A Commentary on 1 Peter 1-3

Verse 18.

Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward.

HItherto of the duties of subjects, and so of the exhortation as it is political, and concerns the Commonwealth.

Now the Apostle proceeds to give directions economical, that concern the family, or household government: Before I consider of the particular exhortations, something would be said in general concerning a family.

A family is the society of divers men dwelling together in one house for preservation and happiness: Where three things are to be explicated: First, what the persons are, that take upon them to constitute this society: Secondly, what is the difference between this society, and their human societies: Thirdly, what is the end of this society.

First, the persons that constitute a family or families society, are to be considered, either as the family is perfect, or imperfect.

1. A perfect family consists of a triple society: first, the one between man and wife: secondly, the other between parents and children: thirdly, and the third between Masters and servants.

2. The imperfect is, when any of these societies are wanting, as when there are not either children, or servants, or wives, or husbands in it: The Apostles directions here do form only an imperfect family: For he gives 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 Cities, a Monarchy many Nations, and the World many Monarchies.

Thirdly, the end of a fraternity is preservation and happiness: and so, to speak distinctly, there are three things requisite to make this society happy, and to preserve it so: namely, first, commodity: secondly, delight: and thirdly, Religion. Unto commodity is requisite possession of goods, and the mutual lawful labor of the persons in the family: unto delight is requisite quietness and love: unto Religion is required the constant and right serving of God. If commodity be wanting, the family cannot be at all: If delight be wanting, it cannot be well: and if religion be wanting, it cannot be forever.

Thus of a family in general: and two things may be in general noted from the Apostles charge about the family. First, that God himself doth bind all sorts of persons, as strictly to the good behavior in their own houses, or towards one another, as he doth toward those in his house. Secondly, that the conscience is bound, immediately from God, to nourish all good duties. And this is proved by the fifth Commandment, and Pro. 14.13. with many other places of Scripture.

There may be divers reasons assigned, why God gives Commandment to bind us to domestical duties.

First, from his own 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 he would have it honored, and carefully preserved to the end of the world. The first society in Paradise, was this: and Religion was professed for many hundred years by this society only, even till the people came out of Egypt.

Thirdly, because the persons we live withal in the family, are the nearest companions of our lives: and therefore we should live with all due respect one of another.

Fourthly, because the family is the Seminary both of Church and Common-wealth.

Fifthly, because the family is the most usual place for us to practice our Religion in: what we learn at Church, is for the most part to be practiced at home. Many have little occasion of practice abroad.

Sixthly, because the comfort and contentment of man's life lieth much in this. How are the lives of many men made uncomfortable, by disordered servants, wicked children, idle, froward, vicious wives? God gave the woman, at the first, as a special help to man; to show, that at home the chief help of his life was to be had.

Use. The Use should be therefore to teach Christians, in their several places in the family, to make conscience of their dealing; both to know it, and to do it, as ever they would have God to come to them, and dwell with them, Psal. 10.1, 2. and as they desire to be no hypocrites in Religion: for, such as make no conscience of doing their duties in the family, whether themselves, wives, servants, or children, are not sound Christians, they are but hypocrites. They are not complete Christians, that are not good at home as well as abroad: they walk not in a perfect way, Psal. 101.2. And besides, till domestical disorders be redressed, the family will never be established, Pro. 14.3.

Secondly, it is to be noted, that Inferiors in the family, are either only, or first, or with most words charged about their duties; as here, servants, and not masters; and servants and wives, with many words: and there may be divers reasons assigned of it.

1. To preserve order. God hath subjected the Inferiors to the Superiors; and the Superior in a family, is God's Image: the Lord is therefore careful to preserve his authority. The Superiors receive laws from God, but not from their Inferiors. The Inferiors are to learn their duty, without prescribing laws 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 Superior providing for the common good by common instruments. If the Master of the family be never so godly-wise, yet oftentimes the family may be destroyed by wicked servants, and vicious wives, Pro. 14.1.

3. Because faults in the Inferiors are most scandalous against Religion, especially where the family is unequally yoked; as, if the Head of the family be an unbeliever, and the Members believers: disorder in the believers is most extremely scandalous.

4. Because if the Head of the family be disord • ed, the orderly behavior of the Inferiors may bring him into order, and win him both to Religion, and good order at home. A conversation with fear, in wives, may win their husbands, as chap. 3.1, 2. of this Epistle.

5. Because God would hereby show, that the Inferiors must always do their duties, before they look after the duties of Superiors: they must be first served.

6. By this course the Apostles did labor to entice the Gentiles to Religion, by letting them see how careful they were to breed goodness and love in their wives, servants, and children: and the Apostles did wisely in so doing, because it is a greater gain to Religion, to gain one master, than many servants, because such a master may do more good.

The Use should be therefore to interest the obligation upon the consciences of wives, servants, and children: and even the more they see that God saith unto them, the more they should be careful of their duties; and ever the more desirous they see the Lord to be to have them live without offense, the more abominable they should account it to dare to offend still: and if they have not masters or husbands, they should strive to be good themselves, before they complain of the fault of their Superiors; and should think with themselves, If I were a better wife or servant, I should find my husband or servant better to me. Thus in the general.

The first thing then the Apostle gives in charge, concerns servants, from verse 18. to the end of this chapter: where observe,

First, the proposition, enjoining servants to be subject to their masters, verse 18.

Secondly, the exposition, showing both how they should be subject, viz. with all fear; and to what masters, viz. not only to the good, but to the froward, verse 18.

Thirdly, the confirmation of it, by three reasons, viz. from the consideration,

• 1. Of the acceptation of such subjection with God, verse 19.20.
• 2. Of their calling, verse 21.
• 3. Of the example of Christ: which is urged,
  • 1. For the use of servants, verses 22.23.
  • 2. For the use of all Christians by digression, verses 24.25.

First then of the proposition: where we are to consider, first, the persons charged, Servants : secondly the duty imposed, be subject : thirdly, the persons to whom they owe it, to your Masters.

Servants. ]

Two things are to be inquired into about servants.

First, the original of their est •• e: and secondly, the bond that ties them to this subjection.

There are servants of God; servants of sin, servants of men: It is the servants of men, that are here meant. Servants of men are not all of one sort neither:

For first, such as apply themselves to satisfy the unreasonable humors of men, are said to be servants of men, and condemned, 1. Cor. 7.23.

Secondly, such as make themselves beholding to other men through their pride, are forced many times to become their servants. Thus the borrower is a servant to the lender, Pro. 22.7.

Thirdly, such as employ their estates or bodies for the honor, or preservation of their superiors, are said to be servants: thus subjects serve Princes, 1. Sam. 8.17.

Fourthly, such as employ their labors, and spend themselves for the common good, are said to be servants: thus Ministers are the people's servants 2. Cor. 4.5. 1. Cor. 9.19.

But none of these are here meant: These servants are domestical servants, such as are under the yoke of particular Masters in a family.

Those servants in the Apostles time were of two sorts: some were bond servants, such as were bought and sold in the markets, over whom the Masters had absolute and perpetual power: some were hired servants, that did serve by covenant and contract, as servants do now for the most part with us.

Concerning these, it may be inquired, how it comes to pass, that men, that by creation have the same nature with other men, should in their condition be abased to so low and mean estate, as to serve them, that are in nature alike to them? This seems to be a grievous inequality; and therefore first to be searched into for the original and causes of it.

It is out of doubt, that before the Fall, if man had stayed in his Innocency, there had been no servitude, because all men had been made after the Image of God, both for holiness and glory; and so had been on earth, as the Saints shall be in Heaven.

The first cause then of subjection and servitude, was the confusion, and sin of our first parents brought upon the world, the earth being cursed for man's sake: A necessity of toilsome •• bour lay upon men; and so from the advantages, or disadvantages of particular men's estates, did ar • se the freer, or harder condition of some men. Besides, this sin had so confounded the very dispositions of men, that through the inequality of natural temper, or care of education, some men are made more fit to govern, and others to be governed.

Secondly, as a monument of God's Justice: it is observed, that some whole nations of men have been in their very natural inclination only disposed to bondage, being destitute of all gifts to rule, or govern, as it is noted by the Mu • covites and some other nations, who for the most part at this day are servants, yea slaves by nature.

Thirdly, in other nations many men become servants, not by nature, but by necessity, as being taken in mercy: and thus among the Latins came up the name of servants, being servi, because they were servati, preserved from slaughter in war: and mancipia, because they were manu capta, things take •• by force of arms.

Fourthly, the horrible sins sometimes of the Ancestors brings beggary, and so servitude upon their posterity; as the sin of Cam made Canaan a servant of servants, Gen. 9.25. So doth treason, whoredom, riotousnesse, and prodigality of many parents, undo their whole posterity, and leave them in a necessity of serving.

Fifthly, wicked children, for their disobedience to their parents, are many times brought not only to be servants, but as was noted before of Cam, to be servants of servants, Prov. 17.2.

Sixthly, many men are brought to a morsel of bread by their own disorder and wickedness of life; sometimes open sins, sometimes secret sins bringing this curse of God upon them: For men became servants, only to gain by their service the knowledge, or state of some science, art, or trade, as many apprentices do.

Seventhly, sometimes God by his hand doth abase some men only, as a trial, if they fall into poverty, and so to the necessity of working for others, by no sinful courses of their own, but by the inevitable hand of God, as by pyracie, shipwreck, fire, thieves, or the like: and these are so humbled, either to warn others, and show the power of God, or to bring them to repentance: or else for trial of God's grace in them.

Eighthly, some men are brought to this misery by the cruelty, and unjust dealing of other men: and so that power the Masters took over their bondmen to dispose of their very lives, was not of God or Nature, but merely an oppression. For why should they have power to take away life, that could not give it? And so, many a man is brought to poverty and servitude, by oppression and cruel Landlords, or by the fraudulent dealings of other men, that falsify their trust, or cozen them in bargaining.

Now, the servants brought to this condition by any of these means, must be subject to their Masters: and this is of divine institution. For God himself hath bound them to it by the first commandment; and so the subjection of servants is a moral, and perpetual ordinance.

Uses. The Use of all this may be divers: For,

First, it should teach all sorts of men, the more to hate and flee from sin, which hath brought these miseries upon such multitudes of men.

Secondly, it should teach Masters to use their servants respectively: For though they be servants, yet they are men made after the Image of God, and they are the best part of their possession. For other things they possess, are without life, and servants are the living instruments of their commodities. Th • s wise and godly me • in Scripture were wont to account it the best part of their possessions, that they had men servants, or maid servants.

Thirdly, it should teach servants especially two things; the one is humility: they should run a race fitted to their condition, they should conquer pride and aspiring, remembering that God hath abased them. The other is, they should keep themselves in their places and callings, and not shake off the y ^• oke by running away, &c. seeing God hath taken them bound to serve: But the former is most proper to this place; Seeing they are but servants, they should be content with such diet, apparel, labor, and usage, as is convenient to their condition.

Fourthly, it may serve for great humiliation to such servants as are wicked men. These are of three sorts: some of them were brought to this condition by their own wickedness of life: some of them are wicked servants too, as well as wicked men: some are tolerable, and sometimes profitable servants, though evil men: all are in ill case. For this is but the beginning of evil to them, if they repent not; For if they live in their sins, as they serve men now, they shall serve devils hereafter; and so their bondage shall be invested upon them without end.

Quest. But seeing many godly men and women may be servants; how may a godly Christian comfort himself in this estate of abasement?

Ans. Though it be an outward misery to be a servant: yet there are many consolations to sweeten the bitterness of this abasement.

First, because extremities of bondage are removed from servants with us for the most part, so as their service is but for a time, and voluntary too, to hire themselves to whom they will; and Masters have not power of their lives.

Secondly, because their calling is acknowledged for a lawful calling by God.

Thirdly, because God hath bound Masters by his Word to use them well, and the laws of Princes provide punishments for unreasonable Masters.

Fourthly, because Christ hath redeemed them from the spiritual bondage of serving the Law, and the devil, and God's Justice: so as he is Christ's freeman.

Fifthly, because though his body be subject, yet his soul is free, and not subject to any mortal creature.

Sixthly, because their Masters are their brethren in Religion.

