of this life should be brought from their blessednes into misery againe which in most absurd Thirdly Others haue imagined that the Angels should beget our soules as our parents beget our bodies But this is extremely absurd 1. Because then our soules should bee in the Image of Angels whereas they were made in the Image of God 2. Because this was an heresy long since condemned and with hatred cast out of the Church Fourthly many Diuines both of antient and modern Writers haue declared themselues to be of the minde that the soule comes from the parents by generation per traducem and that the parents doo beget the whole man which consists of soule as well as body Now though it bee true that this opinion hath had and still hath great patrones and that it may not be denied but that it is defended with maruellous great appearance of reason and truth yet it is reiected and hath been by the greater part of sound Diuines and by reasons vnanswerable for if the soule come from the parents then it must come either from the body of the parents or from their soules Now it is apparant it cannot come from their bodies 1. Because a bodily substance cannot beget a spirituall substance because it cannot deriue from it self that which it hath not 2. Because the soule must consist of the foure elements of which the body is compounded but it is apparant there are no bodily humours in the soule for it is not hot nor cold nor moist nor dry 3. Because nothing that is mortall can beget a thing that is immortall such as the soule hath been proued to be Nor can the soule come from the soule of the parents First because if it did either the whole soule was deriued of the parents or but a part of it If the whole soule was deriued then the parents should die nor can a part of the soule bee deriueed because the soule is indiuisible there can be no partition in an essence which is simple and vncompounded Secondly wee knowe that the Angels produce not Angels nor can the soules of men produce soules because they are spirits as the Angels are Nor can the soule come from the whole man First because it is euident by experience that after the parents haue done the work of generation the first matter lies diuers daies in the womb in which the parts of the body are secretly formed before it haue life or a liuing and quickning soule which is an euident demonstration that from the parents comes nothing but the bodily substance which is fashioned by degrees to be a meet Tabernacle for the soule afterwards to bee infused into Secondly because if the parents did propagate the soule they must propagate such a soule as at that time they had which cannot bee for then godly parents should deriue a soule to their children which at the least in part was regenerate But this is euidently against all Scripture all confessing that the childe is born infected with originall sin Thirdly because it is contrary to the Scriptures which acknowledge that the soule was formed by God himself which was true both of our first parent Adam Gen. 2.7 and of the soules of all his posterity which are expresly said to bee made by GOD Esay 57. verse 16. Lastly it remains then that the soules come from God Now if the soules come from God then it must needs bee as GOD is the materiall cause or as he is the efficient cause It is true that some haue imagined that the soule of man was made of the substance of God because it is said GOD breathed into man the breath of life Gen. 2.7 as if hee infused into him somewhat from himself as a part of his diuine substance And the Apostle Paul saith Acts 17.18 We are the Progeny of God and Saint Peter saith We partake of the diuine Nature 2. Pet. 1.4 Now this opinion cannot bee true and was worthily condemned by the Fathers as hereticall for Then man should bee God For whatsoeuer God begets from himself is God and therefore we say Christ is God Then some part of God's nature should bee infected with sinne and ignorance and be damned in hell too which is wonderfull blasphemous to beleeue Now for the places alleaged That in Genes 2. must be vnderstood figuratiuely for God hath not properly breath but he meaneth that God after a wonderfull manner did infuse the soule into the body And for the place in the Acts we are said to be the progeny of God not in regard of substance but in respect of resemblance in gifts with which man's nature is adorned And for the place in Peter we are said to partake of the diuine nature in the same sense namely as we are qualified with gifts as wisdome goodnes holinesse in some kinde of likenes of God It remains then that we are of God effectually because God hath created our soules and formed them in vs. This then is the truth that God doth create the particular soule of euery man and inhere it to the body when it is formed and distinguished in the parts thereof This may bee proued diuersly First it is cleer it was so done with the soule of Adam for his body was already framed and then his soule breathed into him Now if the soule of Eue and of all others had another manner of beginning than the creation of GOD it would haue been mentioned in the Scriptures but that is no where mentioned Secondly Moses cals God the God of the spirits of all flesh Numb 16.22 and 27.16 Thirdly Dauid saith The Lord fashioneth the hearts of all men alike Psalm 33.15 It is GOD's work then to create the heart Fourthly Salomon saith Eccles. 12.7 The body returns to the dust and the soule to GOD that gaue it in the dissolution of all things they return to the first causes and matter As the body may be proued originally to bee of the earth because it returns to dust so must the soule bee of God because it returns to God which is said to haue giuen it Fiftly the Prophet Esay vseth this phrase concerning God and in his name The soules which I haue made Esay 57.16 Doo you ask how the soule comes into the body The Lord answers I made it Sixtly the Prophet Ezechiel shewing how man becoms a liuing creature speaks thus Thus saith the Lord to these bones I will cause a spirit to enter into them and they shall liue Ezech. 37.5 Seuenthly the words of the Prophet Zacharie are yet more cleer Thus saith the Lord The Lord which spreads out the heauens and foundeth the earth and formed the spirit of man in him Out of these words it may be proued that God created the soule of euery man and that it is his onely work For first he saith expresly God formed the spirit in man Secondly this work of God is compared to two other works viz. the spreading out of the heauens and
