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
censures of the Church Heb. 5.5 1. Cor. 7.10 The presumption of Ieroboam and Vzziah heerin was punished 1. Kings 13. 2. Chron. 26. Secondly he hath no power to make lawes that shall binde men to beleeue his deuices as matters of faith and doctrine for these things depend vpon the will of God not of Princes Thirdly he hath not power to bring-in any idolatrous seruice into the Church as a part of God's worship Esay 29.13 Mat. 15.19 And therefore Ieroboam was condemned for the Calues and Ahab for Baal and Ahaz for the Altar of Damascus and all the kings for the high places Fourthly he hath no power to set-vp a Ministery in the Church that for the substance of the calling was not instituted by Christ Ephes. 4.11 12. Heb. 5.5 All Ministers of the Gospell haue their mission from Christ. Thus of what they cannot doo what they can and ought to doo follows For it is certain that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the Subiect and therefore in respect of Religion they are said to bee nursing fathers and nursing mothers The Apostle saith Rom. 13.5 of the Magistrate Hee is the Minister of God for thy good Now the good of the Subiect is not onely a ciuill good done ciuilly but done spiritually a spirituall good which is the greatest good of the Subiect and therefore to bee most sought for by the Prince And as in respect of their ciuill good hee must prouide that iustice may flourish in the Common-wealth so in respect of their spirituall good he must prouide that Religion may flourish in the Church and to this end First he may and ought by his lawes to enioyne the profession of the true Religion and the confession of faith according to the Word of God Secondly he may and ought to prouide to the vttermost of his power that the Churches may be furnished with able Ministers and that they likewise may haue power to call and ordaine other Ministers and dispose or depose as may bee best for the good of the Church Thirdly hee may and ought to prouide by his Lawes and order that the Word of God may be sincerely and purely taught and the Sacraments rightly administred and the censures of the Church executed according to the Word Fourthly hee may and ought by his Lawes to forbid and accordingly to punish blasphemies heresies Idolatry Sacriledge and the like Now that the godly Princes haue had power in these and the like cases about Religion is plaine Moses by the appointment of God gaue order to Aaron and the people in the busines of Religion Iosuah appointes circumcision Iosh. 5. proclaimes the Law of God Iosua 8. Renewes the couenant with God Iosh. 24. Dauid disposeth of the officers about the tabernacle 1. Chron. 23. and brings home the ark 2. King 6. Salomon dedicated the temple Asa the king made such a Law as this that whosoeuer would not seek the God of Israel should die Ezechias brake down the brazen Serpēt 2. Kings 18. commanded the Priests to clense the Temple 2. Chro. 29. and to celebrate the Passouer and commanded the Leuites to helpe the Priests because the Priests were not then clean 2. Chron. 30. Iosias destroied the idols sent his Princes to see to the restoring of the House of God appointed the Priests to their Ministeries in the Temple c. 2. Chron. 34. and 35. And whatsoeuer power the Princes had in the old Testament the same power Christian Princes haue in the newe Testament Many Testimonies might more be added Salomon deposed Abiathar Iehosaphat sent his Princes to see that the Priests and Leuites did teach the Law of God in their cities But these may suffice Quest. But may the Magistrate lawfully make or appoint any orders to bind the subiects about the worship of God Ans. The Magistrate may and ought to determine the circumstāces of Gods worship which are not determined in the Word hee may not appoint any more duties as a worship to God but as a keeper of the first Table Hee may giue order for the circumstances in or about the doing of religious duties in the church as he may appoint the time place and outward forme of praier administration of the Sacraments fasting almes or the like These things must not be done tumultuously or confusedly but in order and that order the Magistrate may prescribe All actions about Gods worship are of two sorts some differ not from the worship it selfe but are things that God especially looketh at in his worship such as is the purity and sanctity of the heart some belong to the worship of God as helpes and instruments for the better performing or declaring of that worship The first sort of actions must bee prescribed onely by God who onely can giue what hee requires and of this sort whatsoeuer is not cōmanded is forbidden no man may adde or take away or change in these things The second sort are not all of a kinde neither For some are necessary in respect of the being of them as that there should bee Churches marriages or that the Sacraments should bee administred c. and these also must bee instituted of God onely but some are contingents and belong to the manner how or when as may best agree to the condition of each particular Church Now these last God hath left to the Church and so to the Christian Magistrate to dispose of so as God's truth Christian simplicity or publick edification be not hindred or violated Quest. But heer might some one say In these things the matter was appointed of God the Magistrate meddles onely with the manner or the circumstances But may Magistrates by their owne authority bring into the Church things that for matter or manner were neuer appointed by God and so enioine their owne inuentions to bee obserued by the Subiect Ans. Inuentions of men are of diuerse sorts for First some are impious and contrary