Seventhly, because God hath provided by his unchangeable Law, that one day in seven they shall rest from their labor.

Eighthly, before God there is neither bond nor free: but all are one in Christ, Gal. 3.28. Col. 31.11.

Ninthly, because all the benefits of Religion, whether inward or outward, belong to servants, as well as to Masters, 1. Cor. 12.13.

Tenthly, because the very work that servants do in their particular calling, is accepted of God, as obedience to him, as well as the performing of the duties of Religion; God accepts their daily labor, as well as he doth praying, hearing the Word, receiving the Sacraments, reading the Scriptures, fasting, or the like, Eph. 6.6.

Eleventhly, because they are freed in that condition from many cares: seeing they have now nothing to do in effect, but to obey in what is appointed 〈◊〉 ; which is a great ease to a mind that desires to see what he hath to do to please God, seeing now only one thing is necessary, which is, to obey in what he is commanded and directed.

Twelfthly, because he shall not only have wages from men, but from God also, E • hes. 6.8.

Lastly, bec ••• e there shall be no servants in heaven, but in God's Kingdom they are as free as their Masters, and therefore should not think much of a little hardness, or harshness in this life.

Thus of the original of servants.

Secondly, we may hence note, that servants are bound by God himself, in his Word; unto their subjection. The Word of God doth belong to the calling of Servants, as well as to any other calling. God hath included them within the doctrine of Scripture, as well as any other men; partly to show that they have right to the Scripture, as well as others; and partly to show that the power of binding servants is from God. And God hath taken it upon him, by his Word, to teach Servants as well as other men; and that for two reasons. The one is, because Servants belong to the Kingdom of Christ and his Church, as well as other Christians, and therefore must be taught as well as they. Secondly, the other is, because usually Masters are negligent in teaching them, and therefore God provides that by his Word they shall be taught. Men have some care in teaching their children, but little of their servants; and therefore God, to show that he is no respecter of persons, gives order to his Ministers to see them instructed.

The Use may be divers.

Uses. First, Masters must learn from hence their duty: For, when they see that God takes care to teach their servants, they should not be so proud or careless as to neglect their instruction: Yea it shows also, that if they would have them taught, or reproved, or encouraged, they must do it with God's Word, and with their own: yea, it also shows the folly and wickedness of divers Masters, that cannot abide their servants should hear Sermons, or much read the Scriptures; when they do not only wickedly, in restraining their servants from the means of their Salvation, or comfort, but do foolishly also hinder them of that means which should especially make them good servants.

Secondly, Servants may hereby be instructed, or informed, and taught. Informed, that though neither Master nor Minister will teach them, yet they are not excused, because they are bound to learn from God's Word their duties: And taught from hence they must be, to do their duties to their Masters, not for fear, or reward, but for conscience sake, because God hath bound them to his subjection.

Thirdly Ministers should learn, and from hence be awakened, to take notice of their charge, both to catechize in special, and to teach servants in general, as well as others their hearers. If it be a part of the Commission of great Apostles, to instruct servants as well as other Christians, then what accounts can they give to God, if it be found that they have had no care of instructing the servants of their parishes, and charges?

Doct. 3. Thirdly, the indefinite propounding of the word Servants, shows, that all sorts of servants are equally bound to subjection; hired servants are as strictly bound, as bond-servants: The servants of Princes are not free from the duty of servants, more than other servants: and • o likewise poor men's servants must be subject and obedient to their Masters, with as much reverence and fear, as servants to great men. Old servants are tied to as much duty, as such as come new to serve. Religious servants are bound to as much subjection and obedience as Pagans, or rather their bond is the stronger, because Religion should rather make them better servants. And so there is no difference of sexes; men servants are bound as well as women servants: neither doth birth, office, gifts, or means, privilege any servant from the strictness of the bond of subjection.

Be subject. ]

The duty then required of servants, is subjection: servants must be subject. It is not enough to wear their masters Cloth, and to hire themselves to their masters: they must make conscience of it, to perform constant and humble subjection to their masters. And so they must be subject to their masters three ways:

First, to their commandments: and so they must obey them, and yield themselves to them, to be ruled and directed by them in all things, Eph. 6.5. Colos. 3.22.

Secondly, to their rebukes and corrections. For if children need rebukes and corrections, then do servants also, Pro. 13.1 and 15.5. Servants will not always be corrected by words, and therefore need blows, Pro. 29.19. Gen. 16.6. yea they must patiently suffer correction, though it be inflicted unjustly, as appears in the verses following this Text.

Thirdly, to their restraints. Servants must be subject to the appointment of their masters, even in the things wherein they restrain them; as for instance, in their diet. It is a sinful humor in them, not to be content with such diet as their masters appoint them, though it be worse than the diet of their masters, or the diet of the children of the family. So likewise in their company: they must avoid all company that may be any way offensive to their masters; and so likewise in their apparel, in such cases where servants are to be appareled by their masters; as also in respect of their going out of the house in the day time, when they have not leave: but much more abominable it is to be out of their masters houses in the night, without their leave.

And as their subjection must be performed in all these cases: so the indefinite manner of propounding it, shows, both that they must be subject in all things and in all the ways of showing subjection: for the manner of it, they must be subject in all things, so as to bear with their masters: for it is a sinful rebellion to cross, or disobey, or leave undone anything that is required of them to do. And besides, it shows that they must be subject in their very hearts, and in their words, and in their countenance and gesture, as well as in the work to be done by them.

Use. The use may concern both servants, and the parents of such servants, and the masters that rule them.

Servants should hence, from their hearts, learn to yield themselves over to their masters, with all good conscience to perform the subjection required: yea, such servants as hear this doctrine, may try their hearts, whether they be indeed good servants or no: for a good servant, that makes conscience of his duty, when he hears the doctrine, doth from his heart consent to it, and will strive to fashion himself according to it. Now the servants that desire to be such as is required, may attain to it, if they observe these rules:

First, they must carefully study the doctrine of servants duties. Servants oftentimes fail through mere ignorance, because they do not lay before their minds what God requires of them.

Secondly, they must often judge themselves for their faults wherein they have displeased their masters, or neglected their duties: therefore many servants mend not, because either they will not see their faults, or do not humble themselves in secret for them.

Thirdly, they must often meditate on the motives that may persuade them to subjection. And so there are five things that might bow their hearts, and breed in them a conscience of their duties. First, the Commandment of God: it is God's will they should bear themselves thus humbly and obediently toward their masters. Secondly, the promise annexed to God's Commandment should move them: God will reward their work, Eph. 6.8. Col. 3.24. And in particular, inasmuch as their service is required in the fifth Commandment, therefore if they be good servants, God will bless them with long life. Thirdly, the threatening, if they be not good servants, but bear themselves naughtily and stubbornly, they shall not only receive shame and punishment from men, but God will plague them for the wrongs they do to their masters, even for all the grief wherewith they have vexed them, and for all the losses they have brought to their masters, Col. 3. ult. Fourthly, the examples of such as have born themselves full well in Scripture, should much move them; the piety of Abraham's servant, Gen. 24. and the painfulness and faithfulness of Jacob, Gen. 31.38, &c. and the readiness of the Centurions servant, Mat. 8. yea, it should much move them, that Christ Jesus himself was in the form of a servant, Phil. 2. Fifthly, the care of the Religion they profess should much move them if they be careless, and proud, and stubborn, the Name of God, and the doctrine of Religion, may be blasphemed, 1 Tim. 6.1. And if they be humble, and careful, and faithful, they may adorn the doctrine of the Gospel, as the Apostle shows, Tit. 2.9, 10.

Use 2. Such parents as put their children forth to service, must take heed, that they spoil them not by giving ear to the complaints of their masters, or by allowing them any way in stubborn and disobedient courses.

Thirdly, if masters would have their servants to please them by their subjection, they then must learn how to rule and govern them, not only by teaching and charging them what to do, but also by over-seeing them, whereby many faults may be prevented; and accordingly by seasonable reproving them, and correcting of them betimes for the more willful offenses; so studying to carry themselves gently towards them, as that they lose not their authority by too much love of their own ease and quietness: else it is just, that their servants should prove a continual vexation to them, Pro. 30.22. and 29.19.

To your Masters. ]

The parties to whom they owe subjection, are their masters: where three things may be observed;

First, that though servants are under subjection, yet it is not to all men, or to other men, but only to their masters: which may warn men to take heed that they abuse not other men's servants, or speak basely of them. For though in respect of their masters, they are servants; yet in respect of them, they are as free as themselves. And in particular, it should teach divers to meddle less with other men's servants by way of complaint to their masters. It was Solomon's rule; Accuse not a servant to his master, lest he curse thee, and thou be found guilty, Pro. 3.10. He gives two reasons of his advice: The one is, that his complaining may so vex the servants over whom he hath no jurisdiction, that it may cause them in their impatience to vex him with their reproaches of him; which an ingenuous mind should strive to avoid. The other is, that in such complaints most an end there is much mis-taking, when men meddle with such things as belong to other men's families: and then it is a soul shame to be found faulty. To conclude this point, we should remember that of the Apostle; What hast thou to do to judge another man's servant? he standeth or falleth to his own master, Rom. 14.

Secondly, that all masters have authority over their servants: though the master be a poor man, or an ignorant man, or a cruel man, or a froward man, or a hard man, yet the servant must be subject to him, and bear himself as reverently and obedient, as if he were the richest, or wisest, or worthiest master in the world; and the reason is, because the subjection is due, not to the masters riches, or gifts, or greatness, but to the authority which God hath given him as a master: and therefore servants must look to this point; and the rather, because it will be the greater trial of their snbjection and singleness of heart, when neither fear, nor reward, nor any outward respect doth compel or constrain them, but simply the conscience of God's Commandment, and the masters authority.

Thirdly, we may here inquire, how masters come by this authority over servants: by nature they have it not, and therefore must have it by law. The laws of men cannot make one man a servant, and another a master: therefore it is by the Law of God. Since it is by the Law of God; if we have recourse to the ten Commandments, we shall find that it is the fifth Commandment which giveth masters this authority and honor; the exhortations of the Apostle being but interpretations of that Law. And that this point may be cleared, two things must be searched into: first, what sorts of men are called fathers and mothers there; and secondly, why they are so called in the Commandment, seeing the most sorts of them, in the usual life of man, have other titles.

For the first. This term Father we shall find in Scripture to be given, first, to such as begat us, Heb. 12.9. Secondly, to Ancestors, John. 6.18. Thirdly, to Tutors: so Students are called Children of the Prophets. Fourthly, to such as beget us in respect of grace, as to our Ministers, 1 Cor. 4.15. Gal. 4.19. Fifthly, to Magistrates, Gen. 41.43. 1 King. 24.12. Ezra. 1.5. Sixthly, to Elders in age, 1 Tim. 5.1. Seventhly, to the Inventors or Authors of any science, art, or trade, Gen. 4.20. Lastly, it is given to masters: so Naaman's servants called him Father, 2 King. 5.13. And from hence, masters were wont to be called Patr • s familias, as Magistrates were called Patres patriae.

For the second. Magistrates, Tutors, Ministers, Masters, and all Superiors, are called Fathers, first, because the father was the first degree of superiority, & the fountain & seminary of all society. Secondly, God of purpose preserves this title in all superiority, thereby to sweeten subjection to inferiors, and to make them think the several dangers, burdens, labors, & subjections in each condition, to be not only tolerable, but meet to be borns, because they endure them under parents as it were: & so such superiority, for that reason, should not be resisted or envied. Thirdly, that thereby superiors may be put in mind of their duty, to avoid insolency, cruelty, oppression, and the too much respect of themselves; God charging them by this title, to remember that their inferiors are to them, by God's Ordinance, as their children.

Thus of the proposition of the duties of servants.

The exposition follows: and so, first, he showeth the manner how they must be subject, viz.

With all fear. ]

Servants must subject themselves to their masters in all fear: which being put down indefinitely, must be understood both in respect of God, and in respect of their Masters.

Servants must show their fear of God in their places, divers ways:

First, by avoiding such sins as are contrary to the will and commandment of God in their general life; such as are, swearing, lying, slandering, hatred of the godly, drunkenness, whoredom, and the like, Psal. 101.3, 4, 5.

