of us, one∣ly 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 doe nothing against Christ. We are subject first and origi∣nally to Christ: the charge of our soules properly belongs unto him. Fourth∣ly, we may here see what need our soules 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 ab∣ject estate of all grosse offenders: for if Christ be the Bishop of soules, 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 there∣fore will Christ much more cast off and refuse all such servants of the Divell, and the World, and Antichrist, as will not beare his yoke. Sixtly, it imports that all Bishops must have ordination from him: and therefore such as cannot shew their calling from Jesus Christ, are plants which he will root out.

Use 2. Secondly, for consolation to all the godly. All that have commit∣ted their soules to him, may rest upon it, that he is able to keepe them till the day of his comming, 1 Tim. 1.2. They shall never be lost: none can take them out of his hand, Iohn 10.29. It is the will of God that none of them should be lacking, Iohn 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.

Use 3. Thirdly, for instruction; and so it should teach us to take chiefe care of our soules. For from his office we may learne that he accounts our soules to be the chiefe thing he would have kept safe. Secondly, seeing he is the Bishop of our soules, we should learne 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,* 1.597 and may prove that we belong to his charge. If we be of Christs charge, then, first, we must heare his voice all our dayes with great attention and af∣fection. His sheepe heare his voice, and the voice of a stranger they will not heare, Iohn 16. Secondly, we must be sure we have returned and repented us of our former wandrings, else he is not the Bishop of our soules. Third∣ly, we must resolve all our dayes to obey him that is thus declared to have the over-sight of us, and be ruled by such messengers as he sends unto us in his name.

Bishops also and Ministers should here learne to know what a good

worke it is to have the charge of soules under Christ, and accordingly carry themselves with all faithfulnesse, and diligence, and justice, and humility, not Lording it over Gods heritage, but as such as give account unto the chiefe Bishop at his comming, 1 Pet. 5.2, 3. 1 Tim. 4.1, 2, 3. and 3.1. They are but Christs 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, Matth. 3.5.

FINIS.

Notes

• * 1.1

  The coherence
• * 1.2

  The Analysis of the first part of this chapter.
• * 1.3

  5. Things to be avoided, if we would profit by the word.
• * 1.4

  Generall ob∣servations. The benefit of briefe cata∣logues of sins, or duties, or graces.
• * 1.5

