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 given 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 reasonable 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 conscience 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 confine it to any part of the soule as they doe that make it a part of the understanding for the understanding hath no parts properly and to make it a part Analogically is not to be borne in a definition as Logicians know I say moreover it is in all reasonable creatures to note that beasts that have only a sensitive 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 viz. applying the principles of the minde For the understanding 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 increased in the mindes of such as have the benefit of the Scripture more or lesse according to the degree of their knowledge Now that which conscience doth is this it repaires to these formes of truth or light in the minde and takes such of them as concerne the 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 â—â—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 above man So then Conscience concludes about a mans owne actions for if conscience 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 successe 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 against 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 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 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 taster 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 imployed 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 reflexed The eye of a man too can see other things but without a glasse it cannot see it selfe But now conscience can discerne it selfe and the whole actions 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 memory 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 Woâ—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 tâ—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
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 filthy 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 advantage a mans just praises Answ. The answer is that there are divers things will make a man to bee much praised as First 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 confesse 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 contracts 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 dissimulation 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 require 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 private 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 Secondly when their evils are knowne if they be secret they must not bee revealed 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 dispraise but it must be as a medicine which must bee applied with many cautions 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 silence the ignorance of foolish men IN these words is contained the second argument taken from the will of God God is specially desirous that Christians should 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 distinction 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 obedience 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 sometimes 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
the 〈◊〉 use of tâ—th Vse Vse Doct. 1. Vse Doct. Vse Doct. Vse Doct. The glory given to Christ after his resurrection shewed in 8. things Vse Difference betweene faith and hope Doct. 1. Vse Divers questions and doubts resolved Ten things that assault faith against which we should be armed Doct. 2. Vse Doct. 3. Vse A large explication of the ceremonies about the clensing of the Leper as it concerns the sanctification of the sinner Vse Vse Rev. 2.22 Iam. 4.8 8. Things to be done to get a cleane heart What truth is What it is to obey truth How our hearts are purified in obeying the truth Vse Vse Vse Vse 8 Things for the discovery of hypocrites How men may know their obedience be right or no. Doct. In 8 things the Spirit worketh our obedience Vse Vse Doct. Vse How we may know who are godly The good men may get by conversing with the godly Why the most men have no mind to converse with the godly Doct. Vse â— Signes of unfained love Vse The impediments of brotherly love Of purity of heart both as it respects God and man How we may know that our hearts are pure towards others What we must doe to get and increase purity of heart How the ferventnesse of love may be discerned 7. Signes Nine causes of want of fervent love What must be done that our love might be fervent 〈…〉 new birth Whâ—â—â—â— diffâ—rences between true repentance and false Vse Why it is needfull to be often put in minde of our new birth The lets of the new birth Vse Vse 1. Foure degrees of immortality Vse Vse The differenâ—e between true 〈◊〉 and temporary joyes Esay 4.6 Tit. 2.5 Vse Vse 8 Thinâ—s to be observed if wâ— will heare thâ— word as the wâ—rd oâ— God How the word may be said to live Vse Six waies to shew the life of the word in our conversation Mat. 13. Doct. Vse Mat. 6. Ioh. 1.12 2 Cor. 5.1 Gal. 5.24 Gal. 1.10 Psal. 16 10. Prov. Psal. 49. Ps. 92.6 7. Vse Ier. 9.24 Pâ—al 49. Dan. 2.37 Phil. 2.3 1 Thes. 2.6 â— Cor. 11 18. Esay 8.7 Doct. Mans glory vaine for six reasons Eccles. 5. What is mans true glory The inconveniences men bring upon themselves by forgetting death Quest. Answ. Esay 21.9 Quest. Answ. Doct. Ioh. â— 31 c. Vse The coherence The Analysis of the first part of this chapter 5. Things to be avoided if we would profit by the word Generall observations The benefit of briefe catalogues of sins or duties or graces How many wayes the sins â—ere mentioned doe hinder the word Of Malice Acceptation of the word Signes of malice Reasons against malice From the causes From the effects 1. In us 2. In God Vses Aggravations of malice Note Remedies for malice 1. In our selves Note 2. In others Of Guile The acceptation of the word Object Solut. Why Guile is to be avoided Vseâ— The misery of deceitfull persons The â—gâ—â—avaâ—ons of the sin of dâ—â—â—it 1. The maner of deceiving 2. The persons upon whom it is pâ—actised 3. The time Object 1. Solut. Oâ— the misery of such as 〈◊〉 by dâ—â—â—â—â— Note Object 2. Solut. Servants must not use lying and deceit to please thâ—â— mastâ—â—s Object 3. Solut. Of 〈◊〉 câ—◠〈◊〉 Object 4. Solut. Vse 2. The iniquity of the time Vse 3. Against â—quivocation Vse 4. The signes of a man without guile IncouragemeÌ„ts to such men Note that he sayes all malice and all Guile How many wayes men commit Hypocrisie 〈…〉 〈…〉 What may befall him What will befall â—hem The objections of hypocrites removed Vses For information Note For instruction The sorts of Hypocrisie we are most in danger of Preservatives against Hypocrisie Note Object Solut. About censuring other men for Hypocrisie Quest. Answ. How an open hypocrite may be discerned Object Solut. What makes an hypocrite Vse 3. Quest. Answ. First when a man had rather be good then seeme so How a man may know that he is not an hypocrite The haâ—â—fulnesse of the 〈◊〉 of envy Signes of a man free from envy The aggravation of evill speaking Râ—asons to disswadâ— from Evill speakâ—ng Note Rules against evill speaking What we should doe to avoid evill speaking in others 5. Generall doctrines Note For tryall How we may disâ—eâ—ne our desire and affection after the word Note Other signes of true desire Impediments to true desires externall Inwaâ—d 〈◊〉 wicked mâ—n 〈◊〉 of affection in the godly Meanes to get true desires â—o the word Rules for the preserving of good desires Rules for such as be afflicted with melancholy The Motives The causes why the most are but babes in religion Note Speciall duties of such as be but new borne babes Speciall praises in children by nature to be expressed by us Priviledges of weake Christians How far wicked men may desire after the word Note Note Divers kindes of growth In what graces christians ought especially to grow Philip. 1.10 1. Thes. 3.12 Philip. 