Secondly, by carefulness to do good service, as well as their masters; not only by spending the Sabbath in the duties of Religion, but in redeeming the time in the week-days (as may be without hindrance of their work, or offense to their masters) to employ themselves in prayer, reading, conference, &c. and the reason is, because as servants must do their masters work as they are servants: so they stand bound in the common obligation, to do God's service as they are men; and no man but is subject to the Law of God, who hath given all his commandments to servants, as well as to masters.

Thirdly, by doing their masters work out of conscience, respecting the will and commandments of God; and therefore serving their masters with all faithfulness, as if the service were to be done to God himself, or to Jesus Christ, Ephes. 6.5. Col. 3.23.

Fourthly, by praying for their masters, and for the good success of their labors for their masters commodity: thus Abraham's servant is commended for his practice of the fear of God, and left for an example to all servants to do likewise, Gen. 24.

Fifthly, by doing their masters work without eye-service, being as careful and as diligent when their masters are absent, as when they are present; as remembering that the Lord sees them, though their masters do not, Col. 3.22.

The fear then towards their masters, they may show divers ways.

First, by avoiding what may displease their masters; such as is, answering again, Tit. 2.10. contention with their fellows, and all unquietnes, Phil. 2.4. fullennesse, Prov. 29.19. and all unfaithfulness, shown either by pu • loining in the least things, Tit. 2.10. or carelessness in disappointing the trust committed to them; as also, masterfulnesse, pride, and haughty behavior, when they will not abide it to be told or directed, or doing what they list, not what they be appointed.

Secondly, by reverent behavior to be shown by lowliness of countenance, by giving titles of honor and respect, John 13.13. by standing before them when they sit, Luk. 17. by avoiding rude behavior, or saucy familiarity, as accounting them in heart worthy of all honor, 1 Tim. 6.1. One point of which reverence is, that servants should not presume to deliver their opinions easily in their masters presence, unless it be required, or may be gathered by argument from the less, Job 32.6, 7.

Thirdly, by their secrecy in all the affairs of their masters, especially they should take heed of discovering their masters infirmities to others abroad out of the family.

Fourthly, by avoiding inquisitivenesse, to meddle only with their own business; the servant knoweth not what his master doth, John. 15.15.

Fifthly, by doing their work with all faithfulness and diligence, in absence as well as presence; that when the master comes, he may find them so doing, Mat. 24. Thus of the manner of the duty; the persons to whom they must thus submit themselves follow: and so they must be subject with all fear, not only to the good, but also to the froward.

To the good and gentle. ]

For the sense: we must inquire who are good masters, and who gentle.

Good masters are discerned by divers signs.

First, they seek not only painful and skillful, but religious servants, Psal. 101.1, 6, 7.

Secondly, they not only license, but teach their servants to keep God's Sabbaths, and to worship him, Commandment 4. Gen. 18.19.

Thirdly, they will not command their servants to do anything that is sinful, or to lie as snares, or defraud others for their profit.

Fourthly, that receive their servants, especially such as are religious, as their brethren.

Fifthly, that are overseers as well of the manners of their servants, as of their labors, being as careful that their servants be no worse to themselves, than to their masters.

Sixthly, that use their servants well, not only praising them for well doing, but always rewarding their service with liberal wages; and when they part from them, not suffering them to go from them empty, without portion, &c.

Masters show their gentleness also divers ways: as,

First, when they use their authority moderately, or are not haughty or violent towards their servants.

Secondly, when they pass by their infirmities, and take not notice of all the ill they say or do, Eccles. 7.22.

Thirdly, when their servants offend, they chide them with good words, and not revile them.

But also to the froward. ]

Froward masters are such as are bitter to their servants, hard to please, that are apt to find fault, that use their servants hardly in words, or deeds, but chiefly such as are choleric, and passionate, and peevish in their carriage towards their servants.

So that four Doctrines may be noted from these words, and from the coherence.

Doct. 1. First, that God takes notice of the faults of Superiors, as well as he requires duties of inferiors: he sees frowardness in masters, as well as disobedience in servants; and the reason is, both because God is no respecter of persons, and also because he gives his law to all men. And therefore superiors must make conscience of their duties: for though in all things they are not to give accounts to their inferiors, yet they must give accounts of all they do to God, Col. 3.24.

Doct. 2. That God sees and dislikes such faults, as the laws of man take not notice of. If a master should kill his hired servant, men's laws would take hold of him: but if he be never so froward with him, he may escape men's laws. But though the laws of men punish not frowardness, yet God will. So we see in the exposition of Christ given unto divers commandments, Mat. 5. man failed in killing, adultery, purity, &c. not once thinking of anger, lust, filthy speaking, reviling, &c. yet God forbids even these things also: which serves to reprove the folly of such, as justify themselves for very just men, because they offend not the laws of men; but never consider that God can find a world of faults in them, that men's laws cannot; because God sees the heart, and by his laws requires obedience of the inward man, and condemns all swerving from the right temper of heart and carriage: And therefore we should all look to our ways, to approve ourselves not only to men but to God; and so to confess the imperfections of men's laws, as to admire the perfection of God's Word.

Doct. 3. That frowardness is a vice to be avoided of all sorts of men: It is not only uncomely in servants, but in masters too, and so consequently in all sorts of men; and it is to be avoided for many reasons.

First, if we consider the nature of the vice either in it self, or by comparison. It is of it self a kind of madness: A froward person, during the fit, is in some degree a mad person: besides, they are very foolish and absurd. The mouth of the righteous, saith 〈◊〉 , bringeth forth wisdom, but the froward tongue shall be cut out. In which words note the opposition: The righteous mouth brings forth wisdom, but the froward mouth brings forth • oolish things, and therefore shall be cut out, Prov. • 0.31. Could froward and peevish persons remember and consider what passeth from them in these • its, they would be wonderfully ashamed of themselves. Again, consider how contrary froward • esse i • to God's nature: he saith of his words, that there is no frowardness in them, Prov. 8.8. to note, that frowardness is a thing altogether contrary to God 〈…〉 persons in their froward fits, are not like God, but r • there like the devil.

Secondly, if we consider the 〈◊〉 of this peevishness and frowardness either in man or woman, we shall find that this ill humor is bred of vile causes: sometimes it comes of drunkenness, as is noted, Prov. 23.33. always it proceeds from ignorance and want of wit & discretion, Pro. 2.11, 12. and usually it ariseth of idleness and want of constant employment, and of pride, arrogance and stomach, Pro. 8.13. It sometimes ariseth from jealousy and suspicion, and sometimes it is raised by idle and vile hypocrisy, while they strive more for reputation to be thought good, than indeed to be such either as they would seem to be, or should be.

Thirdly, if we consider the effects of frowardness. For those are vile, whether we respect the froward persons themselves, or others, or God. First, for themselves: It is a vice most unprofitable. For it is like a disease full of anguish and unquietness, it eats up their own hearts, troubles their minds, and robs them of all contentment: besides, it breeds a grievous indisposition in them to all good duties both to God and men, and brings upon them many mischiefs; It dares annoy their friends: For they that are wise will make no friendship with the froward: and insuch as are tied to them, that they must needs converse with them, it much alienateth their inward love an • respect of them. And therefore Solomon saith well, He that hath a froward heart finds no good; and he that hath a perverse tongue falleth into mischief, Pro. 17.10. And again, Thorns and snares are in the mouths of the froward, Pro. 22.5. Secondly, to others, their peevishness is a great vexation and • u • den: Hence came the proverb, The lips of the righteous know what is acceptable, that is, a godly, patient, discreet man, is exceeding pleasing to others in his words and carriage: but the mouth of the wicked speaketh frowardness, that is, a sinful, peevish, foolish person, is in his words and carriage exceeding troublesome and unpleasing; for so the Antithesis imports. Besides, it breeds discord: a froward mouth soweth discord. Yea, it many times drives such as converse with such persons, into perplexities and amazedness, that they know not what to do to free themselves from their perverseness, according to that of Solomon ; The way of a man is perverse and strange: but as for the pure, his work is right, Prov. 21.8. And therefore David, when he was to order his family, is specially careful, that no froward person dwell with him: for where frowardness is, there is confusion, and every evil work, Ier. 3.16. Thirdly, if we respect God: It is a fearful thing, which Solomon saith, Those which are of a froward heart, are an abomination to the Lord; but such as are upright in the way, are his delight, Prov. 11.20.

Fourthly, if we consider the condition of the parties, that are over-grown with this disease of peevishness and frowardness: It is a terrible censure that God himself gives of such for the most part, that they are wicked persons, Prov. 6.12. He that walketh with a froward mouth, is called a naughty person, and a wicked man: and though in charity we may hope of men, that they are not altogether destitute of true grace; yet as the Apostle said of envy and strife, so may we say of frowardness, that such as are guilty of it usually, are but as carnal; at the best, but babes in Christ, 1 Cor. 3.1, 2, 3. To conclude, Better is the poor that walketh in his uprightness, than he that is perverse in his lips, though he be rich, Prov. 28.6.

Use. The Use should be for admonition, and instruction to such masters, husbands, wives, or others, that find themselves guilty of this hateful vice, to labor by all means to get themselves cured of it, remembering the counsel of the holy Ghost, Put away from thee a froward mouth, and perverse lips put far from thee, Prov. 4.14. And to this end they must observe these rules:

First, they must become fools, that they may be wise: they must begin the cure at the denial of themselves, and their vain conceits. For if they trust to their own discretion, and natural gifts, they will never mend: For natural gifts can never make that which is crooked straight, Eccl. 1.15.

Secondly, they must strive to breed in their hearts the sound fear of God, and his displeasure for their frowardness. For the fear of God will take down their pride, and cause them to abhor all peevish and froward ways, Prov. 8.13.

Thirdly, they must constantly judge themselves for their offenses herein, and that both by daily confessing their frowardness to God in secret, and also by acknowledging their faults herein unto such as are guided by them.

Fourthly, they must especially fly to Jesus Christ, whose office is to make crooked things straight, Isa. 40.5. and 42.16. Luke 3.5.

The last thing to be noted out of this verse, is, that no faults in the superiors can free the inferiors from their subjection, for matter or manner; as here servants must be subject, yea with all fear, to froward masters: so afterwards wives must be subject to their husbands, and with all fear too, though they be unbelievers, or carnal men.

Verses 19. and 20.

For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully.

For what glory is it, if when ye be buffeted for your faults, you shall take it patiently? but if when ye do well, and suffer for it, you take it patiently; this is acceptable with God.

THe Apostle applies the reasons to that part of the exposition which might be most doubted, and so gives three reasons why servants should be subject even to evil masters. The first is taken from the acceptation of such subjection with God, verses 19. and 20. The second is taken from their calling, verse 21. The third, from the example of Christ afterwards.

The argument from acceptation is laid down, verse 19. and avouched, and made good, verse 20.

In the nineteenth verse then, it is the drift of the Apostle to show that though masters should be so froward, as to beat their servants causelessly, yet they should be subject, and endure it for conscience sake unto God, because this is a Christian man's case, and a great praise, when out of conscience to God he doth his duty, and suffers wrongfully. The reason is so intended for the particular case of servants so abused, as it holds in all cases of injury for conscience sake.

In this verse then, the Apostle entreats of suffering: and we may note four things about suffering. First, what is to be suffered, grief. Secondly, how is it to be suffered, viz. wrongfully and with enduring. Thirdly, the cause of suffering it, conscience toward God. Fourthly the effect, which is praise and acceptation.

Doct. 1. In this world all sorts of men are liable to suffer grief: For though the Apostle in the scope intends to speak of servants suffering grief, yet the Argument with the uses concern all sorts of men. In this world then we must look for grief: and how can it be otherwise, since first there are such mines in our own nature made by sin, and so many abominations round 〈◊〉 us to God's dishonor? Secondly, the creatures which we are to use in this world, are empty and vain: and so occasion much vexation in the users, that are disappointed by them. All is vanity and vexation of spirit, saith the wise man. Thirdly, we are liable to so many crosses and losses; every day hath his grief and his cross, which must be taken up, Mat. 6. • lt. Luke 9.14. Fourthly, how can we be long without grief, that live in a world so full of sin, and devils, and devilish men? Fifthly, our own bodies often grieve us, being liable to so many pains and diseases. What should I say? Our own houses are full of causes of grief, if the disorders of masters, husbands, wives, servants, children be considered of; and therefore we should be weary of the world, and long for heaven: we shall never be long together without grief, till we come thither.