  How many wayes the sins ••ere mentio∣ned doe hinder the word.
• * 1.6

  Of Malice. Acceptation of the word.
• * 1.7

  Signes of ma∣lice.
• * 1.8

  Reasons against malice.
• * 1.9

  From the cau∣ses.
• * 1.10

  From the ef∣fects. 1. In us.
• * 1.11

  2. In God.
• * 1.12

  Vses.
• * 1.13

  Aggravations of malice.
• * 1.14

  Note.
• * 1.15

  Remedies for malice.
• * 1.16

  1. In our selves.
• * 1.17

  Note.
• * 1.18

  2. In others.
• * 1.19

  Of Guile. The acceptati∣on of the word.
• * 1.20

  Object.
• * 1.21

  Solut.Why Guile is to be avoided.
• * 1.22

  Vse ••.
• * 1.23

  The misery of deceitfull per∣sons.
• * 1.24

  The ••g••••ava••ons of the sin of d••••••it. 1. The maner of deceiving.
• * 1.25

  2. The persons upon whom it is p••actised.
• * 1.26

  3. The time.
• * 1.27

  Object. 1.
• * 1.28

  Solut.
• * 1.29

  O•• the misery of such as 〈◊〉〈◊〉 by d••••••••••.
• * 1.30

  Note.
• * 1.31

  Object. 2.
• * 1.32

  Solut.
• * 1.33

  Servants must not use lying and deceit to please th•••• mast••••s.
• * 1.34

  Object. 3.
• * 1.35

  Solut.
• * 1.36

  Of 〈◊〉〈◊〉 c••••∣〈◊〉〈◊〉.
• * 1.37

  Object. 4.
• * 1.38

  Solut.
• * 1.39

  Vse. 2.
• * 1.40

  The iniquity of the time.
• * 1.41

  Vse 3. Against ••qui∣vocation.
• * 1.42

  Vse 4.
• * 1.43

  The signes of a man without guile.
• * 1.44

  Incouragemēts to such men.
• * 1.45

  Note, that he sayes all malice and all Guile.
• * 1.46

  How many wayes men commit Hypo∣crisie.
• * 1.47

  〈…〉〈…〉
• * 1.48

  〈…〉〈…〉
• * 1.49

  What may be∣fall him.
• * 1.50

  What will be∣fall ••hem
• * 1.51

  The objections of hypocrites removed
• * 1.52

  Vses.
• * 1.53

  For informati∣on.
• * 1.54

  Note.
• * 1.55

  For instruction
• * 1.56

  The sorts of Hypocrisie we are most in danger of.
• * 1.57

  Preservatives against Hypo∣crisie.
• * 1.58

  Note.
• * 1.59

  Object.
• * 1.60

  Solut.
• * 1.61

  About censu∣ring other men for Hypocrisie.
• * 1.62

  Quest.
• * 1.63

  Answ.
• * 1.64

  How an open hypocrite may be discerned.
• * 1.65

  Object.
• * 1.66

  Solut.
• * 1.67

  What makes an hypocrite.
• * 1.68

  Vse 3.
• * 1.69

  Quest.
• * 1.70

  Answ.