or kinred They are the generation of vipers Mat. 3. Now there is another kinde of spirituall alliance and that is it whereby all Christians are a-kin one to another through the bloud of Christ as they all descend of the second Adam and of this it is that the Prophet speaketh Esay 53.8 when admiredly he saith of Christ Who can tell his generation And thus the Godly are begotten of the best bloud in the world because they are begotten of the bloud of Christ Iohn 1.13 The doctrine then is that Godly men are the happiest men in the world in respect of their kinred and alliance None come of so good a kinred as godly Christians which may appear by diuers reasons First because they descend of the best bloud being the generation of Christ the second Adam and so are better born than they that can tell of their great Nobility and Bloud both by the father's and mother's side Iohn 1.13 Secondly because they are a chosen picked children or kinred all the kinred culled out of all mankinde and so is no kinred in the world For in all other kinreds are all sorts of persons to bee found good and bad vertuous and vicious but of this kinred are none but good Thirdly because the whole kinred is royall they enioy all great preferments whereas there bee few kinreds in the world but there are some poor in it but this generation hath not one poor man in it all the kinred are Kings Fourthly because all are fit for imploiment all the kinred are Priests and can sacrifice which was not true of the very Tribe of Leui. There is not one Christian but he can perform the work of the Priesthood and doth in his order Fiftly because there are so many of the kinred The meanest Christian is a-kinne to all the Saints in heauen and to all the Godly in earth or on earth and there is no kinred in the flesh that can attain to the like number of kinsfolks in any degree of comparison worth the speaking of Sixtly because they are all accepted into high fauour with the King of kings Though a King on earth out of his loue to see one person would doo much for many of his kinred yet it is neuer seen that all the kinred vniuersally are preferred and entertained into speciall fauour with the King yet so it is with all the Godly it is true of all and of euery one that they are his peculiar treasure Seuenthly because all our kinred will doo for vs there is none of them but are able to pleasure vs whereas in carnal kinred one may be a-kinne to so great persons that they will doo nothing for them Eightly because other kinred may and wil dy and leaue vs but all this generation liues for euer Vses The consideration whereof may serue for diuers reasons First hence godly Christians may gather comfort against the best of their kinred in the flesh whether they bee lost by displeasure or by death for God heer makes a supply of better kinred It should not therefore bee grieuous to the Godly to forsake their fathers house Psal. 45. Secondly hence wee should learn how to esteem of godly Ministers for heerby is implied that they are the Fathers Princes of the Tribes in this holy Nation Thirdly it should teach vs many duties concerning the Godly to whom we are allied 1. To study our genealogie and gette the knowledge of as many of our kinred as wee can 2. To glory in our kinred to ioy in our happinesse heerin 3. To doo all good we can to our kinred euen to the houshold of faith for this very reason because they are our kinsmen in the Spirit and in particular we should be ready to doo all that for them which the law of kinred bindeth vs vnto viz. 1. Wee should acknowledge them and not hide our selues from any that is godly 2. We should receiue one another heartily and willingly without grudging or murmuring 3. Wee should defend one another and bee ready in all oppositions to stand for the godly 4. We should shew all bowels of mercy and tender kindnes and pity and sympathize in their necessities and miseries Fourthly we should hence learn to be prouident to preserue our owne reputation that we be no way a dishonour and shame to our kinred but learn of the wise steward by lawfull meanes to preserue our credits and prouide for our selues though he did it by vnlawfull for our Sauiour noted this defect when he said The children of this world are wiser in their generation than the children of the light Luke 16.8 Thus much of their kinred or generation A royall Priest-hood These words contain the two next prerogatiues which haue so much connexion one with another that they are ioyned together as inseparable The Apostle makes a comely and effectuall inuersion of the words recorded in Exodus 19 for there they are said to be a Kingdome of Priests which the Apostle more plainly expresses in the words A royall Priest-hood They are both Kings and Priests but both with difference from other men of either of those callings They are Kings not prophane or ciuill onely but sacred Kings they are Priests not common or typicall Priests