Doct. 2. We must not only endure grief, but many times suffer it wrongfully: Besides all the grief befalls men otherwise, the world is full of wrong and injury, and the ways of doing wrong are so many, as cannot easily be reckoned. Who can recount what wrongs are done daily by deceit, violence, oppression, lying, false witness, slanderings, and other base indignities? Which should teach us not to think it strange, if wrongs befall us: and withal it imports, that woe shall be to all them that do wrong. That God that discovers them that do wrong, will repay them according to all the wrong they have done.

Doct. 3. It may be here noted too, that usually they suffer most wrong, that are most careful to do their duties: which ariseth partly from that fearful Ataxie in men's natures, that are fallen into such distemperature of disposition; and partly, from that natural malice ungodly men bear to them that are good: and partly, such as are indeed godly, will not use such means of revenge, as others will do; and partly, because the Laws of men do not reach to a sufficient way of correcting and reforming such indignities: and especially it proceeds from the pride, and unthankfulness, and discontentments, which reign in the hearts of froward and corrupt minded persons. And from hence we may gather the necessity of God's general Judgment, because in this world it is ill many times with good men, and there is no remedy, seeing their wrongs are not righted here. It must needs be that there will be a time appointed of God, for the redress and revenge of all wrongs. Secondly, it should the more encourage such as suffer wrong, to endure it patiently, seeing it is the lot of the best. Thirdly, wrong should not measure the goodness o • men's cases, or the badness of it, by the things they suffer. For many times they suffer wrongfully.

Doct. 4. That God takes notice of the wrongs that are done to the meanest, even the wrongs that Masters do to their servants: and so other Scriptures show, that if the poorest be oppressed or defrauded, God will require it at the hands of them that oppress or defraud them, be they never so mighty or rich in the world. And so, if the weakest Christian be wronged by scandal, or otherwise, it were better for those that give the scandal, or do the wrong, that a millstone were hanged about their necks, and they cast into the sea. And for that cause the Scriptures show, that God takes great notice of the wrongs done to widows and orphans▪ that have little meanest to help or protect themselves; and there is reason for it: for the meanest Christians are God's servants, and belong to him, and therefore he must protect them. And besides, God's Law is so powerful, that it condemneth wrongs of all sorts to all men. And further, there is a cry in oppression or wrong, that goeth up to heaven, which will not cease, till God hear it: which as it may be a comfort to such as are wronged, that they have so great a Patron as God is; so it should warn all Superiors to look to their behavior: for though man do not punish them, yet God will.

Doct. 5. That barely to suffer grief is not a praise, but to suffer it in a right manner: and for the manner, this likewise tells us of two things: first, that we suffer not as evil doers, justly; and secondly, that we endure it, that is, continue with patience to abide it, especially when o •• ward and lawful redress may not be had in the world. And therefore Papists are no Martyrs though they lose their lives, when it is for treason. Nor are wives to be regarded, if they complain of their husbands, that they are bitter to them, love them not so entirely, when they suffer this for their pride, or willful hardiness, or lasciviousness, or frowardness, or contention, or wastefulnesse, or the like. Nor are those servants to be moned, that suffer blows justly for their disobedience, or willful negligence, or unfaithfulness.

Doct. 6. That whereas wrongs cannot be redressed by a lawful means on earth, they must be endured without using unlawful means, and leave the injuries to the judgment of God. Which condemns servants, that being hardly used, run away from their Masters, as Hagar did from Sarah ; or else, with wicked murmuring and reviling, back-bite their masters: and so it condemns the wicked practice of our Gentry, in righting their wrongs by their own private revenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired revenge is far above the injuries: for they seek satisfaction in blood, for a supposed wrong in reputation. Thirdly, because it is a course directly against the Laws of God, and of Kings, and hath been condemned in all well governed States. Fourthly, because it is never sought but by fools: for it is a wise man's honor and reputation, to pass by an offense; but every fool will be meddling or quarrelling, saith Solomon, Fifthly, because oftentimes it proves damnable to one of the parties; who being slain in the act of malice, must needs be damned forever; besides, the curse of God brought upon the murderer, making his life miserable, and oftentimes his end fearful.

Doct. 7. That it is conscience or mere necessity that makes any man suffer. Men endure not wrong by nature, but either by necessity, because they cannot right it; or else for conscience sake, because God hath so required it. Which should warn Supe • iours to take heed that they do no wrong: for the persons wronged, if they want conscience, may so remember the wrong, as sometimes to find a desperate way of revenge, to the mischief of the wrong doer, though the party wronged do evil in so doing, as followeth in the next doctrine.

Doct. 8. Inferiors being wronged even in blows by the Superior, ought not to resist, but endure it: servants may not resist the correction of their masters, nor strike again; that is horrible, and egregiou • lie sinful. Which shows the grievous pride and naughtiness of divers servants, that boast or threaten that they will take no blows: their resolution shows they are void of knowledge in the fear or conscience of God's will. And so it is alike sinful in children, wives, or subjects, to resist, or return blow • s for blows, or evil for evil: neither doth this embolden masters or other superiors to do wrong, because (as was heard before) they shall receive of God according to all the wrongs they have done.

Doct. 9. To suffer grief and wrong is profi • able: for besides that it is all ••• ite to them when it makes them more humble, and takes away their sin▪ it makes them judge themselves before God for the sins they are guilty of, and weans them from the world, and breeds a greater desire of heaven, and the like fruits. Besides all these, this Text tells us of one commodity more, that is; praise or thanks: it is an honorable thing, to suffer wrongfully: it wins them a great deal, not only of compassion, but also of reputation among men. As it makes the evil more hateful: so doth it procure love to him that suffers wrongfully. It is a virtue worthy thanks, yea, the coherence with the next verse seemeth to import, that God will give him thanks that suffers wrong, if he endure it patiently: not that God is bound to do so, or that such suffering merits any such thanks of God: but God is so good and compassionate, and he likes this virtue so well, that he is pleased to crown this patience with that high degree of liking it. It is thank-worthy, not because it deserves thanks, but because it declares the party to be such and so worthy in God's gracious acceptation, that he will of his own grace yield him that encouragement.

Thus of the Doctrines that may be particularly gathered out of the words of this verse.

Before I leave the verse, there are divers things to be considered of about Conscience. For where this verse mentions conscience towards God, it giveth us occasion to think what that conscience should be, and to inform ourselves in divers things about it.

There are many reasons may be assigned, why men should be carefully instructed about Conscience: it is a necessary doctrine: for first, we see by experience, that of most things that concern us, men know least about Conscience; many men knowing little more of it, than the bare use of the word Conscience. Secondly, men through this ignorance do many notorious injuries and abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them, and by smothering the scruples of conscience, and by deading the conscience, or else by vexing them, and many other ways. Thirdly, God hath given men a great charge about the keeping of their consciences, which he placed in their souls as a great treasure; and God would have it respected and looked to with as much care as anything he hath given us, 1 Tim. 1.19. Fourthly, God doth require that men should get grace and goodness into their consciences, as well as into their hearts, or words, or lives; which they can never do, if they be not taught. Fifthly, God's Word in all the directions and precepts of it, doth bind and oblige men's consciences to see to the obedience of them: now what can conscience do, if men know not what belongs to their consciences, and the natures and works of conscience? But above all things, it should awaken men to study the knowledge of conscience, yea, of their own consciences, if they consider that the conscience of every man is one of the principal books shall be opened at the last day, for evidence, before the Tribunal Seat of Christ: and therefore men were best to look about them in this world, to see to it, what is written in this book; for it is indelible, and will stand upon record, either for them or against them at that day.

Now concerning conscience, divers things are to be considered:

• First, what conscience is.
• Secondly, what the work of conscience is.
• Thirdly, what the prerogatives of conscience are.
• Fourthly, the kinds or sorts of consciences.
• Last of all, what it is that binds the conscience: which is to be inquired into, because men are enjoined to suffer wrongs patiently for conscience sake, even servants from their Masters.

For the first. To know what conscience is, we must look both to the Etymology of the word, and to the definition of the thing. The word Conscience imports a knowledge with another: Conscie ••••• , quasi cum alia scientia : Conscience, that is, science conjoined: and the reason is, because conscience is a thing in us, that knows what we have done, and therein joins with some other thing that knows it too. Some of our actions conscience sees within, and the Angels and men see them without: but for our secret thoughts, conscience is only joined with God, or with our own minds as they are joined with God. Conscience is a thing within us, which God hath placit there of purpose to be his witness or 〈◊〉 to discover all we think or do: and as it is joined with the mind of man, it is the knowledge of what we know, or the thinking of what we think. To think of other things, is the understanding or mind▪ but to think what we think, is the conscience of a man. Or else conscience may be called so, because it is a concluding science; Consci • ntia, quasi c ••• ludens scientia : and the reason of the term in that sense may be thus, because, look what discourse conscience hath with God or the mind of man, it u • tereth it by way of a Syllogism, which they call a practical Syllogism. As for instance, if the conscience speak within to a murderer, it speaketh by Syllogism thus: Every murderer is in a fearful case; but thou art a murderer, therefore thou art in a fearful case. Now, that that reason, which concludes thus in him, is his conscience, is most apparent: For the mind gives only the first part of the Syllogism, which is, that a murderer is in a fearful case: or that the mind sees either by the natural principles planted in it, or by the Scriptures. The other branch the conscience takes out of the memory, that is, that thou hast committed murder. Now the concluding of both, and applying them to the murderer, is the proper work of conscience, & conscience is that within us, that so concluds upon our actions.

Now for the definition of conscience, omitting the diversity of frames given by divers men, I express that which I take to be the clearer, and fullest to show us what it is. Conscience is a divine faculty in the soul of all reasonable creatures, applying the principles or propositions of their mind, in their particular actions, either with them or against them.

I say, it is a faculty, to note that it is more then the act or the habit of the mind, judging or determining. For acts and habits may be lost, but conscience cannot. Besides, the Scriptures show that conscience doth act, as it excuseth or accuseth, and therefore must be a faculty it self, and not the act of a faculty. I say, a faculty in the soul, because I dare not assign it or confine it to any part of the soul, as they do, that make it a part of the understanding; for the understanding hath no parts properly: and to make it a part Analogically, is not to be borne in a definition, as Logicians know.

I say moreover, it is in all reasonable creatures; to note, that beasts, that have only a sensitive soul, have no conscience. And whereas God also is no creature; therefore he hath no conscience. For God being holiness it self, needs no faculties to govern himself by, nor any conscience to witness or prompt him. And I say it is in all, that none might imagine, that some men have a conscience, and some have none: For every man hath a conscience, either good or bad.

Secondly, the proper work of conscience is imported in the other words of the definition, viz. applying the principles of the mind. For the understanding whereof, we must know, that there are certain notions or frames of truth planted in the minds of all men, being infused by God as a natural law in their minds, showing what is good or evil, and those principles are increased in the minds of such as have the benefit of the Scripture more or less, according to the degree of their knowledge. Now that which conscience doth, is this: it repairs to these forms of truth or light in the mind, and takes such of them as concern the business in hand, and with the force of them either comforts or affrights men, according as the occasion is.

Note, that I say, it is a divine faculty: I wanted a fit term to express my meaning for that I would •• ter: I say, that it is a wonderful special faculty in us: it is a most celestial gift. Conscience is so of God, and in man, that it is a kind of middle thing between God and man: less then God, and yet above man.

So then, Conscience concludes about a man's own actions: for if conscience trouble it self about other men's actions, it is either the weakness, or the error of conscience: and I add particular actions, because conscience never employs it self properly about generals: and lastly, I add for the success, or end; it is either with a man, or against him, to note, that conscience is such an Arbiter between God and us, that sometimes it speaks for God against us, and sometimes for us to God.

But that we may be more distinctly informed about conscience; I therefore come to the second point, which is, to consider what conscience can do, or how it is employed in us: and conscience is employed both for God and for man: which work I will consider first apart, and then jointly.