2.13 Ephes 4 3.4 Rules to helpe our growth Impediments of growth Signes of growth Vnprofitablenesse of life aggravated in many respects Apostasie is twofold Encouragement for weake Châ—istians Wherein Gods graciousnesse is â—cene What we must doe to taste the goodnesse of God Doct. 2. Note A true taste is scene by the cause and effects of it Wherein the taste of wicked men and the godly differ How far the taste of wicked men may goe Vse Divers things noted for clearing the sin against the holy Ghost Doct. 4. The causes why so many have little or no taste of the word Christ is diversly described by the Apostle Eph. 1.7 Christ doth many waies excell earthly Lords towards his servants Christ is three waies called a stone 〈…〉 1 Cor. 7.8 Matth. 16.18 What kind of men disallow Christ. Christ chosen of God diversly Christ is precious many â—â—yes Causes why Christ is no more precious with men Pro. 8.11 16. Five points in generall We come to Christ many 〈◊〉 Esay 9.6 In what manner we must come to Christ. Psal. 40.7 Many are the reasons why we should come to Christ. Matth. 22. In what respects the godly are likened to stones Reasons why we ought to be lively stones How vve 〈◊〉 our livelinesse What vve must doe to quicken our hearts Means to build up a Christian. Prov. 24.17 Luke 14. 23. Causes why many are so little edified Ioh. 13. 21. Christ hath a five-fold Tabernacle Esay 40. 22. A godly man like the Tabernacle in divers respects Godly men are Priests in many respects Exod. 29.21 Vses Divers sorts of sacrifices for Christians Mark 8.34.35 1 Ioh. 2.2 Rom. 3.25 Prov. 23.26 Speciall laâ—es to be observed in offering up our sacrifices What we must doe to get our works acceptable to God What is meant by Scripture and why it isso called Wherein the Scriptures exceede all other writings Malach. 3.1 Esay 55.4 Esay 62.11 Math. 4.11 Vse That Christ is laid as a foundation-stone imports many things The Church is like Mount Sion in
God hath given of his free grace and shall be fully brought upon you at the last day when Christ shall bee shewed in his glory to the world Now there are six reasons which may induce you to the care of a holy conversation intended in the former dutyes 1. The first concernes the image of God ye are the children of God and therefore you should live so as becomes Gods children and expresse in your cariage the resemblance of the nature of God not given your selves over onâ— of the liking of sinne to the service and obedience of any of those corruptions which either your selves lived in before your calling or are usually found in such onely as know not GOD. But as God who by the power of his word hath converted you is holy so should you strive with respect of all his commandements to resemble the praises of God in all your carâ—age striving in every duty to follow your patterne And the rather because this hath beene anciently required in the old Testament of Gods people to propound unto themselves the imitation of Gods holinesse and to detest sinne because they would not be unlike to God 2. A second reason may be taken from the judgment of God For the time must certainly come when God whom we call a Father and call upon as a Father in this life will summon us before his Tribunall certainly and speedily and then no man shall escape but shalt be dealt with without partiality or any corrupt respect according as mens workes have beene either good or evill and therefore it behoves us that are in this world but as sojourners for a time to spend our daies in all carefulnesse and godly feare 3. A third reason may be taken from the consideration of our redemption which hath many important motives in it For it cannot bee but yee all know that your misery by nature was so great that yee could not be ransomed if all the treasures of gold and silver in the world had been given for you and when you were redeemed a chiefe respect was had to the freeing of you from the viciousnesse of your conversation in which vainely yee spent your times and which corruption in many things yee sucked in from the sinfull examples and precepts and ill education of your Parents and ancestors But especially if yee consider what a matchlesse price was given for your ransome even the pretious blood of Christ who as a most absolute sacrifice for our sinnes was without all soule of nature or life and so the full substance of all the ceremoniall sacrifices and in particular was the true lambe without blemish or spot that makes attonement for the sinnes of the world And the rather if yee consider that from all eternity God had ordained that Christ should dye for you and when the fulnesse of time came that God was to reveale his Sonne as the Saviour of the world hee shewed him in the flesh and caused him to be preached unto you and for your sakes with far more evidence and clearnesse than in forâ—er ages To you and for your sakes I say that doe constantly put your trust in Gods mercy through his merits that God that to shew he was fully paid the uttermost farthing of our debts came to the prison doore and let him out which he did when he raised him from the dead and besides exalted him to wonderfull glory when hee ascended up into heaven that so for the time to come you might beleeve and trust upon Gods goodnesse and favour to you without all feare or doubting 4. And the rather in the fourth place should you be carefull of the former exhortation if you consider your relation to the godly to whom ye are 〈◊〉 For seeing that by the spirit of God your soules are purified from the leprosie of inward evills by the holy course you have held in clensing your hearts of those evills which might hinder your internall sanctification in that obedience you yeeld to the truth of God and inasmuch as the end of all this reformation was that there might be a holy communion and affection without hypocrisie and dissembling among such as feare God who are all the children of one Father therefore see to it by any meanes that yee order your lives and hearts so that you may love one another both with ardent affection pure sincere hearts which you never doe unlesse you gird up the loines of your mindes and live soberly be setled in the assurance that yee shall altogether one day raigne in heaven 5. And fiftly the immortality of your soules should perswade with you you were made new men not as you were made men by a naturall propagation but inspired with a life that should never cease having the seed of this eternall life cast into your hearts by the word of God which in it selfe and by effect in you liveth and abideth for ever And lastly if you consider the mortality of your bodies All in a mans outward estate is but vaine and transitory the bodies of all men are but as the grasse which is to day and tomorrow is cut downe and cast into the oven Man is quickly and suddenly gone nor is the glory of mens outward estate better than their bodies For all the riches pleasures c. of this life in which men glory most they are but as the ' flower of grasse His body withereth like the grasse decaying in a short time till he have nothing left but the very roote of life and as for his riches and pleasures they like the flower fall off so as they are never recovered againe many times in this life but alwaies in death But on the other side the word of God upon which men should set their hearts continueth in the efficacie of it in the sense of it and in the fruit of it for ever and that you may not be mistaken this is that word of God which is daily preached unto you AN EXPOSITION OF THE FIRST EPISTLE generall of PETER CHAP. I. verses 1 2. 1. Peter an Apostle of Iesus Christ to the strangers that dwell here and there throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the foreknowledge of God the Father unto sanctification of the spirit through obedience and sprinkling of the blood of Iesus Christ Grace and peace be multiplied unto you THe purpose of the Apostle in this Epistle is to confirme the Christians to whom he writes in the faith and to assure them that it was the true grace of God they had received and to perswade them to all possible care of sincerity of life becomming the Gospell and to constancy in tryalls The Epistle stands of three parts 1. The salutation Chap. 1. ver 1 2. 2. The body of the Epistle Chap. 1. ver 3. to Chap. 5. ver 12. 3. The Epilogue or conclusion Chap. 5. ver 12.
