the promises of God in Christ are the sweet spices which being beaten yeeld a heauenly and supernaturall smell in the soules of the godly hearers 2. Cor. 2.14 15. But then Ministers must take heed they corrupt not Gods Word and see to it that their preaching bee in sincerity and as of God and in the sight of God in Christ and with demonstration of the truth to mens consciences 2. Cor. 2.17 else any Preacher will not serue the turn And in both these respects Ministers haue reason to cry out with the Apostle Oh! who is sufficient for these things If euery Sermon must leaue so sweet a sauour behinde it in the hearts of the hearers and in the nostrils of God too who can bee without the speciall assistance of God fitte for these things Lastly this may serue for singular reproof and terror to the wicked and that in diuerse respects First for such as are mockers and call sweet sowre that is speak euill of the good word of God secondly for the miserable neglect of that they should account the life of their life Alas whither shall wee go or what is this miserable and wretched life if we want the sweet comforts of the word To dwell without the word is To dwell in the parched places of the wildernesse and this Ministery is the more dangerous in such or to such as are daily inuited and haue all things ready made and yet wil not inwardly obey gods calling nor profit by the means but finde excuses to shift off the inuitation of God How justly may that curse be inflicted vpon them These men shall neuer taste of my supper Luke 14.17 c. 24. Thus much of the second doctrine Doct. 3. The third doctrine out of these words may be this that such as finde a true taste of the sweetnes of God in his Word may conceiue hopefully that their soules doo and shall prosper and growe There is no doubt to be made of our growth if once we come to feel the sweetnes of the Word For the cleerer vnderstanding of this doctrine I must answer two questions Quest. First what this true taste is Secondly whether this taste may not bee in wicked men Ans. For the first A true taste of the sweetnes of the Word and Gods graciousnes in it may bee knowne both by the cause and by the effects The cause of this taste is faith for by faith onely doth the soule taste Or that thing that raiseth so sweet a rellish in our hearts is A perswasion in particular of the graciousnes of God to vs euen of that graciousnes which the Word doth discouer The effects of this taste are three For first it reuiues the heart and raiseth it from the dead and frames it to bee a new creature working an vnfained change in the heart of man from the world and sin to the care of Gods glory and saluation of their own soules and thus it is called A sauour of life vnto life 2. Cor. 2.15 Secondly it settleth in the heart an estimation of the Word and spirituall things and the assurance of Gods fauour of al earthly things in the world Phil. 3.9 Psalm 84.10 Thirdly this taste works a heauenly kind of contentment in the heart so as the Godly when they haue found this are abundantly satisfied they haue enough Psalm 36.10 and 95.4 For the second question concerning wicked men and their rellishing of the sweetnes of the Word I say two things First that the most wicked men are without spirituall senses and finde no more taste in God or his Word than in the White of an egge they sauour not the things of the Spirit Rom. 8. 1. Cor. 2.13 Of this afterwards But yet it may not be denied but that some wicked men may go so farre as to taste of the good Word of God and of the powers of the life to come and of heauenly gifts as the Apostle granteth Heb. 6.5 6. Quest. Now there-hence ariseth a great question What should bee the difference between this taste in wicked men and the true taste in godly men Answer For answer heerunto diuers differences may be giuen First in the things tasted there is a difference For wicked men may haue common graces yea and miraculous gifts too by imposition of hands and these are a great taste giuen them of the glory of Gods Kingdome but they neuer taste of sauing graces or if a taste of sauing graces were granted yet they taste as it were of the Riuer running by them but not of the Fountain whereas the Godly haue the very Spring of grace flowing in them Secondly in the time of tasting This taste in wicked men is but for a season it cannot hold long in them and therefore is their faith joy said to be temporary Whereas godly men may keep their taste to their dying daies not onely in the gifts of sauing graces but in the very sense of the sweetnes of Christ and the Word too c. Thirdly in the manner of tasting For wicked men may taste of the Gospell and Religion by senses or by a dimme kinde of contemplation or by a sudden illumination as by a flash of lightning but they cannot taste with their hearts cleerely by Faith Or thus wicked men may in the generall taste that is know and beleeue that the Mystery of Christ is true but they cannot taste or know this Mystery with particular and sound application as theirs Fourthly in the grounds of this taste or delight For a wicked man perswaded by false reasons settled in the common hope or transported with an high conceit of some temporary and common gifts and Graces may be much delighted and ioyed in the Word and the thought of going to heauen for a time but he neuer rightly applyed the promises of Grace in Christ nor doth he euer possesse so much as one infallible signe of a childe of God Fiftly In the effects and consequents of tasting for 1. A wicked man may taste but hee neuer digests An euill conscience casts vp the food againe or choakes and poisons it whereas in godly men their taste abides in them and they digest the food they receiue The vertue of it continues with them 2. A godly man is transformed and made another man by this taste so is not the wicked man It is not a sauour of life to the wicked 3. A true taste in the godly works as is before noted a high estimation and sound contentment so as the godly place the felicity of their liues in this communion with God his word But that can neuer a wicked man doe Sixtly and lastly wicked men may seem to taste and yet doe not Many men professe religion and delight in the word and in religion and religious duties who yet neuer did attaine to it but constantly found a wearines secret loathing and many times a secret and inward ill sauor in the word and in the duties of religion so as the
fearefull thing which Salomon saith Those which are of a froward heart are an abomination to the Lord but such as are vpright in the way are his delight Pro. 11.20 Fourthly if wee consider the condition of the parties that are ouer-growne with this disease of peeuishnes and frowardnes It is a terrible censure that God himselfe giues of such for the most part that they are wicked persons Prou. 6.12 He that walketh with a froward mouth is called a naughty person and a wicked man and though in charity wee may hope of men that they are not altogether destitute of true grace yet as the Apostle said of enuie and strife so may wee say of frowardnes that such as are guilty of it vsually are but as carnall at the best but babes in Christ 1. Cor. 3.1 2 3. To coÌ„clude Better is the poore that walketh in his vprightnes then hee that is peruerse in his lips though hee bee rich Pro. 28.6 Vse The vse should bee for admonition and instruction to such Masters husbands wiues or others that finde themselues guilty of this hatefull vice to labour by all meanes to get themselues cured of it remembring the counsell of the holy Ghost Put away from thee a froward mouth and peruerse lips put farr from thee Pro. 4.14 and to this end they must obserue these rules First they must become fooles that they may bee wise they must begin the cure at the deniall of themselues and their vaine conceits For if they trust to their owne discretion and naturall gifts they will neuer mend For naturall gifts can neuer make that which is crooked streight Eccles. 1.15 Secondly they must striue to breed in their hearts the sound feare of God and his displeasure for their frowardnes For the feare of God will take downe their pride and cause them to abhor all peeuish and froward waies Prou. 8.13 Thirdly they must constantly iudge themselues for their offences heerein and that both by daily confessing their frowardnes to God in secret and also by acknowledging their faults heerein vnto such as are guided by them Fourthly they must especially fly to Iesus Christ whose office is to make crooked things streight Esay 40.5 and 42.16 Luke 3.5 The last thing to bee noted out of this verse is that no faults in the Superiours can free the inferiours from their subiection for matter or manner as heere seruants must bee subiect yea with all feare to froward Masters so afterwards wiues must bee subiect to their husbands and with all feare too though they bee vnbeleeuers or carnall men Thus of the exposition the confirmation followes Verses 19. and 20. For this is thank-worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when ye be buffeted for your faults you shall take it patiently but if when yee doe well and suffer for it you take it patiently this is acceptable with God THe Apostle applies the reasons to that part of the exposition which might be most doubted and â—o giues three reasons why seruants should be subiect euen to euill Masters The first is taken from the acceptation of such subiection with God verses 19. and 20. The second is taken from their calling verse 21. The third from the example of Christ afterwards The argument from acceptation is laid downe verse 19. and auouched and made good verse 20. In the ninteenth verse then it is the drift of the Apostle to shew that though Masters should bee so froward as to beate their seruants causelesly yet they should bee subiect and indure it for conscience sake vnto God because this is a Christian mans case and a great praise when out of conscience to God hee doth his duty and suffers wrongfully The reason is so intended for the particular case of seruants so abused as it holdes in all cases of iniury for conscience sake In this verse then the Apostle intreates of suffering and wee may note foure things about suffering First what is to bee suffered griefe Secondly how it is to be suffered viz. wrongfully and with enduring Thirdly the cause of suffering it conscience toward God Fourthly the effect which is praise acceptation Doct. 1. In this world all sorts of men are liable to suffer griefe For though the Apostle in the scope intends to speak of seruants suffering griefe yet the Argument with the vses concerne all sorts of men In this world then wee must looke for griefe and how can it bee otherwise since first there are such mines in our own nature made by sinne and so many abominations round about vs to God's dishonour Secondly the creatures which we are to vse in this world are empty and vaine and so occasion much vexation in the vsers that are disappointed by them All is vanity and vexation of spirit saith the wise man Thirdly wee are liable to so many crosses and losses euery day hath his griefe and his crosse which must bee taken vp Mat. 6. vlt. Luke 9.14 Fourthly how can wee be long without griefe that liue in a world so full of sin and diuels and diuelish men Fiftly our own bodies often grieue vs being liable to so many paines and diseases What should I say Our own houses are full of causes of griefe if the disorders of masters husbands wiues seruants children be considered of and therefore wee should bee weary of the world and long for heauen wee shall neuer bee long together without griefe till wee come thither Doct. 2 Wee must not onely endure griefe but many times suffer it wrongfully Besides all the griefe befals men otherwise the world is full of wrong and iniury and the waies of doing wrong are so many as cannot easily be reckond Who can recount what wrongs are done daily by deceit violence oppression lying false witnes slanderings and other base indignities Which should teach vs not to think it strange if wrongs befall vs and withal it imports that woe shall be to all them that doe wrong That God that discouers them that doe wrong will repay them according to all the wrong they haue done Doct. 3. It may be heere noted too That vsually they suffer most wrong that are most careful to do their duties which ariseth partly from that fearefull Aâ—axie in mens natures that are falne into such distemperature of disposition and partly from that naturall malice vngodly men beare to them that are good partly such as are indeed godly will not vse such meanes of reuenge as others will doe and partly because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities and especially it proceeds from the pride and vnthankfulnes and discontentments which raigne in the harts of froward corrupt minded persons And from hence we may gather the necessity of God's generall Iudgement because in this world it is ill many times with good men and there is no remedy seeing their wrongs are not righted heere