For God then. Conscience works diversely, and hath many offices under God, and for God: for it is God's special spy set in the heart of man to watch him, and his intelligencer and notary to set down what man hath done: it is God's hand-writing, the Law of God written in our hearts, or rather worketh by the help of that body of the Law written by the finger of God upon the tables of men's hearts: it is a co-witness with God, Rom. 9.1. It is also God's Lieutenant, and a great commander placed within us, that severely requires homage and service to be done to God, and especially diverts man from ill, directing him in the careful manner of serving of God: for God will not accept any service that conscience doth not order, 2 Tim. 1.3. It is a taster for God, in point of doctrine of Religion; for all doctrines must be brought to the conscience to be tried, whether they be of God, or no, 2 Cor. 4.2. And finally, it makes a man endure grief, and suffer wrong for God and his glory, as this Text imports. For man, conscience is many ways employed: as first, it is employed in viewing and surveying the things of man, especially the hidden things of man: and here the power of conscience is wonderful. For other creatures may see the things without them, but have no power to see the things within them: only man, he hath a knowledge reflexed. The eye of a man too can see other things, but without a glass it cannot see it self. But now conscience can discern it self, and the whole actions of man; and so it differs from science, or the knowledge of the mind: for to know other things, is science; but to know ourselves is conscience. The soul then by conscience knows itself: it views the thoughts, memory, affections of the soul, and can tell what we think, desire, love, fear, hate, &c. Secondly, in matters of Religion, conscience is specially employed: for instance, both in the Word and the Sacraments. For the Woe • d: the mystery of faith, even all the grounds of Religion, they are laid up, and are in the keeping of conscience, 1 Tim. 3.9. And in Baptism, where as God makes a covenant with us, and likewise requires a restipulation or promise on our part, conscience is herein employed; and without conscience, God will do nothing in the business. It was the form in the Primitive times, that the party which was to be baptized, was to be examined before God, whether he did believe: t • e question was, Credis? Doest thou believe? And he was to answer, Credo. I do believe.

Now, this answer God would not take, unless the conscience would say, that he did believe as he said: this is the answer. A good conscience is mentioned, 1 Pet. 3.21. Again, a good conscience serves in all the offices of our life or affairs, even in all things to be a witness; if we do that which conscience thinks well, to comfort us; and if we do that which conscience thinks ill, to discourage us, Rom. 2.15. and 9.1. Yea, conscience is the guide of our lives. We are here pilgrims and strangers, far from our home, and in journey continually: now God hath set consciences in us to be our guides, that in all things we are to do, we may be directed and encouraged by conscience, taking the direction and warrant of conscience as a special ground of our actions; so as to do cont • ary to what conscience bids us, is a sin: for it doth not only witness about what is past, but it directs us about what is to come, as now to be done.

But the principal work of conscience, whether we respect God or man, is to keep court in the heart of man. There is in man Forum Conscientia, a Court of Conscience: a secret Tribunal is set up in the heart of man, and therein fits conscience, and arraigneth, accuseth, bringeth witness, sentenceth, and doth execution. Now concerning the judgment of conscience, keeping an Assise in the heart of man, two things are to be considered: first, the law by which conscience judgeth: secondly, the manner of the proceeding in judgment.

For the first: Conscience judgeth of the actions of men, by virtue of certain principles (as I said before) which it findeth in the understanding, gathered either from the law of nature, or from experience of God's providence, or from the Scriptures.

Now the manner how it proceeds in judgment, is in form of reasoning, as I said before: for in the mind the conscience finds as it were a book of law written, which is in the keeping of the faculty; they call it in schools, Synt • resis : from hence the conscience takes the ground of reasoning; and from the memory it takes evidence of the fact, or state of the man that is arraigned, and then by it self it judiciously concludes and passeth sentence: and so it proceeds whether it condemn or absolve. In the judgment of condemnation, it proceeds thus: First, it cites or calls for the soul to be tried: then it accuseth in this form, out of the body of the law kept in the mind, it takes the conclusion it means to works upon, and then useth the memory to testify of the fact; as for instance: Every murderer is an offender; thou art a murderer, therefore thou art proved to be an offender. Then comes the sentence in the same order: He that commits murder without repentance, shall be damned: thou committest murder without repentance, and therefore art a damned creature. So likewise it proceeds in absolving. For evidence, it proceeds thus: He that hath such and such marks, as, godly sorrow, the love or fear of God, &c. he is a child of God; but thou hast these marks, therefore thou art a child of God: and then it goeth to sentence; He that is the child of God, shall be saved: but thou art proved to be the child of God, therefore thou shalt be saved. Nor doth it rest in the sentence, but immediately doth it self begin the execution: for laying hold upon the guilty person, it presently buffets him, and terrifies him, and pricks him at the very heart, and gnaws him many times with unspeakable torments and tortures. And so contrariwise, in the sentence of absolution, it proceeds with comfort, settleth and quieteth the heart of the absolved, and many times makes it able with joy to stand undaunted against all the powers of hell, and the world: of which more afterwards, when I come to entreat of the sorts of conscience.

Observe by the way the difference between the court of conscience within us, and men's courts of Justice without us. For in men's courts they proceed secundum allegatae & probata, according to allegation and proofs: but God hath appointed another judgment in the heart of man: there God judgeth not according to allegation and proofs, but according to conscience, and hath associated to every man a notary of his own, and a witness of his own, which he produceth out of his very bosom: so as man shall be made to confess what he hath done, though all the world excuse him, and shall have comfortable testimony in himself, though all the world beside accuse him.

The glory of the power of conscience appears by the third point, and that is the prerogatives and properties of conscience in a man for,

1. It keeps court in the heart of a man, without limitation of time it will call a man to answer and hear judgment at any time; it is not limited to any terms, nor can the sentence be delayed: it hath power to examine, testify, and give sentence at any time of the year at pleasure, nor will it admit any appeal to any creature.

2. It is subject properly only to God: no earthly Prince can command the conscience of a man, as will more appear afterwards.

3. It keeps continual residence in the heart of man: it is always with him, at home and abroad: it observeth and watcheth him in all places, in the Church, at his table, in his bed, day and night: it never leaves him.

4. God hath subjected man to the obedience of conscience, if it command erroneously, if it be in things indifferent; as in the case of meats and days: in the Apostles time, if the conscience doubted or forbade the use of them, which yet in themselves might be used, the man was bound to follow his conscience, though the conscience erred, and so sinned in doubting or forbidding, Rom. 14.14.23.

5. Yea, so much honor doth God give unto the conscience, that he suffers his own most holy Spirit to bring in evidence in the court of conscience: for so we read, that the Spirit of Adoption doth bear witness before our spirits, that is, before the conscience, that we are the sons of God, Rom. 8.15.

6. It is a great prerogative, that God hath granted immortality unto conscience: Conscience never dies, no not when we die. Every man's conscience shall be found no liar at the day of Judgment, & in so great request with Christ, as that dreadful Judgment shall be guided according to the evidence and verdict of conscience, Rom. 2.15, 16.

For the fourth point. Conscience is not all of a sort in all men: some have good consciences, and some have ill consciences: and both these kinds of consciences must be considered of.

Conscience considered as good, comes to be so either by creation, or by renovation. By creation, Adam had his conscience good: but by the first sin, conscience became evil in him and all his posterity; so as all men naturally have evil consciences: and no men have their consciences good, but as they are renewed.

The difference between a good conscience by creation and renovation, is this; that by creation, conscience was perfectly good from the first moment it was infused, till the fall, and did discover itself by excusing and comforting always: for Adams conscience till his fall, could accuse him of nothing. But by renovation, conscience is good for the time of this life, but imperfectly, and increaseth in good men by degrees: and so, because man is renewed but in part, it is a part of the goodness of the conscience to accuse for sin, especially if it be presumptuous after calling, as well as to excuse from faults, while the man keeps his uprightness. That a good conscience should only excuse, is true (in this world) only of conscience, as it was good by creation.

Now concerning the goodness or badness of conscience, these seven things are to be considered of.

• First, that all men's consciences by nature are evil.
• Secondly, the difference of evil in men's consciences.
• Thirdly, the signs of an evil conscience.
• Fourthly, the hurt of an evil conscience.
• Fifthly, the means how evil consciences may be made good.
• Sixthly, the signs of a good conscience.
• Seventhly, the great happiness of the man that hath a good conscience.

For the first, that all men's consciences are by nature evil, is manifest, because all have sinned in Adam, and lost their original righteousness in all the faculties of the soul: and so every man in his natural condition, is in every point unclean, and to the impure all things are impure, even their consciences are polluted, saith the Apostle, Tit. 1.15.

For the second: evil is not in the same degree in all men's consciences, but after a different manner in divers men: for,

First, in most men we see that conscience is so feeble, and works so little, that it seems to be but a small spark, or like a bubble, which riseth now and then, and presently vanisheth.

Now the reason why conscience stirs so little in the most men, is not to be taken from the nature of conscience, (for that can work all works mentioned before) but from divers things in man. For first, Adams sin, as it deprived all men's consciences of original righteousness, which was the life of the conscience; so it brought such a depravation and evil disease upon the conscience, that it was never healed, nor cured in the natural man to this day: but the weakness arising from the infection, holds him down still. Secondly, the general ignorance and darkness which is in the world, is one great cause why conscience lieth so miserably weak, and neglected. For it cannot work for want of light. For in the mind it finds only a few natural principles, or some general truths of religion, which are altogether insufficient to direct in the particular occasions of men's lives. Thirdly, besides, the law of nature is corrupted in man; and so those principles are very muddy and uncertain, and the generals of Religion are poisoned with secret objections gathered from the controversies of so many false religions. Fourthly, further it is manifest, that the cares and pleasures of life oppress conscience in many, and in them conscience stirs not, not because it cannot stir, but because there is no leisure to hear what it saith; men are so violently carried to the pleasures and business of this world. As a man that runs in a race, many times runs with such violence, that he cannot hear what is said unto him by some that he passeth by, though it were counsel that might direct him in the right way of the race: so is it with men that haste to be rich: conscience often calls to them, to take heed of going out of the way, by deceit, or lying, or oppression, or the like; but they pursue riches so violently, that they cannot hear the voice of conscience. And so is it with the voluptuous person, and with the most men that live in any habitual gainful sin. Fifthly, yea this weakness comes upon the conscience of some by custom of sins, that are not sins of gain, or pleasure, as the sins of negligence, slothfulness, passion, or the like, in which men are willfully confirmed, and will not regard the checks of their own conscience. Finally, one great reason why the most of us feel so little of conscience, is, the evil hearing of the Word of God: for the Word of God powerfully preached, would awake the conscience, but that most men set themselves to neglect it, by a willing & willful entertainment of distractions, and in voluntary forgetting of what they have heard; and so hoodwinking themselves, it is no wonder they cannot see.

Secondly, some men's conscience is stark dead, it stirs not at all. The conscience is compared to a part of the body, that is not only without sense and rotten, but is feared with an hot iron: and this is the case only of some notorious either Heretics, or malefactors, that have lived a long time willfully in some monstrous wickedness, either known, or secret, 1 Tim. 4.2. This seared conscience is either joined with a greediness to commit special wickedness, or with a reprobate mind, that is so horrible stupid, that it judgeth evil to be good, or, at the best, not dangerously hurtful, Ephes. 4.18. Rom. 1.28.

Thirdly, in some men the evil of conscience lieth in this, that it is over busy, and sins too much: and so in two sorts of men; first, the superstitious; or secondly, the desperate. The superstitious person is many times disquieted by his conscience in doing well, or when he doth that which is not unlawful, as the Popish Priest is troubled for coming to our Churches; or the Christian that is carried with preposterous zeal, is troubled for obeying the Magistrate in using his liberty in things indifferent: in the desperate, the evil of Conscience is the horrible tormenting of them beyond the bounds of the offense of Conscience, and that in two things. First, in that it presents the wrath of God to them, without the hope of mercy in Christ, as did the Conscience of Cain. Secondly, in that it drives them to do that against themselves, which is desperately wicked, as to make away themselves, as the desperate Conscience of Judas and Achitophel did.

