the duty of Superiours for in that new and tender world great care was to bee had that vnder pretense of Religion ciuill obedience either in the family or Common-wealth were not neglected And it is a truth to be known at all times that God would not haue inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may bee one reason why the duty of Masters is not heer handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them and so growe carelesse and wilfully stubborne vnder pretence of the faults of their superiours But some one might say that by this meanes if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconuenience was long before preuented because the duety of Magistrates is fully taught in the old Testament which vnto a godly minde is of as great authority as the new Thus of the coherence and generall consideration of all the words The duty of Subiects followes to bee particularly considered of Submit Concerning Subiects here are fiue things to be considered of First the proposition of Doctrine in these words Submit your selues to euery ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the Persons to whom they were to bee subiect to all sorts of Gouernors to Kings or any other Gouernours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Obiection Vers. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1. The dutie to bee done Submit 2. The persons must doe it your selues 3. The things to which they must be subiect Ordinances where is a double extent viz to euery ordinance and though they be ordinances of men 4. The manner or motiue For the Lords sake Submit The duty is to submit vnto Magistrates Rom. 13.1 2. For Explication two things are to bee considered Why wee must submit and How we must submit For the first wee must submit 1. Because God is the Author of magistracy Gen. 9.6 Deut. 16.18 Prou. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Obiect The Diuell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. Hee is the Prince of this world by malicious vsurpation not by any right 2. Hee is so in relation to wicked men hee is their king but not of others 3. Hee speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Obiect But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should bee Kings Sol. Hee was not angry with them for desiring Gouernours for they had Gouernours before sent of God and the very king they had afterward God gaue them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceiued more hope in a King then in God that had beene such a King to them so many yeares 2. Men must be subiect because God hath taken mens consciences bound to subiection Rom. 13. 3. Because kings are heads of the people and therfore as members it is agreeable that they should submit and bee ruled and guided 4. In respect of the benefit men receiue by Magistrates both in outward things and in matters of religion For outward things men enioy publike peace and quietnesse and protection by the helpe of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they bee godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heauen so doe Princes on earth yea they are called Gods and so in two respects first as they are Gods Deputies and Viceroies God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soueraignety Now we must performe this honour by reuerence and by feare of them and by iudging the best of them and their actions without conceiuing suspicious of them nor receiuing euill reports against them nor daring to speake euill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receiue by them acknowledging to the full all their praises The third is Loyaltie by which we resolue and endeauour to the vttermost of our powers to maintaine and preserue the persons rights prerogatiues crowns and dignities of Princes If wee must lay downe our liues one for another then much more for our King and Countrey The fourth is Piety wee must pray for them with all manner of prayer wee must make supplications for Gods blessing vpon them and deprecations for the remouing euils from them and if they should sinne and God bee wroth with them wee should stand vp in the gap and make intercession for them and wee should giue thankes for all the mercies the Lord shewes vnto them 2. Tim. 2.1 The fift is Maintenance tribute must bee paide Rom. 13.7 Christ himselfe submitted herein The last is Subiection to their punishments Rom. 13.4 yea to their iniuries as Dauid Christ and the Apostles did submit themselues to the iniurious dealing of Saul Pilate and the Tyrants when perhaps they could haue made resistance Vse 1. The vse may be first for terrour to the seditious great hath beene the vengeance of God vpon Traytors the earth swallowed vp Corah Dathan and Abiram for their rebellion Absolon was hanged vp by the haire betweene heauen and earth as vnworthy both of heauen and earth The words of our Sauiour Christ are in an high degree true in this case He that taketh vp the sword shall perish by the sword And S. Paul saith They shall bee damned that resist the power Secondly it should much humble the better sort of men for diuers faults that are too common such as are the receiuing of euill reports and speaking euill with two frequent intemperancy grudging at the paiment of tribute and taxations euill surmises of the actions of Princes and the aptness to fauour thēselues in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should bee perswaded to make conscience of this
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
proue like a festered sore Malice is like leauen a little of it will sowre the whole lumpe It is like Poyson a drop may spoyle vs. It is like a coale of fire within it wants nothing but the Diuell to blow it and â—hen into what a flame may it kindle And therefore wee should all looke to our hearts to see that we be free from Malice and looke to our waies that we be guiltie of no kinde of Guile Such as are reconciled should note this point to see to it that they keepe not the least drop of the poysonfull grudge in their hearts It is not enough that they say daily they will forgiue or can receiue the Sacrament For if they cannot respect them with a free heart without reseruation they are still infected with the disease of Malice Hypocrisie The third sinne to be auoided is Hypocrisie Concerning Hypocrisie I propound two things to be considered First how many waies men commit Hypocrisie Secondly what reasons there are to disswade vs from Hypocrisie For the first the Scriptures discouer many waies of the practice of Hypocrisie In the 23 of Matthew our Sauiour notes eight wayes of being guilty of Hypocrisie 1. To say and not doe vers 3. 2. To require much of others and pleade for great things to be done by others and not at all do it our selues as we prescribe it to others verse 4. 3. To doe what we doe to be seene of men vers 5. This is at large opened Math. 6.1 to the middle of the chapter 4. To affect greatnesse in the respects and entertainments of others v. 6. to 1â— 5. To do duties of Religion of purpose to hide some foule sin v. 14. 6. To be curious and strict in small matters and neglect the greater duties verses 23 24. 7. To be carefull to auoid outward faults and to make no Conscience of the inward foulnesse of the heart verses 25 27. 8. To commend and magnifie the godly absent or of former ages and to hate and abuse the godly present and of our owne times v. 29. to 36. There are diuers other Hypocritical practices noted in other Scripture as 9. To serue God outwardly and yet our hearts to be carried away with vile distractions Esay 28.13 This is a chiefe Hypocrisie to be auoided in such as come to the word 10. To pray only in the time of sicknes or danger when we are forced to it and to shew no loue of prayer or delight in God in time of prosperity or deliuerance Iob. 27.8 9. 11. To iudge others seuerely for smaller faults and to bee guilty themselues of greater crimes Math. 7.5 12. To bee iust ouermuch I meane to make sins where God makes none Luke 13.15 13. To be conuinced in his owne Conscience and yet not confesse it nor yeelde though they know the Truth Luke 12.56 57 c. Thus of the diuers waies of Hypocrisie There are many reasons to declare the hatefulnesse of this sinne of Hypocrisie I will instance only in the reasons from the effects The effects of Hypocrisie are eyther first to others Or secondly to the Hypocrite himselfe First to others the Hypocrite is a continuall snare He walkes in a net that conuerseth with an Hypocrite Iob. 34.30 Secondly to himselfe the effects of Hypocrisie in the Hypocrite are both priuatiue and positiue The priuatiue effects which the Scripture instanceth in are chiefly three The first is that the Hypocrite loseth all his seruice of God In vaine do Hypocrites worship God Math. 15. Secondly he infecteth all his gifts and prayses Hypocrisie is like leauen Luke 12.1 It sowreth all gifts and graces a little of it will marre all his prayses and gifts whatsoeuer for the acceptation and vse of them Thirdly he loseth all reward of his good workes Math. 6.1 An Hypocrite may doe good workes though hee neuer doth them well and for the good he doth may haue his reward with men but this is all for from God he shall haue no reward The Positiue effects of Hypocrisie may be referred to two heads For some effects may fall vpon him and some effects must and will befall him The effects that may follow his Hypocrisie are three For first he is apt to be seduced by euill Spirits and the doctrine of Diuels An Hypocrite is in the