  First, when a man had rather be good, then seeme so.
• * 1.71

  How a man may know that he is not an hy∣pocrite.
• * 1.72

  The ha••••ful∣nesse of the 〈◊〉〈◊〉 of envy.
• * 1.73

  Signes of a man free from envy.
• * 1.74

  The aggravati∣on of evill spea∣king.
• * 1.75

  R••asons to dis∣swad•• from E∣vill speak••ng.
• * 1.76

  Note.
• * 1.77

  Rules against evill speaking.
• * 1.78

  What we should doe to avoid evill speaking in o∣thers.
• * 1.79

  5. Generall doctrines.
• * 1.80

  Note.
• * 1.81

  For tryall.
• * 1.82

  How we may dis••e••ne our de∣sire, and affecti∣on after the word.
• * 1.83

  Note.
• * 1.84

  Other signes of true desire.
• * 1.85

  Impediments to true desires: ex∣ternall.
• * 1.86

  Inwa••d 〈◊〉〈◊〉 wicked m••n.
• * 1.87

  〈◊〉〈◊〉 of affection in the godly.
• * 1.88

  Meanes to get true desires ••o the word
• * 1.89

  Rules for the preserving of good desires.
• * 1.90

  Rules for such as be afflicted with melan∣choly.
• * 1.91

  The Motives.
• * 1.92

  The causes why the most are but babes in religion.
• * 1.93

  Note.
• * 1.94

  Speciall duties of such as be but new borne babes.
• * 1.95

  Speciall praises in children by nature to be ex∣pressed by us.
• * 1.96

  Priviledges of weake Christi∣ans.
• * 1.97

  How far wick∣ed men may desire after the word.
• * 1.98

  Note.
• * 1.99

  Note.
• * 1.100

  Divers kindes of growth.
• * 1.101

  In what graces christians ought especially to grow.
• * 1.102

  Philip. 1.10. 1. Thes. 3.12. Philip. 2.13.
• * 1.103

  Ephes 4 3.4.
• * 1.104

  Rules to helpe our growth.
• * 1.105

  Impediments of growth.
• * 1.106

  Signes of growth.
• * 1.107

  Vnprofitable∣nesse of life aggravated in many respects.
• * 1.108

  Apostasie is twofold.
• * 1.109

  Encourage∣ment for weake Ch••istians.
• * 1.110

  Wherein Gods graciousnesse is ••cene.
• * 1.111

  What we must doe to taste the goodnesse of God.
• * 1.112

  Doct. 2.
• * 1.113

  Note.
• * 1.114

  A true taste is scene by the cause and effects of it.
• * 1.115

  Wherein the taste of wicked men and the godly differ.
• * 1.116

  How far the taste of wicked men may goe.
• * 1.117

  Vse.
• * 1.118

  Divers things noted for clea∣ring the sin a∣gainst the holy Ghost.
• * 1.119

  Doct. 4.
• * 1.120

  The causes why so many have little or no taste of the word.
• * 1.121

  Christ is divers∣ly described by the Apostle.
• * 1.122

  Eph. 1.7.
• * 1.123

  Christ doth many waies excell earthly Lords towards his servants.
• * 1.124

  Christ is three waies called a stone.
• * 1.125

  〈…〉〈…〉
• * 1.126

  1 Cor. 7.8.
• * 1.127

  Matth. 16.18.
• * 1.128

  What kind of men disallow Christ.
• * 1.129

  Christ chosen of God divers∣ly.
• * 1.130

  Christ is precious many ••••yes.
• * 1.131

  Causes why Christ is no more precious with men.
• * 1.132

  Pro. 8.11, 16.
• * 1.133

  Five points in generall.
• * 1.134

  We come to Christ many 〈◊〉〈◊〉.
• * 1.135

  Esay 9.6.
• * 1.136

  In what man∣ner we must come to Christ.
• * 1.137

  Psal. 40.7.
• * 1.138

  Many are the reasons why we should come to Christ.
• * 1.139

  Matth. 22.
• * 1.140

  In what re∣spects the godly are likened to stones.
• * 1.141

  Reasons why we ought to be lively stones.
• * 1.142

  How vve 〈◊〉〈◊〉 our livelinesse.
• * 1.143

  What vve must doe to quicken our hearts.
• * 1.144

  Means to build up a Christian.
• * 1.145

  Prov. 24.17. Luke 14. 23.
• * 1.146

  Causes why many are so little edified.
• * 1.147

  Ioh. 13. 21.
• * 1.148

  Christ hath a five-fold Ta∣bernacle.
• * 1.149

  Esay 40. 22.
• * 1.150

  A godly man, like the Taber∣nacle in divers respects.
• * 1.151

  Godly men are Priests in many respects.
• * 1.152

  Exod. 29.21.
• * 1.153

  Vses.
• * 1.154

  Divers sorts of sacrifices for Christians.
• * 1.155

  Mark. 8.34.35.
• * 1.156

  1 Ioh. 2.2.
• * 1.157

  Rom. 3.25.
• * 1.158

  Prov. 23.26.
• * 1.159

  Speciall la••es to be observed in offering up our sacrifices.
• * 1.160

  What we must doe, to get our works accepta∣ble to God.
• * 1.161

  What is meant by Scripture, and why it isso called.
• * 1.162

  Wherein the Scriptures ex∣ceede all other writings.
• * 1.163

  Malach. 3.1.
• * 1.164

  Esay 55.4.
• * 1.165

  Esay 62.11.
• * 1.166

  Math. 4.11.
• * 1.167

  Vse.
• * 1.168

  That Christ is laid as a foun∣dation-stone, imports many things.
• * 1.169

  The Church is like Mount Si∣on in divers re∣spects.
• * 1.170

  Marks of such as are true members of Sion.
• * 1.171

  1 King 19.1, 21 Revel. 14.5.
• * 1.172

  Psal. 65.1.
• * 1.173

  Speciall prero∣gatives of Si••n and the true members of it.
• * 1.174

  Esay 4.5. Esay 33.20.
• * 1.175

  Vse 8.
• * 1.176

  Esay 49.1••.
• * 1.177

  Note.
• * 1.178

  How we may get an esteeme of Christ above all things.
• * 1.179

  How we ma∣nifest our ac∣count of Christ as precious.
• * 1.180

  Note.
• * 1.181

  Note.
• * 1.182

  Psal. ••27.5.
• * 1.183

  Meanes by which God keeps the be∣leever from being confoun∣ded.
• * 1.184

  In what things the beleever shall not be confounded.
• * 1.185

  Rom 3.25.
• * 1.186

  How far the godly may be confounded.
• * 1.187

  Conditions of such as wil not be confounded.
• * 1.188

  What sorts of men shall suffer shame and con∣fusion.
• * 1.189

  Rules for the applying of the Word 〈◊〉〈◊〉.
• * 1.190

  Rules for me∣ditation.
• * 1.191

  What it is to beleeve, and in how many things it is seen
• * 1.192

  Marks of a true saving faith.
• * 1.193

  Signs of a weak but yet a true faith, in weak Christians.
• * 1.194

  Vse.
• * 1.195

  Vnbeleeve••s are guilty of disobedience in divers respects.
• * 1.196

  Disobedienc••, aggravated.
• * 1.197

  How far wic∣ked men may be called Buil∣ders.
• * 1.198

  How it comes to passe, that many great and learned men oppose the truth of the Gospell.
• * 1.199

  By what means an ignorant & simple man may stay his heart, notwith∣standing the oppositions of learned and wise men.
• * 1.200

  Mat. 11.15. 1 Cor. 1.18.
• * 1.201

  Ch••ist is many waies refused.
• * 1.202

  How Church-men, viz. buil∣ders m••y refuse Christ.
• * 1.203

  Note.
• * 1.204

  Vses.
• * 1.205

  Iudgements in∣flicted on some particular of∣fenders, belong to all for di∣vers reasons.
• * 1.206

  Spirituall plagues are worse than temporall cros∣ses, for divers reasons.
• * 1.207

  Note.
• * 1.208

  Scandall defi∣ned and distin∣guished.
• * 1.209

  Quest.
• * 1.210

  Answ.