Fourthly, in some men there was a temporary goodness in the Conscience, of which they made shipwreck, and so utterly lost the goodness they had for a time. And thus many hypocrites do, that for a time get the form of Religion even into their Consciences, but afterward falling into the immoderate love of the world, or the lust of some particular sin, fall clean away from Religion, and so lose the goodness which they had, 1 Tim. 1.19.

Thus of the differences of evil in the Consciences of divers men: the signs of an evil Conscience follow. But before I give the signs, we must take notice of a distinction, and that is, that the Conscience may have evil in it, and not be an evil Conscience. Conscience in this life in men regenerate is renewed and restored but in part, and so may err sometimes, and in some cases, and yet be no evil Conscience. As for instance in certain weak Christians in the Primitive Church (who yet were godly men) the Apostle shows, Rom. 14. that some Christians for Conscience sake did refuse certain meats and days: the Conscience erred in judging those meats and days to be unlawful to be observed and used; and yet he calls them that were so led by an erring Conscience, he calls them, I say▪ brethren. But when we speak of an evil Conscience, we mean Conscience unregenerate. As a man may have sin in him, and yet be a good man: so may Conscience have blindness in it, and yet be a good Conscience.

The signs of an unregenerate Conscience may be gathered from the differences of evil Consciences.

The signs then of an unregenerate still Conscience are these:

First, when it is quiet in the committing, and after the committing of known sin, whether open or secret. For open sins; as for drunkenness, swearing, lying, profanation of the Sabbath, and the like: the Conscience cannot be good, when these or the like open wickednesses are committed: and so when it is quiet, notwithstanding secret whoredom, or filthiness of any kind, or continual wickedness in the thoughts or desires, that Conscience that can abide a soul heart is a wicked Conscience.

Secondly, when it excuseth for doing notorious evils: and so they have evil Consciences that could trouble and persecute, even to the death, godly men, and yet think they did God good service, John 16.2.

The signs of an unregenerate stirring Conscience are these:

First, when the Conscience serves only to tell ill news, when it serves to tell a man only of his loss by Adam, or the Law, but never comforteth him by bringing • in any evidence of God's favor in Christ. That Conscience that terrifies without Christ▪ that is, without mixing any of the comforts of the Gospel in Christ, is an evil Conscience: the special property of a good Conscience is to excuse and comfort; and therefore that Conscience that doth only accuse is an evil Conscience.

Secondly, when the Conscience flees from the presence of God, as did Adams Conscience after the Fall: and this the Conscience discovers, when it dares not stand before the discovery of the Law of God, not dares abide a powerful Minister, that speaks to the Conscience of the hearers, and ransacks them.

Thirdly, when the Conscience languisheth about questions that tend not to edification, and raiseth the strength of zeal, and all the power of it, about things that are less necessary either unto faith or practice. And this was the case of the Pharisees Conscience, that spent all their zeal about less matters, and neglected the weightier things of the Law. And this is the case of all such Christians that are zealous with a fiery zeal about circumstances, or the estates and businesses of others, and neglect the main things of substance, that concern their own sanctification, assurance, or salvation.

Fourthly, when the Conscience is for men, and not for God; when the motive that raiseth and encourageth it, is the praise of men, and not the praise of God. This also was the case of the Consciences of the Pharisees: for the Conscience in them was busy, and did require good duties, but the respect was still the praise of men; whereas a good Conscience is for God above all.

Fifthly, when it will accuse only for gross evils, and those known to others, and not for less and secret sins to be repented of.

Sixthly, when it will accuse only in the time of adversity; as in the case of Joseph's brethren.

Thus of the signs of an evil Conscience.

The misery that the men have that have an evil Conscience follows: and they are miserable, whether they have a waking or a sleeping Conscience. The misery that comes from a waking Conscience is evil, and may be two ways discerned: first, by the terms by which it is called and resembled in Scripture: secondly, by the effects which it worketh really upon a man. For the first. An evil Conscience that is awake, is in Scripture compared to a sting or prick wounding the heart of a man. It is likened also to a dog or a blood-hound that lieth at the door; and, having fresh sent, howleth and barketh after the malefactor, Gen. 4. It is likened, as some think, by David, Psal. 51.4. to an evil contentious wife, that is ever before a man chiding and brauling: and as a moth secretly eats the garment, so doth an evil Conscience eat up the heart of a man, when others little see it, Prov 25. It is like a dart, strangely shot into a man's body, Psalm 38. and it is compared to the boiling of the tumultuous sea, Isaiah 57. and it is called a worm that dieth not, but lieth gnawing and eating upon the heart of a man, Isaiah 66. Mark 9. So that a man that hath an evil Conscience, is like a man that is stung by a serpent, or followed by a blood-hound, or vexed by a continuallcontrarious wife, or that is hourly shot through with darts, or that hath a living worm ever gnawing at his heart. But that this may be more distinctly understood, we must take notice of four effects of an evil Conscience usually.

The first is shame. He that hath an evil Conscience is betrayed by his own blushing many times, when his offense is secret: yea, a man feels an inward shame in his own heart, disgracing and abusing him, though he make no outward show of it. For though sometimes an innocent person, upon the fullness of an aspersion, may conceive shame, as David did. Psal. 44.15. yet it is usually the effect of an ill Conscience.

The second is pain and anguish of heart, arising from the gnawing and stings of Conscience mentioned before; which so continually burdens the heart, that it takes away all contentment in anything, and keeps the heart in an habitual disconsolation: and though the disease of melancholy may breed a sadness like unto it, yet is there manifest difference betwixt this affliction of spirit, and melancholy; for the melancholic person usually can assign no certain reason of that sadness: whereas Conscience, when it stings, a •• gnes the cause of it to be such and such things, which bring no • only the shame of men, but the wrath of God. Besides, melancholic sadness may be eased by physic: but this sorrow is not cured by any means, but such as are spiritual.

The third is a strange kind of fear, breaking the heart of a man, and so subduing his courage, that he is not able to sustain himself against the impressions of vain causes of fear. A trembling heart is the effect of an ill conscience, Deut. 28.65. Thus wicked men are said in Scripture to fear when no man pursueth them, Pro. 28.1. and to be so faint-hearted, as the sound of a shaken leaf shall make them fly, as it were from a sword, Levite. 26.36. and as it is in Job, The sound of fear is always in his ears: yea the terrors of conscience sometime so enrage upon the offender, that no torments are like unto their terrors; which sometimes are so great, that they are hardly able to sustain themselves, but discover their horrible restlessness, by the grievous distempers of the body, or failing of their senses; being for the time, as Job saith, brought under the king of terrors, Job 18.14. What a woeful case Belshazzar was in, you may read Dan. 5.9. These terrors are the fancies the Gentiles so much dreamed of.

The fourth is desperation. An evil Conscience in sin many times brings them to hellish despair of all mercy and pardon: thus Cain rageth and blasphemeth like a frantic man. And these effects of an evil Conscience are so mu • h the more great,

1. Because the Conscience can lash a man without noise: it can secretly inflict torments, when no eyes shall pity him.

2. Because there is no escape from Conscience: a man can neither drive it away, nor run from it: it cleaves to the offender inseparably. From a tyrant or ill master some men run away: but from an ill Conscience there is no flying.

3. Because Conscience it self is a thousand witnesses to prove the fault, though never so secret: and the offender is 〈 in non-Latin alphabet 〉 condemned of himself, and goes up and down with a heavy sentence upon him in his bosom, though all the world should account him innocent.

4. Because an evil Conscience is such a damnable disease; and the grief raised by Conscience is such and so lasting, that the grieved dies before the grief can be removed: yea, so violent is the confusion which despair bringeth into the thoughts, that, out of the grievous mistaking and impatience, many times the offender makes away himself, as Saul, Achitophel, and Judas did, and many in our times do.

5. Because death it self doth not abate the torments of an evil Conscience: but the living worm gnaws them even in hell forever, and with so much strength and power there, that one said wittily, Hell were not hell if it were not for the gnawing of this never-dying and never-ceasing worm.

6. Because unto the making up of the complete misery of the impenitent sinner, the sentence of Conscience, and the testimony of it shall be heard and admitted at the last day before the Tribunal of Christ. For though an evil conscience shall never disgrace for some effects, as for that of working despair of mercy: yet for the main body of the proceedings of Conscience, it shall be not only allowed, but justified by the voice of Christ, to the eternal shame and confusion of the offender.

And though it be true, that the worst of the effects before mentioned arise from a stirring Conscience, yet is not the man safe that hath a still Conscience, if it be evil. For first, he is in continual danger of the awaking of that conscience of his, that now is asleep. What ease can that man's heart be at, if he had all pleasures round about him, if he were tied to a Bear, or Lion, or mad Dog, though he were then asleep? for he may awake every moment, and then where is he? The stillness of an ill conscience is but like the sleep of a frantic man. Secondly, there can be no true peace unto the man that lieth in sin without repentance: Isa. 57. There is no peace to the wicked, saith my God. Though he be friends with himself for a time, yet God is not friends with him, nor is sin and Satan at peace with him, though there be an uncertain truce for a time. Thirdly, the danger of a still conscience is the greater: for the terrors of a troubled conscience may prepare a man for Christ, and compel a man to seek help from Christ; but in the case of a still conscience, there are these two usual miseries: the one, that men take a still conscience to be a good conscience: and the other is, that a man runs only blindefolded so long, till death and hell may seize upon him. Thus of the effects of an evil conscience: the means how conscience may be made good follow.

That an evil conscience may be made good, two things must be looked into: first, that we get a right medicine to heal it: secondly, that we take a right course in application of the medicine. First, the medicine for the curing of an ill conscience, is only the blood of Christ: the disease of conscience is of so high a nature, as all the medicines in the world are insufficient, nothing but sprinkling it with blood will serve the turn, and it must be no other blood than the blood of the immaculate Lamb of God, as the Apostle shows, Heb. 9.14. The reason of this is, because conscience will never be quiet, till it see a way how God's anger may be pacified, and sin abolished, which cannot be done any way but by the blood of Christ, which was poured out as a sacrifice for sin.

Now unto the right application of this medicine, four things are requisite. First, the light of knowledge. Secondly, the washing of regeneration. Thirdly, the assurance of faith. Fourthly, the warmth of love. First, knowledge; a man must have both Legal and Evangelical: for they must know by the law, what sins lie upon the conscience, and trouble it; and they must know by the Gospel, what a propitiation is made by Christ for sins. And for the second, an evil conscience will never be gotten off, unless our hearts be sprinkled and washed from the filth and power of the sins which did lie upon the conscience, Heb. 10.22. 1 Tim. 1.5. Now unto such removing of such sins from the heart, two things are requisite: First, that by particular confession we do, as it were, scratch off the filth of those sins that soul the heart, and trouble the conscience. Secondly, and then that we wash our hearts, and daily rinse them with the tears of true repentance and humiliation before God for those sins. Thirdly, assurance of faith is necessary to the cure of an ill conscience, because faith is the hand that lays on the medicine. A man must apply the sufferings of Christ to himself, and believe that Christ did satisfy for those sins that lie upon the conscience, and must accordingly all to besprinkle the conscience with that blood of Christ, and then of an evil conscience it will presently become good: but men must look to one thing, and that is, that their faith be unfeigned. For conscience will not be satisfied with the profession of faith: they must believe indeed, and with their hearts, and with sound application of the promises of the Gospel concerning the blood of Christ, or else conscience will not be answered, Heb. 10.22. 1 Tim 1.5. Fourthly, the heat of love must be added: a man must so apply the blood of Christ, as that his own blood be heated in him, affection with both towards God, and Christ, and Christians.

Christian love doth put, as it were, natural heat into the conscience, and makes it (now receiving life by faith) to bestir it self in all the works, either of service to God, or duty to men, 1 Tim. 1.5. Heb. 9.24. knowledge bringing it light, mortification making it clean, faith curing it, and putting life into it, by sprinkling it with the blood of Christ, and love infusing or rather inflaming it with the heat of life. All these things are requisite, though I stand not upon the precise order of the working of everyone of these.