observed to releeve us against temptations and these are twelve in number whereof some are preservatives against temptation and some of them are remedies to deliver us out of temptations 1. The first is prescribed by the Apostle Peter and that is to be sober and temperate in the use of all outward things For usually Sathan getteth in by the advantage he hath from our too-much liking or use of profits or credit or recreations c. 2. The second is to watch to watch I say indefinitely observing our own weaknesses by a care to represse the beginnings of sin in our own nature by avoiding the usuall occasions of sinne or tentations and by providing our selves against the time of the assault looking ever for it and standing upon our guard This if we did certainly the Devill would be afraid to attempt any assault upon us but our owne inconsideration and security and dallying with the beginnings of sinne or the occasions usually tempts the devill to tempt us 3. The third rule is to take heed of solitarinesse I meane not onely the inward solitarinesse or emptinesse of the minde but the very outward retyring from company without cause or calling The Devill set upon Eve when shee was alone and Christ was led aside into the wildernesse to be tempted 4. The fourth rule is to be diligent and faithfull in our particular calling It is almost impossible that a life full of idlenesse should not be also full of temptations this was noted to be the doore of Davids tentations whereas contrariwise faithfull employment barres out tentation It is exceeding good not to be at leysure to attend tentations Labour is a great preservative from a world of inward evils 5. The fift rule is to be carefull to walk uprightly and to keep our righteousnesse For he that walketh uprightly walks boldly and safely not onely in respect of evill men but of evill Angels also Righteousnesse is an excellent brest plate to preserve the heart of a man and usually outragious tentations get in by the love of some presumptuous sinne But to hold this rule that wee would not allow our selves in any sinne which is true uprightnesse is a sure course and seldome failes and it preserves against all fierce tentations 6. The sixt rule is to search the Scriptures and to get store of provision against the evill day Now this rule is both a preservative and a remedy It is good to keepe Sathan from assaulting us for when he tempts it is upon hope that we have no armour to resist or if hee dare assault It is written will be a sure weapon The Word is the sword of the Spirit that Christ fought withall and therefore we may be sure it is a safe weapon 7. The seventh rule is that we must not complain only as many doe but we must resist also we must doe our best to oppose tentation neither must we think this a slender help for it hath a cleare promise that the Devill shall flee from us 8. Eighthly prayer is a tryed medicine This Paul used when hee was tempted 2 Cor. 12. and certainly it is powerfull either to remove the temptation or to procure an answer or strength to beare it 9. The ninth rule is wee must specially remember to runne to the brasen serpent It is without all question that the sight of Christ is as availeable to help us against the stings of the old serpent as ever the sight of the brasen serpent was to cure them that were stung by the fiery serpents 10. The tenth we must labour for a perswasion that tentations shall never separate us from God unbeliefe gives them head and sometimes ere the more they are mistrusted the more they grow infectious whereas faith quencheth them though they were fiery darts 11. The eleventh If we find the devill practicing upon the flesh the way is not to revile the devill but to beat the flesh Mortification and the crucifying of the flesh with the lusts of it will expell the devill 12. The last rule is to be thankfull for all mercies we find in temptations and it is a great means to help us whereas unthankfulnesse doth wonderfully strengthen the temptation And thus much of the sixt verse Verse 7. That the tryall of your faith being much more precious than the gold that perisheth though it be tryed by fire might be found unto praise and honor and glory at the appearing of Iesus Christ. THis Verse containeth the fourth reason why afflictions and temptations should not darken the sense of our happinesse and that is taken from the effect of afflictions and tentations which is in this Verse both propounded and amplified It is propounded in these words the tryall of your faith and it is amplified two waies First by comparison with gold tryed in the furnace And secondly by consideration of the event it will be found to praise and honor and glory at the appearing of Iesus Christ. First of the effect as it is briefly propounded The tryall of your saith Two things I would note here 1. In generall that God will try men 2. In speciall what God tries in men viz. their faith For the first It is certaine that the Lord hath his fire in Sion and his furnace in Ierusalem and he will melt man For what else should hee doe to his people Now the Lord is said to try men divers waies First by observing their waies and so to try or search them is nothing else but to take notice of them and their estates and so the word may be taken Psal. 139.1 2 3. Secondly God proves men when hee bestowes speciall blessings upon them Exod. 16.4 Thirdly God tryes men by the power and efficacy of his Word For that melts the heart of man like a furnace and tries and searcheth his inward parts Mat. 3.2 Heb. 4.12 Fourthly praise and applause is sometimes as the fining pot for silver and the furnace for gold Prov. 27.21 Fiftly one speciall way by which God tries men is by false Prophets and that is by suffering their dreams or signs or words to come to passe Deu. 13.1 Sixtly God tries men by afflictions and tentations so commonly it is meant and so here now God hath two furnaces of afflictions there is the furnace of his fury Ezech. 22.21 22. c. The other is the furnace of mercy and this is here meant Now the tryall in affliction is not simply or properly the affliction it selfe but certaine specialties of consideration in the affliction and thus God tries us 1. First when he sends many crosses one in the neck of another and some of them of longer continuance Dan. 11.33 35. and so in Iobs case 2. Secondly when hee sends upon our spirits strange and unwonted terrors Exod. 20.20 3. Thirdly when he smites some eminent men with sore and unexpected judgements Dan. 11.34 4. Fourthly when he delayeth or withholdeth expected favours Deu. 8.2 5. Fiftly when
looke upon the Elect but as they are in Christ. Fourthly seeing it is certainly decreed concerning the gathering of mens soules by the 〈◊〉 of Christ it should teach Ministers with all readinesse and patience to preach the Gospell in the places where they come as knowing that such as are ordained of God shall be gathered even so many in these places as belong to the election of God Act. 13 48. Verily This doctrine of 〈…〉 is â—â—tered with a kinde of mild asseveration the reasons of which asseveration are these 1. Because the most men will hardly beleeve any such thing men by nature are wonderfull apt to object against the doctrine of Gods decrees and therefore he urgeth it with an asseveration 2. Because of the excellency of this decree above all the rest this was a golden statuâ—e the most amiable ordinance that ever was that God should from everlasting resolve to send his owne Son to redeeme us 3. This asseveration is to worke the greater assurance of faith in the Elect they should never doubt Gods love to them in Christ for verâ—ly Christ was pre-ordained c. Before the foundation of the world This phrase is used in divers senses in Scripture 1. Sometimes the foundation of the earth is taken for the peopling of the earth since the foundation of the world that is since the peopling of it Exod. 9.18 2. Sometimes for justice and judgement in the earth the foundations of the earth were moved that is all went to wrack in matters of justice Psal. 82.5 But usually it is taken for the creation of the world especially in respect of the support of this great frame of heaven and earth The foundation of the world is that admirable work of God erecting this huge frame of heaven and earth and supporting it by his almighty power so that before the foundation of the world is before the world was set up But why doth he rather say before the foundation of the world then before the world was It may be for two reasons First to raise up our thoughts to the contemplation of the wonderfulnesse of the founding of heaven and earth for the rarenesse of the wisdome of God and the cunning he shewed in this admirable frame Prov. 3.39 for the unsearchablenesse Ier. 31.37 for the surenesse and durablenesse of it Psal. 78.69 for the absoluâ—enesse and independance of Gods power in framing all this Iob. 38.4 5 for the suddennesse of it it being all done with a word and for that all this was made of nothing and that this great earth the foundation of all the rest should it selfe lie in the waters Psal. 24.2 and indeed the whole borne up onely by the power of Christ without meanes Heb. 1.3 Secondly this phrase may be of purpose used for the likenesse of the state of the Church to the world and the promise of God for the upholding of it Hee that made the world of nothing raised a Church to himselfe of that which was worse then nothing yea all that is said before of the world may assure us of so much and much more in the execution of Gods counsels in Christ for the Church Psa. 78.79 The doctrines are 1. That the world had a beginning it had a foundation it was not eternall 2. That we ought to be deepely affected with the admiâ—ablenesse of the making and upholding of the world But who can tell that there was sâ—â—h a wonderfulnesse in the creation of the world 1. Scripture doth telâ— it Heb. 11.3 2. Christ was by when it was done Prov. 8.29 3. The Angels of heaven saw the whole when it was done and were by at the doing of a great deale and were rapt with admiration at the wisdome and power of God Iob 38.4 5 6. 