but royall The one word tels their dignity to which they are ordained the other their office in respect of God These words with those that follow are in Exodus expounded or rather propounded indefinitely to the Israelites but in this place limited to the Elect onely which shewes that promises and priuiledges of right belong onely to the Elect and Chosen of God c. Royall Christians may be said to bee Royall in foure respects First comparatiuely with wicked men for whatsoeuer their condition be yet if their estate be compared with the miserable condition of all impenitent sinners it is a Royall estate they are like Kings in respect of them Secondly as they are vnited to his body who is the greatest King as members of Iesus Christ who is King of kings Reuel 19. Thirdly because they looke for a Kingdome It is their Fathers pleasure to giue them a Kingdome They shall one day raigne and therefore are Royall Fourthly because for the very present in this life they haue the state of Kings They haue the state of Kings in this life I say For first they appeare clad in purple The Romans knew who was King when they saw the man clad in purple Robes Christians haue royall Garments Garments of Saluation the righteousnesse of Christ doth couer them which so soone as they put on they are saluted for Kings in Heauen Secondly they haue the attendance of Kings a great traine and guard about them no King like any of them that is not one of them for they haue the Angels for their guard and as ministring Spirits to them Psalm 34. and 91. Hebr. 1.14 Thirdly they haue the dominion of kings and soueraignty and power of Kings and so first the
as it works either apprehension Secondly or motion The apprehending senses wrought vpon the body by the Soule are of two sorts First eyther outward Secondly or inward Outwardly the Soule workes vpon the body fiue senses or fiue waies of apprehending things by sense The body of a man is enabled by the Soule to discerne of things without it selfe by outward helps fiue waies viz. By Seeing 1. Hearing 2. Smelling 3. Tasting 4. Feeling 5. And these wayes of discerning are not to bee contemned For admirably ought it to be conceiued of Gods wisedome in and towards man euen in these For first by the sight through the benefit of light which God hath caused to shine vpon his whole creation man may see what God hath wrought whereas else if the light be taken out of the ayre or sight from man the works of God are buried as it were in the darke yea the body of a man is as it were but a Dungeon without sight and what the Sunne and Moone are in heauen that are the eyes in man shining in his head as these Starres in the firmament The sight is a chiefe helpe for all the great imployments of life in all callings The eyes are as watchmen set on high in their watch-Tower to discouer the comming of enemies The eyes are also as the true windowes of the Soule by which the Species or formes of things are taken into the Soule For God hath caused all substance in the World to cast out beames as it were which haue the pictures of the things themselues carried about and these comming to the sight are by it aboue all other senses taken in and deliuered to the Soules within the eyes being a looking glasse that resemble the things seene and this noble sense may put vs in minde of God's knowledge if wee marke the degrees of seeing The eye of man discernes at once a great share or quantity of things together The minde of man will take in a farre greater quantity and number and yet is finite for it cannot reach to all things that God hath made at once Now God's vnderstanding is infinite and beholds all at once For the second the sense of hearing is worthy to be thought on if we consider eyther the benefits come by it or the manner how it is performed for by hearing is let into the Soule and Body not onely sounds of delight or wonder but also sounds of necessity both for naturall life by letting in speech and discourse and for eternall life by letting in the Word of GOD. First the manner of hearing is admirable Sound is the breaking of the aire stirred vp by the dashing or collision of sollid bodies and is spred in the aire as a stone cast into the water makes and drawes from it circles Thus the sound is brought to the eare the hollow turnings in the eare gather and hold the sounds as it were canes The sound at length rusheth vpon a little bone or gristle like a hammer which moued smites vpon another bone like an Anuel by which stroak the spirits in the hearing moue and are stirred vp and so they take in the sound carry it to the braine the seat of inward senses These two are the most noble outward senses yet there is great vse of the other three Thirdly for by tasting we discerne of meates profitable or hurtfull for the body Fourthly by smelling we receiue in those delightfull sauours God hath caused to arise from diuers of his creatures and to auoide things by sauor â—oysome to the body Fiftly and touching though it bee the most stupid sence yet is of great vse for the safety of the body All these senses are as a guard for the body and as Intelligencers for the Soule Thus of the outward senses The Soule worketh likewise inward senses vpon and by the body and the generall vse of these inward senses is to receiue and lay vp what is brought vnto them by the outward senses for the outward senses are like seruants that trade abroad and get together the images of diuers things which they carry with them home to the inward senses Now there are three inward senses 1. The common Sense 2. The Phantasie 3. The Memory And these are lodged in three seuerall roomes or little cels in the braine First the common sense lieth in the former part of the head and