to the Word of God in their owne nature such as are The inuocation of Saints selling of Masses and Indulgences the forbidding of marriage and meats making of Images consecration of Altars the vse of holy water praier for the dead monasticall vowes worship of reliques the exalting of one Bishop to bee ouer all the world and such like these may not be commanded they are the leauen of Pharises and will spoil all and therefore may not be brought-in by any authority Secondly other inuentions of men there are that concern only things that in their owne nature are indifferent neither commanded nor forbidden of God in these the Magistrate hath power to command but yet not an absolute power for he may offend in commanding and Subiects may offend in obeying And therefore I distinguish thus If the Magistrate command things indifferent in their owne nature to be vsed and professe that hee requires them with opinion of worship holinesse or
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
cause why Christ was no better rellished by them and why they found such an ill taste in the word of Christ it â—as the wickednes that was in them Sinne had marred their tastes sweet meates haue but an ill rellish with those who haue corrupt and diseased stomacks and the cause is apparant the ill humors in their stomacks and nothing in the meates they eate But of their disobedience before and therefore this shall suffice in this place and thus of the cause in themselues The cause in God followes Whereunto they were appointed There is much difference of the reading of the originall words in the translations Some read thus They stumble at the Word beleeue not in him in whome they are placed or set and expound it thus In whom they liue moue and haue their being some read in stead of disobedient They beleeued not But for these words read them as heer But then their meaning is that the Iewes beleeued not though they were thereunto appointed that is though they had the promise of saluation and were a people separate thereunto and so it is an aggrauation of their vnbeliefe This sence and reading is not to bee despised But I take it as I finde it in the translation and so the sence is that these men whether Iewes or Gentiles that are heere spoken of were appointed to this misery by the decree of God and so they are words that expresse the substance of that part of Gods decree which Diuines call Reprobation And so it is to bee obserued from hence that wicked men are appointed from euerlasting to the enduring of the miserie which are inflicted vpoÌ„ them in this life or in Hell This is a doctrine which is extremely distasted by flesh and blood and proues many times more offensiue to the common people and is alwaies to bee reckned as strong meat and therefore that I may fairely get off this point I offer two things to your considerations First the proofes that plainely auouch so much as is heere obserued Secondly I will set downe certaine infallible obseruations which tend to quiet mens mindes and perswade them against the seeming difficulty or absurdity of this truth For the first the Apostle Iude saith that the wicked men he treateth of were of old ordained to this condemnation Iude 4. and the Apostle Peter saith that the vngodly were reserued vnto the day of Iudgement to be punished 2. Pet. 2.9 and verse 12. he saith that they are naturall brute beasts made to bee taken and destroied and it is manifestly implied 1. Thes. 5.8 that God hath ordained wicked men to wrath so Rom. 9.22 For the second though this doctrine seeme wonderfull hard yet to assure vs there is no hard dealing at all in God there bee many things may confirme vs and ease our mindes though for the present wee cannot vnderstand how this should be and perhaps are much troubled about this point and therefore seriously consider First for thy selfe that if thou haue truely repented and doe beleeue in Iesus Christ and hast in thee the signes of a child of God for thy part thou art free from this danger and out of all question art in safe estate and therefore oughtest not to greeue but reioyce with singular praise to God Secondly seeing God hath comforted vs with many doctrines and trusted vs with many cleere points of knowledge can wee not bee contented that God should speak darkly to vs in one point Especially when wee are told before-hand that there is an Abyssus a depth yea many depths in this doctrine Shall we bee wayward because one truth will not sinke yet into our heads Wee are told that this is a point vnsearcheable Rom. 11.32 33. and the rather because weake Christians are not tied to eate strong meat they may safely let this doctrine alone Thirdly that no man can know his owne reprobation nor ought to beleeue so of himselfe but is called vpon to vse the meanes by which he may bee saued Fourthly wee haue this oath of God for it That he desires not the death of the sinner but would haue all men to repent and bee saued Fiftly that whereas Diuines make two parts of the decree of reprobation Praeterition and Praedamnation All Diuines are agreed for the latter that God did neuer determine to damne any man for his owne pleasure but the cause of his perdition was his owne sinne And heere is reason for it For God may to shew his soueraignty annihilate his creature but to appoint a reasonable creature to an estate of endles paine without respect of his desert cannot agree to the vnspotted Iustice of God And for the other part of passing ouer and forsaking a great part of men for the glory of his Iustice the exactest Diuines doe not attribute that to the meer will of God but hold that God did first look vpon those men as sinners at least in the generall corruption brought in by the Fall For all