  Wicked men w••re offended as Christ in many things. E••a. 53.2. Ioh. 18.36. Mat. 9.10.
• * 1.211

  Object.
• * 1.212

  Sol. Note.
• * 1.213

  Wherein wee are not to re∣gard the offence of wicked men.
• * 1.214

  In what things we may be guil∣ty of giving of∣fence to wicked men.
• * 1.215

  Rules for the preventing of scandall.
• * 1.216

  How many waies wicked men may de∣spaire.
• * 1.217

  Rev. 1.7 & 6, 16.
• * 1.218

  Preservatives against despair.
• * 1.219

  Speciall diffe∣rences between the despaire of the godly and the wicked.
• * 1.220

  How & where∣in men take of∣fence at the Word.
• * 1.221

  Proofes of re∣probation.
• * 1.222

  Certaine obser∣vations for the quieting of our mindes in the doctrine of re∣probation.
• * 1.223

  The specialties of Election.
• * 1.224

  Signes of Ele∣ction.
• * 1.225

  M••rks of such as truly suffer with Christ.
• * 1.226

  Rules to live so as becomes th•• assurance of E∣lection.
• * 1.227

  Godly Christi∣ans come of the b••st kinred: which ••p••eares by many rea∣sons.
• * 1.228

  Godly men are Royall many wayes.
• * 1.229

  Differences be∣tween spirituall and earthly Kings.
• * 1.230

  Christians are holy many wayes.
• * 1.231

  Speciall rules for the right ordering of us in an holy con∣versation.
• * 1.232

  Meanes for ob∣taining an holy conversation.
• * 1.233

  Differences be∣tween the holi∣nesse of conver∣sation in civi••l honest men, and Gods elect.
• * 1.234

  Differences be∣••weene the hy∣pocrite and Gods elect in the holinesse of conversation.
• * 1.235

  The sixth pre∣rogative is their number.
• * 1.236

  The acceptation of the words.
• * 1.237

  Doct.
• * 1.238

  The sense as the word is taken for praises.
• * 1.239

  The division.
• * 1.240

  The first 〈◊〉〈◊〉.
• * 1.241

  Five things we are not to 〈…〉〈…〉.
• * 1.242

  Nine vertues in Christ, which we must shew forth in our lives. 1 Wisedome.
• * 1.243

  How we should shew it, viz. five wayes.
• * 1.244

  What it must not have in it.
• * 1.245

  2M••eknesse,
• * 1.246

  shewed in 〈◊〉〈◊〉 things.
• * 1.247

  3 Humility,
• * 1.248

  which is shew∣ed three w••ies.
• * 1.249

  4 Contempt of 〈◊〉〈◊〉 world,
• * 1.250

  s••••wed in foure things.
• * 1.251

  5 M••rcy,
• * 1.252

  shewed 〈◊〉〈◊〉 wayes.
• * 1.253

  6 Patience,
• * 1.254

  to be shewed foure wayes.
• * 1.255

  Three motives.
• * 1.256

  7 Compassion to enemies.
• * 1.257

  8 Inoffensivenes.
• * 1.258

  9 Love to the godly.
• * 1.259

  How many wayes we shew forth the ver∣tues of Christ.
• * 1.260

  Seven wayes wherein wee may offend by outward shews.
• * 1.261

  Use.
• * 1.262

  Motives to the shew of vertue.
• * 1.263

  Why the ver∣tues in us are called the ver∣tues of Christ.
• * 1.264

  Sorts of cal∣lings.
• * 1.265

  Seven gifts of God.
• * 1.266

  Distinction of calling.
• * 1.267

  Foure things in the order of working our calling.
• * 1.268

  Eight signes of an effectuall calling.
• * 1.269

  Five rules that shew us how to walke worthy of our calling.
• * 1.270

  The misery of such as refuse their calling, shewed in eight things.
• * 1.271

  Of the estate of such as have temporary grace.
• * 1.272

  The remem∣brance of our misery past, is profitable in six respects.
• * 1.273

  The ••••ceptati∣ons of the word Darknesse.
• * 1.274

  Degrees of darknesse.
• * 1.275

  Nine aggrava∣tions of the darknesse is in wicked men.
• * 1.276

  Foure signes of spirituall dark∣nesse.
• * 1.277

  Sixe Differen∣ces betweene the darknesse i•• in godly men, and that which is in wicked men.
• * 1.278