containes all that store by which all the outward senses are furnished For spirits fetch the vigour of each sense from this the common sense As the lines that goe to the Circumference meet all in the Center so doe all the outward senses meet in the common sense and hither likewise are all the formes of things taken by the outward senses brought and distinguished SecoÌ„dly the phantasie is lodged in the middle part of the braine where as in a shop it takes in the images of things brought to the common sense and there formes them more exactly and oftentimes makes new after an admirable manner by thinking and then after it hath separated what it likes not it deliuers the rest ouer to the memory which is lodged in the hinder part of the braine which is as it were the treasurie to keepe what the phantasie as a Iudge hath sentenced to her keeping the common sense being but as the doore-keeper vnto the phantasie And these three senses differ in the abilitie to receiue and keepe the impression of the images of things brought to them For the common sense is seated in the more soft part of the braine and so not able to keepe them long as waxe ouer-soft doth not long keep the impression of the seale The phantasy is placed in a harder part of the braine and therefore keepes the impression longer But the memorie is placed in the hardest part of all and behind in the head further off from the concourse and trouble of the outward senses and by reason of the stifnes of the braine it keepes the impression longest Now that naturall heat with the animall spirits is like a fire to keepe the braine soft in the degrees therof that it may receiue the impression as hot water the wax fit to be marked Thus of the senses But before I passe from them it is profitable to note certaine things which befall the senses for the good of the body and soule and that is the binding and loosing of the senses For God hath so tempered the state of the senses in man that they should neither alwaies rest nor alwaies work Hence from their resting comes sleepe and from their working comes waking or watching we wake when the senses are loose and sleepe when the soule binds them vp both are thus wrought when the vegetatiue power wants help for concoction of the meat the naturall heat is sent from the senses to dispatch that work and then we sleep and when that is done the heat returnes to the senses and tickles them and so they awake But it is to
affections vpon riches pleasures and fauour of men Some of them haue made their belly their god and some haue giuen their bodies to harlots Thirdly in opposing Gods glory they haue likewise offended grieuously they haue spoken euill of the good way of God they haue abused his seruants and so despised him they haue set themselues against his Sabbaths c. To omit that they haue opposed Gods glory in their hearts by setting vp Idols there and by allowing and striuing to maintaine Atheisticall conceits against God The second vse should be therefore to beget in vs a care to vse all meanes to dispose of and fit our selues that we might make God glorious and so amend and redresse our wayes herein and that we may the more effectually be wrought vpon herein I will consider of two things First I will briefly shew the reasons should stirre vs to all possible care and diligence heerin Secondly I would shew how we may distinctly attain to the glorifying of God in all the three waies before mentioned For the first Diuerse considerations should moue vs to the care of magnifying or glorifying of God by all the waies we can First it is a great honour that God doth vnto vs to account himself to receiue glory any way from our endeauours Shall the creature bee admitted in any sense to that glory to make his Creator to make him I say in his excellency or glory God doth account himself to receiue a new Being as it were by those inward conceptions of his glory and by those outward honours done vnto him Shall the King of glory vouchsafe to dwell in our hearts and shall we not be exceedingly desirous to entertain him Secondly Not to glorifie God is to sinne grieuously it is not arbitrarie but most dangerous to allow our selues either in inward neglects of God or in outward vnfruitfulnesse Shall wee attribute so much euery day to the creatures we deal with and shall we knowe or acknowledge so little of the Creator It cannot be safe to slight God Thirdly it is one of the first things that breaks out in the new Conuerts so soone as any of the Gentils are visited of God in the same day they glorifie him by conceiuing gloriously of him and by magnifying God in himselfe and his seruants and seruice c. And therefore without singular danger of losing our euidence of our calling wee must attend to this Doctrine how hard soeuer it seeme Fourthly wee are bought with a price and are God's and therefore now both in soule and body wee should be wholy deuoted to his glorie 1. Cor. 6. vlt. As God hath glorified vs in our creation and the many treasures hee hath giuen vs in Iesus Christ and wee hope the accomplishment of matchlesse glorie in heauen and shall we not bee zealous for the glorie of the Lord Many glorious things bee spoken of vs through his grace and shall wee thinke or speake meanely of God Fiftly the Lord our God exceedes all things in glorie and therefore we should extoll his praise aboue the heauens and the whole earth should shewe it selfe to be full of his glorie Sixtly he is our heauenly Father and can wee thinke too well of him or doe too much to winne him praise Mat. 5.16 Lastly thinke with our selues What make wee in Gods Vineyard or Orchard If wee be trees of his planting ought wee not to bee filled with the fruits of righteousnes that the Lord may bee