the Lord. For lamentation we may take vp all the ould complaints of the Prophets Our times haue reacht to the measure of iniquity then reproued or rather men now ouerpasse the deeds of those wicked men wickednes is in the middest of vs deceit and guile depart not from our streets Psal. 55.11 Treasures of wickednes are in the house of the wicked wicked balances the bagge of deceitfull waights and scant measures which are an abhomination to the Lord and for which he threatneth vengeance euery where to be found Mich. 6.10.11 Men lay wait as they that set snares they set traps to catch not beasts or fowle but men As a cage is full of birds so are mens houses full of deceit and deceiuers It is now the vsuall course for men to wex great and rich withall Ier 5.26 27 yea this sinne so spreadeth that we may truely say From the least of them to the greatest of them they are giuen to deceit and will deal falsly Ier. 6.13 Euery brother will supplant and euery neighbour will walk with lies and slanders They will deceiue one another and not speak the truth A man can dwell no where but his habitation is in the midst of deceit and therefore certainly God hath a resolution to stretch out his hand still by publike iudgements How can it be but God must visit and be auenged for these great abominations What should hee else doo but melt his people in the common fornace of great iudgements for such common sins Ier. 9.3 to 10. And as it should teach vs lamentation so it should teach vs supplication too euen to go to God and that in two respects First to implore his help and mercy for the Church that he would be pleased to spare his people and keep them from the infection of these vile sins and if it may stand with his good pleasure to work a repentance in mens hearts that are guilty of these crimes and withall to beseech him for our selues to keep vs that we fall not into the hands of deceiuers for as it is a sin to deceiue so is it a misery to be deceiued Psa. 12.1.2 c. and to giue vs wisdome to beware of men Ier. 9.4 Mat. 10.17 and to deliuer vs from the men of deceit Psal. 43.1 Thirdly it should teach vs seeing the world is so full of guile and that it is so hatefull a sin therefore to honor and esteeme such as we finde to be true hearted Plaine men with Iacob without tricks and subtletie and true Israelites with Nathaniel in whose hearts and mouths is no guile Wee should I say loue them delight in them and stick to them neuer to forsake them but to account them the very Ornaments of the World and great lights in this great and generall darkenesse and to account our selues wonderfull rich and happy in their fellowship and friendship Thirdly this prohibition of Guile may informe vs and by intimation shew vs the hatefulnesse of the doctrine of the Papists and practice in the point of aequiuocation contrary to the expresse Scripture that forbids all lying and deceiuing of others and commands vs to speake truth and that euery one Priest and people and that to his neighbour how much more to the Magistrate Ephes. 4.25 And Iob sheweth that wee ought not to talke deceitfully no not for God to speake for him what is not right Iob. 13.7 Lastly this may be implicitly a singular and secret consolation to honest and vpright harted men that hate this hatefull sinne of Guile that speake the truth in their hearts and make Conscience of their words I meane those true Nathanaels of whom Christ speakes And for the better imprinting of this vse I will shew you two things First the signes and markes of a man without Guile euen of a true Israelite Secondly the encouragement and comforts that belong to such men c. For the first A true Nathanael hath these prayses and especiall markes 1. He shunnes Guile in his Spirit as well as in his words or workes Psal. 32.2 What hee accounts vile to speake hee accounts vile to thinke 2. His prayse is of God and not of men Rom. 2.26 He more striues to doe good then to get credit and applause and if God accept him he cares not though all the world deride him 3. When he confesseth his fault to God he will not hide his sinne but confesseth all his sins that is all sorts of sinnes and his sinne without extenuation or excuse Psal. 32.2.5 4. If he offend it is of ignorance and hee will not receiue doctrine of trust and if he bee shewed the truth he quietly yeelds and giues glory to God Ioh. 1.46 47 48. 5. He is a plaine man and speakes the truth in his heart What hee saith hee saith without fraud or dissembling he saith it from his heart his heart and his words agree hee hateth lying and all deceite Psal. 15.2 Zeph. 3.13 though he might gaine neuer so much yet wil he practise no vntruth 6. He is a constant man iust of his word he will performe his promise though it be to his owne hindrance Psalm 15.4 He will not denie the truth though it be to his extreme danger Such men as these haue many encouragements to hold on their courses It was a chiefe prayse of Christ that he was without Guile 1. Pet. 2.7 and so was it in the Martyres and Saints Reuel 14.15 It is one of the signes and markes of Gods houshould seruants Psal. 15.2 Of a true Conuert Zeph. 3.13 These men are faithfull with the Saints and rule with God Hosh. 11.12 Such as these will abide the Balance to be weighed and God will acknowledge their integritie Iob. 31.5 The wealth of these men gotten by labour and iust dealing shall increase when riches gotten by vanitie shall diminish Prou. 13.11 And those lips of Truth shall be established for euer when lying tongues shall be but for a moment Prou 12.19 And thus much of Guile Only before I passe further it is worthy the noting that he saies of these two first sinnes that all Malice and all Guile must be laid aside which imports that howsoeuer some other infirmities be in the Godly yet they should be found farre from all Malice and Guile not a iot of either of them should be found in them Malice must be in them in no kinde nor in no measure neither secret nor open Malice neither grudge nor desire of reuenge neither at home nor abroad neither in ciuill things nor in matters of Religion neither in any of the aggrauations nor in the least drop of it And the like may be said of Guile It were a shamefull thing that any kinde of Guile should be found in a Christian in any of his dealings at any time with any sort of men or in any measure For if but a drop of Malice or Guile be left in vs It may breake out againe and our hearts
Vnity with the godly The building must hould proportion with the walls as well as with the foundation Psal. 122.3 1. Cor. 8.1 and 13. Rom. 15.2 Eph. 4.12 16. Ninthly Sobriety in the vse of lawfull things All things are lawfull but all things edifie not 1. Corinthians 10.23 Tenthly Praier for except the Lord build the house in vaine doe they labour to build it Psalme 127.1 Out of all this wee may informe our selues concerning the causes of not profiting in many The reason why many Christians are not built vp or why they increase not in godliness is that they are guilty of these or some of these things implied in these directions First some profit not by reason of their irresolution about the taking vp of their crosse in following Christ They thrust into the profession of Religion before they haue sitten downe to cast what this profession may cost them and so in the euill day fall away Luke 14.28 Secondly some can neuer thriue because they place their godlines onely in the frequencie of hearing the Word and the outward obseruance of Gods ordinances These build in the sands they lay no sure foundation Math. 7.26 Thirdly others faile through vnbeliefe and so either by neglecting the assurance of Gods fauor in Christ or by misplacing their confidence trusting vpon their owne works or Saints or Angels or the pardons or penances granted or enioyned them These are not built vpon the rock Math. 16. Fourthly others prosper not because they come not to the light of the Scriptures to see whether their works bee wrought in God or no. Fiftly others are distracted either with vnnecessary disputations Rom. 14.1 or with excessiue cares of life Luke 21.34 Sixtly others are vndone with self conceitednesse they are stubborne and will not be aduised or directed or reprooued Seuenthly disorder or confusednes in matters of Religion is the cause in others This is a wonderfull common defect men doe not goe to work distinctly to see their works finished one after another Eightly others are kept back with personal discords iangling Enuie or malice or contentiō misrule eate out the verie heart of godlines Ninthly others are letted by intemperancy in being drowned in the loue of pleasures They build they sowe they eat and drink and follow pastimes neglecting the care of better things Lastly neglect of praier is an vsuall let and grieuous impediment A spirituall house This is the fourth thing required of Christians They must bee as a spirituall house vnto Christ they must be that to Christ that was signified by the Tabernacle or the Temple For euery Christian is the substance of that which was signified by the Tabernacle Christ hath a fiue-fould Tabernacle For first in the Letter the Tabernacle or Temple at Ierusalem was the House of God and Christ. Secondly the whole world is but the Tent of Christ who hath spred out the heauens like a curtain c. Thirdly the heauen of the Blessed is the tabernacle of Christ the place where God and Christ dwell with the Saints Reuel 21.3 and 13.6 Fourthly the body of Christ is a tabernacle for the Godhead Col. 2.9 and so it is that the Word is said to become flesh and dwelt amongst vs viz. in his body as in a Tabernacle Iohn 1.14 And thus Christ calleth his owne body a Temple Iohn 2.21 Fiftly the heart of man is the Tabernacle of Christ and so both the whole Catholique Church is his Tabernacle Eph. 2.21 or the publick assembly of the Saints Psalm 15.1 or else the heart of euery particular beleeuer and so the power of Christ did rest vpon Paul as in a Tabernacle 2. Cor. 12.9 so are we said to be the Temple of God 2. Cor. 6.17 I take it in the last sense heer Euery particular beleeuer is like the Tabernacle in diuers respects First in respect of the efficient causes and so there are diuers similitudes For as the Tabernacle did not build it self but was the work of cunning men so is it with vs our harts naturally are no Temples of Christ but are made so Secondly as God raised vp skilful men for the building of the Temple or Tabernacle so doth God raise vp Ministers for the erecting of the Frame of this spirituall House to Christ. Hence they are called Builders 1. Cor. 3. And thirdly as there was difference of degrees and Bezaleel and Aholiab were specially inspired of God with skill aboue the rest so hath Christ giuen some to bee Apostles Master-builders and some Euangelists and Pastors and Teachers for the building vp of the Church till he come again Secondly in respect of the adiuncts of the Tabernacle and those were two First moueablenesse secondly furniture For the first The Tabernacle though it were Gods House had no