Thus how conscience may be made good. Now I might add a direction or two, how conscience may do her work aright, that is, a good conscience, and not do ill offices in the soul. Two things, I say, are of great use for the guiding of a good conscience. First, that in all her proceedings she must follow the warrant of God's word. Secondly, that she do not mistake in judging of particular actions, she must be sufficiently informed about our Christian liberty: for unless the conscience discern that we are freed from the malediction of the law, and from the rigorous perfection of obedience, and have restored unto us a free use of all things indifferent, and the like; she may be over-busy and troublesome, disquieting the heart, and restraining the joys should refresh and support a man.

Thus of the means how conscience may be made good: the signs of a good conscience follow.

First, by the opposition it makes against the remainders of sin in the godly. It maintains a constant combating against the law of the members, having at command the law of the mind. It doth not only resist gross evils, but even the most secret corruptions in the heart of man. This Paul discerned in himself, Rom. 7. of doing God service.

Secondly, by the manner of exacting of obedience: for a good conscience,

First, doth incline a man to do good duties, not by compulsion; but a man shall find that he doth them by force of an internal principle in himself.

Secondly, it cannot abide dead works: a good conscience abhors all cold, and careless, or luke-warm, or counterfeit serving of God: it puts life into all good dutes: it exacteth attendance upon God in doing them, Heb. 9.14.

Thirdly, it more respecteth God, than all the world, or the man himself; and therefore will compel a man to obey against profit, and pleasure, and liking of the world, 2 Cor. 1.12.

Fourthly, it requires an universal obedience: it would have all God's commandments respected: and therefore Paul saith, I desired in all things to live honestly, Heb. 13.18. The allowing of one sin, shows the depravation of the conscience, if it be a known sin, and still tolerated. As one dead fly will spoil a box of precious ointment, I say, one dead fly, though many living flies may light upon a box of ointment, and do it no great hurt: so a godly man may have many infirmities, and yet his conscience be sound: but if there be one corruption that lives and dies there, that is, such a corruption as is known and allowed, and doth by custom continue there, it will destroy the soundness of the best conscience of the world, and doth usually argue a conscience that is not good.

Fifthly, a good conscience doth require obedience always: thus Paul pleads, I have served God till this day. It doth not command for God by fits, but constantly, Acts 23.1.

A third sign is, that a good conscience is always toward God, it still desires to be before God, it seeks God's presence, it reckons that day to be lost, and that it did not live (as it were) when it found not the Lord, or had no fellowship or conversation with God. A good conscience is like a good Angel, it is always looking into the face of God, Acts 23.1.

Thus of the signs,

The benefits of a good conscience are many and great: for,

First, it is the best companion a man hath all the days of his life: it is ever with him, and speaks good unto him, and comforts him. A man that hath no company needs not to be alone; for he may converse with much delight with his own conscience; and it is the surest friend a man can have; for it will neither hurt him by flattery, nor forsake him for any carnal respects; and being an internal agent, is out of the watch of all outward hindrances, and is always a messenger of good things to a man, and fits him and fills him with peace, that passeth all the understanding of all men that want a good conscience.

Secondly, it gives a man assurance of the best treasures; it makes a man certain of his salvation: for a good conscience will not be quiet, till it know the love of God, and the promises of grace in Christ: and the assurance that conscience gives, is a better assurance than any man can have for his lands, or any estate on earth, because it is so highly honored, that God's own Spirit doth not disdain at any time to witness with it, and to it, Rom. 8.15, 16.

Thirdly, by reason of that new acquaintance and affinity it hath with the holy Ghost, it brings us into a familiar friendship with God, as being an immediate Agent with the holy Ghost in all things that concern us; for God's Spirit treats with the conscience, and the conscience treats with the Soul.

Fourthly, it is a continual bulwark against the devil, and all his fiery darts, whether he tempt us to sin, or to fear and doubting: for, so soon as the temptation is cast in; a good-conscience by her reasoning presently throws it out, reserving principles both of precept and promise always in a readiness to that end: so as by contrarious reasoning within us, it both hinders us from yielding to sin and supports us against all doubts and fears, Prov. 28.1.

Fifthly, against all afflictions, and disgraces, and reproaches of the world, a good conscience still comforts a man, and makes him rejoice by the force of the testimony thereof, 2 Cor. 1.14. So as it is most true, that a good conscience is a continual feast; he never fares ill that hath a good conscience, Psal. 7.8. Acts 24.16. Rom. 9.10.

Sixthly, and the greater is the comfort of a good conscience, because it will comfort us, and stand by us, and for us, when all other comforts fail. It will never leave us in sickness, or in death; and so is better than a thousand friends, or wives, or children: yea, it will go with us to the Judgment feat of Christ, with this assurance, that as a good conscience speaks to us now, so will Christ speak to us at that day, Rom. 2.16.

Thus of the sorts or kinds of consciences.

The last point is about the bond of conscience, what it is that can bind a man's conscience: and the doubt ariseth from this, and other Texts: because here a servant is bound in conscience to submit himself to a froward master, both to his command, and to his punishments; and other Scriptures speak of his obedience to superiors for conscience sake. For answer hereunto, we must know, that God and his law have power simply and absolutely to bind conscience, that is, to urge it to require obedience of a man, or to accuse if he obey not, or to excuse if he obey. As for the authority of masters, or other superiors, it cannot reach to the conscience properly for they have no power to command or punish conscience; but that which ties conscience to submit unto them, is the commandment of God in his Word, in this and such like places. And therefore hence we may learn the difference between the power of men's laws, and the power of God's Word: which difference will further appear distinctly in many things.

First, men may make many laws, either ecclesiastical or civil, which bind not at all, yea, which we are bound not to keep; as, if they command a thing contrary to the Word of God: and in that case it is better to obey God than men, and conscience is first bound to God, Acts 5. Dan. 3. Now, all God's laws bind.

Secondly, if such as are next above us in authority, command us any things contrary to the laws of the supreme Magistrate, to whom they and we are bound, we are not tied to obey.

Thirdly, men's laws can only bind us to outward working or suffering; they cannot make laws, or inflict punishment upon the hearts or minds of men: whereas God's laws enjoin obedience upon the inward man, as well as the outward; and eternal punishment as well as temporary.

Fourthly, the best laws of men where they bind most, bind not by any immediate power of their own, but by fear of God's Word, that enjoins us to obey their lawful authority.

Fifthly, men's laws ever bind with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offense of others: and hereupon Divines say, if men's laws be omitted, so as the end of the laws be not hindered, that is, that the Common-wealth be not damnified, or other particular ends crossed, or offense be not given as much as in us lieth, or the law-giver be not despised or contemned, the conscience may not accuse a man of sin.

Sixthly, some laws of men are merely penal; note that I say, merely penal, that is, they are made about matters of less importance, and not uttered precisely in commanding terms; or so uttered, that the Common-wealth is accounted by the law-giver to be sufficiently provided for, if the penalty be inflicted. Now, he that is ready to pay the fine, or the penalty, and doth not transgress, but in some case of necessary respect, he is not to be charged with sin before God.

And thus of conscience, and of the laying down of the first reason.

The avouching of it follows in verse, 20.

Verse 20.

For what glory is it, if when you be buffeted for your faults, you shall take it patiently? But if when you do well, and suffer for it, you take it patiently; this is acceptable with God.

WHere the Apostle makes it good, that the best praise is, to suffer wrongfully; First, by affirming that it is no true glory for a man to suffer for his faults, and endure it. Secondly, by showing that to suffer patiently for well doing, is a thing very acceptable to God. That it is no true glory for a man to suffer for his faults, that he endure it patiently, he expresseth in these words: What glory is it, if when ye be buffeted for your faults, you take it patiently?

Out of which words divers doctrines may be briefly noted▪

Doct. 1. First, that men of all sorts do naturally affect glory, 〈…〉 , or reputation, and are guided by it in their actions or sufferings, even the meanest sort of men set before themselves something, which they glory in, and according to which they order themselves; as here servants, even of the worst sort too, yea, such as are faulty, and so disliked, and corrected, yet will not be without something to glory in: and that is, as is here supposed to be, their patience in abiding blows. And this ariseth in man, partly out of corruption of nature and pride, that seeks to cover their faults with something they account to be of praise, and partly out of the force of some remainder of goodness in their natures, that are not destitute of all desire of virtuous actions. Which may serve for Use to all men in their carriage one towards another, to avoid, as much as may be, the dishonoring and disgracing one of another: for no person is so mean, but he finds himself stung by disgrace. And it may teach superiors to use praise and glory, as a means to provoke and excite inferiors to obedience and care, as being a motive that will work universally upon all natures.

Doct. 2. Usually men account that to be glory, which is not: vain-glory is taken for true glory by most men: thus men mistake that place, Their glory.

In Idols and Pictures, Hos. 10.5.

In Epicureanism and shameful lusts, Phil. 3.19.

In the increase of means and power to sin, Hos. 4.6, 7.

In the gifts and power of other men, 1 Cor. 3.21.

In Russian-like pride, or vain and strange apparel, 1 Cor. 11.14.1 Pet. 3.5. 1 Tim. 2.9, 10.

In mischief and malicious practices against the godly, Psal. 52.1 & 94.4.

In fraudulent bargains, Pro. 20.23.

In a man's own gifts of nature, as wit, strength, memory, &c. Ier. 9.23.

In the common graces of Religion, as knowledge, zeal, &c. Rom. 2.27. 1 Cor. 4.7.

In the praise sought and given by himself, John. 7.10. and 8.54. 2 Cor. 10.18.

In the merit of his own works, Rom. 4.2.

In the praise of men more then of God.

In strife, contention, and provocation of others, James 3.14. Gal. 5.26. Phil. 2.3.

In the falls of other men, that are divided from them in judgment, 1 Cor. 5.6.

In earthly things, as houses, riches, beauty, honor, pleasures, &c. 1 Pet. 1. 24. Isa. 48.16.

So here some men account it their glory to suffer patiently, though they be guilty, and have deserved all they suffer.

And therefore we should be warned, and directed in studying that which is true glory. And if any ask what were indeed glorious: I answer, that spiritual riches are the best glory, and therefore our souls are called our glory by an excellency, Psal. 3.4. The best glory is within, Psal. 45.14.

And in particular, it is true glory,

To be righteous and merciful, Prov. 21.21.

To be humble and fear God, Prov. 22.4.

To know God, Ier. 9.23.

To live so sincerely, as we may have the testimony of a good conscience, 2 Cor. 1.12.

To be exalted of God to the privileges & hope of his children, I am. 1.9.

To have interest in the cross of Christ, Gal. 6.14.

To be abased, and truly humbled for our sins, James 1.9.

To abound in labors and sufferings for the Gospel, 2 Cor. 11. and 22.12.

To defer anger, and pass by a trespass, Prov. 19.11.

To suffer without fainting for Religion, Ephes. 3.13.

So here to do well and suffer for it, and endure it patiently, this is a glory with God,

〈 in non-Latin alphabet 〉 . Sinning. ]

Doct. 3. The words may be rendered thus: What glory is it, if sinning and buffeted, ye take it patiently? The word rendered Sinning, signifies properly to err from the way, or miss the mark: and so it shows us the nature of sin, which swarveth from the direction of God's Word, that agreeth not to the way there appointed. Where God hath appointed a way, not to walk in it, or to go besides it, is sin: and in what things God hath not in his Word appointed a way, there men have liberty, and they are to be reckoned indifferent; and there are a world of such things.

Doct. 4. We may further note from the word sinning, that where servants displease, disobey, and vex their masters, and will not do as they are bidden, they sin: The holy Ghost useth the same word, to censure the fault of a servant towards his master, which is used to censure the fault of any man towards God.

Doct. 5. Servants that will not be corrected by words, may be corrected by blows, they may be buffeted, Prov. 29.17, 19.

Doct. 6. Men many times inflict shameful and sudden punishments for trespasses against them: as here they buffet their servants. And therefore how just is it, if God for sins against him pour out exquisite shame and confusion upon wicked men that are impenitent?

Doct. 7. To suffer for our faults, and not take it patiently, is a detestable and hateful vice in the judgment of all sorts of men.

Doct. 8. It is no true glory to be patient, when a man suffers for his faults: not but that patience is a duty, and praise-worthy in all sufferings; but it is no glory comparatively with theirs that suffer and are not faulty: and besides, it is no glory at all, so long as the fault is not repented of, while it remains a fault: and so it doth, whilst men do not judge themselves for it, and reform it: it is no true praise to endure punishments. For patience ariseth either out of a natural defect of sense or judgment, or else it is forced by fear of men, or is directed to vain ends, as the applauses of men, or the extenuating or hiding of their faults, or the like.