men haue sinned in Adam and are guilty of high treason against God Sixtly that sinne is no effect of reprobation but onely a consequent Gods decree doth not force any man to sinne c. Seuenthly that what soeuer God hath decreed yet all grant that God is no way any Author of sin he doth not cause sin in any but onely permits it and endureth it and whereas the most that can bee obiected is that God hardneth whom hee will Rom. 9. it is agreed vpon in the answer of all sound Diuines that God doth not infuse any wickednes from without in mens hearts but whereas their hearts are in themselues by custome in sinne hardned as a iust Iudge hee giues them ouer to Satan and his power who is as it were the Iayler but doth neuer restraine them from good and the meanes of it Eightthly now may men say that â—â—nne came vpon men by reason of the rigour of Gods Law For it was impossible to bee kept For this there is a cleere answer When God gaue his Law at first man was able to keep it and it came by his owne default that hee was not able to keepe it afterwards A man that sends his seruant to the market and giues him charge to doe such and such busines for him if that seruant make himselfe drunken and so bee vnfit to doe his masters busines hee is worthy to bee punished because hee was fit to doe it when hee was first sent about it Ninthly it is plain in this verse that those men of whom he heer speaks are indited of grieuous sin against Christ and the Gospell Tenthly that things may be iust though the reasons of them doo not appear vnto vs if it bee true of some cases of iustice among men much more in this case of God's iustice Lastly it should much satisfie vs that in the day of Iesus Christ those mysteries of Religion shall be broken open and all then shall bee made cleer vnto vs as cleer as
of God either the great Book of the creatures or little booke of the Scriptures and so praying God to direct them take those things that easily offer them selues from thence The other way of meditating without booke as I knowe not whether it bee absolutely required so can it not bee so fruitfully performed nor so comfortably But to returne the viewing of GODs workman-ship in his creatures and of his wisedome rule in his Word will help vs in the first point which is to bring God into our minds For the second that wee may not mistake but conceiue of God aright wee must looke to diuers things carefully First wee must resist and subdue and no way harbour or fauour any atheisticall conceits against the doctrine of Gods nature or prouidence If wee find our minds intangled with any such wee must labour to get them cured for till our hearts bee whole of such diseases wee are disabled from any true conception of God Secondly wee must in thinking of God then cast out all likenesses wee must not conceiue of him in the likenes of any man or other creature but get aboue all similitudes and there rest in the adoration of him that is not like any of those things wee must haue no Images of God neither in our Churches nor in our heads Command 2. Esay 40. Thirdly we must learn distinctly the attributes of God's praises in the Scripture and conceiue of him as he is there commended to vs I mean wee should as wee are able when wee think of God thinke of him as he is omnipotent most wise most iust most mercifull c. It is an excellent prayse of the diligence of a Christian to accustome himselfe to conceiue of God according to descriptions made of him in his attributes in his Word Fourthly it may much helpe vs if we conceiue of God as dwelling in the humane nature of Christ for thereby it may somewhat arise in our mindes if we be prone to conceiue of likenesses Marke it carefully wee may not set before our mindes Christ-man and so worship without any more adoe but if we conceiue of the man-Christ and then worship that God-head that dwells in him we do right and besides attaine vnto a point farther which is to conceiue of God in Christ. Thus of the right conceiuing of God's nature The third thing which we must labour for is to magnifie God in our hearts to make him great to conceiue largely with full thoughts of God and to this I adde also to conceiue gloriously of him to clothe our thoughts of God with a shining excellency aboue any thing else wee thinke of Now that God may bee magnified and thought on after a glorious manner these things must bee done Wee must with all attendance and reuerence waite vpon the presence of God in his house for that is the place where his glory dwelleth Psalme 27.8 And God hath magnified his Word aboue all his name Psalme 138.2 And the vse of the Gospell is said to be the Gospel of the glory of the blessed God because it doth with the liuelyest impressions make a mans heart to discerne Gods excellency Mic. 5.4 1. Tim. 1.11 Secondly the meditation of the wonderfull works of God recorded in Scripture or obserued by experience is good to breed great and glorious thoughts of God for as the sight of the miracles of Christ wrought this in the hearts of the people Math. 15.31 Luke 7.16 so the contemplation of such great works may work the same effect in vs and the same effect also may the thought of the workes of God's speciall Iustice or Mercy haue Ezek. 38.23 Esay 13.13 especially the consideration of those works of fauour or deliuerance by which God hath declared his speciall goodnesse vnto vs Gen. 19.19 1. Chron. 