greatest danger of most men to bee seduced into vile opinions 1. Tim. 4.1.2 Secondly he may fall into a spirit of slumber his conscience may be scared with an hot iron Thirdly hee may fall into most wofull terrors such a fearfulnesse may surprise the hypocrite that God may be to him as deuouring fire and as euerlasting burnings Esay 33.14 Iob 18.14 The effects that will certainly fall vpon the hypocrite are these which follow 1. Iudgement in his owne conscience He goes about as a condemned man for hee is alwaies condemned in himself 2. The discouery of all his villany for there is nothing hid in his intents and dealings but all shall be laid open Luke 12.1.2 3. The miscarrying of his hope The hope of the hypocrite shall perish Iob 8.11 to 16 and that with these aggrauations that his hope will perish first easily secondly speedily thirdly vnrecouerably Easily for God can destroy his hope as easily as the maid can sweep down the house of the spider with her besome Speedily for it will wither while it seems rooted and is yet green before any other herb yea though it growe vp yet it is like grasse on the house top Vnrecouerably for his hopes being but as the house of the spider they will be dashed down for euer and though he would lean to his house and take hould of it yet his hopes shall perish for euer and when this day comes his hopes shall bee as the giuing vp of the ghost 4. Strange punishments in his death and condemnation And therefore when our Sauiour Christ would expresse a speciall terrour in the plagues of especiall sinners he saith They shall haue their portion with hypâ—crites and workers of iniquity Matthew 24. and the last verse Iob 27.8 And these effects wil appear the more terrible if we consider that the Scriptures take off all the objections of hypocrites to shew that they bee left naked to the fury of God for all this will come vpon them Though they be many in number Iob 15.34 Though they be rich Iob 27 8. Though they triumph in all jollity now Iob. 20.5 Though they be yong or widows or fatherlesse Esay 9.17 Though they cry at their later end Iob 27.9 Though they doo many good deeds Mat. 6. Though their wickednes be yet hidden Luke 12.1.2 The vse may be first for information secondly for instruction and thirdly for consolation First for information and so it may shew vs First what to think of the great shewes of holiness mortification made in the Church of Rome Their fastings and their prohibition of marriage vows of chastity and wilfull
take paines watching ouer vs for our goods Ierem. 26.8.9 18.18 Amos 5.10 2. Cor. 3.6.16 1. Tim. 4.10 Ierem. 15.10 1. Cor. 4.3.5 Seuenthly when we speake euill of father mother or such as are neerely knit vnto vs so it is also monstrous vncomely to see the wife speak euil of the husband or contrariwise Prou. 20.20 Leuit. 20.9 Mich. 7.6 Eightthly when we speak euill of godliness euen of the good way of God calling sweet sowre and good euil Esay 5 20. scorning Gods Sabbaths and deriding sanctification and reformation of life 1. Cor. 15 32.33 Acts 19.9 especially when wee doe it out of an inward hatred of holy duties Let such take heed of despighting the spirit of grace Heb. 10.29 Ninthly when men speake euill of God himselfe as doth the swearer and for-swearer the murmurer and such as reason Atheistically against the nature counsells or prouidence of God Comm. 3. Psal. 73.9 And as euill speaking may bee aggrauated by the persons against whom so may it bee by the manner For if it bee euill to speake euill in any fashion then is it much more euill First to raile 1. Cor. 6.10 mouth full of cursing Psalme 10 7. Rom. 3.14 Secondly to complaine in all places for slight occasions or trespasses Thirdly to hide hatred with lying lips Psalme 62.4 Prou. 10.18 Psal. 41.6 Fourthly to goe about to carry tales and slanders Leuit. 19. Fiftly to speake euill of others when wee are guilty of the same offences our selues or greater Rom. 2.1.2.3 Math. 7.1.3 Sixtly to reueale secrets this is slander Pro. 11 13. Neither are men free from this vice or guilt when they are whisperers and doe it secretly and as many doe with charge that they speake not of it againe yet them selues in the very next company will tel it out againe 2. Cor. 12.20 Nor when they ioine with their euill speaking the acknowledgement of their praises of whom they speak For many times their but tendes to a greater defamation and by praising them they only saue them selues from blame and intend thereby to enforce their defamation the more Nor is it an extenuation when they reuile their inferiors For Masters must not threaten their seruants Eph. 6.9 nor parents must not prouoke their children to wrath Eph. 6.4 nor husbands be bitter to their wiues Col. 3.9 Nor great men may Lord it ouer their poor tenants or people Prou. 13 8. Nor men that excell in gifts bee masterly in their wordes to their inferiors in gifts Iames 3.1 Nor when men reuile being reuiled For this is also prohibited vnto Christians 1. Pet. 3.9 Ther are also many reasons why wee should put away euill speaking First from commaundement Men are streightly charged by God to refrain their tongues from euill Psal. 34. and not to speak euill one of another Iames 4.9 to speak euill of no man Tit. 3.1 nor to render reuiling for reuiling 1. Pet. 3.9 we must blesse and not curse Rom. 12.14 Secondly from the consideration of our own persons and estates in Christ. We are called to blessing and are the heirs of blessing and therefore it is monstrous vncomely for vs that are free borne to vse such seruile and base language 1. Pet 3.9 Thirdly from example Michael the Archangell when hee contended with the Diuell durst not bring against him any railing accusation Iude 9. The Apostle sheweth their practice herein being persecuted they suffer it being reuiled they bless 1 Cor. 4.12 When Shemei cursed Dauid and called him a son of Beliall and a bloody man hee saied Let him curse because the Lord hath said vnto him curse Dauid It may bee the Lord will looke vpon my affliction and the Lord will requite mee good for his cursing this day Thus hee bore it though he continued cursing and cast stones and dust at him 2. Sam. 16.8.10.11.12.13 But aboue all wee should learne this of our Sauiour Christ In whome was found no guile in his mouth who when hee was reuiled reuiled not againe when hee suffered hee threatned not but committed him selfe to him that iudgeth righteously 1. Pet. 2.23 Fourthly from the causes of it Bitter speaking comes from a bitter root of a cursed disposition in our natures Heb. 12.14.15 It proceedes sometimes from enuy at the good of others sometimes from malice and secret grudge sometimes from guile and fraudulent purposes sometimes from Hypocrisy also For he that is much in iudging other men is seeldome without great store of Hypocrisy in his hart Well therefore is this sinne put last in the Catalogue as that which may bee engendred of any of the former Fiftly from the effects Effects I say both of restraining it and committing it If wee did restraine iudging reuiling backbiting and all bitternes How happy would our liues bee How comfortable would our conuersation bee Wee should liue long and see good daies Psalme 34.12 Besides it is a wonderfull praise of the gifts of God and signe of a large measure of grace to auoid euill speaking He is a perfect man that sinneth not in these customary sinnes of the tongue Iames 3.2 and it is alwaies a mans Honor to cease from strife Prou. 20.3 The effects of committing it are many and fowle and that both to others to them selues First to others and so first it greeues the spirit of God by which wee are sealed to the day of redemption For a bitter spirit is a wonderfull crosse to that meek spirit of Christ Iesus Eph. 3.31 secondly it is a singular iniury to men at whom wee cast our bitter wordes For wee trouble their peace and work much disquietnes and besides when men contend by euill wordes it can hardly be auoided but many will bee defiled yea many besides them selues as they are seuerally inclined to either party Heb. 12.14.15 Thirdly and it is certaine in Gods account and in mens too thou wert as good shoot arrowes at them as bitter wordes and runne them in with swords or cut them with sharpe razors as mangle their names and credits with thy censures or flanders or reproaches Secondly to them selues They bring much hurt to them selues that accustome them selues to ill language in any of these kindes For they make them selues guilty of a world of wickednes Iames 3.9 First they wrong the law of God For he that iudgeth his brother condemneth the law Iam. 4.9 Secondly they transgresse against the lawgiuer whose proper office is to iudge the waies of all men Iames 4.10 Thirdly they discouer also their owne folly and weaknes For it is a mans honor to cease from strife but euery foole will bee meddling Prou. 20.3 Fourthly they shame the profession of Religion For this is thank worthy if a man suffer euill for well doing 1. Pet. 2.19 But what a shame is it when thou suffrest as a busy body in other mens matters 1. Pet. 4.15 Fiftly besides it is certaine Euil wordes corrupt good manners thou losest so much of thy honesty and piety as