4. Lastly the frame it selfe as it 〈◊〉 â—â—ands speaks evidently for the wonder of the workmanship But what use may be made of the wonderfulnesse of Gods workmanship herein 1. We should disceâ—â— and marke and acknowledge the power and wisdome of God herein and by our often thoughts raise up our hearts to the often meditation of it Psal. 104 1. to 9. Shall the Angels shout with joy and shall we be so dull Iob 38.6 2. It shews the eternity of God and his soveraignty and power to dispose and alter all things at his will Psal. 102.26 89.11 3. It intimates to us many consolations 1. That God can easily prolong the life of his servants that could give and uphold the being of so huge a frame Psal. 102.26 2. That God himselfe is wonderfull firme and unchangeable to all generations and faithfull in his word that can give such a stable being to heaven and earth Psal. 119.90 89. Esay 40.21 48.13 51.13 16. 3. That if the world have such a sure foundation then much more the Church Esay 14.32 For if the foundation of the world be so glorious oh how glorious is the foundation of Sion If he have made such an excellent house for his people to dwell in it shewes he loves them much and meanes to provide for them for continuance Prov. 20.26 but especially how precious are the foundations of the new Jerusalem Rev. 21. 4. This intimates the fearefull power of God in the execution of his judgements upon wicked men Amos 9.5 Zach. 12.1 2. Deut. 32.22 2 Sam. 22.8 The project concerning our eternall salvation by Christ was before the world conceived in God Eph. 1.4 Psal. 90.1 Ier. 31.3 The Uses are divers 1. Therefore let us admire the matchlesse love of God that not onely loved us first but loved us before the world was 2. Let our love to God taste of the knowledge of this doctrine since wee began not so soone as he let our waies and purposes and desires be to extend our affections towards God to the end yea and beyond all end also 3. Let it comfort us in all adversity to think of this everlasting love of God Esay 40. 4. Lastly doth not thiâ— evidently confute merit of workes It was for no desert in us for we were loved before we had done either good or evill Rom. 9. And thus of the fourth point But was manifest in the last times for you The fift thing is the manifestation of this great work of our redemption amplified by the time of it viz. in these last daies and comprehended in the manifestation of Christ. Christ is manifested five waies 1. For the faithfull 2. To the faithfull 3. In the faithfull 4. By the faithfull 5. With the faithfull â— He was manifested for them in that he did undertake for the merit of their redemption 2. He is manifested to them in the preaching of the Gospell revealing Christ and him crucified before them 3. Hee is manifested in them when in respect of true grace his image is formed in them thus God 〈◊〉 his Sonne in Paul Gal. 1. 16. 4. Hee is manifested by them when with their obedience
of the former Chapter In these words and those that follow to the thirteenth verse is contained an exhortation to the right use of the meanes by which we might grow up in all holinesse and acceptation with God In the exhortation two things must be distinguished first the substance of the exhortation secondly the conclusion of it The substance is contained from verse the first to the eleventh the conclusion in the eleventh and twelfth 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 sincere milke Fourthly it will make us grow fiftly have we not already tasted 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 viâ— for two reasons 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 profit by the word of which in the first verse THere are five things we should lay aside and be sure we be free from when we come into Gods presence to heare his word or to be exercised in it viz. Malice Guile Hypocrisie Envy and Evill speaking Two things distinctly must be considered in verse first the sinnes to be avoided 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 First that it is exceeding profitable to gather speciall catalogues of our sinnes which we should avoid to single out such sinnes as we would specially 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 according to the state of the people to whom they are given and so it were of excellent use if we did gather catalogues of the duties which especially concerne us or of the graces we would strive most to excell in to the intent 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 according to the divers states of the people whom they concerne Secondly the Minister ought to informe his flock concerning the particular 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. 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 â—â—e another c. 3. These siâ—â—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 For sometimes it signifies misery 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 takâ—n here For it is certaine 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 malice 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 and inwardly loathes him
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 themselves This was it the Apostle complained of in the Corinthians and shewed 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 And we may know that we are not envious 1. If we love the good things in others and can rejoyce in their prosperity 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 â—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 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 conversation 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. â—5 10 1 Cor. 4.3 5. Seventhly when we speake evill of father and mother or such as are neerly 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 nature 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 revealâ— 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 acknowledgement 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 Masters must not threaten their servants Ephes. 6.9 nor parents must not prâ—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 There are also many reasons why we should put away evill speaking First from commandement Men are streightly charged by God to refraine 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 reviling 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 â—â—t bring against him any railing accusation Iude 9. The Apostle sheweth their practice herein blesseâ— 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
doctrines 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 among 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 by which a man is made to halt or is brought into a snare or made to stand still or fall in matter of religion or salvation And so the sorcerers were a stumbling 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 scandalous 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 superstiâ—ious or else by wickednesse of life or by wilfull 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 taken from others is either that they call humane or that they call diabolicall Scandall taken which they call humane may either bee found in godly men or wicked men godly Christians that are weake may be offended or hindred in religion divers wayes as either by reason of the persecution 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 also by the liberty some of the godly take in things indifferent for the advancing of the Gospel in case of necessity As when Paul for the gaining of the Gentiles neglected Moses Law This was an offence to many 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 reproaches threats or oppositions or the like but this kind of offence is not meant here It is offence taken which is noted here as a grievous curse upon them and amongst offences taken this is their misery that they gather offence from what should have been the cause of their holinesse and happinesse even from Christ. Might some one say What should men be offended at in Christ The 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 justification could not bee had by Moses Law but must bee sought by beleeving 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 notable hindrance for the time it frustrates them of the Gospel and of the communion of Saints c. â—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
he is not more unperfect in generation 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 beaâ—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 creatures 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 parents and therefore as from the bodies of their parents they receive a likenesse to them in body so is it that from their soules they receive this similitude 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 humours 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 evident 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 continues 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 former 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 creation 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 union with the body doth the spirit of man differ from the Angels who are spirits separate and such as exist without relation to a body whereas the 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 without 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 faculties 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 expresse The question is whether the soule worke upon the body from without and so is by that meanes joyned to it or whether it be placed in the body 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 extends 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 experience for we may all perceive that our thoughts
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 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 creatures 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 Angels 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 conceive 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 images 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 apprehended and attained 11 In that mans understanding is made after a sort all things For the understanding becomes the things understood in that it doth conceive a true and evident image of the thing to be understood so that as man is the Image of God so hath 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 herein 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 sensitive 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 excuseth 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 excellent 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 lâ—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 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 rightly 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 fleshly 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