17.24 Dauid also clotheth the thoughts of God with glory and greatnesse in his heart by thinking of the monuments of God's wonderfull Power and Wisedome in the heauens and earth seas c. Psalme 104.1 c. yea by thinking of his owne forming and making in the wombe Psalme 139.15 Thirdly we must pray earnestly to God with Moses and begge this of God that he would shew vs his glory Thus also of the third thing The next thing is to learne how to establish the thoughts of God's glory in vs and that is done especially two wayes First by striuing to set God alwayes before vs as Dauid did Psalme 16.8 Secondly by remembring God in all our wayes doing all our workes vnto the glorie of GOD 1. Cor. 10.31 Lastly to make vs in loue with God thus conceiued of according to his glory the thorow meditation of his mercies to vs are of singular vse to thinke eyther of the variety of them or of the speciall respect God hath had of vs aboue many others and the frequencie of his mercies that hee sheweth vs mercie daily but aboue all to consider that his mercies are free to think how vile we are vpon whom God looks with such grace and goodnes Thus the blessed Virgin taught her selfe to magnifie God and to loue his name Luke 1.46 48. Thus of making God glorious in our hearts by knowledge Now for the second which is to make him glorious by acknowledgement the particular wayes how that may be done haue been reckoned before in the explication of the doctrine onely wee must labor by praier to fashion our selues to that work that God in any of those particulars doth require of vs and that is the most speciall help which I knowe thereunto But by the way let mee warn thee to look to two things First that in any course of glorifying GOD which is to be done by thy words thou bee carefull to auoid hypocrisie and be sure that thy heart be lifted vp and affected according to the glory of God for the Lord abhorres to be glorified with thy lip if thy heart bee farre from him Esay 29.13 And the next is that thou presume not in any case to make the pretense of God's glory a couering for any wickednes as the Pharises that would hide their deuouring of widows houses vnder the praise of long prayer or those in the Prophet Esay's time that would persecute godly men and molest them with Church-censures and say Let the Lord bee glorified Esay 66.5 Thus of making God glorious in our selues Lastly that wee may make God glorious in the hearts of other men and cause them to speak of his praises we must carefully look to foure things 1. That when wee speak of God or his truth we doo it with all possible reuerence and fear that wee bee carefull in all our discourses of Religion instructions admonitions reproofs confutations or the like to treat of these things with all meeknes and reuerence God hath giuen vs a Commandement of purpose to restrain the taking-vp of his Name in vain 2. That wee striue by all means to liue vnspotted and in offensiue in
these come to their places without the prouidence of God Prouerbes 8.15 Now God keepes this busines in his owne hands to see to the calling of Magistrates because of the seruice by them hee can execute For a great part of his Kingdome is managed by their deputation By them God scourgeth the sinnes of the wicked yea of the whole world either by suffering them to be publike miseries or by guiding theÌ„ to punish offenders by the sword of Iustice and by them he manie times brings many common blessings vpon worlds of people as the next words shew Vses The vses are diuers some particular some generall In particular it should teach vs First by praier to sâ—eke Magistrates of God subiects may get great blessings of this kind if they would pray hard for them For GOD it is that sends Magistrates Secondly with patience to beare the wrongs of euil Magistrates seeing there is a hand of God in it Thirdly with thankfulnes to giue the praise to God for good Magistrates seeing it was hee that sent them as a common blessing Fourthly in all suits about the liues or duties or successions of Magistrates to trust vnto God For though wee know not where to bee prouided in earth yet God can send one from heauen as it were The word sent importes that God can raise him vp beyond expectation In general it shold stir vs vp in al things done by outward meanes in this world to striue for the skill to finde out and acknowledge Gods hand and prouidence in it seeing in these things which are apparantly done by meanes for the most part yet Gods prouidence is in it Thus of the Authour of their calling the end followes For the punishment of euill doers Diuers things may bee noted from hence First that in all Common-wealths in the world there will be euill doers though there be a King gouernours and Gods commandements lye hard vpon mens consciences yet there will bee euill doers And the point shewes the horrible strength of the poison of naturall corruption which no Lawes of God nor man nor experience of euill nor example can restraine or dry vp and withall it shewes their folly and weakenes that will forsake Christian assemblies for the wickeds sakes whereas the Apostle improues that euen in Christian Common-wealths there will bee this part of a Magistrates vertue to punish the euill doers such as are knowne to bee so and therefore such curious persons must goe out of the world if they will goe from euill doers And withall it should breed in men a greater care to look to themselues that they bee not infected by them since there is no society of men in which this plague-sore of sinne runneth not we must redeeme the time because the daies are euill And further it should breed in vs a loathing of this wicked world of this present euill world and a desire of heauen since we shall neuer liue in a place where the people wil bee all righteous till we come to heauen And finally it confutes their folly that from the vitiousnes of some men conclude the faultinesse either of the doctrine lawes or gouernment Secondly that euill dooers must bee punished Rom. 15. and great reason for first euill dooers in any society are