similitude that Christ is laid as the Mason laies the chief corner stone in the earth For it imports First The diuine nature of Christ that he was before he was incarnate as the corner-stone was before it was laid for a foundation Christ descended from heauen Eph. 4.7 9. Secondly The vnchangeablenes of Gods ordinances concerning the giuing of Christ. Hee hath laid him as a foundation that hee would not haue taken vp againe Thirdly the hiding of the glory of Christ and of his life He is of singular vse to the church and the Frame of God's work appeareth in his members but Christ himself is hid with God Col. 3.3 He is like the stone hidden in the earth hee is buried in the ground and therefore wee should be the more patient if our life be hid also with God Fourthly it may be by this tearm the mystery of the birth and conception of Christ is intimated God digged the ground of our natures in the womb of Christ that hee might lay Christ there c. Fiftly so it may likewise import the sanctification of the humane nature of Christ who was qualified as the stone is squared when it is laied down Thus of the manner The place follows In Sion Sion for certain was a Fort of the Iebusites built on a hill close to Ierusalem which was taken by Dauid and called the City of Dauid 2. Sam. 5 7 the Temple being afterwards built heer The Church of the Iewes was cald Sion because heer they assembled and so afterwards it was the title giuen to the Church of God both of Iewes and Gentiles that agree in one faith and true Religion Zach. 10.11 And in especiall by Sion is meant the place of the assembly of the Saints the Sanctuary In the twelfth to the Hebrews verse 22. it is thought to signifie the saints in heauen euen the Congregation of the first-born In this place it must needs mean the Christian Church in which GOD built the new world laying the foundation in Christ incarnate which began in Ierusalem euen at Sion in the Letter Now when the Lord cals his Church by this name of Sion it is to import diuers things partly to tell vs what we were by nature and partly to tell vs what we are by his grace and fauour By nature what were our assemblies but Forts of Iebusites in which multitudes of Iocusts swarmed we were Canaanites enemies to God and all true religion we were the halt and the blind mentioned Mic. 4.6 7 alluding to that in 2. Sam. 5.6 7. But being conquered by Dauid our King euen Christ the Sonne of Dauid we are new fortified for his vse and our estate is fitly resembled by Sion 1. The Church is like Mount Sion for visibility Christians are like a City on a hill they are such as all sorts of men easily take notice of not that the men of the world are in loue with Christians but many times out of the hatred of the truth set they eies and thoughts vpon them Matthew 5 c. Secondly the godly are like Mount Sion for vnremoueablenesse they that trust in the Lord are like a mountain men may as soon remooue a mountain as remoue them from God and happinesse in God Psal. 126.1 Thirdly the Church is like Sion in respect of Gods habitation there God dwels there hee keeps house there and in the assemblies thereof he feeds his people The Sanctuary is Gods foddering place it is the City of God the mountain of his holinesse the City of the great King the City of the Lord of Hostes God shines there Psalm 48.1 2 8. Psalm 50.2 He is known there familiarly because his dwelling place is there Psalm 76.1 2. He hath chosen his Church out of all the world it is the place only which he hath desired it is his rest for euer Psalm 132.73 14 15. It is the place of the Name of the Lord of hosts Esay 18.7 As Dauid by an excellency reckoned Sion to bee his City of residence so God doth account of the Church as all he hath as it were in the world Fourthly it may be that the Church is resembled to Sion for the littlenesse of it in comparison of the world euen in Sion that is so much despised will God lay his corner-stone Fiftly but the principall thing heer intended is To signifie to vs that God loues his Church aboue all the world and that he will giue Christ to none but to the Church Out of Sion there can be no saluation and in Sion there is all happinesse to be had The consideration heerof may serue vs for many vses Vses First we should hence inform our selues concerning the excellency of the Church of God aboue all other Assemblies of men in the world Wee should learn to think of the Assemblies of Christians as the Sion of God shee is the Mountain of his holinesse the ioy of the whole earth Psal. 48.1 2. the perfection of beauty where God shines more than in all the world besides Psal. 50.2 The Moon may be confounded and the Sunne ashamed when the Lord is pleased to shew himself to raign in Sion and before his Ancients gloriously Isaiah 24.23 yea the Church of God is an eternall excellency Isaiah 60.15 wheras all other glories will vanish And besides we should hence be informed concerning the necessitie of obtaining saluation in the Church For this text shewes vs that Christ is no where laid but in Sion and can no where be found but in the true Church In Sion onely hath God placed saluation for Israel his glorie Onely the godly are Gods Israel Onely in Israel doth God glorie and onely in Sion can Gods Israel finde saluation Isaiah 46. vlt. Secondly Hence wee should especially bee moued to an effectuall care to make it so since that wee are in the true Church and that we are true members of Sion and withall wee should striue aboue all things to procure for our selues the ordinances of God in Sion It is said of the godly distressed for want of meanes that going they went and weeping they did goe to seek the Lord in Sion with their faces thitherward and with a resolution to bind themselues by couenant to the Lord to bee any thing hee would haue them to be onely if they might finde fauor in his eies heerein Ierem. 50.5 Quest. Now if you aske mee how the true members of Sion may bee knowne Ans. I answer first generally that all that are in Sion are not of Sion and further that wee must not iudge of true Christians by their number For God many times takes one of a Tribe or one of a City and two of a Tribe to bring them to Sion Ierem. 3.14 But yet to answer more directly Thou must be a new creature or thou art no member of Gods true Sion For of euerie one in Sion it must bee said Hee was borne there Psal. 86.5 The gates of Sion are to bee opened onely that
the thiefe vpon the Crosse Consider that God hath offered thee thy pardon in the Sacrament Feare the Lord therefore and his goodnes and returne with all thine heart and iniquity shall not be thy ruine Hitherto of their sinne their punishment followes and so first vpon their rulers and leaders in these words The Stone which the builders refused is become the Head of the corner Which words are taken out of Psal. 118.22 where they are vsed by the Prophet Dauid and here quoted by the Apostle Peter The words haue a double sense for they did concern both Dauid and Christ. As they concern'd Dauid this was the meaning that Though the Nobles and Courtiers did despise and reiect and oppose Dauid yet such was God's prouidence that the man whom they reiected GOD made King of Israel and the chief stay support of that State Now for this sense of the words diuers things may be noted First that God â—ath raised vp great men in the Common-wealth for this end that they might seek the publick good and imploy their labours for the building vp and prosperity of the State Which should both teach great men to think of their duties and the accounts they must make to God as also it should teach the people to pray the more heartily for them and to obey them in all lawfull things Secondly we may hence gather the imperfection of all humane things For in that earthly Kingdomes need building vp still it shewes that they attain to no perfection but at the best are stil in progresse Thirdly that many times great men wilfully oppose the right and set themselues against the righteous and resist the will of GOD. Which should teach vs not to place our confidence in the great men of this world nor to be alwaies led by their example in opinions Fourthly that God will finde out the wickednes of great men and bring them to confusion God accepts not persons hee hateth sin in great men as well as in mean men and will crosse and confound their godlesse and vngodly counâ—els Fiftly that God takes to himself the power to dispose of earthly Kingdomes and to giue Kings and Rulers at his owne pleasure It was the Lord's dooing and it was maruellous that Dauid should become the Head of the corner Psal. 118.23 The Lord pleads it as a part of his soueraignty and prerogatiue To set vp Kings By me Kings raign Pro. 8. Which should teach Princes and Iudges and Nobles to doo homage to God and acknowledge him for their Soueraign and therefore serue him with fear Psalm 2. And it should teach the people to giue honour and tribute and custome and obedience for conscience sake to their Rulers seeing the power that is is of God Rom. 13. Now as these words were vnderstood in the case of Dauid so was Dauid heerin a type of Christ and so the words are to be vnderstood in the case of Christ also as our Sauiour himselfe applies them Mat. 22. and as it is euident to bee the meaning of the Apostle heer And it is the drift of the Apostle to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For it might trouble them and amaze them to consider how Christ was opposed by the Scribes and Pharises who were the great learned men of the time and such as were eminent in the Church and in the account of the most men were the chief persons that took care for Religion and the state of the Church and did excell all other sorts c. Now that this scandall might be remoued he shewes in these words First that nothing did therein fall out but what was the lot of Dauid