constant or certain resting-place till Salomon at the building of the Temple took it into the most holy place and was taken asunder and easily dissolued such are wee though honoured with the presence of Christ yet our Tabernacle must bee dissolued and wee shall neuer be at rest till we be settled in the most holy place in heauen 2. Cor. 5.1 7. For the second which is the furniture of the Tabernacle it must bee considered two waies either on the inside or on the outside First for the inside there were curtains of fine linnen and blue silk and scarlet c. and it was furnisht with admirable houshold-stuffe as I may so call it Within it was the Merci-seat the Table of shew-bread the Manna the Altar of incense and for burnt offrings the Candlestick and such like Secondly without it was all couered with Rams skinnes died red and Badgers skins vpon them and what doth all this signifie in general but that the Godly though they be outwardly black and tanned with sinne and affliction yet they are glorious within and haue curtains like the curtains of Salomon all richly hanged as the chambers of Princes with spirituall tapestry Cant. 1.5 And in particular for the inside of Christians how glorious is the place of Christs Tabernacle in them There is the Propitiate Gods true seat of mercy whence also he vttereth his Oracles euen his diuine answers There is the heauenly Manna that is hid Reu. 2. There doth Christ spiritually feast-it there hee dines and sups on the table of their hearts and vpon that table stands the shew-bread inasmuch as the heart of a Christian doth preserue a standing manner of affection to the Saints There are also both sorts of altars accordingly as faith offreth vp to God eyther the redemption or th' intercession of Christ. There also is the great Lauer to wash-in called the sea because in the heart of euery Christian is opened the fountain of grace able like the sea to wash them from all their filthinesse There are the golden Candlesticks with the lamps of sauing knowledge continually burning in them and vpon the Altar of Christ crucified and now making intercession do they daily
wildernes of this world Philip. 2.15 Secondly it was their office to blow in the siluer trumpets and that vpon foure occasions as you may see Num. 10. First The one was to assemble the congregation or the Princes to the tabernacle Secondly The other was to giue an alarum when there was any remoue of the campe Thirdly The third was in the time of Warre when they mustred to battaile Fourthly The fourth was for ioyes sake at the time of solemne feasts and for thanksgiuing to God and in all these we should be like the Priests We should be as trumpets to call one vpon another to goe vp to the house of the Lord Esay 2.2 Secondly We should euery where proclaime mortality and signify that the whole hoast must remoue we must cry All flesh is grass 1. Pet. 1.23 Thirdly We should also blow the trumpet of defence and arme our selues in the spirituall warfare and call vpon God to saue vs from our enemies and stir vp one another prouoking to loue and good workes 1. Pet. 4.1 2. 2 Tim. 2.3 4. 2 Cor. 10.4 5. We should cry alowd like a trumpet in reproouing the transgressions of men and opposing the sinnes of the time Esay 58.1 Ephes. 5. Lastly we should trumpet out the praises of God for all the goodnes he hath shewed vnto vs we should blow as in the new moon Psal. 81.3 But then in all this we must remember that we blow with a siluer trumpet that is with all discretion and sincerity c. Thirdly a speciall work of the Priests was to blesse the people and to put the name of God vpon them The former whereof is prescribed Nam 6.22 23 24. and so should we all learne the language of Canaan or the language of blessing we must blesse and not curse for we are thereunto called 1 Pet. 3.9 Lastly their principall work was to offer sacrifices of which in the next words The Vses follow First For reproofe For there are many faults in Christians whereby they transgresse against their spirituall Priest-hood as 1. When men are yoaked with vnnecessarie society with the wicked for heereby they forget their separation to God c. 2. When men neglect the finishing of their repentance and assurance they looke not to their anointing 3. When men are scandalous of their indiscretions and faults they forget that such as haue any blemish must not offer the bread of their God and forget their washing from their old sinnes 2 Pet. 1.7 4. When men are barren of good workes or are vncheerefull and dull they leaue off the Priests garments of innocency and gladnes 5. When the liues and behauiours of men sauour of vanity and worldliness they remember not the blood of sprinkling 6. When men are ignorant and idle seeke not knowledge or doe not teach and instruct and admonish How doe the Priests lips preserue knowledge or how doe they beare about the Arke of the Lord 7. When Christians are fearfull and irresolute and colde and not frequent in the praises of God how doo they blowe in the siluer trumpet 8. When Christians are bitter-hearted and accustomed to euill-speaking how doo they forget their duty of blessing To omit the neglect of sanctifying till I come to handle it in the next place Vse 2. Secondly for consolation to all godly and mortified and inoffensiue Christians they should be wonderful thankfull to God that hath made them partners of this holy Calling howsoeuer the world conceiues of it God promiseth it as a great mercy to his children that they shall be called the Priests of the Lord Esay 61.6 and the Church is wonderful thankful for it to God Reu. 2.6 and 5.10 And the rather should we reioyce in it because God hath promised to take vs to himself as his portion and peculiar treasure Exod. 19.6 And it is his promise also to satiate the soules of his Priests with fatnes Ierem. 31.14 And what a priuiledge is it to haue accesse vnto the Lord and to stand before God daily which the Priests not onely might but were tied to it by their office But then for conclusion of this point let vs all bee sure wee haue our part in the first resurrection Reu. 20.6 and be carefull to be like the Priests for obedience and sanctity Exod. 19.5 6. and to get knowledge plentifully into our hearts Col. 3.16 and in the cause of God to blow the trumpets of zeal and resolution carrying our selues with all humility and readinesse to doo good and so becomming instruments of blessing to the people And which I had almost forgotten we must remember to be like the Priests for teaching and confuting and reprouing and informing our Familiars and friends as wee haue fitnes and occasion Thus of the Priest-hood of Christians in generall In particular hence is further to be considered first their work secondly their honour Their work is To offer vp spirituall sacrifices their honour is Acceptation and high account with God through Iesus Christ. First then of the work of Christian Priests which is To offer secondly what they must offer viz. sacrifices thirdly the difference of those sacrifices from those in the Law of Moses they are spirituall which word notes both the substance of Christian sacrifices viz. that they are such sacrifices as were not according to the Letter but according to the mysticall significations of the sacrifices of Moses Law and withall the manner how they must be offred vp viz. spiritually or after a spirituall manner The main thing heer intended then is To auouch that Christiās haue their sacrifices which they must offer and that in a spirituall manner Now for the cleerer opening of this doctrine two things must bee distinctly considered of First what sacrifices can remain to Christians since the Law of Moses is abrogated and secondly what things are requisite to the offring vp of these sacrifices For the first There are diuers sorts of sacrifices among Christians Some are proper to som Christians onely some are generall to all The sacrifices that are proper to some Christians are such as three sorts of men must offer First Ministers secondly Martyrs thirdly rich men First Ministers haue their sacrifice which they must with all care offer to God and their sacrifice is the soules of the hearers Thus Paul was to offer vp the Gentiles to God Rom. 15.16 And thus it was prophecied that in the time of the Christian Church the Elect should be brought in as an offring to God out of all Nations Esay 66.20 Ministers sacrifice their people either in this life or at the day of Iudgement In this life in generall when they perswade them to their attendance vpon the House of God and breed in them a care to come before the Lord in Ierusalem Esay 66.20 In particular when they work repentance and true conuersion in their hearts and when they make them go home and mortifie their sinnes and tender their vowed seruice to God And
and by the Gospell is offred to vs. Now that this point being of such singular waight may be cleerly vnderstood I will break it open into particulars or into particular parts or steppes of iudgement and practice in the beleeuer First he must acknowledge that by nature he stands bound to obserue all the morall Law Secondly he must see that he hath broken all those holy lawes of God and is therefore guilty before God of the curses of the Law and so of eternall condemnation Thirdly he must knowe that GOD sent his owne Son in the flesh to obey the Law and satisfie the iustice of God by making an expiation for mans sins Fourthly he must learn that God hath bound himself by promise that whosoeuer imbraceth the agreements in this new couenant in Christ shall be saued Fiftly that when a man doth in his owne particular discern this gracious offer of God in the Gospell and goeth to God and with his heart relieth vpon it then he doth truely beleeue and is iustified and shall be saued Quest. But many men are perswaded that God hath giuen Christ for them and yet it is euident that they do not beleeue because there is no appearance of any repentance or reformation in them many say they haue a strong faith and yet haue none How shall the perswasion of the godly man be distinguished from this vain presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prooue it self to bee right by many infallible signes First by the renouation of the heart The knowledge of God's loue in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his secret and most secret sinnes Faith purifieth the heart Acts 15. Secondly by the ioy and comforts of the holy Ghost with which the beleeuer's hart is refreshed from the presence of God 1. Pet. 1.9 Thirdly by the victory of the world For the true beleeuer is so satisfied with God's goodnes in Christ that he can deny his profits pleasures credit friends and the like for Christ's sake and the Gospell yea faith marres the taste of earthly things and makes a man able to forsake the loue of worldly things 1. Iohn 5.5 It will endure the triall of troubles of afflictions and temptations and persecutions for the Gospels sake 1. Pet. 1.7 without making haste to vse ill means in the euill day Quest. But how may faith bee discerned in such as say they are not perswaded that they haue faith which sometimes proues to be the case of diuers deere children of God Ans. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sinnes is an argument of true faith because without faith no man can haue true repentance Secondly by their complaining of their vnbelief and desire of faith I beleeue Lord help my vnbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging fauour of God onely for the merits of Christ. Fourthly by the loue of the Godly for faith worketh by loue Galat. 