  Acceptations of the word Light.
• * 1.279

  In how many respects the light of the god∣ly is marvellous.
• * 1.280

  Of the calling of the Gentiles in generall.
• * 1.281

  Use.
• * 1.282

  Many sorts of people in Scrip∣ture.
• * 1.283

  Why wicked men are said not to bee a people.
• * 1.284

  Who are not Gods people.
• * 1.285

  Men are Gods people three wayes.
• * 1.286

  Ier. 31.3.
• * 1.287

  How Gods peo∣ple excell all o∣ther people.
• * 1.288

  Rules for Gods people how to carry them∣selves to God.
• * 1.289

  Excuses of wic∣ked men refu∣ted.
• * 1.290

  What wicked men in particu∣lar are not un∣der mercy.
• * 1.291

  Why many ob∣tain not mercy.
• * 1.292

  Foure proper∣ties of Gods mercy.
• 1 1.293

  It is tender many wayes.
• 2 1.294

  It is immense.
• 3 1.295

  It is free mer∣cy, and that di∣vers w••ies.
• * 1.296

  Gods mercy is eternall.
• * 1.297

  Nine effects of Gods mercy.
• * 1.298

  Use 1.
• * 1.299

  Use 2.
• * 1.300

  Helpes to ob∣taine mer••y.
• * 1.301

  How many waies Gods people are the onely beloved ones.
• * 1.302

  Use.
• * 1.303

  How Christians may prese••ve this love.
• * 1.304

  Lusts to be•• e∣specialy avoi∣ded.
• * 1.305

  Three differen∣ces of lusts in godly men and wicked men.
• * 1.306

  Helpes to avoid lusts.
• * 1.307

  Use.
• * 1.308

  Lusts are flesh∣ly in divers respect▪
• * 1.309

  Eight evill pro∣perties and ef∣fects of the flesh.
• * 1.310

  How these lusts hurt the soules of wicked men,
• * 1.311

  as also the souls of godly men.
• * 1.312

  Soule taken in divers senses.
• * 1.313

  A discription of the Soule.
• * 1.314

  Seaven things very considera∣ble in mans Soule.
• * 1.315

  Psal. 49.18.
• * 1.316

  The Soule is a substance.
• * 1.317

  The soule is not a bodily sub∣stance.
• * 1.318

  The soule is immortal.
• * 1.319

  Eus. Eccl. Hist. l. 2. c 26. Aug. tom. 6. de haeres. c. 8.3.
• * 1.320

  The originall of the soule.
• * 1.321

  Anima non est ex traduce.
• * 1.322

  God creates the Soule.
• * 1.323

  Union of the soule with the body, how.
• * 1.324

  The faculties of the soule.
• * 1.325

  1 Vegetation.
• * 1.326

  2 Sense.
• * 1.327

  1 Outward.
• * 1.328

  2 Inward sen∣ses.
• * 1.329

  Of the facultie of reason in the soule, & where∣in it excels.
• * 1.330

  The end why the soule was made.
• * 1.331

  Foure kinds of warre against the Soule.
• * 1.332

  The flesh wars against the soule five waies.
• * 1.333

  Why God doth suffer this war.
• * 1.334

  How many waies wee get victory over our lusts.
• * 1.335

  Signes to know whether we be overcomne of our lusts.
• * 1.336

  Six things to be looked to, to ex∣presse a faire conversation.
• * 1.337

  Use.
• * 1.338

  In what cases it is lawfull to converse with wicked men.
• * 1.339

  Causes why godly me•• are evill spoken of.
• * 1.340

  In what cases it is hurt∣full to speake evill of godly men.
• * 1.341

  Reasons a∣gainst evill speaking.
• * 1.342

  In what cases in particular it is odious to speake evill.
• * 1.343

  Helpes against reproaches to ••eare them.
• * 1.344

  Wherein workes are good.
• * 1.345

  Rules to be ob∣served in doing good workes.
• * 1.346

  Kindes of good workes.
• * 1.347

  Esa. 16.8.
• * 1.348

  How a godly man may com¦fort 〈◊〉〈◊〉 in his workes.
• * 1.349

  What workes are good for.
• * 1.350

  How a man may lose his workes.
• * 1.351

  What workes may be shewed.
• * 1.352

  What workes ought not to be shewed.
• * 1.353

  How God is glorified by himselfe.
• * 1.354

  How God is glorified of us in generall.
• * 1.355

  How God is glorified of us in particular.
• * 1.356

  Motives to the care of glo∣rifying God.
• * 1.357

  Helps to glori∣fie God.
• * 1.358

  By what means God may bee brought into our mindes.
• * 1.359

  Helps to con∣ceive aright of God.
• * 1.360

  How God is to be magnif••ed in our hearts, and by what means.
• * 1.361

  The thoughts of Gods glory ••••o waies established.
• * 1.362

  Note.
• * 1.363

  A double cave∣at in glorifying God.
• * 1.364

  Foure things must be done by us to make o∣thers glorifie God.
• 1 1.365

  Men are said to visit diversly.
• 2 1.366

  God doth al∣so visit many waies. 1 The crea∣tures.
• * 1.367

  But especially men: and so either as ••e vi∣sits all men in generall:
• * 1.368

  or some men in speciall.
• * 1.369

  God visits men two waies espe∣cially.
• 1 1.370

  In justice.
• * 1.371

  What kind of men in particu∣lar are in dan∣ger of this kind of visitation.
• 2 1.372