glorified Esay 61.3 Thus of some motiues The maine care should bee to learne what to doo that GOD might bee made glorious by vs and so wee should distinctly consider how to make him glorious in our selues or in others In our selues wee should learne how to make him glorious first in our hearts by a glorious conception of him in our minds secondly in our words and works by acknowledgement The first question then is What should we doe that we might conceiue more gloriously of God For answer hereunto we must looke to our hearts in diuers particulars for that wee may conceiue of God according to his excellency we must proceed by these degrees 1. Wee must striue to bring God into our minds for naturally wee liue without God and wee may obserue that at the best we are wonderfull prone to forget God and therefore wee must learne how to bring our hearts to the meditation of God For not to think of God or forget him is a grieuous offence aswell as to think of him after a base manner 2. It is not enough to bring God into our thoughts but we must then bee wonderfull carefull that wee bring not in an Idole of our owne forming in stead of God wee must learne how to think of God as hee is described to vs in his Word for fearefull Idolatrie may bee committed in the heart of a man as well as in his outward adoration and therefore wee must learne soundly to conceiue aright of the nature of God 3. When we haue God there in his owne likenes we must inlarge his roome in our hearts For the true knowledge of God comes in but by sparkles and God will bee magnified Wee must make him great and inlarge the thoughts of God when wee conceiue of him This is that that is so often required in Scripture vnder the terme of magnifying God 4. When wee haue attained to this to thinke of God with an abilitie to make him great in our hearts then wee must yet proceed to the establishment of this conception of GOD for else the thoughts of God will passe thorow our heads like lightning and be gone and therefore we must be carefull to establish the thoughts of God in vs. 5. We must then labour to cloath the thoughts of God with glorie and maiesty this is that which is heere intended wee must not onely make him in our hearts and nourish the sparkles of his knowledge but wee must make him glorious also 6. Yea yet farther when God is conceiued of according to his excellencie we must loue the Lord thus conceiued of our hearts must cleaue vnto him esteeme him aboue all things So that heer are six distinct things to be heeded of such as will conceiue of God aright Now how these things may bee attained to by vs followeth to bee considered of Now for the first to bring God into our minds two things are of excellent vse First the inforcing of our selues to consider of Gods works and so to striue still to read in that great booke of the Creatures Secondly the exercising our selues daily in the Word of God Without these two helps carefully vsed experience shewes that GOD neuer comes into mens thoughts And by the way heere may be framed an answer to that sorrowfull complaint of many Christians that they cannot meditate Now if they would bee taught to meditate or would at any time haue their thoght set a work let them lay before them either of these bookes
sinne and misery and the setting of it in the possession of that blessed immortality in heauen The liberty of the body is the freeing of it from the bonds of death and bowels of the earth by enduing it with a glorious resurrection part of which freedome they enioy euen in the graue For though they be buried yet they are not damned to hell there but rest in hope of their finall deliuerance and with this liberty of glory both soule and body are made heires of heauen Rom. 8.21 It is the liberty of grace is heere meant and that this part of the Christian happines may the better appeare I will consider First what hee is freed from and secondly what hee is freed to For the first there are diuers things hee is freed from as First from the rigour of the morall Law hee is deliuered from the most rigid seuere execution of absolute perfect obedience so as being now vnder grace he is not bound to fulfill the law perfectly but may be accepted of God if he obey it in the vprightnes and sincerity of his heart though he haue many frailties and infirmities God hath now tempred that rigour of exaction which hee iustly stood vpon in his first agreement with man in Paradise and did with terror againe proclaime in giuing his Law in Sinai so as now in Christ our yoke is easie and our burden light Math. 11.29 Rom. 6.14 Christ our surety hath fulfilled that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exact righteousnes of the Law for vs Rom. 8.3 Galatians 4.24.26 Heb. 12.18 Rom. 7.6 c. Secondly from the execution and condemnation into which the Law for our sinnes had cast vs our expiation being made in the blood of Christ who was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for vs that wee might be iustified from these things from which by the Law of Moses we could neuer bee absolued Rom. 8.1 Galatians 3.13 Thirdly from the tyranny and damnation of sin that dwels in vs the force of it being mortified by the Spirit of Christ and so weakned that though it may rebell yet it cannot rage and rule as it did before Rom. 6.14 Iohn 8.34 2 Cor. 3.17 Romanes 6.6 18. Fourthly from bondage vnder diuels those spirituall wickednesses that had their strong holds in the hearts of euery man by nature and ruled effectually in all the children of disobedience who had possession in our hearts and kept vs in their power as most cruell Iaylers Ephesians 2.2 4. by Christ they are thrown out of possession they may tempt still but the gates of hell shall neuer preuaile againe ouer the godly Colos. 