5. Fiftly by other markes and signes of Gods children which can neuer bee had but faith is had also such as are loue of God and his Word and of their enemies and vprightnes of heart and the spirit of praier and the like Precious Christ is precious to them that beleeue not onely in their account but by effect and so both because hee is great riches vnto them as also because he is an honour vnto them Hee is great riches vnto them yea vnsearchable riches Eph. 3.6 All ages ought to wonder at the riches of Gods kindnes to the beleeuers in Iesus Christ Eph. 2.7 Christ in vs is our riches Col. 1.27 and thus he inricheth vs with the fauour of God his owne merits and righteousnes the grace of the Spirit and the promises of the Word and the hope of glory The Vses are many Vses First woe to the rich men of this world that are not rich in God Christ Luke 12.16.21 Let not the rich man glory in his riches Ierem. 9. 24. Secondly let the brother of lowe degree reioyce in that God hath thus exalted him Iames 1.9 For godly Christians are the richest men in the world for their possessions are greatest because they possesse Iesus Christ and his treasures Iames 2.5 For God is rich to al that cal vpon him Hee cannot bee a poore man that can pray Rom. 10.12 Christ makes amends to the poore Christian for all his wants Thirdly hence wee may gather another signe to try our faith by If Christ bee more precious to vs then all the world besides it is certaine we are true beleeuers For Christ is precious to none but beleeuers Phil. 3.9 8. Fourthly wee should striue with all thankfulnes to admire and praise the grace of God that hath bestowed such riches vpon vs in Christ Ephes. 1.7 Fiftly wee should hence learne to make more account of our faith which is therefore precious because it applies Christ vnto vs Hence poore Christians are said to bee rich because they haue faith and assurance of faith and hee calleth it all riches of full assurance Colos. 2.2 2. Pet. 1.4 Iam. 2.5 Sixtly we should liue securelesse Men would promise to liue at all hearts ease if they were rich enough why Christians are exceeding rich and possesse more treasure then all the world besides and therefore should liue henceforth by the faith of the Sonne of God which was giuen to them Gal. 2.20 Seuenthly looke to it that thou keepe Christ whatsoeuer thou losest resolue to lose father mother wife children friends house lands yea and life too rather then lose Christ who is so precious Eightly Wee should shew it that we account him our greatest riches and that wee shall doe first by esteeming the Gospell that brings vs daily tidings aboue gold and siluer Secondly by often receiuing of the Sacraments we should account the Word and Sacraments as Gods Exchequer whither we alwaies come to receiue more treasure Thirdly by making much of them that resemble his vertues Fourthly by longing for his appearing Thus as Christ is our riches Now secondly hee is precious in that hee is an honour vnto vs and so some translate it Christ then is a singular honor to euery beleeuer and hee is so both in heauen and in earth First in heauen hee is an honour to vs because he graceth vs before God and the Angels couering our nakednes with the rich garment of his owne imputed righteousnes and making daily intercession for vs to God and couering our imperfections and presenting our workes and praiers to God and giuing the Angels a charge to looke carefully to vs. Secondly And so hee is an honour to vs on earth both amongst the godly and amongst the wicked First Hee graceth vs amongst the
their horrible fall Which should teach vs to learn of God to doo likewise towards all our enemies and withall it may much comfort vs. If God will do thus with his enemies what will he do with his owne children and seruants how will hee honour and reward them and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them how much lesse shall the meer frailties of the Godly that will doo nothing against the truth though they cannot doo for the truth what they would hinder the glorious recompense of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may bee disallowed opposed by great learned men by such as are of great mark in the Church euen by such as were Gouerners of the Church in name and title Quest. 1. Two questions do easily rise in mens mindes vpon the hearing of this doctrine The first is Whence it should bee that learned men who haue more means to vnderstand the truth than other men and by their calling more especially tied to the study of all truth yet should be drawne to oppose or reiect Christ and the truth Ans. I answer that this may come to passe diuersly First sometimes it is because of their ignorance neither may this seem strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men bee very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some haue a spirit of slumber they haue eies and yet cannot see as in the case of some of those Pharises they could not apply the very things themselues spoke For being asked about the King of the Iewes Matth. 2. they could answer directly out of the Scriptures and giue such signes of the Messias as did euidently agree to Iesus Christ and yet these men were so infatuated that when God shewes them the man to whom their owne signes agree they cannot allow of him Fourthly in some it is enuy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very enuy they striue to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet vsurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moued the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is couetousnes and desire of gain These are they that account gain to be godliness as the Apostle speaks and such were some of the Pharises Luke 16.14 Seuenthly in others it is a wilfull and malitious hatred of the truth and such was it in those Pharises that were guilty of the sin against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and bee settled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reiect who haue more learning and wit than hee Ans. I answer A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world if hee mark but their liues for vsually by their fruits they may bee knowne Mat. 7. For commonly such as oppose Christ and the Gospell or the sincerity of the Gospell are men that may be apparantly detected of profanenesse as our Sauiour Christ shewes by diuerse instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transforme themselues into Angels of light therefore I answer secondly that all the Godly haue the sure Word of the Prophets and Apostles which may bee the touch-stone to try the opinions of men by which in the points absolutely necessary to saluation is euident and plain and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may bee sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble minde and with desire of reformation of his life in that hee knowes God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides euery childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Iudge of all controuersies Hee that beleeueth hath a witnes in himself the Spirit working much assurance in his heart and anointing him with ey-salue and leading him into all truth And by this help the entrance into the Scriptures giues light to the simple Vse The vse of the point then is First to informe vs concerning that great Iustice of God in hiding his truth from the wise and reuealing it to babes and children or infants which our Sauiour and Saint Paul take notice of Secondly to confirme vs against the sinister iudgement of worldly-wise and learned men and in matter of religion not to be swaied by that inducement since it is thus plainly told foretold Thirdly to confute the Papists that plead vnto the ignorant that their religiō is the right because it is hath bin maintained by such a number of Popes Cardinals which haue excelled in learning greatnes of place for heer we see the builders reiect the head stone of the corner Fourthly to shew vs that whatsoeuer wicked wise great men pretend yet their quarrell is against Christ and his Kingdome Fiftly to reach vs therefore to pray for our teachers and gouernors that God would guide them by his good Spirit and assist them in their callings c. Sixtly to bee more thankefull to God when the Lord giues vs builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as vnfit for the support of the building They cast him away as rubbish they reiected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of saluation by
Christ and liue still in their sinne without repentance and seek not reconciliation with God through the blood of Christ. Secondly when men goe about to establish their owne righteousnesse and neglect the righeousnes of Christ and so when men fly to the intercession of Saints or Angels and vse not the intercession of Christ. Thirdly when men follow wicked company and leaue the care of the seruice of Christ this is to choose Barabbas to bee giuen vnto them rather then Christ. Fourthly wee may be guilty of this sinne in the time of the vse of Christs ordinances as in the Sacraments when we discerne not the Lords body or in hearing or any other ordinances when we entertaine contemplatiue wickednes and so commit spirituall dalliance with strangers before the face of Christ. Fiftly when men fall away from the grace of Christ and so ioy with the Iewes as it were to crucifie the Sonne of God afresh Hebr. 6. and 10. And so hee is also refused when in time of persecution he is denied before men Thus Peter refused him when hee denied him Sixtly when his seruants are reiected and so either in general when Christians are exposed to publik scorne made as it were the off-scouring of all things or in particular when his Ministers are despised For hee that despiseth them despiseth him c. Quest. But how doe the builders that is Church-men refuse Christ Ans. I answer many waies First when they will not preach in his name when they preach not at all For this is to let Christ liue as it were in the rubbish still and not to separate him out for the building c. Secondly whē in preaching they preach themselues not Christ crucefied leauing the word of Christ to shew their owne wit learning c. Thirdly when they oppose the sincerity of the Gospel in the conuersion of the soules of men or in the practice of godly Christians Fourthly when they teach the Doctrine of merit of works or preferre the traditions of men before the commandements of God as did the Pharises Vse The vse of this Doctrine concerning the refusing of Christ may be diuers for First it may teach vs patience when we are refused in the world it is no other thing then what did befall Christ himselfe especially it should confirme vs against the scandall arising from the discountenancing of godly men which are crucified by all sorts of people in the world If Christ himselfe were no better vsed why should we wonder at it to see godly Christiās so neglected And if the most powerful doctrine of Christ were so securely despised what wonder is it if the good way of God bee now euill spoken of Secondly it may much comfort vs and that especially two manner of waies First by reasoning for the contrary For if it bee a signe of a notorious wicked man to let Christ lie like rubbish or refuse stuffe then is it an excellent signe of a godly mind to loue the Lord Iesus and to account all things but dung in comparison of Christ and his merits and righteousnes Secondly by considering the effect of Christs refusall For hee was refused as our surety that wee might be receiued to fauour Hee was cast off by men as a reprobate that wee might enioy the admirable priuiledges of the Elect of God and besides by enduring this contempt of men hee bare the punishment of all our neglect and contempt of God his holy Commandemēts Thus of the cause The punishment it selfe followes Is made the Head of the corner Two things are heere intended as punishments to these builders First The one implied Secondly The other exprest First that which is implied is that God will passe by these workmen and reiect their seruice This I gather from hence that whereas these builders would not make vse of Christ in the building it is heere repeated that the building doth goe on and Christ is laid as the Head of the corner which importes that God had reiected them Now God reiects wicked Ministers two waies First one when he curseth or blasteth their gifts and refuseth to be glorified by them when he causeth the night to