infectious many may bee defiled by them Secondly they work much disquietnes and trouble humane societies Thirdly if they escape without punishment they may bring down the iudgements of God vpon the place where they liue Vses Which may serue for terrour to other offenders First the very sight of Magistrates should affright them considering that God sent those very Magistrates to punish them It importeth that though they escape the hands of men they shall not escape the hands of God Secondly it should teach men if they would liue out of the danger of the Magistrates punishment to take heed they be not euill dooers Quest. Now if you aske who are euill doers Ans. I answer Such as liue in notorious offences such as are swearers drunkards whoremongers railers theeues idle persons murtherers Sabbath-breakers sowers of discord and the like The original word doth point at some speciall sort of offendors For naming euill doers such especially must not scape as 1. Inuent euill where it is not 2. Or sinne not out of ignorance but wilfully 3. Or are leaders of other men to euill 4. Or make a trade of offending by custome in sinne 5. Or studie how to doe mischiefe gathering together as things might further their euil courses All this may bee included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Thirdly there are from hence many to bee blamed that speake euill of such as take any course to reforme abuses 4. Fourthly Magistrats must look to their calling and Gods commandement to see abuses amended or else they must account to God for it 3 The third doctrine which may bee noted from hence is That all euill doers are to be punished without respect of persons they are to looke vpon mens workes and not on their persons great men must bee punished if they bee euill doers as well as poore men many men as well as one man yea if good men do euill they must beare the punishment of their sinne Christians as well as Pagans 4. That euill doers are not accounted safe members of any society and therefore are distinguished from good subiects as not fit to bee of that order 5. That such as transgresse the lawes of men are accounted by the Apostle euill dooers as well as such as transgresse the Lawes of God for he heer speaks especially of such as are euil doers in respect of humane ordinances which may be a warning to such as securely liue in the transgression of the commandements of Christian Magistrates and withall it may impair the honour of their condition that liue in the breach of the lawes of God without repentance For if it be so hatefull a thing to bee a breaker of the lawes of men in what case are they in that haue so grosly broken the Laws of God 6 That punishment of euill doers is in the power of the Magistrate priuate men cannot reforme publicke abuses they may pray for reformation they are not to execute it but by authoritie 7 That there are diuers euils which men cannot punish for the Magistrate can onely punish euill doers that is such as offend in word or deed euill thinkers they cannot meddle withall Which may warne Magistrates to be wary how they punish men onely vpon suspition or presumption without proofe that they are euill doers and withall it shewes that God hath reserued the iudgement of mens workes also to himselfe For God hates the sinnes of the heart as well as the sinnes of life and therefore since for these euils men answer not to men they must prouide to answer before God 8. That a Magistrate that punisheth sinnes doth but execute the commission hee receiued from God hee was sent of God to
teach seruants especially two things the one is humility they should run a race fitted to their condition they should conquer pride and aspiring remembring that God hath abased them The other is they should keep themselues in their places and callings and not shake off the yoake by running away c. seeing God hath taken them bound to serue But the former is most proper to this place seeing they are but seruants they should be content with such diet apparell labour vsage as is conuenient to their condition Fourthly it may serue for great humiliation to such seruants as are wicked men These are of three sorts some of them are brought to this condition by their owne wickednes of life some of them are wicked seruants too as well as wicked men some are tolerable and sometimes profitable seruants though euill men all are in ill case For this is but the beginning of euill to them if they repent not For if they liue in their sinnes as they serue men now they shall serue diuels hereafter and so their bondage shall be inuested vpon them without end Quest. But seeing many godly men and women may bee seruants how may a godly Christian comfort himselfe in this estate of abasement Ans. Though it bee an outward misery to be a seruant yet there are many consolations to sweeten the bitternes of this abasement First because extremities of bondage are remoued from seruants with vs for the most part so as their seruice is but for a time and voluntary too to hire themselues to whom they will and Masters haue not power of their liues Secondly because their calling is acknowledged for a lawfull calling by God Thirdly because God hath bound Masters by his Word to vse them wel the Lawes of Princes prouide punishments for vnreasonable Masters Fourthly because Christ hath redeemed them from the spirituall bondage of seruing the Law and the diuell and Gods Iustice so as he is Christs free-man Fiftly because though his body bee subiect yet his soule is free and not subiect to any mortall creature Sixtly because their Masters are their brethren in Religion Seuenthly because God hath prouided by his vnchangeable Law that one day in seuen they shall rest from their