in his time Secondly that all this was foretold in the old Testament and therfore might not seem strange Thirdly that all those oppositions should bee in vain for GOD would reiect and confound those opposites and would prosper and aduance the right of Iesus Christ without the help of those men In the particular consideration of these words three things must bee noted First the persons threatned viz. the Builders that is the Scribes and Pharises and those that vnder pretence of religion did oppose Christ. Secondly the cause of their punishment viz. the refusing of Christ the foundation stone Thirdly the iudgement inflicted vpon them which is twofold the one implied the other expressed There is a iudgement implied viz. that Though they were by calling and in the account of the multitude Builders yet God would reiect them and go on with his work in conuerting both Iewes and Gentiles without them The iudgement expressed is that Christ whom they so much hated and opposed should be in spight of their hearts and to their extreme vexation made King of the Church and exalted to supreme power ouer all things and the only stay of the whole Church both of Iews and Gentiles And heerin it is to be noted both the manner how this shall be done in the word is become or is made and also the time in that hee sayth It is made Builders Quest. A question may be moued heere for the sense viz. how the Scribes and Pharises and such like men can be sayd to be builders Ans. For answere whereunto we must vnderstand that the Scribes and Pharises and so wicked men that possesse eminent places in the Church may be said to be builders First in the account of the multitude whatsoeuer they were indeed yet they were commonly so accounted as builders and prime men in managing the affaires of the Church Secondly the Scribes and Pharises may be acknowledged in some respects as builders indeed they did God some worke For howsoeuer they did not soundly teach Christ yet they drew the people by their doctrine to auoid on the right hand the Stoicall strictnesse of the Essenes and on the left hand the prophane irreligiousnesse of the Sadduces Thirdly they were builders by calling they haue the name not so much from what they were as from what men in their places had been or ought to haue been And these are the persons that oppose CHRIST and are thus seuerely iudged of God Diuers things may be hence noted First that men may be great in their owne opinion and in the account of the world who yet are nothing set by of God such were these Pharises Luke 16.14 15. And therefore wee should labour for a spirit without guile and not be wise in our selues or rest in outward shewes but seek the praise of God we are safe if God allow of vs though all the world disallow vs. Secondly that God will acknowledge freely any good hee findes in his very enemies as heer the Pharises are not denied the title of Builders for that generall work they did in encountring the Sadduces and Essenes And as they are called Builders so are the diuels called Principalities and Powers to import what is any way of praise in them notwithstanding
nor looketh after them as it were and though they haue Lawes and a kinde of gouernment yet their Lawes and Customs are vain Esay 10.3 altogether insufficient to make them liue happily Vse The vse may be First for information and so it may inform vs in two things First the vanity and insufficiency of worldly things riches power honour conquests carnall parentage and the like auaile men nothing vnto a blessed life the Gentils had all these in their greatest glory and yet not worthy to be called a people Secondly wee may hence gather the reason of these strange deuouring iudgements which fall vpon the world by warres famine pestilence c. For inasmuch as worlds of men liue without the compasse of the obedience to God's gouernment and stand out as so many Rebels the Lord therefore seeing they will not bee his people fights against them from heauen and makes wonderful hauock among them as a great King that reuengeth himself by the strength of Armies vpon Rebels Secondly for instruction and so wee that were sinners of the Gentiles should hence learn to acknowledge praise the free grace of God who without our deserts hath reckned vs in the Court of his people wee that were by nature viz. none of God's people Thirdly and especially it should set out the misery of all men liuing in their sins without repentance and the rather should we bee mooued with this terror 1. Because no place can priuiledge impenitent sinners for not onely professed Gentiles but euen wicked Israelites are in Scripture reckoned as no people The wicked are accounted as no people though they liue in the Church and dwell among God's people For what is the chaffe to the wheat though both lie together Yea though men bear the name of God's people yet God hates them neuer a whit the lesse for that and therefore to distinguish them and shew how little he regards them hee calls them the euill people Ier. 13.10 the disobedient and gain-saying people Rom. 10.21 the people of Gomorrah Esay 1.10 the people of my curse Esay 34.5 2. Because God will shew by his fierce wrath that hee doth not reckon of them at all but will cast them off as a girdle that is good for nothing Ier. 13.10 Many places of Scripture shew this All the sinners of the people shall die Amos 9.10 God will take away his power from them euen his louing kindnes and mercies and would not haue them much pitied Ier. 16.5 Behould saith the same Prophet in another place the whirl-winde of the Lord goeth forth with fury a continual whirl-wind it shall fall with pain on the head of the wicked Ier. 30.23 so Ezech. 11.21 Esay 34.5 Ob. But when men liue in the Church and are baptized c. how may it bee knowne that they are not Gods people what signes are there of men that are not Gods people Sol. They are described in diuers Scriptures where we may finde out what people it is God excepts against First such as can liue without God in the world are not Gods people Ephes. 2.12 Such as can goe whole daies weekes moneths yeeres without any harty care of God or his glory or fauour These are euidently not a people Secondly such as are of a stifneck such as will not let Gods yoke come vpon them such as wil not obey his voice but walk in the imaginations and counsels of their owne euill hearts Ierem. 7.23 24 c. 13.10 especially such as refuse to heare his voice and are withall gainsaiers and such as are talkers whose lips carry about them the infamy of Gods true people and the blasphemy of Gods name Rom. 10.21 Ierem. 10.13 Ezech. 36.3 c. Thirdly it may be discerned by their manner of seruing of God for such as God reiects from being of his people may draw neere to him with their lips but their hearts are from him and they doe him no seruice but as mens lawes feare them to it A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances is a sure signe of persons God regards not Ob. But there are faults in the best men in the world and therefore why should such as liue in the Church and professe the true Religion be cast off only for liuing in sin seeing all are sinners Sol. I answer with the words of the holy Ghost Deut. 32.5 6. Their spot is not the spot of Gods people that spot that is in the wicked is a spot of leprosie and therefore they ought to bee put without the Campe till they be cleansed The sins of the Godly are sins of infirmity and the sinnes of the wicked are sinnes of presumption The wicked neuer obey from the heart which all the godly doe sinne doth not raigne in them as it doth in the wicked Thus of their estate by Nature as they were not a people their estate by Grace is described in those words Are now the people of God Are now the people of God The difference of reading here from that of the prophet is to be noted for wheras in the prophet it is thus In the place where it was said ye are not my people it shall be said vnto them Ye are the sonnes of the liuing God which words are somewhat doubtfull for some might gather that therefore all which were not a people should in time be the people of God The Apostle therefore applies it so as that it may appeare that the comfort only belongs to godly Christians and in stead of the words Ye shall be called the Sonnes of the liuing God he saith Ye are now the people of God which in sence differs not and the Apostle leapeth to the direct Antithesis and takes it for granted that all God's People are God's Sonnes also vnlesse we conceiue that hee borrowed these words out of Hosh. 2. vlt. which I rather incline vnto though Interpreters most take to the words and the first Chap. Ye are now the people of God For the sence of the words we must vnderstand that men are in Scripture said to be God's people three wayes First in respect of eternall Praedestination see Rom. 11.2 He will not cast off the people hee knew before Secondly in respect of the couenant in the Law and so the sonnes of Abraham were God's people and none other as many Scriptures shew Thirdly in respect of the couenant in the Gospell and so it is to be taken here and all vnregenerate men were not a people and all that beleeue are God's people by the benefit of the couenant of Grace in the Gospell Now for the coherence I might note That they that are not the people of God may be the people of God and so acknowledged of God himselfe which should teach vs with meekenesse and patience to waite when God will turne those that lie in their sinnes and despaire of no man and restraine fierce and peruerse censures concerning the finall estate of
