at large from verse 21. to the end of the chapter Which doctrine of Christ's suffering is fitted partly to the case of seruants and partly to the vse of all Christians Concerning the Passion fiue things are in all these verses noted First who suffred Christ suffred verse 21. Secondly the end of his suffering viz. to leaue vs an example c. verse 21. Thirdly the manner how he suffred set out 1. Negatiuely and so he suffred first without sin verse 22. secondly without reuiling verse 23. 2. Affirmatiuely and so he commits himself to him that iudgeth righteously Fourthly the matter what he suffred viz. our sins in his owne body on the tree verse 24. Fiftly the effect of his sufferings 1. In respect of vs and so his suffrings serue To kill our sinnes Verse 24. To make vs aliue to righteousnes Verse 24. To heal our natures Verse 24. 2. In respect of himself and so they procured his exaltation to be Shepheard and Bishop of our soules verse 25. Thus of the order Euen Christ suffred The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named heer with speciall Emphasis Euen Christ or Christ also Christ is the sir-name of our Sauiour as Iesus was his proper name Iesus is a name onely giuen him in the new Testament but Christ was his name in both Testaments and signifies Anointed being a Greek word as Messiah doth in the Hebrew And so it is a name importing his office of Mediator as being thereby proclaimed to bee the substance of the ceremoniall types euen the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anointed in the old Testament and were types of Christ's anointing It is true that we doo not reade that our Sauiour was himself anointed with oile because his anointing consisted in the substance of that shadow For the shadow signifieth two things First ordination to the office secondly the pouring out of gifts by the holy Ghost for the exornation of the office Now whereas Christ is Mediator in both natures his anointing must bee distinguished according to his natures The whole person was anointed but yet differently in respect of his natures for gifts could not be poured out vpon his diuine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediator and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost vpon that nature in measure as the Psalmist saith aboue his fellows Psalm 45. The first doctrine about the Passion is heere briefly contained in these three words of the Apostle Euen Christ suffred which is a doctrine full of excellent vses for thence First wee may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffred whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffred The ground of their error was that there was but one Person in the Deity which in heauen was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirm the same things of the Father they did of the Sonne that he was visible mortall and immortall passible and impassible passible on earth and impassible in heauen But we haue learned from the Prophets and Apostles to beleeue three Persons and so to acknowledge that the second Person suffered onely and that in his humane nature Secondly we may hence learne that Christ was subiect to the Law after a peculiar manner so as no other man was subiect For hee did not onely fulfill the Law by a most perfect obedience but hee suffered the malediction and curse of the Law also Some men are subiect to the malediction of the Law onely and so are all the wicked reprobates that obey it not Some men are subiect to the Commandements of the Law and not to the malediction and so our first parents were while they continued in their innocency because God did not require them to suffer so long as they obeyed the Law and so all godly men in Christ are vnder the Law in respect of obedience but not in respect of malediction onely Christ is subiect to the malediction and obedience of the Law as our surety Thirdly hence wee learne a plaine demonstration of the truth of the humane nature of Christ Hee had not a fantasticall body but a true body because he did verily suffer in the flesh as followes afterward Fourthly Hence wee may bee informed of the excessiuely vile disposition of the world in that it is so set on wickednes that the very Sauiour of the world if hee come into the world shall suffer from the world Fiftly wee may hence learne that Christ suffered willingly and of his owne accord For in that hee that is God suffered it shewes hee had power to preserue himselfe so as all the world could not haue forced him to suffer and therefore wee haue cause so much the more to admire his loue to vs that suffered for our sakes as the next point will shew Sixtly wee may hence learne to know how abominable sinne is that makes the Sonne of God suffer miserable things if hee become a surety for sinne Seuenthly wee may hence learne to know the ineuitable destruction and fearefull perdition of impenitent sinners For if God spared not his own Sonne that was but a surety for sinne and did none himselfe will hee euer spare them that are principals and monstrous offenders Eightly did euen Christ suffer then we should euermore arme our selues with the same minde and prouide to suffer in the flesh 1. Pet. 4.1 It is a shame for vs to expect or desire a life of ease and prosperity seeing the Prince of our saluation was consecrated through afflictions Heb. 2.10 and 12.3 And the more should wee bee confirmed to suffer in willingnes in this life because God hath predestinated vs to bee conformed to the image of his Sonne in sufferings Rom. 8.29 Lastly in that it was Christ that suffered wee may hence gather comfort to our selues in his passion all the daies of our life because his sufferings must needes bee of infinite merit being the sufferings of him that is God as well as man Thus of the Person suffering The persons for whom hee suffered follow For vs. The sufferings of Christ were not casuall such as befell him for no vse nor were they deserued by himselfe For hee neuer offended God nor did hee seeke his owne peculiar good in them but hee suffered all hee did for our sakes Esay 53 5. Hee was wounded for our transgressions the chasticement of our peace was laid vpon him and verse 8. Hee was plagued for the transgression of God's people and as the Apostle saith hee was deliuered to death for
There are many amongst vs that for oughâ—â—ee know liue honestly who yet in secret are polluted with desperate abominations as fearefull deceit in their callings prodigious filthines of body or the like 3. Remooue from vs likewise open and notorious offenders such as are drunkards outragious swearers knowne adulterers or fornicators murtherers railers and extortioners For to such belongeth not Gods mercy or Kingdome 1. Cor. 6.9 4. Then separate from vs such as are onely ciuilly honest not religious There are many that are farre from grosse offences either open or secret who are not yet vnder mercy which is discouered diuers waies as by their ignorance For God will not haue mercy vpon people that haue no vnderstanding Esay 27.11 And by their impenitency they neuer soundly and in secret confessed their sinnes to God They neuer mourned for their many corruptions There is a world of inward wickednes which they were neuer humbled for And also by their vnbeliefe they know no way how to bee saued by Christ by effectuall beleeuing on his mercy but think to bee saued by their owne good deeds or else they liue in a generall security not looking after saluation but thinking it enough that they are wel accounted of amongst men 5. Lastly cast out Hypocrites that onely make a shew of godlinesse and haue not the power of it that draw neer to God with their mouthes but haue their hearts farre from him These in vaine worship God These are Iewes outward but haue not the circumcision of the heart and therefore their praise is not of God You may easily conceiue how small a number will remaine if all these bee deducted out of the societies of Christians Secondly if they withall consider that if mercie bee not obtained all else is in