2.15 Fiftly from the Lawes of Moses The ceremoniall and iudiciall Lawes which lawes were a yoke that neither the Iewes nor their fathers were euer able to beare Acts. 15.10 The ceremoniall lawes were a very seale of our condemnation a hand-writing against vs wherein men many waies acknowledge their guiltines besides they were extremely burthensome in respect of the rules of them and the strict obseruation required from them Our deliuerance from these lawes these places proue Acts 15.1 Cor. 9.1 19. 2. Cor. 3.17 Heb. 9.10 Colos. 2.17 There were foure respects which the ceremoniall Law had or foure vses First these ceremonies as I said before did signifie our sin-guiltines and were as an obligation and hand-writing against vs Colos. 2.14 Secondly they were a badge to distinguish the Iewes from all other nations Genes 17.13 14. Thirdly they were shadowes and typicall adumbrations of Christ and his benefits Heb. 9 9 10. 10.1.4 Fourthly they were as a tutor or Schoole-master to instruct and keepe them vnder in the minority of the Church Galat. 4.1 2. Now all these vses are abolished by Christ For our condemnation is taken away by Christ and so the hand-writing is cancelled Colos. 2.14 and the Gentiles and Iewes are made all one people Ephes 2.14 15. and Christ the substance and body is come and therefore the shadowes must vanish Col. 2.17 and the heir is as it were now at age therefore needs not Tutors and Gouernors Gal. 4.1 2 3. As for the freedome of Christians from the Iudiciall Lawes that must be vnderstood with a distinction for so many of the Iudicial Lawes as did agree with the common politicall law of Nature are in force only so much of the Iudicial law as did only concern the singular particular policy of the Iewes is abolished Where the reason of the Law is Vniuersal the Law binds all where the respect and reason of the Law is fitted onely to the condition of that people there the law is abolisht Sixtly from seruile feare vnto which wee are and were in bondage by Nature and so wee are freed from the seruile feares of the graue of men of death there was a spirit of bondage in vs by nature wee durst not come into Gods presence and legall terrors did lie at the doore of our hearts to driue vs to despayre of mercy or acceptation But when Faith came then the spirit of bondage went away and the hearts of Christians are emboldned with spirituall liberty and firme confidence taking delight in the Law of God in the inner man Rō 8.15 Luke 1.74 And there was likewise in vs by Nature a feare of the reproch and rage of men and the oppositions and scornes of the World from which God's children are so deliuered that many times they haue contemned the vttermost furie of Tyrants as Daniel and his companions and the Martyrs and the Patriarchs and Moses c. and from the feare of death We were all in bondage to it all our life but now Christ hath deliuered vs by destroying him that had the power of death Heb. 2.14 15. This of the first point what we are forced from Now for the second what we are free to and therein are diuers comfortable considerations First we are free to the fauor and fellowship of God the Father and of the Sonne and of the holy Ghost 1. Iohn 1.3 7. 1. Cor. 1.9 Iohn 17.21 2. Pet. 1.4 1. Ioh. 5.24 Secondly wee are free to the Communion of Saints we are fellow Citizens with the Saints we are written in the writing of the house of Israel acknowledged as members of the Congregation of the first borne This is an Article of our Faith Ephesians 2.20 3.6 4.4 5. Hebrewes 12.18 c. Thirdly wee are free to all the promises of Grace those rich and precious promises wee may safely imply they are ours 2. Pet. 1.4 Eph. 3.6 Fourthly we are free of God's chamber of Presence we may go in when we will and aske what we will and it shall bee done vnto vs we are free to put vp as many petitions and suits as we will we are free to the Throne of Grace Heb. 4.16 Eph. 3.12 and so in generall wee are free in the whole House of God euen to the vse of all his ordinances Iohn 6.36 Fiftly
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
7.1 Doct. 4. The fourth doctrine is that wee are cured by Christs stripes His sufferings heale our sorrowes His wounds make vs whole His sicknes offers vs health and his stripes heale vs partly by satisfying for our sinnes and so remouing the cause of our diseases both spirituall and corporall and partly by an vnspeakeable vertue of his Passion which being applied to our soules makes our sins dye And this point may serue for vse many waies Vses First for information and so it may shew vs the wonder of Gods working that can doe great things by meanes in respect of vs altogether vnlikely Wee hold it a thing almost beyond beliefe that the applying of medicines to the sword that wounded a man shall make the wounds heale in a man But this heere is a mystery that onely the Christian Religion can tell of of which there neuer was president in nature that The wounding of one Man should heal another or that the stripes of the Captaine should cure all his diseased souldiers and yet thus it is euen thus is the Lord pleased to glorify the power of his working Secondly we may hence bee informed of the precious vse of euery part of Christs sufferings not his dying onely doth vs good but euery thing hee did endure His stripes cure our wounds his shame wrought our honour His temptations draue the diuels from vs not any thing was done to him by his aduersaries but GOD made it work for our good Shall wee then dare to take offence at the crosse of Christ Haue we not reason to glory in it aboue all things Thirdly doe we not heere see how hatefull sinne is in Gods sight and how foule our diseases are when nothing