declared himself that hee will not shew mercy or pity towards diuers sorts of offenders Thirdly that the things men vsually obiect will not be auailable to deliuer them from Gods wrath Fourthly what sorts of men in particular God will not be mercifull vnto For the first that men are apt to plead God's mercy when it belongs not to them is apparant through the whole course of Scriptures to haue euer been in the disposition of most wicked men they blesse themselues in their hearts when their iniquity is found worthy to be hated Psal. 36.2 They liue at ease and put far away the euill day from them Amos 6.1 3. They cry Peace peace when sudden destruction is made to come vpon them 1. Thes. 5.3 For the second that God will not bee mercifull to many a man that liues in the visible Church is manifested by many Scriptures as Deut. 29.19 Ier. 16.5 Ezech. 5.11 and 7.4 9. and 8.18 Hosh. 1.6 and 2.4 and in many other places For the third their excuses and pretenses are all vain for 1. If they stand vpon their greatnes in the world it is certain that riches will not auaile in the day of wrath Iob 36.18 19 c. 2. Nor will it help them to be born of godly Ancestors for rather than God will bee tied to the wicked seed of Abraham hee will raise vp children of the stones to Abraham Mat. 3. 3. Nor can multitude priuiledge them For though hand ioin in hand yet sin shall not go vnpunished and God turns nations of men into hell Psalm 9.17 4. Nor will their outward seruing of God serue their turn It is bootlesse to cry The Temple of the Lord the Temple of the Lord if men redresse not their waies Ier. 7.4 8 9 10. 5. Nor wil it help them that some Ministers speak comfortably to them and by their preaching they may expect mercy for GOD will iudge those Prophets that strengthen the hands of the wicked The stubborn people were neuer a whit the safer when the Prophet told them they should haue peace and no euil should come vnto them but the Lord protesteth that the whirl-wind of his fury should fall grieuously vpon the head of the wicked for all that Ier. 23.15 19 20. that at length they should consider it perfectly and the Lord threatneth that he will rent the wall of security which the Prophets haue built with vntempered morter that he will rent it euen with the fierce winde of his furie and there shall be an ouerflowing showre in his anger to consume it Ezech. 13.10 to 15. 6. Neither may the patience of God proue that he meanes to shew expected mercy for though a sinner prolong his daies an hundred times yet it shall not be well with the wicked nor ought he to settle his heart the more freely on his sinne because sometimes it is not speedily executed for God will finde a time to set his sinnes in order before him and then he may teare him in peeces and none can deliuer him Eccles. 8.11 12 13. Psal. 50.19 7. Neither will it ease them that there are so many promises of mercy in Scripture For they are limited and besides in diuers places where mercy is promised the Lord explains himselfe by shewing that he will not cheere the wicked Ex. 34.7 as was alleaged before so Nahum 1.3 and v. 7. compared with the 6. 8. Neither will their Baptisme helpe them for neither Circumcision nor vn-circumcision auaileth any thing but a new Creature Gal. 6. Ob. If any say But though they be not now vnder mercy yet hereafter they may bee vpon Repentance Ans. I answere that in this they say truely but yet not safely For many men that haue promised themselues the late Repentance and mercy haue died in their sins before they could euer repent And thy times are in Gods hands thou knowest not when nor how thou shalt die and therefore the surest way is Now to turne to God with all thy heart as they were counselled more at large Ioel 2.12 13. Now for the fourth it may awake some sort of offenders the more effectually that besides the generall threatnings against wicked men they in particular are assured that they are not vnder mercy As first such as shew no mercy to men Iam. 2.13 and such as transgresse of malicious wickednesse Psal. 59.6 and such as are people of no vnderstanding Esay 7.11 and such as walk after the imaginations of their owne wicked hearts and will not harken vnto God Ierem. 16.5 10 12. and such as blesse themselues in their heart when they heare the curses of the Lawes Deut. 29.19 and such as steale murther commit adultery and sweare falsely Ier. 7.9 and many other particulars Catalogues might be instanced in all the seuerall Scriptures the Prophet Malachy puts in such as deale corruptly in tything and offring Malach. 1.8 9. To conclude the counsell of the Prophet Ieremy is excellent in this case who most effectually speakes thus Heare yee giue eare bee not proud for the Lord hath spoken Giue glory to the Lord your God before hee cause darknes and before your feet stumble vpon the dark mountaines and while yee look for light hee turne it into the shadow of death and make it grosse darknes But if you will not heare my soule shal weep in secret for your pride and mine eye runne downe with teares Ierem. 13.15 16. Vse 2. Secondly the consideration of this doctrine may iustify the practice of godly Ministers that denounce the iudgements of God vpon their hearers that liue in sinne without repentance It is their duty to shewe them that they are not vnder mercy they are required to cry aloud and to shew Gods people their sinnes Esay 58.1 And the Prophets that cried peace peace are extremely threatened of God so as for not warning the people the blood of their soules is required of the Prophets Ezech. 33. verse 2. to 10. Vse 3. The third vse may bee therefore for the singular humiliation of wicked men that liue in the assemblies of Christians Though they haue obtained a place in Gods Church yet they haue not obtained mercy but liue vnder the fearefull displeasure of God and this is the more terrible if they consider three things First that this is the case of multitudes of men in the Church but a remnant are vnder mercy which will appeare more distinctly if you draw out of our assemblies such as in Scripture are expresly said not to bee vnder mercy as 1. Take all such as yet liue in their naturall Atheisme that mind not God nor Religion that onely care for earthly things and shew it by a constant either neglect or contempt of the publike assemblies of Christians amongst vs These cannot obtaine mercie because they refuse to heare Gods voyce and to seeke to the ordinary meanes of mercie Isaiah 50.1 2. Heb. 3.7 2. Draw out then secret offenders such as sinne in the dark and say Who seeth vs
all patience instruct men and call vpon them and perswade them to saue their soules Doct. 7. Wee may yet further from hence obserue that before calling the very Elect of GOD may bee as bad as any other as heer till God visited those elect Gentiles they were railers as well as others so were the former sinnes mentioned 1. Cor. 6.9 found in the very Elect as the eleuenth verse sheweth This appears by the example of Manasses Marie Magdalene Paul and the thief on the Crosse see further Tit. 3.3 And the reasons may bee easily assigned for first the very Elect before calling haue the same corruption of nature that other men haue and so all haue sinned and are depriued of the glory of God so as there is not one of them doth good no not one Secondly they haue the same occasions to sinne from the Deuill and the world Thirdly and were their natures somewhat better then other mens yet they would haue beene leauened as they were a part of the lump of infected mankinde This may both inform vs teach vs in diuers things It may inform vs in three things viz. about our election and our iustification and about the Gospell as the means of our vocatiō For election this point proues it must bee free seeing there was no goodness in the very elect more then in the reprobate in the estate of nature And for Iustification the Apostle Paul vseth the consideration of this doctrine in the third Chapter to the Romans to prooue it cannot be by workes And for the Gospell wee may here see the mighty power of it it may well bee called the Arme of the Lord and his power to saluation that can thus mightily and suddenly change men And it should teach vs also diuers things as it concernes either our selues or other men or God 1. For our selues it should teach vs to walke both more humbly all our daies seeing wee haue beene vile as well as others and also more watchfully seeing wee carry about vs a nature that hath beene so rebellious against God and besides wee should resist the beginnings of sinne in vs as hauing knowne by experience whither sinne will lead vs if wee giue way to it and dally with it 2 For others not yet called it should teach vs both compassion of their miserie it hauing beene our owne case and a care to shewe all meekness to all men in wayting for their conuersion and patience in bearing their wrongs 3 For God how can wee euer sufficiently loue him that hath shewed such loue to vs euen when wee were his enemies Yea wicked men that are smitten with terrors for the hainousnesse of their sinnes should hence confirme themselues against despaire seeing they may hence learne that as great offendors as they haue beene conuerted and saued 2. Tim. 1.15 There is one thing that from hence men must take heede that they doe not learne that is that they abuse not these examples to confirme themselues in sinne for there is matter to daunt them and fright them from this presumption For