labour Eightthly because before God there is neither bond nor free but all are one in Christ Gal. 3.28 Col. 31.11 Ninthly because all the benefits by Religion whether inward or outward belong to seruants as well as Masters 1. Cor. 12.13 Tenthly because the very work that seruants doe in their particular calling is accepted of God as obedience to him as well as the performing of the duties of Religion God accepts their daily labor as well as he doth praying hearing the Word receiuing the Sacraments reading the Scriptures fasting or the like Eph. 6.6 Eleuenthly because they are freed in that condition from many cares seeing they haue now nothing to doe in effect but to obey in what is appointed them which is a great ease to a minde that desires to see what he hath to doe to please God seeing now onely one thing is necessary which is to obey in what he is commanded and directed Twelfthly because he shall not onely haue wages from men but from God also Ephes. 6.8 Lastly because there shall be no seruants in heauen but in Gods Kingdom they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of seruants Secondly we may hence note that seruants are bound by God himselfe in his Word vnto their subiection The Word of God doth belong to the calling of Seruants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they haue right to the Scriptures as well as others and partly to shewe that the power of binding seruants is from God and God hath taken it vpon him by his Word to teach Seruants as well as other men and that for two reasons The one is because Seruants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because vsually Masters are negligent in teaching them and therefore God prouides that by his Word they shall be taught Men haue some care in teaching their children but little of their seruants and therefore God to shew that he is no respecter of persons giues order to his Ministers to see them instructed The Vse may be diuers Vses First Masters must learne from hence their duty For when they see that God takes care to teach their seruants they should not bee so proud or carelesse as to neglect their instruction Yea it shewes also that if they would haue them taught or reproued or incouraged they must doe it with God's Word and with their owne yea it also shewes the folly and wickednesse of diuers Masters that cannot abide their seruants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restrayning their seruants from the meanes of their Saluation or comfort but doe foolishly also hinder them of that meanes which should especially make them good seruants Secondly Seruants may hereby bee instructed or informed and taught Informed that though neyther Master nor Minister will teach them yet they are not excused because they are bound to learne from Gods Word their duties And taught from hence they must bee to doe their duties to their Masters not for feare or reward but for Conscience sake because God hath bound them to his subiection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to Catechize in speciall and to teach seruants in generall as well as other their hearers If it be a part of the Commission of great Apostles to instruct seruants as well as other Christians then what accounts can they giue to God if it be found that they haue had no care of instructing the seruants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Seruants shewes that all sorts of seruants are equally bound to subiection hired seruants are as strictly bound as bond seruants The seruants of Princes are not free from the duty of seruants more then other seruants and so likewise poore mens seruants must be subiect and obedient to their Masters with as much reuerence and fear as seruants to great men Old seruants are tied to as much duty as such as come new to serue Religious seruants are bound to as much subiection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better seruants and so there is no difference of sexes men seruants are bound as well as women seruants neither doth birth office gifts or meanes priuiledge any seruant from the strictnesse of the bond of subiection Be subiect The duty then required
our sinnes and rose againe for our iustification Rom. 4.25 Hee was sacrificed for vs 1. Cor. 5.7 Hee gaue himselfe for vs Ephes. 5.2 Now hee suffered for vs in diuers respects as First to make satisfaction vnto the Iustice of God for our sinnes and to appease the wrath of God toward vs as the former places shew His sufferings were a sacrifice for sinne Hee bare the curses of the Law which were due to vs Gal. 3.10 And thus he paied our ransome and pacified God especially in his death and buriall He nayled the hand-writing that was against vs to his crosse Col. 2.15 And as Ionas was cast into the bowels of the sea to still the raging of it so was Christ cast into the bowels of the earth to make the seas of Gods wrath quiet for vs. Secondly hee suffered as to make satisfaction for our sinnes so together with that satisfaction to remoue from vs the many miseries might haue falne vpon vs for our sinnes Thus hee was iudged and condemned at the barre of Pilate that we might bee acquitted at the barre of God Hee endured all sorts of paines and torments in soule and body that wee might bee deliuered from eternall torments in hell Hee died that hee might deliuer vs from death and the feare of it and from him which had the power of death which is the diuel Rom. 6.10 Heb. 2.13 Hee was crucified that hee might abolish the power of sinne in vs Rom. 6.10 Thirdly He suffered for vs that so by his sufferings He might merit the supply of our wants and the possession of happines He suffered to make vs blessed Thus hee died to ratifie the eternall counsell Heb. 