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 traduced as wee see the Christian Churches in the primitive times were exposed to the infamous reports of the Gentiles Two things would be here explained 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 Isaacâ— 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. 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 â— 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 given 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. â— 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 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 discovered 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 pronounce 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 reproach 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 Psal. 33.13 Tit. 3.1 Secondly if they consider the causes of their evil speaking which as was shewed 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
in the very pulpits showers of reproaches which ambitious and malicious temporizers poure out to strengthen the hands of the wicked and discourage the hearts of the righteous they thinke they may revile 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 reproachâ— the good way of God so unjustly so foolishly 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 cannot 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 workers 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 confure 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 divers 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 confute 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 wicked man so as he cannot so securely vent his reproaches 5. Because it is a way that brings most peace and comfort to ones 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 goodnesse 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 revenge 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 courses 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 examine 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 drunkards 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 reproaches Hee is as much vexed when hee cannot or dare not speake
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 Conscience 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 Conscience The signes of an unregenerate Conscience may be gathered from the differences of evill Consciences The signes then of an unregenerate still Conscience are these First 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 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 bringingâ—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 Conscience 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 ransacks 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 circumstances 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 motive 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 others 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 The 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 Conscience 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 compared 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 distinctly understood wee must take notice of foure effects of an evill Conscience usually The 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 â—â—gnes the cause of it to be such and such things which bring noâ— only 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 impressions 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 able to sustaine themselves but discover their horrible
curing it and putting life into it by sprinkling it with the bloud of Christ and love infusing or rather inflaming it with the heat of life All these things are requisite though I stand not upon the precise order of the working of every one of these Thus how conscience may 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 are of great use for the guiding of a good conscience First that in all her proceedings she must follow the warrant of Gods word Secondly that she doe not mistake in judging of particular actions she must bee sufficiently informed about our Christian 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 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 discerned in himselfe Rom. 7. of doing God service Secondly by the manner of exacting of obedience for a good conscience 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 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 commandements 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 corruption 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 The 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 delight 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 respects and being an internall agent is out of the watch of all outward hinderances 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 immediat 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 conscience 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 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
and preached hee received 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 Answ. 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 required 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 example 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 boâ—nd in things indifferent iâ— their owne nature to follow any example 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 threatned 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 signifies to make or frame or fashion with art or to make sinne and it may be rendâ—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 First 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 murthering 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 wilfully 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 wilfully 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 themselves 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 imagines 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 licentiousnesse and wantonnesse and thus superiours make sinne when by their evill example or negligence in not punishing offences they tempt others to sinne Sixtly when a man makes a trade of sinning and thus men are said in Scripture to bee workers of iniquity which is a Periphrasis of wicked men Now 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 conversation 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. 2â— 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 divell 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
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 coozening 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 neighbours 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 Iacob this is made a signe of a godly man Zeph. 3.13 of a happy man Psal. 15.2 of a true Israelite Iohn 1.47 Being reviled Hitherto hath beene shewed that Christ suffered without sin now the Apostle 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 and is committed 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 infirmities 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 calling or desire of their amendment and so it is reviling to upbraid any with the sins they have repeâ—ted of And thus what reviling is Doct. 1. Reviling is a hatefull sin that appeares from hence that it is accounted a great suffering to suffer reviling And our Saviour accounts it murther 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. â— 9 and have the example 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 such as are many 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 reproach and so in any sort of men that are thus bitter 〈◊〉 Rom. 3.14 Iam. 3.9 it is the signe of an â—â—regenerate heart 2. Such as are given to it to complaine of their neighbours in all places evill-minded men that know little other discourse but by way of finding fault or reproaching this or that man and they cease 〈…〉 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 aâ—ominable vile to revile goodnesse and religion it selfe to scoffe and reproach preaching and hearing of sermons 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 drunkennesse 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 Iudeâ— 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 doctrine Thus of the sin of reviling Doct. 2. Christ himselfe was reviled He that was â—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
free women altogether from sin in these frailties because since the fall the naturall defects are tainted and there is in them a speciall kinde of defectivenesse or infirmity which cleaves to their sexe which is not so usually in men or not accompanying the nature of men Quest. What are the things wherein women are more usually fraile or defective or infirme than men 1. In capacity and judgement They are not capable of so large a measure of knowledge as men in equall comparison nor so able to teach the depths and mysteries of knowledge 2. In respect of their insufficiencie for the greatest imploiments of life as that sexe is not ordinarily capable of the great services of God in Church and Common-wealth the workes cannot be done by women 3. They are apter to be seduced than men as the Apostle implies in the case of all women as well as Eve 1 Tim. 2.14 4. In respect of dependancies They cannot make shift for themselves their desire is naturally subject to men in respect of depending upon them for provision and protection Gen. 3. This weaknesse is stamped upon the whole sexe 5. In respect of their aptnesse to feares and amazement and other perturbations more unconstant and not so stable in heart as man 6. In respect of the discovery of their hearts and natures whether in good or evill It is harder to find out throughly the perfect disposition of a woman in good or evill than of men Solomon could find out the temper of one man among a thousand men but not the heart of one woman among so many and that I take to be the true sense of that place Ecolâ—s 7.28 29. compared with ver 25.27 7. In respect of their pronenesse to vanity and pride in apparell which I gather from this that all the expresse directions about apparell that I remember in Scripture are given rather to women than to men especially in the New Testament as 1 Tim. 2.9 1 Pet. 3.3 The Use may be first to give us occasion to magnifie the power and mercy of God His mercy that despiseth not his weake creatures but bestoweth the grace of life upon them His power in that he keeps them in life and preserveth his owne worke of grace unto the possession of eternall life Secondly it should stirre up women so much the more to use all the Ordinances of God and all helps to make themselves strong in the power of the gifts of grace especially they should get a strong faith in God that they may trust in the power of God that giveth strength to the weake Esay 40.29 31. 