first not all that haue liued licentiously but some few onely haue beene saued the rest perished in their owne wickednesse Secondly of those that were saued none were saued without amendment of life and regeneration and therfore so long as thou liuest in thy sinne so long their example fits thee not Doct. 8. The last Doctrine that may from hence be made is in particular concerning the sinne of speaking euill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will neuer raile any more that is truly gathered vnto God in his day of visitation It is possible Christians may speake euill one of another in particular and it is lamentable when they doe so but that is vpon supposall of particular faults in those of whom they speake euill But that a man should speake euill of godly men in generall because they are godly with desire he might finde them euill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sinne of speaking euill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selues to euery ordinance of man for the Lords sake whether to the King as superior FRom the 13 Verse of the first Chapter to the 9 Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the 13 Verse of the first Chapter to the end of the 11 Verse of this second Chapter Now those words and those that follow to the 9 Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subiects seruants wiues and husbands Of the duty of subiects he entreats from Verse 13 to Verse 18 Of the duty of seruants from Verse 18 to the end of this Chapter of the duty of wiues in the seuen first Verses of the third Chapter and of the duty of husbands in the eightth Verse of that Chapter So that the Apostle hauing taught all Christians before how to behaue themselues in their generall calling hee now vndertakes to teach some sorts of Christians in particular how to order themselues in their particular callings and so hee teacheth them in some things that concern the Politickes and in some things that concerne the Oeconomickes Vnto order in a Common wealth belongs the duty of Subiects and vnto houshold gouernment belongs the duty of Seruants Wiues and Husbands From the coherence and the generall consideration of the whole exhortation diuers things may be noted before I breake open the particulars of the Text. 1 The Word of God must be the warrant of all the actions of our life it not onely giues order about the businesses of Religion but it prescribes matter of obedience in all our conuersation it tells vs what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes vs the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant we may finde either expressed particularly or else implied in generall directions and withall we should take heed that wee make not more sinnes in any estate of life then are made in Scripture and so not affright or disquiet our selues with vaine fears that way 2 The Apostle would haue Christians in a speciall manner careful that they offend not the lawes of the Princes of this world this appeares in that hee enioynes them the duties of Subiects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and
violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are diuers many why Christians should bee aboue all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because euill minded men haue in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes bee prouoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others vpon displeasure raised by them Fourthly because if earthly Princes be good the carefull obedience of their Subiects may incourage them to bee great helps to religion euen to bee Nursing fathers and nursing mothers to the Churches 1. Tim. 2.2 Fiftly because peruersnesse and contempt and carelesse neglect of the lawes of Princes many times prooues scandalous and VVee must not offend them that are without 1. Cor. 10. 2. Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell haue beene cast backe and professe that therefore they abhor such people because they obserue their disobedience against humane gouernment either through indiscretion or nice scruples or peruerse wilfulnesse The vse may bee to reproue the carelesnesse of many Christians this way and that for diuerse offenses as first for sluggishnes in not studying the Lawes of the Countries where they liue Some Christians haue a secret iealousie against the lawes of men and doo in heart think meanly of them and vnlesse the equity of the Law stare them in the face they doo without any further consideration securely cast aside the care of it and rush into the breach of it Secondly diuerse Christians doo much sinne against the holy desire and direction of the Apostles in the intemperancie of their words when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men which they vnderstand not A Christian that will not study to be quiet in respect of the laws of men is a singular plague to the Church where he liues Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates and to shew the power that Princes haue to make lawes to gouern them by And this is fit to be noted because of the strange weaknes and peruersenesse of some Christians that are much offended with their Teachers if they fall vpon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speak out of flattery or wilfulnesse or the like corruption of conscience I speak not now of such Ministers as plead the rights of Princes onely for their owne ends or in such a manner as they discouer an apparant hatred of godlinesse it self for these are worthy to bee blamed but euen of such Ministers as prooue the rights of Christian Princes with compassion and loue and meeknes without prouoking or reuiling tearms euen these I say are mistrusted and censured though we hear and see in other Scriptures that they are bound to proue and defend the authority of the Magistrate in any thing wherein it is vniustly questioned Doct. 4. It is necessary we should first be taught our duty to God and those things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subiects and there is apparant reason First in respect of God secondly in respect of themselues and thirdly in respect of the Magistrate First in respect of God for wee are first and chiefly bound to God our first couenant is made with God and we are more behoulding to God than to all the world besides and therefore again to respect his glory and obedience to him in the first and chief place Secondly in respect of our selues and our owne profit we must study God's Lawes as well as the lawes of men yea with our first and chiefe cares and accordingly yield obedience because though by keeping the lawes of men we may liue quietly and safely and with much reputation yet all this will not protect vs against the breach of GOD's Law but the hand of God may pursue vs while we liue and we may be damned in hell when wee die for want of a religious life Thirdly in respect of the Magistrate hee shall haue the better subiects by it good Christians are the best Subiects and the knowledge of Religion and God's Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to think themselues too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessiue pronenesse of mens natures that are without Religion apt to speak euil of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Gouerners and GOD himselfe doth spare or blesse them the rather for the praiers of the righteous The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together It is an extreme folly to giue vnto Caesar what is due to Caesar and not to giue vnto God what is due to God and so it were to giue vnto God what is due to God if men could doo it and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more carefull to obserue mans lawes And contrariwise it is a fearfull case that many liue in that think they haue done enough if they liue in obedience in respect of the authority that rules them in the places they liue in they would be much troubled if the Magistrate should be offended with them but are neuer troubled though they prouoke God to his face and they are maliciously foolish that would haue the lawes of men obeyed when they are against the Lawes of God or would haue men so rest in obseruing the iust lawes of men as not to be so forward and busie about the duties of Religion Further a question may be heer asked Why the duty of Magistrates is not heer set downe as well as the duties of Subiects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doo auoid meddling or vndertaking to teach them that would not learn but rather be incensed against such Teachers Besides if this and other Scriptures of the new Testament bee marked wee shall finde that the duty of Inferiours is both more often and more fully taught than