  God visits in mercy; and so either in tem∣porall things, as in the case of blessings, or in case of afflicti∣ons.
• * 1.373

  God visits in spiritual things diversly.
• * 1.374

  Signes of such as are truly vi∣sited in mercy with true grace.
• 1 1.375

  Hee hath a new Lord.
• 2 1.376

  New ac∣quaintance.
• 3 1.377

  A new lan∣guage.
• 4 1.378

  A new heart.
• * 1.379

  Speciall signes of a new heart.
• 1 1.380

  It hath no guile.
• 2 1.381

  It is void of malice.
• 3 1.382

  It is void of covetousnesse.
• * 1.383

  A new mind.
• * 1.384

  New affe∣ctions.
• * 1.385

  A new behavi∣our discovered divers wayes.
• * 1.386

  Many sorts of daies noted in Scripture.
• * 1.387

  Note.
• * 1.388

  How the day and season of grace may bee knowne.
• * 1.389

  Note.
• * 1.390

  Against such as presume on late repentance.
• * 1.391

  First objection answered.
• * 1.392

  Note.
• * 1.393

  Second objecti∣on answered.
• * 1.394

  Third objecti∣on confuted.
• * 1.395

  Note.
• * 1.396

  Note.
• * 1.397

  What glorious things the day of visitation brings forth.
• * 1.398

  Use.
• * 1.399

  Note.
• * 1.400

  Use 1.
• * 1.401

  Use 2.
• * 1.402

  Note.
• * 1.403

  Doct. 8.
• * 1.404

  Note.
• * 1.405

  What Submis∣sion hath in it, viz. six things.
• * 1.406

  Siquis tentat excipere, con••∣tur decipere. Agnoscit domi∣num suum & ••••er••.
• * 1.407

  A•••••• Ezra.
• * 1.408

  1 Subjectivè.
• * 1.409

  2 Objectivè.
• * 1.410

  3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.411

  4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.412

  In what things the Magist••ate is not to be obeyed.
• * 1.413

  In what things they are to be obeyed.
• * 1.414

  In what mat∣ters ecclesiasti∣••••ll ••he Magi∣strate hath no power.
• * 1.415

  In what things he hath power ecclesiasticall.
• * 1.416

  Actions about Gods w••rsh•••• of two sorts.
• * 1.417

  Quoad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quoad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.418

  Whether any inventions of men ought to be obeyed.
• * 1.419

  Gal. 5. Mat. 15. Command. 2.
• * 1.420

  Circumcision was a burthen, Acts 5 10▪ and these bur∣thens 〈◊〉〈◊〉 ne∣cessary things, v. 28. and they were 〈◊〉〈◊〉 to doe well if they observe them, v. 29.
• * 1.421

  Pretended in∣conveniences by hum••ne Lawes sur∣veyed.
• * 1.422

  Acts 15.1.
• * 1.423

  Rules about taking and gi∣ving scandall at humane ceremonies.
• * 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.425

  Hypocrisie.
• * 1.426

  Originall of Kings.
• * 1.427

  Homo naturâ est animal poli∣ticum.
• * 1.428

  Divers kindes of societies.
• * 1.429

  Pagus a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.430

  The excellencie of Kings above others.
• * 1.431

  1 Tim. 1.12.
• * 1.432

  Bernard. Epist. 170.
• * 1.433

  Who are bran∣ded for evill doers.
• * 1.434

  Wherein it is unlawfull to seeke the praise of men.
• * 1.435

  2 Cor. 12.11.
• * 1.436

  Ioh. 5.36, 37.
• * 1.437

  Helps to get praise from men.
• * 1.438

  Ier. 8.18, 21.
• * 1.439

  Vide Ephes. 4.17, 18.
• * 1.440

  Signes of spi∣rituall folly. Prov. 17.16.
• * 1.441

  Signes of spiri∣tuall madnesse.
• * 1.442

  Wherein godly men sometimes shew folly.
• * 1.443

  Why it is so hard to cure ignorance, and silence ignorant men.
• * 1.444

  Speciall gifts of Christ, be∣stowed on the godly.
• * 1.445

  Quanquam humantur, non tamen dam∣nantur.
• * 1.446

  From what a Christian is made free.
• * 1.447

  Electi sunt li∣beri à damna∣tione legis, & à dominatione regis peccati.
• * 1.448

  To what a godly man is made free.
• * 1.449

  In what re∣spects we are but as free.
• * 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.451

  Men may use their liverties as a cloake of maliciousnesse five wayes.
• * 1.452

  2. Pet. 2. 19. 20.
• * 1.453

  How Christian liberty is made a cloake of ma∣lice in things indifferent.
• * 1.454