come vpon their diuination and puts out their right eies Secondly the other is when he roots them out by death and makes their places spue them out The first is heere chiefly intended and so it notes that it is a great curse of God vpon learned men in the Ministery when God will not imploy them or make vse of their gifts A learned man that either laboureth not or proposeth not in his labours Gods glory is a publike and standing Monument of Gods displeasure for men to stand and gaze at as it is a great argument of disgrace done to a Carpenter or Mason to stand by while the house is builded and they not intreated or suffred to work and yet haue their tooles readie Oh it is a maruelous Iustice of God to see learned but not godly men passe by so as they haue not the honour to doe any worke in the Church for the saluation of the soules of men contrariwise it shold reioice the harts of godly Ministers that God as Paul saith of himselfe will account them faithfull to put them into his seruice and to giue their labours any successe Secondly the exprest punishment is the preferment of Christ and the promoting of his Kingdome He is made the Head of the corner which wordes must bee considered either in relation to the builders or in themselues as they concerne the exaltation of Christ. First in relation to the builders it imports that it is a punishment to wicked Ministers that loue not the Lord Iesus that Christ and his Kingdom should flourish As it fretted the Pharises so it doth and will fret the heart of wicked men till the day of Christ and it is a punishment because of their enuie at it and because they finde that they haue no part in Christ or the happines of his Kingdome their consciences accusing them and besides because they are openly crossed in their oppositions and so shamed before men Which obseruation may serue for triall For it is a certaine note of a wicked man who loues not the Lord Iesus that hee is crossed and accounts himselfe afflicted or shamed because the Kingdome of Christ prospers The words in themselues concerne the exaltation of Christ and shew how God raised him out of the heap of rubbish as it were and carried him vp to heauen and made him their Head and King Head I say ouer all things giuing him power ouer all things and in particular in respect of the Angels head of principalities and powers and in respect of men Head of the Church Nor is it barely said he is head but head of the corner which is a Metaphor borrowed from the building where the holy Ghost intends to shew that hee is the onely foundation of the Church as hath been shewed in the
bee The vse of this may be diuers But I will onely stand vpon two vses First the consideration hereof should inforce vpon vs a care to make our Election sure 2. Pet. 1.9 Question Now if any ask by what signes I may know that I am elected of God Answer I answer There be diuers infallible signes of Election as for example First Separation from the world when God singles vs out from the world it doth manifest that he hath chosen vs from al eternity Now that this separation may bee prooued sure and infallible we must know 1. That it is wrought in vs by the Gospell 2. Thes. 2.14 2. That it containes in it a contempt of earthly things so as our hearts do vnfainedly dislaime all happines in the things of this world as out of true iudgement resoluing that all is vanity and vexation of spirit The loue of God and the loue of the world cannot stand together 1 Iohn 2.14 3. That it with-drawes vs from needeles society or delight in the men of this world who follow the lusts of life and minde onely earthly things Psal. 26. 4. An estimation of spirituall things aboue all the world Secondly a relying vpon Iesus Christ and the couenants of grace in him so as wee trust wholy vpon him for righteousnes and happines Hence it is that faith is called the faith of Gods Elect Titus 1.1 Thirdly the Sanctification of the spirit 3. Thes. 2.13 which hath in it both the reformations of those euils which were wont to preuaile ouer vs and were most beloued of vs as also the qualifying the heart with such graces as are supernaturall such as those mentioned in the Catalogue 2. Pet. 1.5 6 7 8 9. and such are those graces heertofore mentioned in the sight of saluation Fourthly the testimony of the spirit of Adoption For euery godly man hath a witnes in himselfe 1. Ioh. 5.10 Rom. 8.15 Gods Spirit doth assure Gods Elect that they are elect and that it doth principally by sealing vp vnto them the promises of Gods Word Ephes. 1.13 14. Fiftly by the conformity of Christians vnto Christ in affliction for the Elect are predestinate to bee made like vnto Christ in sufferings Now because this signe must bee warily explicated wee must vnderstand that barely to bee afflicted is not a signe of Election For so may and are wicked men as well as godly men but to become like Christ in the suffering is the signe which that it may be more infallible and cleer wee must obserue in these sufferings 1. The kindes as for example to be hated scorned of the world and reuiled persecuted is a token that wee are not of the world because the world would loue his owne 2. The causes as if wee bee hated for goodnes and doe not suffer as euill doers Ioh. 1â— 8.21 Psal. 38.20 when our afflictions are the afflictions of the Gospel 2. Tim. 1.8 9. Mat. 5.12 3. The effects that wee loue obedience by our sufferings Heb. 5.8 and bee made more holy and fruitfull and quiet and meek and humble by them Heb. 15.11 So as we can say It was good for mee that I was afflicted Psal. 119. 4. By the manner that wee be like Christ in silence Esay 13.7 patience and despising the shame of the crosse Heb. 12.1 2. 1. Pet. 2.21 22 23. praiers to God and submission to Gods will with strong cries and feruency Heb. 5.7 5. By the issue when God giueth a like end to the triall of his seruants as hee did vnto the Passion of Christ making all worke together for the best Rom. 8.28 6. The intertainement which God giues vnto his seruants in the meanes of communion with God For when we meet with God familiarly and continue in his ordinances that is an infallible signe and note of Election as when a man findes constantly the pleasures of Gods house Psal. 65.4 power and much assurance in hearing the Word 1. Thes. 1.4 5. an inward sealing vp of the comforts of the couenant in receiuing of the Sacraments testified by the secret and sweet refreshing of the heart in the time of receiuing the conscience being comforted in the forgiuenes of sinnes past Math. 26.28 an answer and assurance that God hath heard our prayers and beene with vs in his seruice Iob. 15.15 16. and the like Vse 2. The second vse should bee to work in vs a care to liue so as may become the knowledge remembrance and assurance of our Election and so we shall doe First If wee stir vp our hearts to a continuall praising of God for his rich and freegrace heerein Ephes. 1.3 6. Secondly if wee striue to ioy and glory in it continually Psal. 106.5 6. Thirdly if wee loue one another Ioh. 15.17 and choose as God chuseth Eph. 1.4 not despising the poorest Christian Iam. 2.5 Fourthly if we set vp the Lord to be our God to loue him with all our heart and to serue him and in all things to shew our selues desirous to please him and to be resolued to please him and his truth and to his glory c. Deut. 26. Esay 44.1.5 Fiftly if we confirme our selues in a resolution to haue no fellowship with the vnfruitfull workes of darknes nor to suffer our selues to be vnequally yoaked but since God hath chosen vs out of the world to keepe our seluesse from needlesse society with wicked men Sixtly if we continue in the Word and bee patient in afflictions and shew contentations in all estates as knowing that it is our Fathers pleasure to giue vs a Kingdome Luke 12.32 and that all shall worke together for the best Rom. 8.28 and that the very haires of our heads are numbred Math. 10. that nothing can be laid to our charge to condemne vs Rom. 8.33 and that God will neuer cast away his people whom before he knew Rom. 11.2 because his foundation remaineth sure and hee knoweth who are his 2. Tim. 2.19 Seuenthly if we striue to liue without blame and offence that God may no way suffer dishonour for our sakes Eph. 1.4 Thus of the election The next thing by which they are commended is their kinred and generation This word generation signifies sometimes an age or succession of men or so many men as liue in the world in the age of one man so one generation passeth and another cometh c. Eccles. 1. Sometimes it signifies a progeny or off-spring that is so many as doo descend out of the loins of such a one as the generation from Abraham to Dauid Mat. 1. Sometimes it signifies a kinred or stock and so not onely carnall but spirituall and thus wicked men are said to be an adulterous and vntoward generation Mat. 12.39 faithlesse and peruerse Mat. 17.17 and so it is no priuiledge to be one of that generation but wee are called vpon to saue our selues from this vntoward generation Matth. 12.40 so that it is a priuiledge to be one of this sort
hath done as great a work vpon our hearts as he did when he commanded the light to shine out of darknes in the beginning of the world Thirdly if we consider what glorious things are reuealed vnto vs for by the gospell hee hath caused to shine in our hearts the knowledge of the glory of God c. Finally it is the more comfortable in that the Apostle cals this light maruellous light which is now in the next place to be opened Maruellous light The spirituall light which shines in the harts of the godly by the Gospel is a maruellous light either because it is such as the Godly do maruell at or because it is such as they ought to maruell and wonder at When men first enter into the truth that is when they are first conuerted Christians beeing for the most part full of affections as they that haue scaped lately singular danger and as they that neuer before saw the Kings Court they are frequently stirred vp with admiration at the glory of the Gospell they wonder at and are vehemently affected with the new discouery of the riches of Christ shewed them in the preaching of the Gospell and thus it is a maruellous light in this sense Esay 30.26 But I rather consider of it in the other sense It is a maruellous light though wee should not haue the heart to bee so affected toward it it is maruellous I say First because it is a light that needed the Mediator to procure it none but Christ can giue vs this light Other light is free wee pay nothing for it but this is carried in the hand of the Mediator to vs and for vs Esay 42. and 49. Secondly because it commeth after so long a night of ignorance and sin they must needs account the light precious that haue not seen it a long time as blind men when they receiue sight Thirdly and more because it is a light commanded to shine out of darknes 2. Cor. 4.6 That God should call light out of such darknes as was in our hearts is maruellous Fourthly in comparison with the times of the Law and the shadows of the old Testament Fiftly because it is a light comes not from any creature but from God the Creator God is our light Esay 6.19 And in this respect this light is like the light that shone about Paul Acts 22.6 Sixtly because it is a light that shines at the time of the euening of this world That the Sun should shine in the day time is no wonder but that it should shine in the night or at euening were a dreadfull wonder euen so it is in this last age of the world Zach. 14.7 Seuenthly because it is a knowledge aboue the reach of reason it is the light of faith Eightthly because it shines onely to the godly It is light in Goshen when there is no light in Aegypt that was maruellous and so is it when we see the light shining all abroad and many men sit in darknes euen in the same place in the same congregation city or family When the Godly see cleerly the Wicked discerne nothing light is with-held from the Wicked Ninthly because it hath more force than any other light for it is the light of life it quickens the soule and enlyues it Iohn 8.12 Lastly because it is an euerlasting light it is such a day as no night followeth it The consideration of all this should work diuers things in vs. For if in all these senses it bee a maruelous light then First we should be maruelously affected with it and striue to be exceeding thankful for it How haue we deserued to be cast againe into darknes for our extreme vnthankfulnes How haue wee giuen God cause to take away the Candlestick from vs Let vs therefore striue after thankfulnes and admiration and if the Lord doe work it in vs let vs take heed we lose not our first loue Secondly wee should arme our selues for the defence of the light we should preserue it as a singular treasure both in our hearts and in our Churches we should with the more resolution resist the works of darknes standing alwaies vpon our guard Rom. 13.12 Thirdly we should striue after all the degrees of the assurance of faith Fourthly we should striue to make our light shine the more excellently both for the measure of good works Malac. 