vaine It doth not profit him to obtaine credit riches friends in this world long life or ought else if hee obtaine not mercy what shall it aduantage thee to obtaine the whole world if for want of mercy thou lose thine owne soule Thirdly it increaseth their misery that they may dye in the case they are in For either God may take away the meanes of mercy from them or may leaue them to so much insensiblenesse as they may remoue themselues from the meanes of mercy or God being prouoked by their long obstinacy may deliuer them vp to a reprobate sence or God may suddenly take them away by death and then woe vnto them it had beene better for them they had neuer beene borne Quest. But some one may aske What should bee the cause that so many obtaine not mercy of God seeing God is in his owne nature so gracious and they are in so great need of mercy Ans. I answer that the cause why some obtaine not mercie is First because they seek it not they bee at a great deale of care and paines many times to seek other things but they altogether neglect their owne mercy and seeke not for it Now God stands vpon that That hee will bee sought vnto The house of Israel must know that though God bee many waies gracious as is shewed at large Ezec. 36.25 c. yet for all this hee will bee sought vnto or else euen Israel may want mercy verse 32. Secondly others are so farre from seeking mercy that they refuse mercy when God in the Gospel daily calles vpon them and beseecheth them to be reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionas 2.8 They will not answer when God calls but reiect his Word and grieue his good Spirit and abuse his patience and bountifulnes and so heape vp wrath against the day of wrath Thirdly others seek mercy but they seeke it not aright they faile in the manner as either they seeke it coldly and carelesly praying but for fashion sake or with their lips without power of affections They speak for mercy but they doe not care for mercy They neither obserue nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men or else they seek mercy corruptly without sincerity of the heart As when men pray God to forgiue them the sinnes which yet they mind not to leaue Now this is a shamefull kind of seeking mercy For God stands vpon it that wee must forsake our wickednes or else hee will not forgiue Esay 55.6 2. Tim. 2.19 Or else lastly men seeke it too late as Esau sought the blessing when it was gone Heb. 12.15 They may call when God will not answer Pro. 1. Zachar. 7. And this is the case of some that put off their repentance vntill the latter end But haue now obtained mercy Doct. The godly are exceeding happie in the obtaining of Gods mercy All that are called in Christ Iesus euen all that haue truely repented themselues of their sinnes are certainly vnder mercy and in that respect in a maruelous safe and happy condition Three things are distinctly imported in the obseruation First the one is that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtaine mercy Ioel 2.13 Esay 55.7 Thirdly that such as haue obtained Gods mercy are in a maruelous happy case in comparison of what they were before in It is inough if we obtaine mercy whatsoeuer wee obtaine not Hence the Phrase Thou hast couered him with thy mercie And our happines in respect of the interest wee haue in Gods mercie is the greater if wee consider either the properties or the effects of God's mercy There are foure admirable properties in the mercy of God which he shewes to his people First his mercy is tender mercy Psalm 51.1 which he shewes in diuers things as 1. That he is full of compassion in pitying the distresses of his people no father can so pity his childe Psalme 103.13 Hence his bowels are said to be troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esay 63.15 Ier. 31.20 The word Misericordiam imports as much for it sounds misery laid to the heart God then is mercifull in that he laies our miseries to his heart 2. That he waits to shew mercy Esay 30.18 watching for all oportunities as it were to preuent vs with his blessings 3. That he is slowe to anger not easily stirred to displeasure when he hath shewd his fauor Psal. 103.1 He is a God of iudgement that considers the weaknesses and infirmities of his seruants as knowing whereof they are made Esay 30.18 Psalm 103. 4. That if he do see some more preuailing euils in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if hee doo chide yet hee rebukes his people still with great affection Ier. 31.19 and he wil quickly giue-ouer and not chide alwaies Psalm 103. He is ready to forgiue as soon as they call vnto him Esay 65.23 and 55.7 Psalm 103.
men or wicked men Godly Christians that are weak may be offended or hindred in Religion diuers waies as either by reason of the persecution and oppression of the godly or by the Heresies or dissensions of men in the Church or by the flourishing estate and prosperity of the wicked as also by the liberty some of the godly take in things indifferent for the aduancing 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 beleeuing Iewes et contra c. Wicked men also take offence as heere in this text is manifest Now the offence which they call Diabolicall is that when men wilfully and peruersly will prouoke themselues to sin freely because of the examples of the vices of Godly men as when the drunkennes of Noah the incest of Lot the adultery and murther of Dauid the periury of Peter or the like is alledged to maintaine themselues in a liberty of sinning It is the scandall of wicked men which is here meant Now wicked men make themselues miserable in this case of scandal both waies By giuing offence and by taking offence By giuing offence and so Christ curseth them for offending his little ones Wicked men offend them either by the subtilty of false and corrupt Doctrine or by prouocation and inticement or by euill example or by discouraging them with reproches threats or oppositions or the like but this kind of offence is not meant here It is offence takē which is noted heer as a greeuous curse vpon them and amongst offences takē this is their misery that they gather offence from what should haue bin the cause of their holines and happines euen from Christ. Quest. Might some one say What should men bee offended at in Christ The Iews were offended 1. At the vilenesse of his person or his mean cōditiō 2. At the pouerty and simplicity of his disciples 3. At the obscurity of his Kingdome being without worldly pompe and glory 4. At his conuersation because he kept cōpany with sinners 5. At his doctrine partly because he reproued their superstition and hypocrisie and the traditions of their fathers and partly because hee taught that Iustification could not bee had by Moses Law but must bee sought by beleeuing in him as also by other particular directions as that man must eat of his flesh that he was the Sonne of God that hee was older then Abraham c. Lastly at his miracles for they thought hee did it by some Diuell Thus in our times the Papists they take offence at the newnes of our Religion as they pretend at the freeness of the people that profess it at the doctrine of Iustification by faith alone c. Thus also wicked men in the Church are offended at the smal 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 Ans. Yes for it is many times the occasion of their ruine for wee see many men keepe these obiections in their hearts till their death by which they are hardned from all care of saluation 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. Vse The vse may bee first for information We may hence see what an infectious sorceresse vnbeleefe is It can make things exceeding good to proue exceeding euill to them it can make God the Word the Sacraments Christ himselfe all good to be occasions of extreme euill to him Wicked men are like spiders that can suck poison out of the sweetest flowers Secondly this should serue for great humiliation vnto all wicked men that find themselues stopped or hindred or cast out of the way by receiuing scandall