that such as doe euill should bee dispraised and this may be considered of either in the case of priuat persons or in the case of Magistrates For priuat persons they are bound to the good behauiour in respect of the euill of others many waies First till their euils are knowne not to mistrust or condemn others Secondly when their euils are knowne if they bee secret they must not bee reuealed if they bee open and the persons bee good men they must doe what they can to couer them and if they bee euill men they must not speak of their dispraises without a great respect of glorifying God by it and besides they must not venture so far to iudge of the finall estate of any man for any euils till the end come In the case of superiours it is true they may vse dispraise but it must bee as a medicine which must bee applied with many cautions and the ingredients must bee Gods words and not their owne Verse 15. For so is the will of God that with welldoing you may put to silence the ignorance of foolish men IN these words is contayned the second argument taken from the will of God God is specially desirous that Christians should doe all the good they can and in particular should bee carefull to obey the Magistrates because by that meanes they may confute such ill-minded men as are apt to speake euil of religion so that the words containe a choice rule prescribed vnto Christians to bee carefully obserued In which rule consider First the authority of it So is the will of God Secondly the matter of it well-doing Thirdly the end which is the silencing of wicked men For. This word For seems to giue a reason not of what went next before in the former verse but of the exhortation to Christians as they are subiects shewing the happy effect of well-dooing in generall and in particular of their submission to Magistrates and how orderly and profitably their life should bee as they are good Subiects and seruiceable to the Common-wealth For so is the will of God The will of God is diuersly accepted in Scriptures for though God's will indeed bee but one yet for our infirmities sake it is considered of with distinction and so it is either personall or essentiall There is a will of God that is personall restrained to some of the persons so the Father wils the obedience and death of the Sonne and Christ obeies that will of his Father Iohn 6.38 39 40. Mat. 26.39 42. But it is the essentiall will of God heer meant the former is the will of God ad intra and this the will of God ad extra as they say in schools The essentiall will of God is taken sometimes for the faculty of willing sometimes for the act of willing sometimes for the thing willed and sometimes for the signe by which that will is declared as his Word is his will So heer by his essentiall will God wils both good and euill Good is the obiect of God's will properly and of it self Euill is the obiect of the will of God but onely vnder some respect of good Euill is either of puâ—nishment or of sinne Euill of punishment GOD wils and is the Author of Psalm 115.3 as the iust Iudge of the world and punishment of it self is a good thing as it is a work of iustice Euill of sinne God onely wils to permit Acts 14.16 but it is not God's willing of euill is heer meant As the will of GOD concerns vs in matter of good it may bee considered either euangelically or legally Euangelically his wil giues order what shall be done with vs and so he wils the saluation of his Elect Eph. 1.11 Iohn 6.40 Legally his will giues order what shall bee done by vs and so hee wils our sanctification in all the rules of it and in euery part Col. 1.10 By the will of God in this place then he meanes the Word of God as it contains the reuelation of what God would haue done by his seruants in the cases specified in this Text. Many things may bee obserued out of these words Doct. 1. First wee may take notice of the two onely Springs of all things to be knowne in Religion in these words viz. God and his will GOD and the Word of God God is principium essendi the Author of their Being and the Will or Word of God is principium cognoscendi the Fountaine of the knowledge of them Doct. 2. God doth will all that which is to bee done by his seruants in any part of their obedience or in any case of their liues as heere the course they are to take either toward the Magistrate or toward their enemies God wils it that is hee doth in himself approoue or determine or appoint and by his Word he doth warrant and require it And the same is true of all the well-dooings of godly men God wils them which I obserue for these vses Vses First it may be a great comfort to a Christian when he knowes he hath done what GOD would haue him to doo for then he may be sure God will not forget his labour and work of loue and obedience Heb. 6.8 The Hebrew that signifieth will signifies pleasure and delight and when it is giuen to God it notes that what hee wils hee takes pleasure in as in Esay 62.4 Hophzibah My will is in her or My delight is in him God takes great delight when wee doo his will Euery carefull Christian is his Hophzibah And besides if God doo will we should doo so God will defend and protect vs in our waies That may support vs against all the crosses or oppositions that may bee like to befall vs. And that made the Apostles place in euery Epistle that They were Apostles by the will of God And so such godly Christians as obey the humane ordinances of men in these times of quarrell and contention must comfort themselues with this that Thus was the will of God that they should so obey and that must support them against the contrary wils of men otherwise minded how well soeuer reputed of and make them bring their owne hearts into obedience to that which God would haue them to doo c. Doct. 3. The Word of God is the willing of God and so called here and God's Word may be said to be his will in two respects eyther because of the form or in respect of the matter In respect of the form it may be cald his will because it is digested in forme of a Testament and Christ the Wisdome of God hath set it in such forme as if it were his last Will and Testament as in some respects it is Or else chiefely because what God doth expresse or require in the Scriptures is agreeable to the very Nature and will of God hee doth in himselfe will it as well as in his Word promise or require it which shewes a great difference between the lawes of
with them in the cause and quarrell of Religion striuing by all meanes to be of one opinion and affection with them in matters of Religion and to the vttermost of our power to defend them by word and deed according to our callings and occaâ—ions Phil. 1.27 1. Cor. 1.10 Phil. 2.3 Vses The vse may bee first for the discouery of the notable wickednes of multitudes of Christians that are so farre from louing godly men in the places where they liue that of all other men they most dislike them and shew it by reproaching them by traducing them by auoiding their society by diuers hatreds of them and by many iniurious causes against them And this is the condition of multitudes of Christians that imbrace any fellowship with other sorts of men though neuer so vile and stand in direct opposition to the godly yea so blind are the most that they almost thinke they do God good seruice if they could rid the countrey of them Esay 65.5 The misery of such men is manifestly described in diuers Scriptures and by this signe they are discouerd to bee no Christians indeed 1. Iohn 2.9 but rather of the race of Cain or Ismael 1. Iohn 3.20 Gal. 4.29 and therefore most hatefull to God 1. Iohn 3.15 Secondly wee may hence gather a signe of such as are in the state of saluation actually For if wee loue the brother-hood wee shall bee saued as the Apostle is peremptory 1. Iohn 3.14 and the more apparant will bee the signe if wee loue all the godly and for godlines sake both which the word brother-hood imports Thus of the first doctrine Doct. 2. Secondly I might hence obserue also that all the godly are brethren and so they are in diuers respects First in respect of profession they haue all one faith and wear one and the same liuery of Baptism and serue all one Lord Ephes. 4.4 Secondly they haue all one Father Mat. 2.10 one God begate them Thirdly they haue all one mother the Church Fourthly they must needs bee brethren they are so like one another they are all fashioned in the image of God and are all like the Father Vse 1. The vse should bee first for instruction and so to teach Christians to take heed of iudging and censuring one another Rom. 14.10 of offending and grieuing one another Rom. 14.13 21. of contentions and schisme one from another 1 Cor. 1.10 of going to law one with another 1. Cor. 6.1 2 c. to verse 8. of coozening and defrauding one another 1. Thes. 4.6 of accepting of persons to preferre a rich man before a poor beleeuer Iames 2.1 2. of detracting one from another or grudging or complaining one of another Iames 4.11 so also Mat. 23.8 of all dissimulation and guilefull courses Rom. 12.9 All these things ought to be auoided in our carriage toward godly men because they are our brethren Haue we not all one Father why then do wee transgresse euen more against our brethren Thus Mal. 2.10 And secondly it should teach vs diuerse things to be done or sought after as for instance 1. It should teach vs vnity to liue together with all concord because wee are brethren For how comely a thing is it for brethren to liue together in vnity Psalm 133.1 2. It should teach vs mercy and that both spirituall and corporall as was in part shewed before they are brethren and therefore if thou be conuerted strengthen them Luke 22.32 If they trespasse against thee and confess it forgiue them Mat. 18. It they fall by temptation into any sinne of infirmity hate them not but reprooue them plainly Leu. 19.17 If they offend more freely separate from them but yet hope the best as of a brother reiect them not as enemies 2. Thes. 3.15 And if they be in any outward aduersity remember that a brother was born for the day of aduersity Pro. 17.17 And therefore if thy brother bee impouerished let him be relieued to the vttermost of thy power Leu. 25.35 3. All iust and faithfull dealing should wee shew one towards another because we are bretheren yea none of vs should allow himself liberty so much as to imagine