5.16 and for the strict precise respect of the exact doing of good duties Now we haue the light so cleerely shining wee may doe euery thing the more exactly then if it were dark Ephes. 5.15 Our gifts must not bee hid The light must not be put vnder a bushell Math. 5.15 Phil. 2.15 We should now auoid not onely greater faulâ—s and falles but lesser stumblings 1 Ioh. 2.10.11 We should doe all things to the life and power of them and shew discretion aswell as knowledge This doctrine also doth imply the grieuous misery of wicked men for if it bee maruelous light into which the godly are called there is a maruelous darknes in which wicked men liue The whole creation of God had been but a confused heape if God had not set in it the light of the Sun such a confused Chaos is the world of men if the Gospell shine not into their hearts Finally this should much comfort the godly they are called into maruelous light in all the sences before named which should much inflame their hearts and they should rebuke their owne hearts for not valuing so rich treasure Wee may from hence take occasion to note how little wee should trust to the iudgement of flesh and bloud in valuing spirituall things when the very godly themselues doe not so much esteeme of them as they should Whatsoeuer we think yet in Gods account the light of the Gospel the light of faith and knowledge the light of Gods countenance c. is maruelous light But if the light of the godly bee maruelous in this world what shall it be in the world to com when God the Lamb shall be their immediate light Heere God lights vs by the meanes there God himself will be our euerlasting light Heere our light may be darkned with clouds of affliction and temptation there shall bee an eternall light without all darknes Heere we haue no light but what is infused into vs there we shall our selues shine as the Sunne iâ— the firmament Hitherto of the description in Tropicall tearms Now it followeth in plaine words Verse 10. Which in times past were not a people yet are now the people of God which in times past were not vnder mercy but now haue obtained mercy THe Apostle takes the words of this verse out of the Prophet Hosea chapter 1.11 where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea and in the place where it was said vnto them Ye are not my people it shall bee said vnto them Ye are my people Now the Apostle
For the first It is not vnprofitable to consider how men came by degrees at length to subiect themselues to this gouernment of Kings First man by the instinct of God and by the nature giuen him tends to society of all creatures man is vnaptest to liue alone mans language shewes that he was made to society and mans disposition shews that it likes not any estate that must be remoued from the knowledge and conuersation of other men He that can liue without society is either better than a man as is GOD or worse than a man as is a beast The first kinde of society was oeconomicall a houshold society where was first a society between man and wife and thence by propagation grew the society to a full houshold by the comming-in of children and seruants And hence was the first form of gouernment where the father of the family was the Head and Ruler The second kinde of society was a Village or Town which contained in it the gouernment of diuerse houses or families and this was occasioned either by increase of posterity or for preuention of harms or out of necessity for supply of necessaries At the first a Village or Town contained as is thought onely the seuerall branches of the same family that is when men liued so long such as were descended of their bloud and were ruled by the chief and first of their bloud Afterwards strangers of other families that were fewer in number mingled with them to auoid the danger of wilde beasts or the iniuries of other men yea one of the words vsed for a village is deriued from a word that signifies a Fountain and so importeth that necessity drew men to dwel together that so they might enioy the benefit of nature for water which in the Countries first-planted was not vniuersally to be had but one Well must serue diuers housholds and so the Springs of water was one cause to bring men to this kinde of society and dwelling together The third kinde of society was a City which consisted of the people of many Villages and into this society men came both for commodity and necessity For commodity as namely for trades and the education of children and the exercise of Religion and the administration of iustice for necessity that so they might bee strengthened against their enemies and to this end they walled and ditched-about their Cities as also to keep-in offenders that they might not flee and to keep out such as were banished that they might not return and in this society first began the gouernment of Kings For from the beginning it is thought that euery City had a King as a Monarch to rule and defend it as appears in Genesis There was a King of Sodome and Gomorrah and so euery of the other Cities had their different Kings Fourthly when men increased so fast that one City could not hold the people which liued in it then beganne Countries and Prouinces and at length the whole Nation consisting of many Cities became subiect to one King and afterwards by conquest or marriage diuerse Nations yeelded obedience to one King Now the ends why humane societies became subiect to Kings and to superior Powers were the Common-weal and the benefit of the people so vnited for power was giuen to Kings that so men might be protected in the practice of vertue that peace might be preserued among the Inhabitants that the common priuiledges might be maintained that courses for raising of riches trades might bee held Each man did look to his owne wealth but the King was to look-to the Common-wealth And thus much of the Originall of Kings Their excellency aboue other men follows Secondly it must needs appear that Kings are of all men most excellent in respect of their outward condition and calling 1. Because God himself was a King and is delighted to rank himself among men of that degree 2. Because their creation is from God they are a speciall sort of men raised in a peculiar manner to their places by God who pleads it as his glory that Kings raign by him Pro. 8. Romans 13. 3. Because God hath communicated to kings the Image of his owne Maiesty and printed in the natures of men a naturall forme of Kings as the Vice-gerents to God himself 4. Because a diuine sentence is in the mouth of the King as Salomon saith their iudgement is God's iudgement and God would haue the people to beleeue that what they say in iudgement God himself saith it 5. Because they haue a power aboue all other men of which when I come to treat of the word Superiour 6. Because they take accounts of all other men but giue accounts onely to God 7. Because they haue the treasure of honor they giue all the honour which is possessed by any of their Subiects and so doo they all offices of honour and gouernment in their Dominions 8. Because they are the Basis or the foundation or stay of all their Subiects who are maintained in Religion Iustice and Peace by their means And thus of their excellency Thirdly it is to bee noted that the word is set down indefinitely and so it shewes that this honour belongeth to all Kings in the substance of it whether he be a King of one City or many whether he be a Iew or Gentile a Christian or Pagan Hereticall or Orthodoxall Caesar or Herod young or old vertuous or vitious Vse Fourthly the vse should be therefore from hence to inforce vpon our hearts an increase of care and conscience in acknowledging the honor and right of Kings and in loyall and sincere obseruance and obedience to their Lawes It should not seem grieuous to men to bee held vnder the yoke of obedience and to be subiect to others that are but men as well as themselues There are many things may encourage the harts of Subiects without grieuance to bear the superiority of Princes and not to be discontented for First Kings haue nothing but what they haue receiued Secondly if Kings doo wrong they must giue account to God for all the wrongs that they haue done Thirdly God hath charged Princes to be carefull of their Subiects hee hath giuen them lawes though they be Kings Fourthly Princes Subiects are first bound to God and therefore they are not tied to Princes in any thing contrary to God's Word Fiftly though the outward man be subiected to the power of Princes yet their consciences are free in spirit they are subiect onely to the God of spirits Sixtly the hearts of Kings are in the hands of the Lord and hee turneth them as hee pleaseth Prouerbs 21. Seuenthly though God hath set vp Kings yet he hath not put down himself but hee ruleth in all these things hee is King of heauen Daniel 4.34 and he is King of all the earth Psalm 47.8 He is a King immortall 1. Tim. 1.12 Eightthly whereas thousands of subiects cannot attaine to the fight of the King nor
Master Psalm 134.1 and 135.1 Verse 17. Honour all men loue the brother-hood feare God honour the King THese words are the conclusion of his exhortation to Subiects Wherein the Apostle doth not onely repeat the substance of a Subiect's duty to his Soueraigne but withall doth summarily commend vnto them the description of an absolute Subiect or Citizen in all his relations and tells them in a few words what would make a Christian liuing in humane societies eminent for exactnes of his behauiour for he in these words forms him in his carriage to all men to good men to God and to the King And so his Charge enioins First courtesie to all men Secondly charity to godly men Thirdly piety to God Fourthly loyalty to the King Honour all men The first thing that the Apostle would haue a Christian that liues in humane societies look to is a right behauiour of himself toward all men that is toward the multitude in generall not because that is his greatest care or the greatest part of his care and duty but because the greatest offense many times arises from the neglect of his outward carriage towards all sorts of men because Christians are vsually faulty in not watching ouer their waies heerin By all men he means the generall body of societies where wee liue euen all sorts of men good and bad whether religious or prophane friends or enemies acquaintance or strangers nor ought they to be scrupulous of giuing honour to wicked men for though many men or women in the places where we liue may ought to be contemned for the wickednes of their liues yet there are none so vile but there are some grounds of honour in them either in respect of some remainder of God's Image in them some gifts worthy praise or some place of eminence or authority or some outward blessings in which they excell others as riches birth strength valour or the like Now Christians haue diuers waies by which they may expresse this generall honour to all sorts of men First in their salutation It is a very comely thing in Christians to salute willingly and in words and in gesture to shew ciuill respect euen to wicked men Abrahams behauiour towards the Hittites may shame the most Christians Gen. 23.7 12 c. Yea the very Hittites themselues may teach them good manners in this kind Secondly in their communication and so it is an excellent rule giuen by Salomon that a man should consider to speak what is acceptable and auoid what may irritate Pro. 10.32 13. and 15.23 Thirdly in their conuersation and so they should shew a worthy respect of such among whom they liue if they looke to these rules 1. To auoid those persons or things may bring trouble or wrongs or offence to the multitude And this they shall doe if they striue to liue without offence themselues 1. Cor. 10.30 and do shame the company in respect of talebearers Pro. 15.3 and 20.19 Leuit. 