into their hearts They should heere take notice of it that it is a singular curse of God when God leaues a man to the liberty of admitting poisonfull obiections and thereby to bee hardned against the care for his owne soule in matters of Religion Men little thinke of the fearefulnes of such mens cases which must needes be extremely euill either if they looke vpward to see that God doth expose them to this offence as a way of singular punishment or if they look to the effect whatsoeuer they can say yet their poore soules in the meane time are left destitute of mercy or the profit and power of it Might some one say How can they help it seeing Christ is a stone of stumbling vnto them It seemes they cannot auoid it Christ is a stone of stumbling not actiuely but passiuely hee doth not make them stumble but they through their ignorance walking in darknes or through their precipitation running headlong in things or through the poison of some beloued sinne which hath altogether corrupted their taste doe fall at the Doctrine of Christ or turne the precious things of Christ into poison by reason of the venome lying in themselues Thirdly such taking offence is a iudgement Weake Christians should bee warned and temper themselues so as to refraine that weaknes of being so apt to bee offended at the liberty of strong Christians and to this end they should take heed of doubtfull disputations or ensnaring themselues about the vse of indifferent things For though God pities them yet they are much plagued by their opinions and intanglements heerein For first they sinne against their brethren by rash censure and despising them and secondly they wrong their owne soules for sometimes they are hindred in the Word and sometimes lose the benefit of the Sacraments by their ignorant scruples and sometimes they draw much trouble and molestation vpon them and lastly they many times open the mouthes of wicked men to reuile them and exasperate them against the good way of God To conclude therefore this vse Since offence is the rod of the wicked let not godly men suffer it to rest on their lot Fourthly since wicked men by the iudgement of God and their owne frowardnes are so apt to receiue offence it should teach the godly to order themselues so towards them that they giue no offence vnto them I say giue no offence so as the fault should bee in the godly but rather they should striue to ouercome this frowardnes of wicked men by all possible care both to put them to silence and by keeping them silent Now because there be some things wherein regard must not be had of the offence of wicked men I will open this point distinctly and shew First in what things the offence of wicked men is not to bee regarded Secondly in what things wee must take heed wee giue them not offence or in what things wee may bee guilty of giuing offence to them Thirdly what rules may bee obserued in our cariage which may silence wicked men or compell respect and
properly signifieth for the gifts of the mind in Christians bestowed vpon them by Christ and so it is originally a philosophicall word expressing those indowments of the minde which Philosophers in their Ethicks prescribed and it is the more sparingly vsed by the Apostle because it is too low a word to expresse the worth of the rich mercies and graces of Christ and the Apostle Paul Phil. 4.8 when hee saith If there bee any vertue c. meaneth that if there were any vertue in which Philosophers did excell they should striue not to come behinde those natural men euen in those vertues such as were chastity liberality temperance sobriety magnanimity truth iustice and such like Now as the Scripture taketh notice of vertue it belongs to the duties of the second table as godlines doth to the first and though vertue considered morally hath nothing supernaturall in it yet considered as it is propounded heere it is of singular worthines to be regarded For though those vertues which were in the Philosophers were but naturall yet there were certaine vertues in Christ belonging to the second table which as the patterne is giuen vs in him could neuer bee found in meere naturall men so that the Apostle doth of purpose separate the consideration of vertues and in especiall call vpon vs to get framed in vs those vertues which did most shine in the nature and conuersation of the Lord Iesus Christ. Now in all the words foure things must bee distinctly handled First that euery Christian is bound to imitate the speciall vertues of Iesus Christ. Secondly that it is not enough to haue those vertues but they must shew them foorth accordingly Thirdly how those vertues thus shewed forth are still called the vertues of Christ. Fourthly the Periphrasis by which Christ is described is to be attended when he saith It is he that called vs. For the first of these It is apparant that the Apostle takes all the godly bound to the imitation of the vertues of Christ. Note by the way that it is the vertues of Christ that are to be imitated For euery thing in Christ is not to be imitated As First not his infirmities for though they were vnblameable and without sin yet they imported weaknes and so though they be in vs yet wee are not to striue after the attainment of them Secondly not his works of Diuinity as his miracles curing of men with a word walking on the water fasting forty daies and such like Thirdly not his workes of Office such works as he did in that singular obedience to that singular commandement of his Father in dying to redeeme the Church and so all the works of his Mediator-ship as he was the Mediator between God and man Fourthly not his works of obedience as the son of Abraham to the Moisaicall Lawes those that were Ceremoniall for Christ must be considered as the sonne of Adam and not as the sonne of Abraham As the sonne of Adam hee was bound to the Morall law whether as it was first written in mens harts or as after it was taught by tradition and at length by the Writings of Moses Fiftly we are not bound to follow euerie action of Christ in indifferent things no not in such as had some circumstantiall relation to religious duties such as were to sit and preach or to preach on mountaines or by high way sides and in a ship or to pray all night or to weare a garment without a seame or to sit at the Paschall Supper and a multitude of such like instances such as was the commandemēt to his Disciples to take nothing for their iourney neither staues nor scrip nor money nor two coates and so he preached the Gospell freely himselfe and such was his lifting vp of his eies to heauen in praier They are the vertues of Christ onely which we are bound to follow and among these such as he did chiefly win reputation in are in this place specially commended It is the duty then of euery Christian to study the life of his Sauiour and to seeke to imitate those things were most eminent in him Now that this point may more distinctly be obserued wee must consider what those vertues are and were which in Christ did so much excell and in Scripture wee are charged specially to imitate and would so much adorne the liues of Christians There are nine vertues which did exceedingly excell in Christ and would maruilously adorne the liues of Christians if they would walk as Christ hath left them example which I may recken in this order The first was wisdome and discretion The people wondred at his gracious words and the wisdome that was in in him Luke 4.22 and hee requireth of his Disciples that they should bee wise as serpents and innocent as doues and they should grow in vnderstanding and wisdome Col. 2.2 3. and 3.10 Now this wisdome of Christ wee should shew First by restraining rash zeale and furious sentences vpon wicked men as Christ did Luke 9.55 Secondly by auoiding with discretion the snares which are laid for vs by our aduersaries being aduised how wee let fall any thing might bring dishonor to our profession needles danger to our estates This discretion our Sauiour Christ shewed when he was tempted with hard and dangerous questions