  How we must serve God.
• * 1.455

  Rom. 12.45. Heb. 9.14.
• * 1.456

  Who are reje∣cted from the number of Gods ser∣vants.
• * 1.457

  Deut. 28.47.
• * 1.458

  Prerogatives of Gods ser∣vants.
• * 1.459

  By what wayes we may ex∣presse our ho∣nouring of men.
• * 1.460

  How we shew our love to the brother-hood.
• * 1.461

  In what re∣spects godly men are bre∣thren.
• * 1.462

  The Apostle doth especially urge the in∣war•• worship of God.
• * 1.463

  The fear of God, what it is. It is twofold.
• * 1.464

  Sixe things in God we are to stand in awe of.
• * 1.465

  Motives to get the feare of God.
• * 1.466

  What kindes of men do not fear God.
• * 1.467

  Signes of Gods feare.
• * 1.468

  Pro. 31.30.
• * 1.469

  Note.
• * 1.470

  What a family is.
• * 1.471

  Three things required to make a society happy.
• * 1.472

  We are bound of God to the care of dome∣sticall duties, for divers rea∣sons,
• * 1.473

  Why inferiors in a family are first and especi∣ally charged with their du∣ties.
• * 1.474

  Servants of men are of di∣vers sorts.
• * 1.475

  For what causes servi∣tude came in.
• * 1.476

  Gen. 12.16. and 32.5. Eccles. 2.7.
• * 1.477

  How a godly servant may comfort him∣selfe in that estate.
• * 1.478

  Servants must be subject three wayes.
• * 1.479

  Helps for ser∣vants to yeeld subjection.
• * 1.480

  The originall of masters.
• * 1.481

  The name fa∣ther given to divers sorts.
• * 1.482

  How many waies servants shew the feare of God in their 〈◊〉〈◊〉.
• * 1.483

  Signes of good masters.
• * 1.484

  Reasons 〈◊〉〈◊〉 froward••••••••.
• * 1.485

  Prov. 10.32. Prov. 16.28.
• * 1.486

  Helpes against frowardnesse.
• * 1.487

  Reasons why men ought to be instructed about consci∣ence.
• * 1.488

  What consci∣ence is.
• * 1.489

  Rom. 2.15. and 9.1.
• * 1.490

  The proper worke of Con∣science.
• * 1.491

  These princi∣ples in the minde, sh••w a keeper they call Synteresis.
• * 1.492

  How consci∣••••ce is imploy∣ed in us.
• * 1.493

  Chir••graphia De••.
• * 1.494

  Pr••r••gatives or p••••pert••••s of conscience.
• * 1.495

  Kindes of con∣science.
• * 1.496

  Difference of evill in mens consciences.
• * 1.497

  Note.
• * 1.498

  The signes of an evill Consci∣ence 〈…〉〈…〉.
• * 1.499

  Signes of an ill stirring Consci∣ence.
• * 1.500

  Hurt of an e∣vill conscience.
• * 1.501

  Foure ill effects of an ill consci∣ence.
• * 1.502

  Aggravations of the misery of an ill Con∣science.
• * 1.503

  What must bee done to make an ill consci∣ence good.
• * 1.504

  Two things for the guiding of conscience.
• * 1.505

  Signes of a good conscience.
• * 1.506

  Acts 23.1.
• * 1.507

  Benefits of a good conscience.
• * 1.508

  How far con∣science may be bound.
• * 1.509

  Use.
• * 1.510

  Wherein vaine∣glory is seene.
• * 1.511

  1 Thes. 2.6.
• * 1.512

  Wherein true glory consists.
• * 1.513

  Divers wayes of suffering.
• * 1.514

  Christ suffered for us in di∣vers respects.
• * 1.515

  Ten things for us to follow in the example of Christs suffe∣rings.
• * 1.516

  In what things Christs ex∣ample binds not.
• * 1.517

  How farre ex∣amples binde conscience.
• * 1.518

  A man is said to make sinne many waies.
• * 1.519

  How Christ had no sinne.
• * 1.520

  Guile in words many waies.
• * 1.521

  Guile in Hypo∣crisie many wayes.
• * 1.522

  What reviling is.
• * 1.523

  Who are guilty of reviling.
• * 1.524

  Esay 5.20.
• * 1.525

  Motives to patience.
• * 1.526

  In what cases it is not fit to complaine unto the Magistrate.
• * 1.527

  In what cases men may lan∣fully seeke re∣dresse from the Magistrate.
• * 1.528

  Th••t God is a Iudge, is terri∣ble to wicked men, and that in many respects.
• * 1.529