1 Pet. 3.5 It will be their greater glory if they can overcome their naturall weaknesses especially if they can excell men in the things of the kingdome of God as many times it comes to passe Thirdly all Christians should have those women in great estimation that have overcome their frailties and doe excell in knowledge and piety and mercy and trust in God Fourthly all women should be therefore the more humble and apt to feare and judge themselves and more willing to be taught or admonished and more frequent in prayer to God to help them and keep them and in particular they should be the more willing to be ruled by their husbands as knowing it is a mercy of God considering their weaknesse to give them husbands to support them and provide for them And finally they should be the more faithfull and diligent to doe all the good they can in domesticall affaires seeing by nature they are not fit to manage the greater and more publike services of God The third Doctrine concernes husbands and so they are taught from hence to give the more honour to their wives because of their naturall weaknesse For as it is in the naturall body those members of the body which we think lesse honourable upon them we bestow the more aboundant honour 1 Cor. 12.23 24. so it should be in the Oeconomicall body for the wife is unto the husband bone of his bone and flesh of his flesh and this honour he should give her and shew it both by taking the more care to provide for her and by cherishing and encouraging her the more and by hiding and covering her frailties as much as he may and by not exacting more from her than she is able to performe and by helping her all he can by instruction or otherwise Only we must note that he is not bound to honour her the more for sinfull infirmities but for naturall defects How he must carry himselfe towards her in respect of sinfull infirmities or personall faults hath beene shewed before in the maner of his carriage towards her as a man of knowledge And thus of the first reason As being heires together of the grace of life In these words is contained the second reason taken from the generall dignity of Christians which also extends to Christian wives And concerning the dignity of Christians five things may be noted out of these words 1. The title of their dignitie They are heires 2. What they inherit Life 3. What the cause of this dignitie is viz. Grace 4. In what maner they possesse it viz. Together 5. The persons capable of it Woman as well as men From the coherence we may note That if women will have their husbands to honour them they must be religious women and true Christians that have grace as well as worldly portion God requires religion and grace in all wives and the rather should they be carefull to get grace and become truely religious because it was long of their sexe that sin came into the world and as by one womans bearing of a child salvation was brought againe into the world so should they every one in particular strive to recover their honour by expressing the sound power of a religious life in all faith and charitie and holinesse and sobrietie 1 Tim. 2.14 15. And besides what shall it profit wives to get them jointures on earth and husbands to provide for them while they live here if their soules and bodies perish when they die and lose the inheritance in heaven and perish they will if they get not true grace And further if they be gracious women if their husbands be so profane as not to make much of them yet they shall be greatly set by of God as was shewed vers 4. But on the other side if they be ignorant and irreligious women it is just with God to deprive them of the comforts of this life and to let their husbands neglect them or abuse them For though their husbands sin in so doing yet God is just in permitting such a thing for their punishment Secondly another doctrine may be noted from the coherence and that is That inheaven there shall bee no difference betweene husbands and wives but they shall bee all one in Christ alike heires of eternall life Which is to be noted the more to perswade them to submit themselves and
vaine talkers and will have all the words and by their good wills will talke of nothing else and so hinder edification in profitable doctrine and such as is out of question Tit. 1.10 11. and when men lust to be contentious and are like Salamanders that live alwaies in the fire and know no zeale without contention 1 Cor. 1â— 16 7. When men differ in judgement in the very points of foundation and erre against such truths as must be beleeved to salvation 8. If men be so â—â—ghâ— headed and variable that they are tossed to and fro and carried about with every winde of doctrine sometimes of one opinion and shortly after of another especially when men are so new fangled as in every place to receive almost any doctrine that is new divers Ephes. 4.14 9. When men quarrell so earnestly about things of lesse moment contrary to the custome of the Churches as about praying or prophecying bare or covered or about eating the Sacrament full or fasting 1 Cor. 11. or about such indifferent things as may bee used or not used with Christian liberty Rom. 14. or about Genealogies 1 Tim. 1.4 and such like And that this reproofe may enter the more deeply upon the hearts of some Christians it will be profitable to consider of the ill causes of disseâ—â—ing which are these and such like 1. Ignorance of the Scripture if they had more true knowledge they would not disagree and this ignorance yea sometimes palpable ignorance may bee found in some that thinke themselves to have more knowledge and to be more spirituall than a multitude of those from whom they disagree Mat. 22.1 Tim. 1.6 7. 1 Cor. 14.37 38. 2. Want of love to those found truths that morâ— concerne sanctification causeth God in his justice sometimes to give men up to delusionâ— and to beleeve lies 2 Thâ—s 2. 3. Vaine-glory the very desire to be some body and to excell others makes some Christians gladly to receive or bring in different opinions 1 Câ—r 4.8 Phil. 2. â— Gal. 5.26 4. Over much trust upon the judgments of some â—hâ—n they esteeme when they respect some Ministers so much as to be of their opinion though their consciences be not enformed of any â—ound reason from the word of God for it This estimation of men above that is written hath deceived â—â—â—y â— Cor. 3.21 4.6 5. Respect of earthly things Some men teach and professe to hold opinions of dissenting sometimes meerely for advantage to their estates either to get maintenance or preferment in the world by it Tit. 1.10 11. Rom. 16.19 20. 6. Prejudice is the root of dissenting many times as the Gentiles would not abide yeelding to ceremonies out of very dislike of the Jewes and the Jewes would not understand the needlesnesse of their ceremonies out of very contempt of the Gentiles and so the strength of faction on both sides kept them from agreeing 7. Heaping up of Teachers disorderly when Christians are so diseased with humour and so hard to be pleased with sound doctrine that they hunt up and downe to heare all sorts of men it many times proves hurtfull in this respect that they get infection from the different humours of the many Teachers they heare Disordered hearing in this respect breeds as a surfeâ— of the inward regard of sound doctrine so a great aptnesse to receive divers and strange doctrines 2 Tim. 4.3 4. 8. The contempt of their godly Teachers and want of sound affection to them to them I say that have a charge over their soules whom they ought to obey And this is the more vile as some Christians order the matter because of their hypocrisie in magnifying the judgement or gifts of Teachers that are absent and have not the charge of their soules and abusing the due respect of their owne Teachers which is yet more vile if this injury be done to such as were their Fathers in Christ. Thus of the Use for reproofe By the limitation given before from other expresse Scriptures we learne so to understand this doctrine of unity as it excludes all unity of opinion or practice with such Churches or particular persons as hold doctrines against the foundation of Christian religion so as we must never agree with them As for instance We may not without the damnation of our soules be of one mind with the Church of Rome for there are many things which they beleeve and practise which we must in no case joyne with them in and it is impossible to reconcile us to them unlesse they change their minds I will instance in divers things wherein we cannot without losing Christ be of one minde as 1. In opinion of merit of workes for thereby we make the Gospel or Doctrine of Gods grace of none effect and the promise of God void which is to deny the grounds of Christian religion Gal. 5.3 Rom. 4.14 11.16 2. In the opinion of worshipping Saints and Angels for the Apostle saith expressely that they that doe so hold not the head and so cannot be true members of Christ Col. 2.18 19. 3. In their Idolatry in making and worshipping of Images and almost infinite superstitions contrary to the second Commandement expressely and so as we are commanded to get out of this spirituall Babel in respect of her spirituall fornications 4. In their doctrine of Traditions for they teach that Traditions that are not agreeable to Scripture yet are to be received if they be deliveâ—â—d by the Church in equall authority with the Scriptures If we be of one mâ—â—de with them herein we cannot escape Gods eternall curse as these Scriptures shew Gal. 1.8 Rev. 22.18 5. In their doctrine of perfection for they teach a man may perfectly keepe the Law of God Now this is so dangerous an errour that the Apostle saith there is no truth in the man that holds it 1 Iohn 1.8.10 I omit the rehearsall of other differences Thus of the first vertue The second vertue charged upon Christians is compassion one towards another Have compassion one of another The word signifies such a fellow-feeling or sympathie that makes us like affected as if we were in their case The doctrine then is cleere That we ought to have a sympathy one towards another this is a singular vertue In handling of which point I will observe these things 1. The proofes of it from other Scripture 2. The Explication of the sense shewing in what things we should be like affected 3. The reasons of it 4. The Uses 1. The proofes are very pregnant and full in these other Scriptures Rom. 12.4 15. Heb. 13.3 2. For the explication This sympathie is to be exprest both in the case of the evills of others and in the case of the good of others In the case of the evills of others we ought to be tenderly affected towards them both in respect of their sufferings troubles griefes and crosses Heb. 13.3 10.34 Iob 30.25 whether they be inward or outward as