as that about Caesar and the questions of the Lawyers and Sadduces Thirdly by auoiding in indifferent things what by experience we see is misliked in others as when the austerity of Iohn was censured Christ tooke his liberty in the vse of the creatures and conuenient company-keeping Luke 7.33 34. Fourthly by giuing place oftentimes to the sudden and violent furies of wicked men when they will runne on wilfully till there may bee conuenient time to deale with them so did Christ often auoide the commotions of his aduersaries Fiftly By gracious words and fruitfull communication when wee so speake as becomes the Oracles of God with all reuerence and power 1. Pet. 4.11 Luke 4.22 It was in particular a singular discretion in Christ that when he was asked vain questions or such as were not so fitly propounded he answereth so as may most profit declining the answer that should onely feed curiosity or the like ill humours But yet it manifestly appears by the practice of Christ that this wisdome must not haue in it either forbearing of iust reproofs or dissimulation or the omission of necessary duties or the practice of vnlawfull things for fear of men or a subtilty onely to compasse great things for ones self or a deniall of the truth or such like The second thing in Christ was meeknes and this we are charged to learn of Christ Mat. 11.29 And thus Paul beseecheth them by the meeknes of Christ 2. Cor. 10.1 Now wee should shew this meeknes first by restraining the passions of our hearts such as are anger malice wrath bitternesse and the like this way our Lord Iesus did wonderfully
subiect to Princes for hee that grants a priuiledge is greater than he to whom it is granted But the last and best answer is that Princes can grant no such priuiledge Can a father free his sonne that he shall not honour him or a husband free his wife that shee shall not bee subiect to him No more can a Prince free his subiects from obedience or subiection because the subiect is tied by the Lawe of nature and by Gods Law which Princes cannot vndoe Thus of the third point Fourthly when hee saith Submit your selues he doth not require them to submit those things to the pleasure of the Magistrate which are not theirs Euery godly Christian hath some things which are not his owne but Gods and those hee must not subiect to the will of Princes As his Religion his faith the Word of God the Sacraments his prayers for those are none of Caesars and therefore must not bee giuen to Caesar. Thus of who or what must be submitted To euery ordinance of man There are two senses giuen of these words som vnderstand thē of Magistrates themselues some of the Lawes of Magistrates It is not easie to tell how to restraine the text to either of these for both are true and the former included in the latter and the latter implyed in the former and therefore I purpose to handle the words according to the sense in both respects First then wee must bee subiect to euerie ordinance of man that is to all sorts of Magistrates And the Apostle seemeth to expound it when hee saith Whether it bee to the King or to the gouernours as importing that they were the ordinances hee spake of before Now concerning Magistrates as they are here intreated of those things are to bee noted First that Magistrates are an ordinance of men and so they are in diuers respects because magistracy is a thing proper to men Secondly in respect of the end because it is ordained for the good of men Thirdly because the choise of the kind of Magistrates hath beene for the most part left vnto men for God hath not tyed all nations to a kind of gouernment but left thē for the most part free and therefore some gouerned by Kings some by Emperours some by Consuls some by Dukes som by Princes or Earles or the like Fourthly because in the newe Testament Christ did not at al imploy himselfe in settling any order for the corporall gouernment of his Church in this world it being specially his intent for the raising of his spiritual kingdom and the ordering of the gouernment that cōcerned the soules of men and their full subiection Only wee must take heed of one sinne heere and that is that wee conceiue not the Magistrates are mans ordinance as if man appointed or ordained or inuented them for that is contrary to express Scripture that calles all those earthly powers Gods ordinance they are by diuine Institution Rom. 13.1 2 3. Pro. 8.15 2. Chro. 19.6 Dan. 4.14 22. Ob. Hos. 8.4 it is said They made them a King but not by mee Sol. God disclaimes not the ordinance for hee himselfe had appointed Ieroboam to bee King of whome the Prophet speaketh but hee disclaimes the manner or the choise of him as it was done by the Prophet which chose him in a mutinie and without respect to Gods will Ob. Nimrod was the first that brought in Magistracy and hee is taxed for it in Gen 10.9 Ans. The words are Nimrod was a mighty hunter before the Lord. Now these words haue beene interpreted either properly thus Hee was a hunter of beasts before the Lord that is which beasts he would sacrifice before the Lord or metaphorically that he was the first that set vp Monarches of the thraldome appointing lawes and a forme of gouernment and this hee did by instinct from God for the protection of the Church and Common wealth against the iniuries of those that dwelt neere them Secondly say that hee is in these words condemned as a hunter that is a tyrant as the word is taken Lament 3.5 Ierem. 16.16 Ezech. 32.30 c and that it is added Before the Lord to note that hee did oppresse men by manifest violence openly shaking off all feare euen of God himselfe yet it followes not that his power was not of God the manner of getting it was euill but the power was good Thirdly it wil not follow that Magistracy is euil or not of God because it had an ill beginning if it were graunted that it did begin in Nimrod For so the translation of Ioseph into Aegypt and the Kingdome of Saul and Ieroboam c. should bee euill and not of God for they had ill beginnings But lastly I answer that Nimrod was not the first beginner of authority or power or gouernment though hee were of that kind of gouernours For there was a hunter both Ecclesiasticall and Ciuill before Yea there were citties in the world before therefore there must needes bee gouernment and gouernours Cain built a Citty yea and God himselfe ordayned Magistracy after the floud when hee said By man shall his bloud bee shed Genes 9.6 In short Nimrod was the author of the Babylonicall tyrannicall Monarchy Not the authour of the Magistracy or ciuill authority ouer others Obiect Many Kingdomes and officers are gotten by euill meanes Solut. So many men get goods by vsurie or robbery yet the things are of God Obiect But wee see that Magistrates are chiefe and set vp by men Solut. So the fruits of the earth are gotten in by the labour and care of men are they not therefore of God Ministers are chosen of men Is not their calling therefore of God Second causes doe not exclude the first To conclude the Magistracy is the ordinance of men subiectiuely as it is enioyed or borne by men and obiectiuely as it is imployed amongst men and in respect of the end as it is for the good of men But the true word Creation or Ordinance shewes it is Gods work or institution or appointment Secondly it is to bee noted that wee are bound to submit our selues to the ordinances that is to the office or calling or authority hee doth not mention the persons so much as the calling because oftentimes there is found in the persons vices and some causes of not obeying but in such againe wee must not consider the person but the ordinance or calling it selfe Thirdly wee must submit our selues to their ordinances that is to all sorts of Magistrates Now all Magistrates may bee distinguished either in respect of 1. Iurisdiction 2. or Religion 3. or Obiects 4. or Affaires 5. or Office 6. or Adiuncts 7. or Dignitie First in respect of Iurisdiction some are superiour that they haue none aboue them but God as Emperor King Dictator Senate c. or inferiour which is appointed by the superiour as are all inferiour Gouernours and Officers Secondly in respect of Religion some are beleeuers as