euill against his brother Zach. 7.9 10. Thirdly Superiours also should learn heer not to be tyrannicall or hard-hearted or proud or arrogant in their carriage towards their Inferiours for they rule their brethren not their slaues Deut. 17.19 Phil. 10. Nor yet should inferiours for this reason growe carelesse or disobedient for the Apostle shewes that that were an abuse of this doctrine 1. Tim. 6.1 2. Vse 4. Fourthly all poor Christians that are true Christians haue much cause to reioyâ—e Iam. 1.9 for they haue a great kinred All the Godly are their brethren yea the Apostles Acts 15.23 yea the godly Kings Psalm 122.8 yea the Angels Reu. 19.10 yea Christ himself is not ashamed to call them brethren Rom. 8.29 Heb. 2.10 Mat. 12.49 I might adde that wicked men should take heed how they oppose godly men there are a great kinred of them and they neuer prospered that wronged them yea some great Ones haue been fain to humble themselues and to lick the very dust of their feet sometimes that they might be reconciled to them Esay 60.14 Mat. 7.17 And thus of the second part of the Apostle's Charge The third part forms the Christian in respect of piety to God Fear God Piety to God consists either in knowing of him or in worshipping of him and the right knoweledge of God is conceiued in the godly not for contemplations sake onely but for practice 1. Iohn 2.3 4. And all the vse of our knowledge in respect of practice toward God is comprehended in his worship This worship is a religious honour wee giue to God I say religious honour to distinguish it from that ciuill honour which in generall we giue to all men or in speciall to some men either for their graces as to the godly or for their authority as to Kings and Superiours This worship of God is either internall or externall The internall is the worship of the hart the externall is the worship of the body The internall is the very life and soule of the externall without which the externall is but a dead contemptible carcase The fear of God heer commanded belongs to the inward worship and so it is to bee noted that the Apostle when hee would charge Christians about piety and deuotion to God doth not enioine them to come to Church to heare the Word receiue the Sacraments or pray though these bee else-where required but especially requires that they look to the heart within that the true fear of God be preserued in them and that especially for two causes First because men may do that which belongs externally to the outward worship and yet bee still but hypocrites and wicked men as is manifest in the case of the Iewes Esay 1. and of the Pharises Ma. 23. Secondly because if they be rightly formed in the
family is the society of diuers men dwelling together in one house for preseruation and happines Where three things are to bee explicated First what are the persons that take vpon them to constitute this society Secondly what is the difference between this society and their humane societies Thirdly what is the end of this society First the persons that constitute a family or families society are to bee considered either as the family is perfect or vnperfect 1. A perfect family consists of a triple society first the one between man and wife secondly the other betweene parents and children thirdly and the third between Master and seruants 2. The vnperfect is when any of these societies are wanting as when there are not either children or seruants or wiues or husbands in it The Apostels directions heere do forme onely an vnperfect family For hee giues not directions about parents and children Secondly the difference of this society from others is in those words dwelling together in one house For thereby is imported that this is the first society of all others and the foundation of all the rest For a City comprehends many families a Country many citties a Monarchy many nations and the world many Monarchies Thirdly the end of a fraternity is preseruation and happines and so to speak distinctly there are three things requisite to make this society happy and to preserue it so namely first commodity secondly delight and thirdly Religion Vnto commodity is requisite possession of goods and the mutuall lawfull labour of the persons in the family vnto delight is requisite quietnes and loue vnto Religion is required the constant and right seruing of God If commodity bee wanting the family cannot bee at all If delight bee wanting it cannot bee well and if religion bee wanting it cannot bee for euer Thus of a family in generall and two things may be in generall noted from the Apostles charge about the family First that God himselfe doth bind all sorts of persons as strictly to the good behauiour in their owne houses or towards one another as hee doth toward those in his house Secondly that the conscience is bound immediately from God to nourish all good duties And this is so proued by the fift Commandement and Pro. 14.13 with many other places of Scripture There may be diuers reasons assigned why God giues Commandement to binde vs to domesticall duties First from his owne right For though there be many Administrators as of a Church a Common-wealth a Family c. yet there is but one Lord God is the Head of this society as well as of any other 1. Cor. 12. Secondly because this is the first society God brought into the world and therefore hee would haue it honoured and carefully preserued to the end of the world The first society in Paradise was this and Religion was professed for many hundred yeers by this society onely euen till the people came out of Aegypt Thirdly because the persons we liue withall in the family are the neerest companions of our liues and therefore wee should liue with all due respect one of another Fourthly because the family is the Seminarie both of Church and Common-wealth Fiftly because the family is the most vsual place for vs to practise our Religion in what wee learne at Church is for the most part to be practised at home Many haue little occasion of practice abroad Sixtly because the comfort and contentment of mans life lieth much in this How are the liues of many men made vncomfortable by disordred seruants wicked children idle froward vicious wiues God gaue the woman at the first as a speciall help to man to shew that at home the chief help of his life was to be had Vse The vse should be therefore to teach Christians in their seuerall places in the family to make conscience of their dealing both to knowe it and to doo it as euer they would haue God to come to them and dwell with them Psalm 101.2 and as they desire to bee no hypocrites in Religion for such as make no conscience of dooing their duties in the family whether themselues wiues seruants or children are not sound Christians they are but hypocrites They are not compleat Christians that are not good at home aswell as abroad they walk not in a perfect way Psalm 101.2 And besides till domesticall disorders be redressed the family will neuer be established Pro. 14.3 Secondly it is to be noted that Inferiours in the family are either only or first or with most words charged about their duties as heer seruants and not masters and seruants and wiues with many words and there may be diuerse reasons assigned of it 1. To preserue order God hath subiected the Inferiours to the Superiours and the Superiour in a family is God's Image the Lord is therfore carefull to preserue his authority The Superiours receiue lawes from God but not from their Inferiours The Inferiours are to learn their dutie without prescribing lawes to their Superiors 2. Because the disorders of Inferiors are for the most part most dangerous to the troubling of the family because the businesses of the family are done by their hands the Superiour prouiding for the common good by common instruments If the Master of the family be neuer so godly-wise yet oftentimes the family may bee destroyed by wicked seruants and vicious wiues Pro. 14.1 3. Because faults in the Inferiours are most scandalous against Religion especially where the family is vnequally yoked as if the Head of the family be an vnbeleeuer and the Members beleeuers disorder in the beleeuers is most extremely scandalous 4. Because if the Head of the family be disordred the orderly behauiour of the Inferiours may bring him into order and winne him both to Religion and good order at home A conuersation with feare in wiues may win their husbands chap. 3.1 2. of this Epistle 5. Because God would heerby shew that the Inferiours must alwaies doo their duties before they look after the duties of Superiors they must be first serued 6. By this course the Apostles did labour to intice the Gentiles to Religion by letting them see how carefull they were to breed goodnes and loue in their wiues seruants and children and the Apostles did wisely in so doing because it is a greater gain to Religion to gain one master than many seruants because such a master may do more good The vse should be therefore to interest the obligation vpon the consciences of wiues seruants and children and euen the more they see that God saith vnto them the more they should be carefull of their duties and euer the more desirous they see the Lord to bee to haue them liue without offence the more abominable they shold account it to dare to offend still and if they haue not masters or husbands they should striue to bee good themselues before they complain of the faults of their Superiours and should think with themselues If
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