19.16 and such as cause diuisions and offences amongst men Romans 16.17 and that they doe not vilify any rashly either by reproaching them for outward defects and so they must not curse the deafe Leuit. 19.14 or by peremptory iudging of the finall estate of the soules of men especially about doubtfull or indifferent actions of men 1. Cor. 5.10 Iam. 3.17 2. To shew all meekenes and gentlenes to all men striuing to bee soft and amiable in all their occasions of conuersing Titus 3.1 2. Iam. 3 17. studying to be quiet and to meddle with their owne busines 1. Thes. 4.12 following peace towards all men Heb. 12.14 Rom. 12.19 Onely in this generall respectiue behauiour towards all sorts of men Christians must looke to two rules First the one is that they neuer iustify the wicked nor condemne the righteous Prou. 17.15 Secondly the other is that by needless society they make not themselues companions with open euill doers Psal. 1.1 Loue the Brother-hood The second thing requisite to the framing of a compleat citizen or subiect is the soundnes of his affection or carriage towards such as be religious in the Common-weale where hee liues The brother-hood is the society or company of so many as are true Christians in the place of a mans aboade or acquaintance that which is required is that howsoeuer we should shew a generall respect of all sorts of men to carry our selues fairely towards them yet we should in a speciall manner set our loue vpon such as bee religious persons and should shew vpon all occasions that we do honor affect them as hartily and as tenderly as if they were our very brethren in the flesh or rather more stricter in that they are allied vnto vs in a far greater and better bond then that naturall consanguinity This is that which is also earnestly required and vrged in other Scriptures as Rom. 10.12 Heb. 13.1 1. Pet. 1.22 Iohn 13.34 Ephes. 2.5 Now this loue to the godly of our acquaintance wee should shew diuers waies First by making choise of them as the onely companions of our liues Phil. 1.5 All our delight should bee in them Psal. 16.3 And so we should receiue them and intreat them as Christ receiued vs to Glory that is freely and with all hartines of affection thinking nothing too deare for them Rom. 15.7 1. Pet. 4.9 This is the noblest kind of hospitality no fellowship like the brotherly society of true Christians so it bee without dissimulation and constant Rom. 12.10 1. Pet. 4.5 Secondly by imploying our gifts the best that wee can for their good 1. Pet. 4.10 Now our gifts are either spirituall or outward gifts First spirituall gifts are knowledge vtterance praier or the like Now these are giuen to profit withall not our selues onely but others 1. Cor. 12. Thus Christians should helpe others with what they haue learned when they meet together Prouerbs 15.7 1. Cor. 14.26 Colos. 3.16 And thus they must helpe one another by praier whether they bee absent or present 2. Cor. 1.11 Secondly outward gifts are riches friends authority and the like and these should bee imployed especially for the good of the brethren Psal. 16.3 Gal. 6.10 Phil. 2.4 And all this wee should doe with all faithfulnes 3. Iohn 3.5 and with all compassion putting-vnder our shoulders to beare their burthens Gal. 6.2 Now their burthens are either inward temptations or outward afflictions in both these wee should help to beare their burthens If they be burthened with infirmities or temptations we should beare their burthens by laying their griefs to our hearts and by striuing to comfort them and if their secrets bee for wrongs to vs wee should let them see how easily wee can forgiue them If it bee outward afflictions that burthen them wee beare their burthens when wee sorrow with them that sorrow and are ready to the vttermost of our power to aduise them or relieue and help them Thirdly wee should shew our speciall loue to them by striuing together
Conscience is such an Arbiter betweene God and vs that sometimes it speakes for God against vs and sometimes for vs to God But that wee may bee more distinctly informed about Conscience I therefore come to the second point which is to consider what Conscience can doe or how it is imployed in vs and Conscience is imployed both for GOD and for man which work I will consider first apart and then ioyntly For God then Conscience works diuersely and hath many offices vnder God and for God for it is Gods speciall spy set in the hart of man to watch him and his Intelligencer Notary to set down what man hath done It is God's hand-writing the Law of God written in our hearts or rather worketh by the help of that body of the Law written by the finger of God vpon the Tables of mens hearts It is a co-witnes with God Rom 9.1 It is also Gods Lieutenant and a great Commander placed within vs that seuerely requires homage and seruice to be done to God and especially diuerts man from ill directing him in the carefull manner of seruing of God For God will not accept any seruice 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 griefe 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 surueying the things of man especially the hidden things of man and heer the power of Conscience is wonderfull For other creatures may see the things without them but haue no power to see the things within them onely man hee hath a knowledge reflexed The eye of a man too can see other things but without a glasse it cannot see it self But now Conscience can discern it self and the whole actions of man and so it differs from Science or the knowledge of the minde for to knowe other things is science but to knowe our selues is Conscience The soule then by Conscience knowes it self it views the thoughts memory affections of the soule and can tell what we think desire loue feare hate c. Secondly in matters of Religion Conscience is specially imployed for instance both in the Word and the Sacraments For the Word the mystery of faith euen all the grounds of Religion they are laid vp and are in the keeping of Conscience 1. Tim. 3.9 And in Baptisme whereas God makes a couenant with vs and likewise requires a restipulation or promise on our part Conscience is heerin imployed and without Conscience God will do nothing in the businesse It was the forme in the Primitiue Times that the party which was to bee baptized was to bee examined before God whether hee did beleeue the question was Credis Doost thou beleeue And he was to answer Credo I doo beleeue Now this answer God would not take vnlesse the conscience would say that hee did beleeue as he said this is the answer A good conscience is mentioned 1. Pet. 3.21 Again a good conscience serues in all the offices of our life or affairs euen in all things to be a witnes if we do that which conscience thinks well to comfort vs and if we doo that which conscience thinks ill to discourage vs Rom. 2.15 and 9.1 Yea conscience is the guide of our liues We are heer pilgrims and strangers farre from our home and in iourney continually now GOD hath set consciences in vs to bee our guides that in all things we are to doo we may be directed and encouraged by conscience taking the direction and warrant of conscience as a speciall ground of our actions so as to do contrary to what conscience bids vs is a sinne for it doth not onely witnes about what is past but it directs vs about what is to come as now to be done But the principall work of Conscience whether we respect God or man is To keep Court in the heart of man There is in man Forum Conscientiae a Court of Conscience a secret Tribunall is set vp in the heart of man and therein sits Conscience and arraigneth accuseth bringeth witnesse sentenceth and doth execution Now concerning the iudgement of Conscience keeping an Assise in the heart of man two things are to be considered First the law by which Conscience iudgeth secondly the manner of the proceeding in iudgement For the first Conscience iudgeth of the actions of men by vertue of certain principles as I said before which it findeth in the vnderstanding gathered either from the Law of Nature or from experience of God's prouidence or from the Scriptures Now the manner how it proceeds in iudgement is in form of reasoning as I said before for in the minde the Conscience findes as it were a Book of Law written which is in the keeping of the faculty they call it in schools Synteresis from hence the Conscience takes the ground of reasoning and from the memory it takes euidence of the fact or state of the man that is arraigned and then by it self it iudiciously concludes and passeth Sentence and so it proceeds whether it condemn or absolue In the Iudgement of condemnation it proceeds thus First it cites or calls for the soule to be tried then it accuseth in this form out of the body of the law kept in the minde it takes the conclusion it means to work vpon and then vseth the memory to testifie of the fact as for instance Euery murderer is an offender thou art a murderer therefore thou art proued to bee an offender Then comes the Sentence in the same order Hee that commits murder without repentance shall be damned thou committest murder without repentance and therefore art a damned creature So likewise it proceeds in absoluing For euidence it proceeds thus He that hath such and such marks as godly sorrow the loue or fear of God c. hee is a childe of God but thou hast these marks therfore thou art a childe of God and then it goeth to Sentence Hee that is the childe of God shall bee saued but thou art prooued to bee the childe of God therefore thou shalt be saued Nor doth it rest in the Sentence but immediately doth it selfe begin the execution for laying hould vpon the guilty person it presently buffets him and terrifies him and pricks him at the very heart and gnawes him many times with vnspeakeable torments and tortures And so contrariwise in the Sentence of absolution it proceeds with comfort settleth and quieteth the hart of the Absolued and many times makes it able with ioy to stand vndanted against all the powers of hell and the world of which more afterwards when I come to intreat of the sorts of Conscience Obserue by the way the difference between the Court of Conscience within vs and mens Courts of