that such as doe euill should bee dispraised and this may be considered of either in the case of priuat persons or in the case of Magistrates For priuat persons they are bound to the good behauiour in respect of the euill of others many waies First till their euils are knowne not to mistrust or condemn others Secondly when their euils are knowne if they bee secret they must not bee reuealed if they bee open and the persons bee good men they must doe what they can to couer them and if they bee euill men they must not speak of their dispraises without a great respect of glorifying God by it and besides they must not venture so far to iudge of the finall estate of any man for any euils till the end come In the case of superiours it is true they may vse dispraise but it must bee as a medicine which must bee applied with many cautions and the ingredients must bee Gods words and not their owne Verse 15. For so is the will of God that with welldoing you may put to silence the ignorance of foolish men IN these words is contayned 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 bee carefull to obey the Magistrates because by that meanes they may confute such ill-minded men as are apt to speake euil of religion so that the words containe a choice rule prescribed vnto Christians to bee carefully obserued In which rule consider First the authority of it So is the will of God Secondly the matter of it well-doing Thirdly the end which is the silencing of wicked men For. This word For seems to giue a reason not of what went next before in the former verse but of the exhortation to Christians as they are subiects shewing the happy effect of well-dooing in generall and in particular of their submission to Magistrates and how orderly and profitably their life should bee as they are good Subiects and seruiceable to the Common-wealth For so is the will of God The will of God is diuersly 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 obeies that will of his Father Iohn 6.38 39 40. Mat. 26.39 42. But it is the essentiall will of God heer meant the former is the will of God ad intra and this the will of God ad extra as they say in schools The essentiall will of God is taken sometimes for the faculty of willing sometimes for the act of willing sometimes for the thing willed and sometimes for the signe by which that will is declared as his Word is his will So heer by his essentiall will God wils both good and euill Good is the obiect of God's will properly and of it self Euill is the obiect of the will of God but onely vnder some respect of good Euill is either of puâ—nishment or of sinne Euill of punishment GOD wils and is the Author of Psalm 115.3 as the iust Iudge of the world and punishment of it self is a good thing as it is a work of iustice Euill of sinne God onely wils to permit Acts 14.16 but it is not God's willing of euill is heer meant As the will of GOD concerns vs in matter of good it may bee considered either euangelically or legally Euangelically his wil giues order what shall be done with vs and so he wils the saluation of his Elect Eph. 1.11 Iohn 6.40 Legally his will giues order what shall bee done by vs and so hee wils our sanctification in all the rules of it and in euery part Col. 1.10 By the will of God in this place then he meanes the Word of God as it contains the reuelation of what God would haue done by his seruants in the cases specified in this Text. Many things may bee obserued out of these words Doct. 1. First wee may take notice of the two onely Springs of all things to be knowne in Religion in these words viz. God and his will GOD and the Word of God God is principium essendi the Author of their Being and the Will or Word of God is principium cognoscendi the Fountaine of the knowledge of them Doct. 2. God doth will all that which is to bee done by his seruants in any part of their obedience or in any case of their liues as heere the course they are to take either toward the Magistrate or toward their enemies God wils it that is hee doth in himself approoue or determine or appoint and by his Word he doth warrant and require it And the same is true of all the well-dooings of godly men God wils them which I obserue for these vses Vses First it may be a great comfort to a Christian when he knowes he hath done what GOD would haue him to doo for then he may be sure God will not forget his labour and work of loue and obedience Heb. 6.8 The Hebrew that signifieth will signifies pleasure and delight and when it is giuen to God it notes that what hee wils hee takes pleasure in as in Esay 62.4 Hophzibah My will is in her or My delight is in him God takes great delight when wee doo his will Euery carefull Christian is his Hophzibah And besides if God doo will we should doo so God will defend and protect vs in our waies That may support vs against all the crosses or oppositions that may bee like to befall vs. And that made the Apostles place in euery Epistle that They were Apostles by the will of God And so such godly Christians as obey the humane ordinances of men in these times of quarrell and contention must comfort themselues with this that Thus was the will of God that they should so obey and that must support them against the contrary wils of men otherwise minded how well soeuer reputed of and make them bring their owne hearts into obedience to that which God would haue them to doo c. Doct. 3. The Word of God is the willing of God and so called here and God's Word may be said to be his will in two respects eyther because of the form or in respect of the matter In respect of the form it may be cald his will because it is digested in forme of a Testament and Christ the Wisdome of God hath set it in such forme as if it were his last Will and Testament as in some respects it is Or else chiefely because what God doth expresse or require in the Scriptures is agreeable to the very Nature and will of God hee doth in himselfe will it as well as in his Word promise or require it which shewes a great difference between the lawes of
sinne and misery and the setting of it in the possession of that blessed immortality in heauen The liberty of the body is the freeing of it from the bonds of death and bowels of the earth by enduing it with a glorious resurrection part of which freedome they enioy euen in the graue For though they be buried yet they are not damned to hell there but rest in hope of their finall deliuerance and with this liberty of glory both soule and body are made heires of heauen Rom. 8.21 It is the liberty of grace is heere meant and that this part of the Christian happines may the better appeare I will consider First what hee is freed from and secondly what hee is freed to For the first there are diuers things hee is freed from as First from the rigour of the morall Law hee is deliuered from the most rigid seuere execution of absolute perfect obedience so as being now vnder grace he is not bound to fulfill the law perfectly but may be accepted of God if he obey it in the vprightnes and sincerity of his heart though he haue many frailties and infirmities God hath now tempred that rigour of exaction which hee iustly stood vpon in his first agreement with man in Paradise and did with terror againe proclaime in giuing his Law in Sinai so as now in Christ our yoke is easie and our burden light Math. 11.29 Rom. 6.14 Christ our surety hath fulfilled that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exact righteousnes of the Law for vs Rom. 8.3 Galatians 4.24.26 Heb. 12.18 Rom. 7.6 c. Secondly from the execution and condemnation into which the Law for our sinnes had cast vs our expiation being made in the blood of Christ who was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for vs that wee might be iustified from these things from which by the Law of Moses we could neuer bee absolued Rom. 8.1 Galatians 3.13 Thirdly from the tyranny and damnation of sin that dwels in vs the force of it being mortified by the Spirit of Christ and so weakned that though it may rebell yet it cannot rage and rule as it did before Rom. 6.14 Iohn 8.34 2 Cor. 3.17 Romanes 6.6 18. Fourthly from bondage vnder diuels those spirituall wickednesses that had their strong holds in the hearts of euery man by nature and ruled effectually in all the children of disobedience who had possession in our hearts and kept vs in their power as most cruell Iaylers Ephesians 2.2 4. by Christ they are thrown out of possession they may tempt still but the gates of hell shall neuer preuaile againe ouer the godly Colos. 