for evill Note there three things first that hee gives this as a speciall charge as a thing most hatefull or ill-beseeming a Christian. Secondly what he saith No man must doe it Great men have no more liberty by private quarrels to revenge their dishonour or hurt than meane men Thirdly that he saith To no man wee must not render evill to any man of any religion condition or estate whatsoever the injurie bee So Rom 12.17 the like charge is given and two excellent reasons against private revenge One because vengeance belongs to God onely it is his office And it is best God should revenge because he gives recompence to every transgression and besides he gives a just recompence Heb. 2.2 whereas men that will perform their owne revenge give or seeke many times an unequall revenge as when our Gallants will have blood for a reproach this is not equall that a mans life should be taken for a supposed wrong to their reputation And further God hath never failed to execute vengeance whereas men many times fail and cannot perform the revenge they seeke but rather the contrary Gods vengeance falls upon them for taking his office out of his hands as many of those that seeke the bloud of others in revenge lose their owne Heb. 10.30 Also it is worth the noting that in that place to the Romans the Apostle adds another reason against private revenge which greatly crosseth the proud and passionate spirits of our times and that is couched in these words Be not overcome of evill but overcome evill with goodnesse which words import That he is over comâ—â— and hath lost his honour that will revenge and contrariwise he doth overcome that will render good for evill If this point were seriously considered it would mightily subdue that unruly pride and passionâ— that discovers it selfe in the most men and it doth directly prove that Duels or single combats are simply unlawfull and intolerable in any well governed Common-wealth and should warne all Christians to take heed of allowing themselves in the desires or projects of revenge Nor is their sin the lesse that seeke revenge but it is closely and much dissembled while they watch for an opportunity to be even with them that have wronged them Nor reviling for reviling Observe 1. That people that are ungodly are very prone to reviling This we may see in the conversation they have among their neighbours what brawling and scoulding from day to day and also in the case of religion how doe they continually reproach and slander the true Christians so in family affaires with what disgracefull and hatefull termes are all the businesses almost of the household dispatch But of this I spake before 2. That reviling and railing is a very hatefull sin It is here accounted a great suffering to suffer reviling Our Saviour reckons it murther in his exposition of the sixt Commandement Mat 5. And if godly men be reviled it is termed blasphemie in divers places of Scripture in the Originall It proceeds from vile and base natures Heb. 12.14 15. Iames 1.21 3.9 Gods spirit is a Spirit of meeknesse and evill words corrupt good manners 1 Cor. 15.16 The Use is therefore for great reproofe and shame to all those that are guilty of this sin especially such as have their mouthes full of cursing and bitternesse Rom. 3.14 and such as revile men for this very reason because they follow goodnesse calling good evill Esay 5.20 21. 1 Pet. 4.5 and such as revile those that are neere unto them in the strong bonds of nature or covenant as when wives revile their husbands or children their parents 3. That though we be reviled yet we must not revile againe because reviling is a sin and God hath flatly forbidden it in this and other Scriptures and besides we have an excellent example of our Saviour himselfe that suffered all sorts of reproaches and yet was so far from reviling that he threatned noâ— 1 Pet. 2. and all sorts of godly men have endured reviling that were many degrees better than thou And further what knowest thou but God may blesse thee for their cursing as David said And therefore all that are true Christians should be effectually warned from hence to resolâ—e against bitter words and reviling though they be never so much provoked Thus of the rules the Apostle gives for avoiding of troubles Now followes the arguments for the confirmation of those rules especially of the later and the first is taken from the estate or condition of a Christian in this verse the second from the Prophet David ver 10 11 12. and the third from the probable event or effect of such a course ver 13. In the rest of this verse he infers from their calling to Gods blessing That they should be so far from cursing and reviling that they should use no other language than blessing even to the wicked and their adversaries But contrariwise This very terme imports That the life and discourse of a true Christian should be not onely different from the life and language of wicked men but in many things contrary And it must needs be so because the godly and wicked arise from a contrary fountaine the one borne after the flesh the other after the spirit Gal. â—4 and their words and actions flow from contrary principles for the one is led by the old man the other by the new manâ— and they have from without contrary leaders the one led by the Divell Eph. â— the other by the Spirit of God Rom. 8. and further they trade about contrary commodities the one for earthly things only iâ— the â—ther for heavenly the one for things of this world the other for things of another world and lastly they goe contrary waies the one to hell the other to heaven and therefore there can be no agreement betweene them no more than between ligth and darknesse Christ and Belial This point serves for great reproofe of some weake Christians for comming so neere the waies of carnall men as they can hardly be distinguished from them that looke so like them Such were those Corinthians Saint Paul reproves 1. Cor. 3. 1 2 3. Blesse It is required of all true Christians that they should blesse their conversation should expresse blessing continually Now for the understanding of this point wee must know that man is said in Scripture to blesse â—ither God or man He blesseth God when he praiseth his mercy and acknowledgeth his blessings he adds nothing to Gods blessednesse but onely acknowledgeth Gods blessed nature and dealing towards man This exercise of blessing God began betimes in the world as Gen. 14.20 and was constantly continued in all ages among the godly But in this place the Apostle meaneth it of blessing man and to blesse man is either a vice or a vertue There is a vicious blessing of men which must be separated from the doctrine of this Text. Now it is vicious first when a man blesseth himselfe
in his own heart even then when God threatneth him Deut. 29.19 Secondly when a man blesseth wicked men and praiseth them notwithstanding their vile courses Psal. 10.3 Thirdly when a man useth blessing with his mouth and yet curseth inwardly Psal. 62.4 Fourthly when a man blesseth his friend by way of flattery Pro. 27.14 Fiftly when a man blesseth Idols by worshipping them and by setting his affections upon them Esay 66.3 Thus of blessing as it is a vice As blessing is a vertue it is performed divers waies as first from Superiours to their Inferiours so parents blesse their children Gen. 27. Ministers blesse the people Num. 6.23 1 Cor. 14.16 Secondly Inferiours blesse their Superiours as the Subject the King 2 Sam. 14.22 the Child his Parents Pro. 30.11 the People their Teachers Mat. 23.39 In this place I take it blessing is considered of as it is required of all sorts of men towards all sorts of men and in particular towards their enemies or such as wrong them or revile them and so a true Christian should blesse both in deeds and words He blesseth in deeds when either he is a meanes to keepe others from evill 1 Sam. 25.33 or by doing good or shewing mercy to others and so a man blesseth his enemy when he relieveth him in his misery and overcommeth his evill with goodnesse Rom. 12.20 21. Yea a man may be said to blesse when he causeth others to blesse either God or himselfe for his well-doing Thus Iob blessed when hee caused the poore to blesse him Iob 31.20 It is required also that we blesse one another in words and in particular it is required that we blesse them that curse us Mat. 5.44 Rom. 12.14.1 Cor 4. 12. And this we doe 1. By gracious communication in generall when we use such words as may not onely expresse to the life the power and truth of the gifts of grace in us but also may minister grace to the hearers if it be not their owne fault 2. By acknowledging the just praises of others 3. By praying for them Mat. 5.44 Psal. 109.4 4. By giving soft answers Pro. 15.23 and entreating them to avoid strife Gen. 13.8 9. 