by the tearms by which it is called resembled in Scripture secondly by the effects which it worketh really vpon a man For the first An euill Conscience that is awake is in Scripture compared to a sting or prick wounding the heart of a man It is likened also to a dog or a blood-hound that lieth at the dore and hauing fresh sent howleth and barketh after the malefactor Gen. 4. It is likened as some think by Dauid Psal. 51.4 to an euill contentious wife that is euer before a man chiding and brauling and as a moth secretly eats the garment so doth an euill Conscience eat vp the heart of a man when others little see it Pro. 25. It is like a dart strangely shot into a mans body Psalm 38. And it is compared to the boyling of a tumultuous sea Esay 57. And it is called a worme that dieth not but lieth gnawing and eating vpon the heart of a man Esay 66. Mark 9. So that a man that hath an euill Conscience is like a man that is stung by a serpent or followed by a blood-hound or vexed by a continuall-contrarious wife or that is hourely shot through with darts or that hath a liuing worm euer gnawing at his heart But that this may be more distinctly vnderstood wee must take notice of foure effects of an euill Conscience vsually The first is shame Hee that hath an euill Conscience is betraied by his owne blushing many times when his offense 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 vpon the fulnes of an aspersion may conceiue shame as Dauid did Psalm 44.15 yet it is vsually the effect of an ill Conscience The second is pain and anguish of heart arising from the gnawing and stings of Conscience mentioned before which so continually burdens the heart that it takes away all contentment in any thing and keeps the heart in an habituall disconsolation and though the disease of melancholy may breed a sadnes like vnto it yet is heer manifest difference betwixt this affliction of spirit and melancholy for the melancholick person vsually can assigne no certain reason of that sadnes whereas Conscience when it stings assignes the cause of it to be such and such things which bring not only the shame of men but the wrath of God Besides melancholick sadnes may bee eased by physick but this sorrow is not cured by any meanes but such as are spirituall The third is a strange kinde of feare breaking the heart of a man so subduing his courage that he is not able to sustaine himselfe against the impressions of vaine causes of feare A trembling hart 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 bee so faint-hearted as the sound of a shaken leafe shall make them fly as it were from a sword Leuit. 26.36 and as it is in Iob The sound of feare is alwaies in his eares yea the terrors of conscience sometime so enrage vpon the offender that no torments are like vnto their terrors which sometimes are so great that they are hardly able to sustain themselues but discouer their horrible restlesnes by the grieuous distempers of the body or failing of their senses being for the time as Iob saith brought vnder the king of terrors Iob 18.14 What a wofull case Belshazzar was in you may reade Daniel 5.9 These terrors are the fansies the Gentiles so much dreamed of The fourth is desperation An euill Conscience in sinne many times brings them to hellish despair of all mercy and pardon thus Cain rageth blasphemeth like a frantick man And these effects of an euill Conscience are so much the more great 1. Because the Conscience can lash a man without noise it can secretly inflict torments when no eies shall pity him 2. Because there is no escape from Conscience a man can neither driue it away nor runne from it it cleaues to the offender inseparably From a tyrant or ill master some men run away but from an ill Conscience there is no fleeing 3. Because Conscience it self is as a thousand witnesses to prooue the fault though neuer so secret and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself and goes vp and down with a heauie Sentence vpon him in his bosome though all the world should account him innocent 4. Because an euil Conscience is such a damnable disease and the griefe raised by Conscience is such and so lasting that the grieued dies before the grief can be remoued yea so violent is the confusion which despair bringeth into the thoughts that out of the grieuous mistaking and impatience many times the offender makes away himself as Saul Achitophel and Iudas did and many in our times doo 5. Because death it self doth not abate the torments of an euill Conscience but the liuing worm gnawes them euen in hell for euer and with so much strength and power there that one said wittily Hell were not hell if it were not for the gnawing of this neuer-dying and neuer-ceasing worme 6. Because vnto the making vp of the compleat misery of the impenitent sinner the Sentence of Conscience and the testimony of it shall be heard admitted at the last day before the Tribunal of Christ. For thogh an euil conscience shall neuer disgrace for some effects as for that of working despaire of mercy yet for the maine body of the proceedings of Conscience it shal be not only allowed but iustified by the voice of Christ to the eternall shame and confusion of the offendor And though it bee true that the worst of the effects before mentioned arise from a stirring Conscience yet is not the man safe that hath a still conscience if it bee euill For first hee is in continuall danger of the awaking of that Conscience of his that now is asleep What ease can that mans heart beat if hee had all pleasures round about him if hee were tied to a Beare or Lion or mad Dog though hee were then asleep for he may awake euery moment and then where is hee The stilnesse of an ill Conscience is but like the sleep of a frantick man Secondly there can bee no true peace vnto the man that lieth in sin without repentance Esay 57. There is no peace to the wicked saith my God Though hee bee friends with himselfe for a time yet God is not friends with him nor is sinne and Satan at peace with him though there bee an vncertaine truice for a time Thirdly the danger of a still Conscience is the greater for the terrours of a troubled Conscience may prepare a man for Christ and compell a man to seeke help from Christ but in the case of a still conscience there are these two vsuall miseries the one that men take a still Conscience to bee a
suffring But committed himself to him that iudgeth righteously From these words diuers things may bee obserued Doct. 1. First that in case of wrongs from other men it is not alwaies needfull or conuenient to complain to the Magistrate for redresse Christ heer commits his cause to God but complaineth not nay though hee were wronged almost continually and with grieuous wrongs yet we read not that euer he complained against them that did him wrong Heer two things are to be enquired after First in what cases it is not fit to complaine to men Secondly in what cases it may bee lawfull and fitte In these cases following it is not fit to complain to the Magistrate First where redresse of the wrongs may be had by priuate and peacefull courses 1. Cor. 6. Secondly where the lawes of men doo not prouide punishment some wrongs are offenses and yet not punishable by mens lawes Thirdly where the offense is committed of meere frailty or ignorance Fourthly where the offense is grounded vpon meer surmises which in the iudgement of charity ought not to be conceiued .1 Cor. 13. Fiftly where the iniury is lesse and the party trespassing doth acknowledge the wrong in this case the rule of Christ holds If thy brother say It repenteth me thou must forgiue him Luke 17.4 Sixtly where by the suite Religion wil receiue greater dammage by the scandall then the party suffers by the wrong as in the case of the Corinthians where a brother went to law with a brother before Iudges that were Infidels Seuenthly where the Magistrates haue declared themselues to bee enemies to iustice and iust men as heer in the case of Christ it was bootlesse to complain because all the Rulers were his professed enemies Contrariwise in these and such like cases following men may lawfully seek iustice from men in authority First where the offense is grieuous and against the Lawes of God and men Secondly where the offender persists in euill-doing without repentance Thirdly where the offense is against God and Religion as well as against the party wronged Fourthly where such wrongs are vsually punishable Fiftly where the party complaining is bound to complain by his office either by charge or oath prouided that the party complaining first loue his enemies and secondly prosecute with continuall respect to God's glory and thirdly vse the benefit of the Law with charity and mercy without cruelty or extremity Thus of the first doctrine Doct. 2. The malice of wicked men against the godly is so great that when they begin to oppose them though it be but in their name they will neuer cease opposition if they haue power till they haue their liues too Thus I gather from hence that our Sauiour beeing reuiled doth not onely commit his cause to God but commits himself to God as expecting the increase of their oppositions till they haue put him to death This is the reason why God indites euery man that hates his brother of murder 1. Iohn 3.15 And Dauid so often complaines of his enemies that slandred him that they also sought his life yea his soule as if they were desirous not onely to kill his body but damne his soule also Doct. 3. Wee may heer also note that God is to be conceiued of according to the occasion seeing we cannot comprehend God wholly as he is wee ought to raise vp such conceptions in our hearts of the glory of God as may with honour answer the occasion that presently concernes vs as heer in the case of wrongs God is conceiued as a righteous Iudge In the case of death hee is called The God of the spirits of all flesh In the case of prayer he is called a God that delighteth to hear prayer in the case of infirmities a God that takes away iniquity and passeth by transgression and in cases of great difficulty he is conceiued of as Almighty and so forth Doct. 4. It is euident from hence that God is a Iudge and this point is both terrible to the wicked and comfortable to the godly It is terrible to the wicked many waies First because he is Iudge of all the world all must be iudged by him Gen. 18.25 Heb. 12.23 1. Sam. 2.10 Hee is not a Iudge of some one circuit as Iudges amongst men are Secondly because he is a Iudge that needs no euidence bee brought-in for hee knowes all causes and is witnes himself Ier. 29.23 and so Iudges among men are not Thirdly because hee iudgeth for all offenses he tries the hearts and the reines as well as the words and works of men Psalm 7.9 11. Earthly Iudges try malefactors but in one or some few cases Fourthly because hee hath Armies of Executioners he can call to the heauens or speak to the earth and haue hostes of seruants to doo his will and execute his iudgements Daniel 7.9 10. Psalm 50.4 22. so as none can deliuer out of his hands Fiftly because hee is Iudge himself Psa. 50.6 and 75.8 He doth not do iustice by Deputies but will hear all cases himself Sixtly because his iudgement is the last and highest iudgement and therefore there lieth no appeale from it Seuenthly because he can bring men to iudgement without any warning hee standeth before the doore and often seizeth vpon the offender without seruing any Writ or giuing him any summons Iames 5.9 And therefore wicked men do very foolishly that ruffle heer in the world and lift vp their horns so high and speak with such a stiffe neck and walk on in their sinnes and iniuries so securely Psalm 75.5 6 7 8. Again if God bee Iudge it is comfortable to penitent sinners First because repentance will alter the iudgement if it be after the fact and before the Sentence euen in such offenses as deserue euerlasting death as appeareth in the case of Dauid and the Niniuites and is notified to the world Acts 17.31 Whereas earthly Iudges must proceed in their iudgement whether the parties bee penitent or no. Again it is the more comfortable that God is Iudge because all parties wronged or grieued may haue accesse to God and put vp their supplications at any time he is ready to be found and willing to heare which is seldome true of earthly Iudges Thirdly because godly men know their sentence already God hath acquitted them by his Word and by his Son and by his Spirit and therefore they need not feare his last iudgement Doct. 5. God will iudge righteously God's iudgement is a most righteous iudgement Psal. 9.8 Rom. 2.5 2. Tim. 4.8 He is the righteous Iudge by an excellency because there is no Iudge but misseth it some way onely God's iudgment is alwaies righteous and it must needes bee so for many reasons First because hee iudgeth the high as well as the low Iob 21.22 Secondly because his iudgement extendeth to euery offender in the world Iude 15. Earthly Iudges may punish some malefactors but they leaue thousands of men that