2.15 Fiftly from the Lawes of Moses The ceremoniall and iudiciall Lawes which lawes were a yoke that neither the Iewes nor their fathers were euer able to beare Acts. 15.10 The ceremoniall lawes were a very seale of our condemnation a hand-writing against vs wherein men many waies acknowledge their guiltines besides they were extremely burthensome in respect of the rules of them and the strict obseruation required from them Our deliuerance from these lawes these places proue Acts 15.1 Cor. 9.1 19. 2. Cor. 3.17 Heb. 9.10 Colos. 2.17 There were foure respects which the ceremoniall Law had or foure vses First these ceremonies as I said before did signifie our sin-guiltines and were as an obligation and hand-writing against vs Colos. 2.14 Secondly they were a badge to distinguish the Iewes from all other nations Genes 17.13 14. Thirdly they were shadowes and typicall adumbrations of Christ and his benefits Heb. 9 9 10. 10.1.4 Fourthly they were as a tutor or Schoole-master to instruct and keepe them vnder in the minority of the Church Galat. 4.1 2. Now all these vses are abolished by Christ For our condemnation is taken away by Christ and so the hand-writing is cancelled Colos. 2.14 and the Gentiles and Iewes are made all one people Ephes 2.14 15. and Christ the substance and body is come and therefore the shadowes must vanish Col. 2.17 and the heir is as it were now at age therefore needs not Tutors and Gouernors Gal. 4.1 2 3. As for the freedome of Christians from the Iudiciall Lawes that must be vnderstood with a distinction for so many of the Iudicial Lawes as did agree with the common politicall law of Nature are in force only so much of the Iudicial law as did only concern the singular particular policy of the Iewes is abolished Where the reason of the Law is Vniuersal the Law binds all where the respect and reason of the Law is fitted onely to the condition of that people there the law is abolisht Sixtly from seruile feare vnto which wee are and were in bondage by Nature and so wee are freed from the seruile feares of the graue of men of death there was a spirit of bondage in vs by nature wee durst not come into Gods presence and legall terrors did lie at the doore of our hearts to driue vs to despayre of mercy or acceptation But when Faith came then the spirit of bondage went away and the hearts of Christians are emboldned with spirituall liberty and firme confidence taking delight in the Law of God in the inner man Rō 8.15 Luke 1.74 And there was likewise in vs by Nature a feare of the reproch and rage of men and the oppositions and scornes of the World from which God's children are so deliuered that many times they haue contemned the vttermost furie of Tyrants as Daniel and his companions and the Martyrs and the Patriarchs and Moses c. and from the feare of death We were all in bondage to it all our life but now Christ hath deliuered vs by destroying him that had the power of death Heb. 2.14 15. This of the first point what we are forced from Now for the second what we are free to and therein are diuers comfortable considerations First we are free to the fauor and fellowship of God the Father and of the Sonne and of the holy Ghost 1. Iohn 1.3 7. 1. Cor. 1.9 Iohn 17.21 2. Pet. 1.4 1. Ioh. 5.24 Secondly wee are free to the Communion of Saints we are fellow Citizens with the Saints we are written in the writing of the house of Israel acknowledged as members of the Congregation of the first borne This is an Article of our Faith Ephesians 2.20 3.6 4.4 5. Hebrewes 12.18 c. Thirdly wee are free to all the promises of Grace those rich and precious promises wee may safely imply they are ours 2. Pet. 1.4 Eph. 3.6 Fourthly we are free of God's chamber of Presence we may go in when we will and aske what we will and it shall bee done vnto vs we are free to put vp as many petitions and suits as we will we are free to the Throne of Grace Heb. 4.16 Eph. 3.12 and so in generall wee are free in the whole House of God euen to the vse of all his ordinances Iohn 6.36 Fiftly
to wickednes And thus swearers and vsurers and such like make sin Thirdly when a man commits such a sinne as other men condemn by the very light of nature though he do it by corrupt inclination or though it bee sinne which others commit so to make sin is to bee a malefactor or one that is guilty of any grosse sinne Fourthly when a man studies mischiefe and sinnes not suddenly but imagins and deuiseth and forecasts and plots how to compasse his sinne and thus all wicked men make sinne because they sinne not suddenly or by meere frailty but doe study iniquity euery wicked man is a great student Psal. 36.4 Fiftly when a man causeth others to sinne by euill counsell or example or compulsion Thus Tyrants made sinne that forced men to deny the faith and thus they make sinne that make their neighbours drunke and thus Stage-plaiers and Minstrels make sinne that call and prouoke others to licentiousnes and wantonnesse and thus superiours make sinne when by their euill example or negligence in not punishing offences they tempt others to sinne Sixtly when a man makes a trade of sinning and thus men are said in Scripture to bee workers of iniquity which is a Periphrasis of wicked men Now hee that is said to make a trade of sinne or to bee a worker of iniquity first is one that makes it his dayly custome to follow his sinfull course of life or that followes sinne as the trades-man doth his trade Secondly that cannot liue without his sinne that accounts his sinne the life of his life that had as liefe be dead as restrayned of his sinne as the trades-man accounts himselfe vndone if his trade bee destroyed Seuenthly when a man calles good euill and euill good when a man makes that to bee a sinne which is no sinne Thus they make sinne that call those things sinne which GOD by his Law neuer called sinne And thus men make sinne both out of superstition on the left hand and out of rash zeale on the right hand Thus also prophane persons make godlines and a holy conuersation to bee Schismes and truth to bee Heresy Thus the Iewes called Pauls religious course Heresy when hee by that way which they called Heresy worshipped the God of his fathers and the Professors of Christian Religion they called a sect Acts 28. Esay 5.20 Thus Lawyers many times make sinnes when they make a good cause bad and a bad cause good Eightly when a man by slander casts foule aspersions vpon other men that are innocent speaking euill with any manner of euill report of such as liue religiously And this art of making sinne the slanderer learned of the deuill that accuser of the brethren Thus many godly persons are many times by wicked reports made grosse offenders in the common acceptation of the world and in the rumours spred abroad of them in many places Thus they made Christ and the Apostles grieuous sinners and a spectacle to men and Angels Ninthly when a man in aduersity deuiseth vnlawfull shifts and courses to get out of trouble or deliuer himselfe from the crosse is layd vpon him And this sence may in some sort be applied to the case of our Sauiour who neuer vsed ill meanes to deliuer himself though he suffred extreme things Lastly in a generall sense Euery man that is guilty of sinne may bee said to make sinne And so it is commonly by way of remouall said of Christ that hee made no sinne that is that hee was