5. By a discreeâ— reproofe of their sin for as he that slattereth curseth so â—e that wisely reproveth blesseth Pro. 27.14 Psal. 141.5 The Use should be to stirre up all true Christians to practise true vertue of blessing and to carry themselves so as all their words and actions may be blessed and a blessing to them that converse with them and may appeare to be so even to their enemies It is a hard lesson but yet if we seeke constantly to God for this helpe it may be attained in some acceptable manner Knowing that yee are thereunto called Many things may be here observed Doct. 1 That a Christian should be vehemently affected with the consideration of his calling and that for divers reasons 1. Because of the cause of it which was Gods purpose election and free grace in Jesus Christ. Wee were sinners and we were not called for any workes of ours Rom. 8.28 9.11 2 Tim. 1.9 The winde bloweth where it listeth wee are taken and others refused And this is the more to be thought on because this grace was given us in Jesus Christ before the world began 2 Tim. 1.9 It could not be had but by a mediator and it was granted from all eternitie 2. If we consider from what we were called from grosse darknesse 2 Pet. 1.9 from this present evill world Gal. â— from the lump of forlorne mankinde from innumerable sins and curses from the danger of eternall damnation of body and soule for ever 3. If we consider the wonder of the meanes of our calling which is by the Gospel which is the voice of Christ raising us out of the graves of sin even that voice that shall make mens dead bodies arise at the last day doth now raise the dead â—oules of men in this world One resurrection in this life another at the day of judgement Eph. 2.1.2 Thes. 2.14 4. If we consider to what we are called viz. to be partners and companions with Jesus Christ 1 Cor. 1.7 and to great and precious promises Acts 2.39 and to obtaine the glory of the Lord Jesus and a kingdome with him for ever Phil. 3.14 1 Tim. 1.6 The called are vessels of Gods mercie and upon them he will make knowne the riches of his glory Rom. 9.24 6 Because the gifts and calling of God are without repentance Rom. 11.29 This a linke in that chaine can never be broken this takes hold before the world of election and after the world of glorification Rom. 8.30 7. Because the great wise noble and mighty men of the world are not called and God hath looked upon such poore and weake creatures 1 Cor. 1.26 The Use should be to teach us with all possible affections to magnifie Gods grace in our calling and to strive to walke worthy of our calling Eph. 4.1 and to pray hard unto God to fulfill the worke of his grace in our calling that we may live to his glory and abound in all faith and well-doing 2 Thess. 1.11 12. The second Use may be for great reproofe of mens wickednesse in neglecting the voice of Christ in the Gospel and in entertaining so many excuses and delaies hardning themselves in their evill waies and suffering the Divell to keep them without this high preferment Mat. 22. Doct. 2 From the coherence it is plaine That all Gods servants are called to holinesse of life as well as to happinesse Their calling is a holy calling and they are called to be Saints Rom. 1.7 so also 2 Thes. 2.13 14. 1 Pet. 1.15 1 Thes. 4.7 The Use is to discover false Christians from true by their fruits you shall know them Such as make not conscience of their waies to serve God all the dayes of their lives in holinesse and feare are not right Christians And therefore as men desire to have comfort in their calling they must take heed that they abuse not their liberty to licentiousnesse Gal. 5. â—3 Doct. 3. The calling of a Christian is a hard calling to flesh and bloud he is called to hard work As in the coherence here to be so humble and unmoveable and holily disposed as when he is grossely abused and wronged in words deeds yet not only to be patient but to blesâ—e so it is in other parts of their worke as when a man must deny himselfe and take up his crosse daily and follow Christ. For a man to forsake every thing his heart naturally desireth and to be daily crossed is a hard taske The Use should be to raise up the hearts of Christians to a care to live above the course of this world and to presse forward towards the marke not caring for the difficultie of the race but looking to the price of his calling Phil. 3.14 Doct. 4. A true Christian may know his calling know it I
make a man truely happy and therefore much lesse these silly parcells of the world we can attaine to Eccles. 1.3 2. These are all common things and that in two respects first there is nothing now new to be had which hath not beene had heretofore ordinarily What is now hath beene before and will be afterwards Thou canst enjoy no felicity of life that can be proper to thy selfe Eccles. 1.9 10. 3.15 And then further all these things a foole may enjoy as well as a wise man and a wicked man as well as a godly man A man shall never know love or hatred by these things for they fall alike to all sorts of men Eccles 2.14 3. All things are full of labour who can utter it If men doe reckon the paines and care and unquietnesse and wearinesse they are put to about the getting or keeping or using of these things they would find little cause to love them especially considering that unto the use of the most of these is required a daily labour with toile that men that possesse these things cannot possesse themselves they are so overburthened with the cares and labours of life Eccles. 1.8 4. If a man had never so much of these things yet they cannot satisfie him his soule will not be filled with good The eye is not satisfied with seeing nor the eare with hearing He that loveth silver shall not be satisfied with silver Man walketh in a vaine shadow and disquieteth himselfe in vaine Eccles. 1.9 5.10 Psal. 39. A shadow is something in appearance but nothing in substance if a man would seeke to claspe it or receive it to himselfe 5. All these things are transitory and uncertaine and mutable which may be considered of three wayes First if thou love these things thou art not sure thou canst keepe them they may be lost suddenly and fearefully for either they may weare out of themselves or they may be taken from thee they are liable to vanitie in themselves or to violence from others Mat. 6.19 20. 1 Pet. 1.24 Secondly if thou be sure to enjoy them yet they will be suddenly lost to thee because thou canst not make thy heart to take delight in the same things still for not onely the world passeth away but the lusts thereof also 1 Iohn 2.15 Eccles. 6.1 7. 9.3 Thirdly if neither of these befall thee yet thou art mortall thou must be taken from them and thy life is short like a dreame and passeth away like the winde and thou art but a stranger and pilgrime here and thou must carry nothing out of the world but in all points as thou earnest in to the world so must thou goe hence Psal. 90. Iob 7.7 Eccles. 5.13 14 15. All flesh is grasse Esay 40.6 6. That a man may receive much hurt from them they may steale away our hearts from God The amitie of the world is the enmity with God Iames 4. They are like pitch to deâ—â—le there is a snare and temptation in all of them they fill mens hearts with foolish and noisome lusts and a man may damne his soule for too much loving of them 1 Tim. 6.9 Phil. 3.18 and they may serve to witnesse against a man at the day of judgement Iames 5.1 Lastly consider that there is no comparison betweene the commodities of this life and the commodities of the life to come There are rivers of pleasures for evermore Psal. 16. ult There are Crownes of honour and glorie such as will neither be held with envie nor lost with infamie there shall men possesse enduring substance Heb. 11. treasures not liable either to vanity or violence Mat. 6.20 an inheâ—itâ—â—â—e immortall and undâ—â—â—led and that withereth not and lieth in heaven 1 Pet. 1.3 4. Thus of 〈◊〉 second doctrine A third Doctrine may be gathered out of these words and that is That in some cases there is a permission of the love of life In that he gives rules to such as will love life it imports That God is contented to suffer or tolerate that humour in men Now this toleration may be considered of as it is granted to some men or as it extends in some sort to all sorts of men Some men that are high in place and have publike emploiments and are about some speciall service for the glory of God and good of the Church or Common-wealth in these men the desire to live longer in it selfe is not sinfull this was the case of David and Hezekiah Now further unto all sorts of men the Lord doth allow a certaine kind of liking of life so as they observe such cautions and rules as he appoints as namely that the cares of this life hinder not the preparation for death or the provision for a better life and withall that they limit not God for the time of life but be willing to die when God calls for their lives Now for a conclusion to this point I would advise those that have such a minde to live here to looke to certaine rules which will prevaile with God to grant them long life if any thing will prevaile as first they must be exhorted to take heed of overmuch desire of life they must moderate their desires after life If they could once attaine to it to be content to die when God will it may be they should find life prolonged according to that of our Saviour He that will lose his life shall finde it Secondly such as have Parents in nature or religion must be very carefull to give them due honour for to such God hath promised long life in the fift Commandement Thirdly godlinesse hath the promises of this present life as well as of the life to come and therefore ever the more godly we are in all manner of conversation the longer we may be likely to live and contrariwise a profane man hath no assurance to live out halfe his daies Thus of the first forme of speech The second forme of speech by which the persons he adviseth are described are such as will see good dayes And see good dayes Before I come to the observations here is worke of large enquirie and consideration about the sense for these words import That in the life of man there be some good daies and some evill daies Physicians tell us in their profession of some daies in the yeare that be good daies and some that be evill daies for their directions and superstitious and idle people in the world tell us that there are some good daies to begin businesses in and some evill It seemes here the Prophet David in Theologicall contemplation findes that in the life of man some daies be good and some be evill This would be enquired into And that we may finde out which be good daies we must first enquire which be evill daies and that by Scripture account And that we may distinctly understand this we must enquire which be evill daies 1. For wicked men 2. For godly men The daies of