  God is comfor∣table to godly men.
• * 1.530

  How Go•• 〈◊〉〈◊〉 rig••t••o••••••y
• * 1.531

  Use.
• * 1.532

  Rules in com∣mitting our cause to God.
• * 1.533

  In what re∣spects Christ bare our sins.
• * 1.534

  Christs suffe∣rings ••itted to the circumstan∣ces of sin.
• * 1.535

  1 John 2.1. Rom. 3.26.
• * 1.536

  Reasons why Christ suffered on a tree.
• * 1.537

  Men die divers wayes.
• * 1.538

  Naturall men a••e said to be a∣live to sin in divers respects
• * 1.539

  Great is the misery of such as live in sin.
• * 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.541

  Divers things in Christs death that ought to be in our repen∣tance.
• * 1.542

  Signes of true mortification.
• * 1.543

  The happinesse of such as live spiritually.
• * 1.544

  A religious ••s•• is the best li••e, for 6. reasons.
• * 1.545

  Signes that de∣scribe a righte∣ous m••n in hims••l••e.
• * 1.546

  Sixe other signes of righ∣teousnesse, as it groweth.
• * 1.547

  How the righ∣teousnesse of a godly m••n dis∣fers from that of the Scribes and Pharisees.
• * 1.548

  Why so many do not imbrace a righteous life.
• * 1.549

  Helpes unto righteousnesse.
• * 1.550

  Phil. 3.3. 1 ••or. 7.23.
• * 1.551

  Defects of a righteous life of two sorts.
• * 1.552

  First in t••e parts of it.
• * 1.553

  And 〈◊〉〈◊〉 in respect of the f••rst table:
• * 1.554

  Psal. 27.3, 5. Pro. 2•• 3. Psal. 55.22.
• * 1.555

  Psal. 16.8.
• * 1.556

  Or else in re∣spect of the se∣cond table.
• * 1.557

  2. Defects in the manner of doing righte∣ously: and so,
• * 1.558

  1. In generall, 5. waies.
• * 1.559

  Many defects in Gods wor∣ship.
• * 1.560

  How the 〈◊〉〈◊〉 com••. 5 to be diseased.
• * 1.561

  The diseases of the soule are grievous many wayes.
• * 1.562

  Why many feel not the diseases of their soules.
• * 1.563

  Wherein Christs healing excels for our com••ort.
• * 1.564

  Ezek. 36. H••s. 14.2.3. Esay 19.2••. Jer. 17.14. What we must do•• to be healed of Christ. Psal. 147.3. Esay 57.15, 18.
• * 1.565

  Gal. 6.14.
• * 1.566

  Rules for such as desire Christ to heale or help their bodily griefes.
• * 1.567

  What is meant by going astray
• * 1.568

  The misery of such a•• goe astray ••ppears in divers r••∣spects.
• * 1.569

  Aggravations,of their misery.
• * 1.570

  〈…〉〈…〉 mens 〈◊〉〈◊〉 as••ray.
• * 1.571

  Esay 16.1••. Job 12.28. Signes of a l••s•• sheep••.
• * 1.572

  Divers things that give hope of curing to such as be out of the way.
• * 1.573

  〈…〉〈…〉
• * 1.574

  〈…〉〈…〉
• * 1.575

  The time of returning.
• * 1.576

  〈…〉〈…〉 returning.
• * 1.577

  〈…〉〈…〉 against d••vers the 〈◊〉〈◊〉.
• * 1.578

  aggravations against divers that returned
• * 1.579

  〈…〉〈…〉 of lost 〈◊〉〈◊〉 do 〈…〉〈…〉.
• * 1.580

  The meanes of returning.
• * 1.581

  〈…〉〈…〉.
• * 1.582

  〈…〉〈…〉.
• * 1.583

  Q••••st.
• * 1.584

  〈…〉〈…〉
• * 1.585

  What attri∣butes are given to Christ as a Shepheard.
• * 1.586

  Christ is one Shepheard.
• * 1.587

  He is the true Shepheard.
• * 1.588

  He is the good Shepheard.
• * 1.589

  1 Tim. 1.13. 16 1 Cor. 9 10, 11
• * 1.590

  Hee is the great Shep∣heard; and that in divers re∣spects.
• * 1.591

  The happinesse of such as live under this Shepheard, ap∣peares in ten particular priviledges.
• * 1.592

  Cant. 1.7.
• * 1.593

  Zach. 11 9.10
• * 1.594

  Explanation of the tearme, Bishop.
• * 1.595

  Christ excels all other Bi∣shops in ten respects.
• * 1.596

  Such are happy that live under the charge of this Bishop.
• * 1.597

  Duties of such as be under the charge of this Bishop.