9.15 16 17. Hee was poore to make vs rich 2. Cor. 8.9 Hee was bound to make vs free Hee was vnclothed to couer our nakednes Hee was forsaken of God for a time that we might be receiued to euerlasting mercy Hee was crowned with a crowne of thornes that He might merit for vs a crowne of glory Hee found no mercy from the Priests and Iewes that wee might finde sure mercy with God He was cast out of the earthly Ierusalem and suffered without the gates that He might prouide a place for vs in the heauenly Ierusalem Fourthly He suffered for vs in this that he suffered that so hee might haue a sympathy of our sufferings and haue a feeling of our miseries Hee suffered being tempted that hee might bee able to secure vs being tempted Heb. 2.17 18. and 4.15 The consideration heerof may serue for diuers vses Vses First it should breed in vs an admiration of the loue of Christ to vs that could euer be willing to become surety for vs and suffer for vs especially considering what wee were viz. vniust men 1. Pet. 3.18 wicked men Rom. 5.6 enemies to him Rom. Chap. 5.8 10. That one should dye for a good or righteous man or for one that is a common good for or to other men is very rare But it might bee Ionathan might die for Dauid or a subiect bee willing to die for a good Prince but no man would die for his enemies as CHRIST died for vs. Secondly it should work in vs sorrow and harty griefe for our sinnes wee should now mourne as heartily for piercing Christ by our sinnes as if wee had lost an onely child c. We complaine of the Iewes and Iudas and Pilate for abusing him But the truth is it was thy sinnes and my sinnes that brought him to suffer for them our debt was laid vpon him We that are principals are escaped and he that was our surety hath paied for it euen to the vttermost farthing And if there were no other reason to shew how little reason Christ had to suffer for vs euen this were sufficient that our hearts are so hard as we cannot bee grieued to remember his sorrowes for our sinnes Thirdly it should especially work in vs a hatred of our sinnes and a full and finall resolution to sin no more but to consecrate our whole life vnto him and to his seruice that hath suffered for vs and by suffering paid so dear a price Shall we not liue to him that died for vs Or doe wee so little care for his sorrow as by newe sinnes wee would as much as in vs lieth crucify againe the Sonne of God Take heed of despising the blood of Christ lest you sinne so long till there bee no more Sacrifice for sinne 2. Cor. 5.15 Heb. 6. Fourthly wee should striue to bee disposed as the Apostle Paul was to glory in the crosse and suffrings of Christ aboue all things seeing his sufferings were for vs to satisfy and merit for vs. It must needs be an estate of wonderfull safety and felicity that is purchased by such variety of sufferings of the Sonne of God As the world despiseth vs so wee should with singular and secret reioycing despise and contemne the world hauing such interest in the crosse of Christ Gal. 6.14 Lastly it should work in vs a most harty willingnesse to suffer any thing for Christ and the Gospel that hath suffered such extreme things for vs it should not bee grieuous to vs to forsake father or mother or wife or children or house or lands or our owne liues for his sake or for the Gospel Mark 10.29 Thus of the second thing in the doctrine of the passion of Christ. The third thing is the vse of it and that is to bee an example vnto vs that wee might walk in his steps Leauing vs an example The end then of the sufferings of Christ is to be an example to vs to learne by The word rendred an example is a metaphor taken from Scriueners or Painters and signifies properly a copy or patterne or portraiture of a thing exactly drawne out wee are then set to schoole to learne by example Christs suffrings are as a Writing-schoole where the Copies are most exactly drawne Before I come to the particulars wee should beare for Christ in his suffering diuers things may bee briefely noted out of the words especially about examples Doct. 1. God would haue vs learne by examples as well as by precept and thence it is the Scripture is so stored with all sorts of examples Doct. 2. Such as giue good example of well-doing are as a common treasure many may learne good by them Good examples are like common schooles and the better because they are Free-schooles wee may learne from example without cost Though thou couldst not shew all the meanes thou desirest yet to giue a good example of sound life and holines is a great treasure in the Church It doth not only make Religion wel spoken of but it profits many to teach their wel-doing And therefore such as shine by the light of good example should bee much made of in euery place and they sinne fearefully that wrong them c. Doct. 3. It requires a speciall goodnes to be fit to be an example to others which the metaphor