can cure vs but Christs blood and that must bee fetched out of him with the best stripes which the hands of the wicked inflicted vpon him Oh the hardnes of our hearts that can see Christ thus vsed for our sinnes and yet are not perswaded that sinne is hatefull to God! Oh how should wee bee sorry for our Sauiour and mourne to think of it as wee would for our onely sonnes Would it not grieue vs at the heart if we should see the young Prince the Kings sonne basely whipped by our aduersaries only for our affaires Oh what hearts haue we that as bad as they are would be melted to see this done to a Kings sonne and yet are not troubled to knowe it was done to Gods Sonne Fourthly we may see what wicked mallice will doe if it bee not restrayned to disgrace our Sauiour to get a sentence against him to binde him hand and foot yea to kill him will not serue their turnes vnlesse they may most basely scourge him before hee dies That malicious men now doe not alwaies so is not because their malice doth not tend to it but because either God or man restraines them It is a most diuelish humour and therefore to bee auoyded and detested of all those that loue the Lord Iesus Vse 2. Secondly how many waies should this instruct vs what care the Lord Iesus requires of vs what should not this make vs willing to doe Oh how should wee loue him with all our hearts aboue all the world that could endure to bee thus abased euen vnto stripes for our sakes when hee could haue preuented it if hee had pleased what a shame should it bee to vs to bee impatient or to think much of our crosses who though wee had suffered many things yet not so grieuous as those things befell our Sauiour Yea further it should encourage vs to suffer any thing for Christ and the rather because wee haue not resisted to stripes or blood nor cannot now suffer the thousandth part for him of that he hath suffered for vs. Thus of the healing of our soules These words also may bee expounded of the healing of our bodies as we shewed before and so the like doctrines may bee obserued as Doct. 1. That the bodies of all men by nature neede healing For sinne hath brought vpon man the sentence of deformities and infirmities and diseases and wee see God doth inflict diseases vpon many and that of diuers sorts and many men that for the present are free from the paines of diseases yet haue their enemies in their bodies in diuers parts of them laid as it were in garison which may and will break out vpon them at a time they know not or if they were not there the Lord from without can send diseases vpon them The world is euery where full of occasions of sicknes or if there were not outward meanes to worke them yet God can strike men from heauen Vse The vse should bee to warne such as are in health to walke humbly For they know not how soone sicknes may seaze vpon them Secondly such as haue their friends taken away by sicknes or are yet afflicted should submit to Gods will For this is the case of all men euen the greatest yea and Gods elect are liable to such a condition by nature Doct. 2. The diseases of the body are grieuous therfore Christ takes notice of that kind of distress to prouide for the healing of our bodies We see by experience that of many sorts of crosses it is most grieuous to beare the paines that arise from the wounds or sicknes of the body and it is the more grieuous partly because no men are priuiledged from diseases but either haue them or are in danger of them as was said before and partly because God hath armed such a multitude of sorts of diseases to which the body of man is liable Vse Therefore the vse should bee to take warning from these pains of the body to preuent eternall paines in hell by reconciling our selues to that God that can so fearefully afflict both body and soule and as wee feele the outward man to decay the more to labour for the health of the inward man especially by those harbingers of death to prouide for the time when our change shall come Doct. 3 Christ is a Physician for the body of man as well as for the soule In Christ our bodies may be healed Christ prouided healing for mans body as well as for his soule and mens bodies he heales either in this life or in the generall Resurrection First in this life some hee hath healed by miracle as hee did multitudes in the daies of his flesh while hee was heere in this world which he did in execution of his office as hauing charge of mens bodies and some hee healed by meanes giuing his blessing vnto the medicines prouided in nature and applied by the skilfull to the diseased yea hee vndertakes the healing of all Gods Elect in their bodies as this place imports which hee doth promise and will performe if it bee good for them Many times to heale the body would hurt the soule or keepe the leper from heauen and then Christ will not heal them else he vndertakes and is bound
for vs in all places 3. Because if a man vndertake to answere them by words he is in danger to be prouoked to speak vnaduisedly and so may prooue like those fools whom he reproues Pro. 26.5 4. Because the naturall conscience of the wicked is as it were feared to take notice of a good conuersation and will struggle and resist within the wicked man so as hee cannot so securely vent his reproaches 5. Because it is a way that brings most peace and comfort to ones owne heart If he deale with them by words his heart may afterwards smite him for some absurdity or other he hath committed whereas he is safe that fights against them by his good works 6. Because it is the surest way of reuenge to ouercome their euill with goodnes especially if thou canst get but the aduantages to doo good to them that reproach thee Rom. 12.18 19. Vse The sound consideration of this