neuer guilty of any offence against God or man Thus of the sense of the words Diuers doctrines may bee gathered out of these words but because one is principall I will but touch the rest Doct. 1. Mens sinnes are of mens making man made sinne God made none Doct. 2. It is a hatefull thing to bee a maker of sinne Ast was most glorious for God to make a world of creatures so it is most ignominious for man to make a world of sinnes Doct. 3. Christ made no sinne This is the chief doctrine and plaine in the text Hee was not onely free from the first and worst kinds of making of sinne mentioned before but hee was free from all sinne in all estates of his life he knew no sinne he did none iniquity He was that iust One by an excellencie Quest. But how came it to passe that the man Iesus had no sinne seeing all other men bring sin with them into the world and daily sinne Ans. Hee was sanctified from the wombe being conceiued by the holy Ghost which no other are so as both originall sinne was stopped from flowing in vpon him in his cōception and besides hee was qualified with perfect holines from the wombe and therefore is called that holy thing borne of the Virgin Luke 1.35 And it was necessary his humane nature should bee so holy and that hee should doe no sinne because his humane nature was to bee a tabernacle for the Deity to dwell in Colos. 2.9 and besides from his very humane nature as well as from his Deity must flow vnto vs life and all good things and therefore hee must needes be vndefiled The man-hood of Christ is as the conduit and the God-head as the spring of grace vnto vs. Besides his sufferings could not bee auayleable if he were not innocent himselfe The vses follow and so Vses First wee see the difference betweene the two Adams the first made sinne and infected all the world with it The other made no sinne but redeemed all the world from it The first Adam as he had power not to sin so he had power to sinne but the second Adam had not onely a power not to sinne but also no power to sinne not onely as they say in Schooles posse non peccare but also non posse peccare Secondly wee may hence see in what a wofull damnity against goodnes the world stands when this most innocent Man that neuer did any sinne that neuer offended God or man in all his life when he I say comes into the world how is hee despised and reiected of men Who looked after him vnlesse it were for his miracles Few honored him for his holines How is the world set on wickednes that it should account him without forme or hand-somnes that shone before God and Angels in such a spotlesse innocency Oh what wit had the rulers of this world that condemned him as a malefactor that had no spot in him from the crowne of the head to the soale of the foot that neuer did man wrong or sinned against God Esay 49.7 and 53.2 3 4. Thirdly wee may hence see cause to wonder at the loue of Christ to vs. Oh how is it that hee bare the imputation of such a world of sinnes that yet himselfe neuer knew sinne What hart of man can sufficiently admire his loue vnto vs that can abase himselfe to bee made sinne for vs that neuer did sinne himselfe Fourthly is it not hence also most manifest that
imports For euery man that can write yet cannot set Copies for other men to write by so euery good Christian is not able to teach by example to the life but with great imperfection some had more need to bee learners then to bee teachers and therefore should not bee ouer-hasty to shew their gifts Doct. 4. Good examples are very scarce in the world therfore Christ is faine to leaue vs one of his owne the skilfull practice of Gods Word is so rare that it is very hard to finde a man whom wee would set before vs as a pattern to imitate Doct. 5. There was very great need of Christs example to teach vs by The world is so generally falne away from the care of obedience and the doctrine of well-doing is intertayned so dully as a very matter of forme and for outward shew and the examples of the godly are so imperfect that it was necessary after so many hundreds of yeers in which sound practice was neglected that the Christian world should bee fired with the incitations of so exquisite a patterne of obedience as Christs was Doct. 6. Christs example is to bee imitated by degrees God doth not looke we should follow the copy exactly at the first which similitude imports a great deale of incouragement to the weak but willing Christian and withall shewes the doubtful estate of such Christians as in a short time and with little labour think they haue learned the substance of all Christianity Doct. 7. In that hee saith Leauing vs an example it imports that many good works tarry behind the godly in the world For though it bee true that their works follow them to heauen yet it is true also they are left behind They follow them to heauen in respect of GODs remembrance and acknowledgement of them and they tarry behind them in respect of the example of them and the praisefull memory of them amongst men Weldoing cannot bee lost which withall imports that it is a great honour and comfort when a man goes out of the world to leaue the memory and patterne of good works behinde him and it is a fearefull thing for such men as goe out of the world to leaue an ill report behind them and die an example of euill doers though those could leaue a great estate in worldly things yet are they most accursed because they leaue behind them such an ill sent and sauour by reason of their filthy or vaine or worldly kind of liuing Doct. 8. It is more then a step to heauen wee are heere required to follow Christs steps importing it is a long iourney and wee are to make many steps Doct. 9. The more good any doth the neerer they come to heauen euery good work is as it were a step neerer to heauen and therefore as we desire to bee with the Lord so should wee hasten and finish our work nothing will bring vs sooner to heauen whereas if wee bee barren and vnfruitfull either wee shall neuer come there or it will bee a great while first Doct. 10. The way to heauen is a very hard way to hit it is marked out by steps If wee step awry wee are in great danger either of fouling our selues or losing our way It is like to his way that is to passe ouer a brook or through thornes or through miery waies where are placed steps or a print of some footing before which is hard to hit and dangerous to misse And therefore men must looke to themselues after they haue vndertaken profession of the care of a better life for the similitude importeth that men must neuer look off their way and they must not go ouer rashly or hastily nor must they listen to strange noises nor must they look to go that way with much company nor is it safe for them to haue distractions or cares in their heads all which parts of the similitude let men apply to themselues Doct. 11. He that liues so as hee hath the commandement of God and the example of Christ for a warrant of his actions is in a sure way and is safe and in the right way to heauen They that walk by rule and are carefull to tread right in the steps marked out in the way shall haue peace and much comfort and assurance Gal. 6.16 Doct. 12. If we bee not skilfull enough to teach others by our example yet if wee bee willing to learn goodnes from such as giue vs good example we may be happy Some Christians are examples to others as 1. Tim. 4.12 Tit. 2.7 1. Thes. 1.7 8. Other Christians learn both in matters of faith and life from them as those places shew and this Text imports that if we but follow example we please God Thus of the doctrines out of these words It remaines that we consider more specially of the copy or example heer left vs to follow God teacheth vs many things by examples and to that end hee hath giuen vs diuers sorts of examples to learne by And so God is pleased to raise vp in the world examples sometimes of his Power sometimes of his Iustice sometimes of his Holinesse Examples or monuments of God's Power are those strange works of wonder which God doth at some times to shew his Almightinesse and Soueraignty such was that Iohn 9.1 To make a man blinde from the birth to see Examples of his Iustice hee hath giuen vs in all Ages so Numb 5.21 Ezech. 