are as great as they I meane as great offenders as they as for other reasons it is because they cannot apprehend them Thirdly because hee iudgeth for the breach of most righteous Lawes Fourthly because hee will take no gifts Iob 36.18 19. Fiftly because hee hateth heartily what hee condemnes seuerely so the day of Iudgement is called A day of wrath Rom. 2.5 wheras man may censure other men for such faults as they themselues commit or at least are not moued to the sentence simply out of the disliking of the fault Sixtly because hee is not deceiued with shewes and outward appearances but his Iudgement is according to truth Rom. 2.2 Seuenthly because it is generall according to mens works 2. Cor 5.10 Eightthly because in the day of his Iudgement hee will specially honour the righteous Romanes 2.7 c. Ninthly because when a man can haue no iustice from men hee shall bee sure to haue iustice from God and this is especially heere intended Tenthly because he doth not iudge rashly but as wee see after wonderfull patience and the many daies men haue had of sinning hee appoints his day of iudging Vses The vses may bee diuers for First it shewes the wofull case of wicked men that forget God and in the hardnes of their hearts run on in sinne and so heape vp wrath against the day of wrath Rom. 2.4 5. Secondly it should teach all men that haue any care of themselues to deny all vngodlines and worldly lusts and to liue godly and righteously and soberly in this present world Tit. 2.12 13. Thirdly it should bee a singular comfort to all such as suffer wrongs and iniuries in this world whether in their names or bodies or states or any way let them but bee patient God will doe them Iustice as these places shew 2. Thes. 1.5 Psal. 4.5 Iam. 5.6.7 8. Iude 15. Doct. 6. It is the duty of Gods seruants in all distresses to commit themselues and their causes to God and to his righteous prouidence iudgement This the example of Christ heere shewes vs and there is reason for it First because God requiers wee should doe so as these places shew Psal. 37.5 6. Pro. 16.3 1. Pet. 4. vlt. Secondly because it is not in man to direct his owne way Ierem. 10.23 Thirdly because God neuer disappointed the trust of them that committed themselues to him Nahum 1.7 Pro. 16.3 The vse should bee to teach vs As wee would shew our selues to beare the image of Christ and to bee true Christians to practise this duty and in all cases of wrong danger affliction or temptation but then withall when we haue committed our cause to GOD wee must remember these rules First Neuer to vse ill meanes to get out of distresse Esay 28.16 Secondly not to limit God but to let him doe whatsoeuer pleaseth him Thirdly not to be impatient or troubled but quiet our selues in God and wait and trust in him and if we finde any difficulties we must then roule our way vpon the Lord as the Psalmist saith Psalme 37.5 6 7. Fourthly we must acknowledge him in all our waies and giue him glory when he doth vs iustice Prouerbs 3.6 Verse 24. Who his owne selfe bare our sinnes in his body on the tree that wee being deliuered from sin should liue in righteousnes by whose stripes you were healed HItherto of the manner of the suffering of Christ. Now followes in the fift place the matter hee suffered viz. Hee bare our sinnes amplified by shewing how and that three waies first his owne selfe secondly in his body thirdly on the tree Hee bare our sinnes Christ may bee said to beare our sinnes in two respects chiefely First because hee did vndergoe the imputation of all our sinnes our faults were charged vpon him as our surety Hee was made sinne for vs 2 Cor. 5.21 Hee stood before God's Iustice in our roome Secondly because hee suffered the malediction due to our sinnes by the Law Hee bare our sinnes in being made a sacrifice for sinne Hee became indebted vnto the Iustice of God as our surety to beare the curses of the Law which our sinnes deserued Esay 53.5 8. Gal. 3.10 And as this is true in generall of all the wrath of God and the fearefull things due to our sinnes so if wee mark the story of Christs sufferings we may obserue how the sinnes of our first parents and our owne light heauily vpon his back God suffering our sinnes to bee charged vpon him in a speciall fiâ—nes of the iudgement to our sinnes and that wee may note both in the circumstances of our sinning and in the sorts of sinnes For the circumstances The first Adam sinnes in a garden The second Adam suffers fearefully for sinne in a garden The second Adam suffers on a tree and so beares the sin of the first Adam eating the forbidden fruit of a tree For the sorts of sin Why was Christ betrayed by Iudas denied by Peter forsaken by all his Disciples refused by the Priests people but because we had betraied denied forsaken and refused God in Paradise And many of vs are now guilty of the same or the like sinnes in the course of our liues Hee was charged to bee a seducer to satisfy for our being seduced For our euill words and sinfull excuses hee was silent because wee and our first Parents haue preferred the diuell before God therefore was a malefactor preferred before him Why was hee mocked buffeted and spit vpon but to beare the shame was due vnto vs for our filthines and vile conuersation Why drank hee gall but to pay for our sinfull pleasures Why suffered he reuiling and scoffing but to satisfy for our sinfull words Many other things might bee obserued The consideration whereof should serue for many vses so it should teach vs diuers duties as Vses First since he hath borne our sinnes in the imputation of them and the malediction due vnto them we should be most ready willing to beare his crosse as accounting it a great shame to bee vnwilling to suffer a little and for a little while for his sake that hath borne such strange things for vs wee should bee content to forsake all for his sake Secondly it should grieue vs at the heart for our sins considering the feareful imputation of our faults charged vpon him and the bitter things he suffered to make amends to Gods Iustice for our wickednes Zach. 12.10 Thirdly hath Christ borne our sinnes and can wee finde in our hearts to sinne any more shall he againe bee charged with our faults shall wee againe crucify him Rom. 6.6 Heb. 10.24 c. and as followeth in the next words of this text Fourthly Oh how should wee loue the Lord Iesus that Holy One that bare the imputation of such base crimes and endured such grieuous things for vs before wee euer knew him or cared for him euen for vs that were enemies to him Deserue they not to bee accursed