truth should subdue in vs that ouer-eager desire of answering such as wrong vs by bitter words or works of reuenge yea it should compell vpon vs a consultation whether it bee best to deale with them at all by words God's way is by works and thou must get a great deal of temperance and wisdome if thou think thy self able to confute them throughly by words It is true also that in some cases wee may resort to the Magistrate to punish them that abuse vs but yet still this counsell of God that bids vs silence them by well-dooing should intimate that other courses must bee vsed with much caution and without rashnes or confidence in them Secondly this may reprooue that vnquietnes and impatience which is found in some Christians when they are reproached and wronged they are much vexed at the indignities offred to them and think it strange that wicked men should not cease traducing of their names whereas perhaps if they examine themselues they may finde that they haue not vsed the meanes to still them they haue not muzzled these dogs and therefore no wonder if they bark and bite too and muzzled we see heer they will not bee but by their good workes And therefore if they bee barren and vnfruitfull they must take notice of the fault in themselues There are other things that may be noted out of these words but I will onely touch them as Doct. 7. That onely foolish men doo reproach godly men Such as reuile and censure many are vsually either openly carnall men as they were drunkeards that reproached Dauid and Abiects Psalm 35.15 and 69.13 They were either fools or the children of fools but viler they were than the earth that had Iob in derision Iob 30.1 8. men that ranne into excesse of riot as the Apostle writeth 1. Pet. 4.5 or else hypocrites that haue nothing in them but words and empty shewes Or if at any time there bee a sinne found in godly men it is in such as are but babes and look like carnall men and haue a great deal of their naturall folly and madnes vnsubdued in them 1. Cor. 3.1 2 3. But for the most part it is a fault found onely in wicked men Doct. 8. That it is a great pain to a wicked man to bee restrained from reproaches hee is as much vexed when hee cannot or dare not speak euill of godly men as a dogge or an oxe is when hee is muzzled Doct. 9. That the good life of godly men may silence wicked men and yet not make them leaue their wickednes hee doth not say that by well-doing they may winne ignorant and foolish men It is true that sometimes a good conuersation may winne them as 1. Pet. 3.1 2. and before verse 12. Yet ordinarily they will doo wickedly euen in the Land of vprightnes Esay 26.10 Verse 16. As free and not vsing your liberty for a cloke of malitiousnes but as the seruants of God IN the two former verses he confirms the exhortation by reasons in this he answers an obiection The obiection seems to be that Christians are made free by Christ and therefore are not to bee tied with the bonds of humane ordinances or subiection to men The Apostle answereth that it is true that Christians are made free-men but so as they must not vse their freedome as a cloak of malitiousnes and the liberty of sinning either against God or men for they are still God's seruants and bound to doo what he would haue them to do and so consequently to obey Magistrates since GOD requires them so to doo So that in this verse hee intreats of Christian liberty And so first hee grants the vse of it or the right of it in these words As free Secondly he remoues the abuse of it in these words Not vsing your liberty as a cloke of malitiousnes And thirdly he giues a reason of his remoueall Because they are the seruants of God still In the first part you must consider what he granteth viz that they are free Secondly how far he grants it viz. that they are as free Free Freedome is either ciuill or spirituall Ciuill freedom is when a seruant is manumitted or made free that was an apprentise or bond-slaue before and so when a stranger is admitted to the right of a City or a Common-wealth or the like The spirituall freedome is that estate which Christians do enioy by God's fauour in Christ after their calling It is a spirituall manumission or freedom that is heer meant and this is called Christian liberty partly because it is a freedome that we haue onely by Christ and partly because it is a freedome now onely enioyed by Christians and no other men in the world Christian liberty is one of the great gifts or endowments bestowed vpon the Church by Christ. It is not amisse to reckon vp all the gifts in order that the relation which this gift hath to the rest may appear The gifts then that Christ hath bestowed vpon Christians are these First their ransome paid vnto God for their redemption Secondly their vocation by the Gospell calling them out of the world into the Church Thirdly the holy Ghost which hee sends into their hearts Fourthly their iustification imputing his owne righteousnes and procuring forgiuenesse of all their sins Fiftly their sanctification by which hee giues them new natures Sixtly their adoption by which they are made the sons of God Seuenthly their Christian liberty by which they are freed from all former bondage and enioy great priuiledges this is a fruit of their adoption Eightthly consolation refreshing their hearts in all estates especially by the comforts of his Word Ninthly the gift of perseuerance by which tey are kept from falling away Lastly an immortall and vndefiled inheritance in heauen after they are dead Christian liberty is either the liberty of grace in this life or the liberty of glory after this life The liberty of glory concerns either the soule or the body The glory or liberty of the soule is the freeing of it from all