5.15 Heb. 4.11 Iude 7. 1. Cor. 10. Examples and patterns of his Holinesse hee hath giuen vs partly in his adopted sonnes and partly in his naturall Son and his Sonne by the grace of personall vnion thus he gaue vs Iob and the Prophets for examples of patience in suffering Iames 5.10 Thus Timothy and Titus are charged to be paterns of good works 1. Timothie 4.12 Titus 2.7 But it is the example of Christ which is heer vrged as the best patterne of all others Quest. Now the speciall question is What must wee distinctly learn from the sufferings of Christ Ans. There are many things wherein Christ hath set vs an example in his sufferings which wee may and ought to learn from him as First his sufferings should make vs willing to resolue to suffer if God call vs to it it should teach vs to stand vpon our guard and look for warre as resolued It is meet we suffer with him if we mean to raigne with him 2. Tim. 2.11 Secondly when he was tempted or troubled in Spirit he left vs an example for the manner of the fight and which way wee should make resistance and ouercome and that is by the Word of God and praier for he beat the diuell away by Scripture Mat. 4. And in all his speciall agonies wee still heare him praying and making his mone to his Father Thirdly hee left vs a pattern of matchlesse humility and told vs if euer wee would learne any thing of him we should learn of him to bee lowly and meek who
beeing the Sonne of God was abased to take vpon him the form of a seruant and in worlds of occasions to deny himself and his owne greatnes reputation Mat. 11.29 Phil. 2.6 7. Fourthly we may learn from his suffering condition the contempt of the world Why should we seek great things for our selues when our Lord and Sauiour was in some cases worse prouided for than the birds of the aire and foxes of the field as not hauing a place where to lay his head And therfore he suffred without the City to teach vs that we also haue heer no abiding City but should cast all our cares vpon prouiding for our eternall habitation in heauen Heb. 13.11 12. Fiftly we should learn obedience from him towards our heauenly Father Christ obeyes his Father euen in hard commandements against his credit ease liberty yea life it self and therefore we should learn to desire to go and doo likewise Sixtly hee left vs an example of louing one another and gaue a speciall charge we should prooue our selues to bee his and to be like him indeed as his true Disciples by louing one another Iohn 13. Eph. 5.2 Seuenthly wee should learn patience of him when we doo suffer though strange things should befall vs. What though we should be betraied or forsaken of our friends in our iust cause or suffer iniuries or bee falsely accused euen of hainous crimes or most basely vsed euen to bee buffetted derided spetted on or to see vile wretches and grosse offenders preferred before vs or lose all we haue to our very garments c. yet none of these things should bee grieuous to vs because all these things befell our Lord and Master in a worse measure and manner than they can befall vs yea wee should be patient though it were to lose our liues as he did Eightthly he left vs also an example of hope in suffering for when he suffred shame and misery in this life hee looked vpon the ioy and crown in another world thereby teaching vs with whole arguments to fense our selues against all the scorns and miseries of this world Heb. 12.3 Ninthly hee left vs a patterne of mercy who made himself poor to make vs rich and therefore how much more should we out of our abundance yeeld some supply to others wants 2. Cor. 8 c. Lastly the mortification and crucifying of the ould man is to bee learned from the Passion of Christ Rom. 6. For look how Christ was vsed so should we vse our sinnes he was crucified and so should we crucifie our sinnes piercing the heart of them by confession and godly sorrow and so hanging them vp vpon the Crosse till they be dead Thus we see that Christ hath set vs a large copy and that many things are to bee learned from his example Quest. But doth Christ's example binde vs to imitation in all things Answ. In many things it doth binde but in all things it doth not binde There are diuers things that Christ did which to leaue vndone by vs is no sinne as the works of his Power and Omnipotency are not imitable and so also the works of his Office as Mediator are peculiar to himselfe and cannot be done by vs. Besides a world of indifferent actions of his diuers of which are recorded yet all men grant they doo not binde vs to exact imitation though they be things wee haue power to doo He sate and preached he receiued the Sacrament in a priuate chamber at night and gaue it onely to Clergy-men and vsed vnleauened bread c. Quest. But what rules are then left to ground our practice vpon and how far are our consciences bound by examples and so by the example of Christ Ans. Examples and so the example of Christ binde vs in the things he 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 seal to a blank if there be no precept Secondly in other things which Christ did not required by the Law wee are so farre forth tied to follow his practice as he hath for those specialties giuen himself a precept as heer wee are bound to suffer from others and for others if need require by the force of Christ's example but so as it is specified that his example bindes in this and other things But where the Scripture doth not make vse of his example there wee are not bound in things indifferent in their owne nature to follow any example out of necessity Verses 22 23. Who did no sinne neither was there guile found in his mouth Who when hee was reuiled reuiled not again when hee suffred hee threatned not but committed it to him that iudgeth righteously HItherto of the end of Christ's suffering the manner followes set down both negatiuely and affirmatiuely Negatiuely Hee suffred without sinne in this verse and without reuiling in the next verse Affirmatiuely Hee committed himself and his cause to him that iudgeth righteously He did no sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this verse do commend the innocency of this our Sauiour which doth much increase the price and value of his sufferings He suffred for the sinnes of others that neuer committed any sinne himself in thought word or deed and as hee was innocent in all the course of his life so did he beare his suffrings without fault and carried himself so as no man could finde any iust occasion against him The first thing affirmed of Christ to shewe his innocency is that he did no sinne In the 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 rendred as I conceiue more fitly Hee made no sinne To make sinne being a phrase somewhat vnusuall the sense is to bee inquired into Now a man may be said to make sin many waies First when a man inuents and commits a sinne neuer heard of before Thus Onan made that sinne of filthinesse Thus the Sodomites and Gentilish men and women made sinnes of lust Thus drunkards make strange kindes of drinkings Thus the phantasticall monsters of our times make the sinnes of strange apparell And thus the Papists make that horrible sinne of murthering of Princes and damnable equiuocations And thus swearers now make their monstrous oaths Secondly when a man sins hauing not so much as temptation to sinne in himself or pronenesse of nature to sinne and so hee sinnes that sinnes wilfully and not by infirmities or weaknes of nature Thus Adam made the first sinne for hee had no corruption of nature to intice him or incline him nor could any temptation from without compell him but hee sinned wilfully Thus those men of bloud make sinne that kill their brethren in colde bloud And so many whoremongers and drunkards make sinne when they are not inticed but intice themselues and striue by all meanes to fire and force themselues