Thus of the first part of the verse: out of the latter part divers things may be also observed, &c.

Doct. 1. Such is this evil world, that a man may suffer evil for doing well.

Doct. 2. We must not be weary of well doing, though we suffer for it.

Doct. 3. To suffer for well-doing may befall any sort of men, as here it is supposed to be the case of servants.

Doct. 4. It is by accident, and not from the nature of well-doing, or any necessity that is absolute, that men suffer for well-doing: it doth not necessarily follow, that men must suffer always, or all sorts of men, for goodness. It may befall them; it doth not follow that it must befall them: and therefore the Apostle saith, If you suffer.

Doct. 5. To suffer for well-doing patiently is wonderful glorious, and acceptable before God.

Doct. 6. Many things may be gracious with men, that are no whit regarded with God.

Doct. 7. To suffer for well-doing, when it is not patiently taken, is not thank-worthy with God: though the cause men suffer for be good, yet they lose their praise, when they use ill means to be delivered, or carry themselves impatiently.

Doct. 8. To know that God favors us, or accepts of what we do, will make a man endure strange things; as here servants, that were used many times little better than beasts, yet endure it, because it is at all times acceptable to God.

Doct. 9. Lastly, it would here be noted, that to suffer for any kind of well-doing is acceptable before God: though a man do not suffer for Religion, but for the duties of his particular calling, (as the case was here) yet every such suffering is gracious before God.

Ver. 21.

For hereunto ye are called: for Christ also suffered for us, leaving us an example, that ye also should follow his steps.

THus of the first reason taken from God's acceptation: the same reason follows in the beginning of this Verse, and that is taken from their calling: and for these words, For thereunto were ye called, the sense is, that unto patient suffering for well-doing they were tied by their calling, if need did require. Now God calls men to suffering divers ways. First, by his decree: for he hath here destinated men to be made like to his Son, in suffering unjustly; they were ordained to afflictions, Rom. 8.29. 1 Thes. 3.3. Secondly, 〈◊〉 his Word or Law we are called to it, because the Word of God doth require, that we should take up our cross and suffer for the truth, as many Scriptures show. Thirdly, by the work of God's grace, when he make us again new men in Jesus Christ: for by the same calling that he calls us to be Saints, he calls us to suffer for sanctity; and this seems to be intended specially here. Fourthly, God calls us to suffer by his special gift: for as he hath given us to believe, so hath he given us to suffer for his sake. Now God by every gift doth really call us to the execution and use of it, when there is occasion. Fifthly, Servants and other Inferiors are called to suffer correction, though it should be unjust, even by their particular Calling. Sixthly, the coherence shows, that the example of Christ suffering unjustly is a pattern that calls us also to suffer, and so to walk in his steps. This last, and the third way of Calling, are especially meant in this place: and so from thence divers things may be briefly noted by way of doctrine. For of our effectual Calling I have at large entreated, both in the former chapter, and the tenth verse of this chapter.

First, all God's people or servants become his by Calling: it is the way by which God hires servants, and makes a people to himself: for by nature even the Elect are not a people, but live in darkness, dead in sin, sensual and carnal as other men; and re-creation is such a link in the chain of salvation, as cannot be wanting, Rom. 8.30. And therefore men should labor to make their Calling sure, as ever they would have comfort that they are God's servants or people.

Secondly, God works great things many times without any great toile, or power of instruments; as here, To convert a man, is but to call him; To make him live, is but to bid him live. Thus God can call up generations of men out of the heap of dead and forlorn mankind. Thus the dead shall be raised at the last Day by the voice of the Son of God: which should teach us to live by faith in all estates, and rest upon God's power, by which we are kept to salvation.

Thirdly, God's Calling accepts not the persons of men, it puts no difference: all are called alike, as to honor, so to labor and danger. The Apostle puts-in all Christians, by this Calling, to suffer, if need require, as well as servants. So with God there is neither circumcision nor uncircumcision, Jew nor Gentile, bond nor free: but all are one in Christ, Col. • .11. Which should be a marvelous comfort to Christians that are meaner than others in the world, to think on it, that God requireth as hard work of the richest, as he doth of them; and makes as great account of a poor Christian, as of the mightiest Monarch. And it should teach Christians humility, and not to strive so much for precedency; but rather, if men will excel others, it should be in service and sufferings.

Fourthly, all men are not called: he saith here. Ye are called ; as importing, that it was a special honor done to them. Many have not the means of Calling; and many refuse their Calling, when they have the means. Which shows the woeful estates of worlds of men, unto whom the voice of God by his Word in the Spirit comes not.

Fifthly, the Calling of God doth propound conditions, upon which his election in time doth depend: for many are called, but few chosen upon their Calling; and the reason is, because they yielded not to the conditions of their Calling. God calls men to a new Covenant, and requires, first, the belief of all things promised on his part: secondly, sanctity and holiness of life; thus they are said to be Saints by Calling, 1 Cor. 1.1. thirdly, to suffer for well-doing, if there be occasion; so here. Now upon the Conscience and consent of the heart unto these conditions doth God make his choice, or acknowledge men: and therefore hereby men's hearts must be tried, or men must try their hearts and estates, whether they be effectually called or no.

Sixthly, men are bound to take notice of, and to learn and obey the will of God revealed in his Word, though it be hard to find out: as here the Apostle faith, They were called to suffer; which is a thing that is not easy to prove by express Scripture, but must be found out as it lies enwrapped in consequences in divers places of Scripture. For if the laws of men bind and oblige us to punishment, though we know them not, because we ought to take notice of them: much more must we study the Laws of God, though they be many in number, and hard to find out without much labor, and many helps.

Seventhly, our general Calling doth bind us to a careful observation of our particular Calling: as here, their Calling in Religion to be God's servants, did bind them to look to their duty as men's servants, yea, and to be subject to their corrections, though unjust. And therefore those Christians are far out of the way, that neglect their particular Calling, and the charge God hath delivered them, upon sentence of Religion, and their general Calling.

Eighthly, the main doctrine in them, or in the scope of them, is, that God calls his servants, all of them, to suffer for the truth. He shows them heaven, and the salvation of their souls, and bestows rich treasure upon their hearts; but withal tells them, he looks they should arm themselves with a resolution to suffer what may befall them for well-doing. Our Savior Christ told his Disciples plainly, that they must think of taking up the Cross daily, before they come to wearing of the Crown. And therefore they do foolishly that undertake the profession of Religion, before they have set down to know what it will cost them.

Thus of the second reason.

The third reason is taken from the example of Christ, who suffered greater wrongs than can be befall servants, or any other sort of men: and this doctrine of Christ's suffering he handles at large from verse 21. to the end of the chapter. Which doctrine of Christ's suffering is fitted partly to the case of servants, and partly to the use of all Christians.

Concerning the Passion five things are in all these verses noted.

First, who suffered: Christ suffered, ver. 21.

Secondly, the end of his suffering, viz. to leave us an example, &c. verse 21.

Thirdly, the manner how he suffered, set out,

• 1. Negatively: and so he suffered, first, without sin, verse 22. secondly, without reviling, ver 23.
• 2. Affirmatively: and so he commits himself to him that judgeth righteously.

Fourthly, the matter what he suffered, viz. our sins in his own body on the tree, ver. 24.

Fifthly, the effect of his sufferings,

• 1. In respect of us: and so his sufferings serve
  • To kill our sins. Verse 24.
  • To make us alive to righteousness. Verse 24.
  • To heal our natures. Verse 24.
• 2. In respect of himself: and so they procured his exaltation, to be Shepherd and Bishop of our souls, ver. 25.

Thus of the order.

Even Christ suffered. ]

The first thing to be considered in the Apostles description of the Passion of the person who suffered, is, that it is named here with special Emphasis, Even Christ, or Christ also. Christ is the sir-name of our Savior, as Jesus was his proper name. Jesus is a name only given him in the New Testament: but Christ was his name in both Testaments, and signifies Anointed, being a Greek word, as Messiah doth in the Hebrew. And so it is a name importing his office of Mediator; as being thereby proclaimed to be the substance of the ceremonial types, even the supreme Doctor, or Prophet, Priest and King of the Church: for these three sorts of men were anointed in the Old Testament, and were types of Christ's anointing.

It is true, that we do not read that our Savior was himself anointed with oil, because his anointing consisted in the substance of that shadow. For the shadow signifieth two things: first, ordination to the office; secondly, the pouring out of gifts by the holy Ghost, for the exornation of the office.

Now whereas Christ is Mediator in both natures, his anointing must be distinguished according to his natures. The whole person was anointed, but yet differently in respect of his natures: for gifts could not be poured out upon his divine nature; yet, as the Son of God, the second person in Trinity, he was anointed, in respect of ordination to the office of Mediator: and as the Son of man he was anointed, in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure, as the Psalmist saith, above his fellows, Psal. 45.

The first doctrine about the Passion is here briefly contained in these three words of the Apostle, Even Christ suffered ; which is a doctrine full of excellent Uses: for thence,

First, we may see how vile the error was of those Heretics they called Patri-passianus ; who taught that God the Father suffered: whereas in this and other Scriptures we are taught that it was only Christ, the second Person in Trinity, that suffered. The ground of their error was, that there was but one Person in the Deity, which in heaven was called the Father; in earth, the Son; in the powers of the creatures, the holy Ghost: and thence they affirm the same things of the Father they did of the Son, that he was visible, mortal and immortal, passable and impassible; passable on earth, and impassible in heaven. But we have learned from the Prophets and Apostles to believe three Persons, and so to acknowledge, that the second Person suffered only, and that in his human nature.

Secondly, we may hence learn, that Christ was subject to the Law after a peculiar manner, so as no other man was subject: for he did not only fulfill the Law by a most perfect obedience, but he suffered the malediction and curse of the Law also. Some men are subject to the malediction of the Law only: and so are all the wicked reprobates that obey it not. Some men are subject to the Commandments of the Law, and not to the malediction: and so our first parents were while they continued in their innocence, because God did not require them to suffer, so long as they obeyed the Law: and so all godly men in Christ, are under the Law, in respect of obedience, but not in respect of malediction: only Christ is subject to the malediction, and obedience of the Law, as our surety.

Thirdly, hence we learn a plain demonstration of the truth of the human nature of Christ: He had not a fantastical body, but a true body, because he did verily suffer in the flesh, as follows afterwards.

Fourthly, hence we may be informed of the excessively vile disposition of the world, in that it is so set on wickedness, that the very Savior of the world, if he come into the world, shall suffer from the world.

Fifthly, we may hence learn, that Christ suffered willingly, and of his own accord. For in that he that is God suffered, it shows he had power to preserve himself so, as all the world could not have forced him to suffer: and therefore we have cause so much the more to admire his love to us, that suffered for our sakes, as the next point will show.

Sixthly, we may hence learn to know how abominable sin is, that makes the Son of God suffer miserable things, if he become a surety for sin.

Seventhly, we may hence learn to know the inevitable destruction, and fearful perdition of impenitent sinners. For if God spared not his own Son, that was but a surety for sin, and did none himself: will he ever spare them that are principals and monstrous offenders?

Eighthly, did even Christ suffer? then we should evermore arm ourselves with the same mind, and provide to suffer in the flesh, 1 Pet. 4.1. It is a shame for us to expect, or desire a life of ease and prosperity, seeing the Prince of our salvation was consecrated through afflictions, Heb. 2.10. and 12.3. And the more should we be confirmed to suffer in willingness in this life, because God hath predestinated us to be conformed to the image of his Son in sufferings, Rom. 8.29.

Lastly, in that it was Christ that suffered, we may hence gather comfort to ourselves in his passion, all the days of our life, because his sufferings must needs be of infinite merit, being the sufferings of him that is God as well as man.

Thus of the Person suffering.

The persons for whom he suffered, follow.

For us. ]

The sufferings of Christ were not casual, such as befell him for no use; nor were they deserved by himself. For he never offended God, nor did he seek his own peculiar good in them, but he suffered all he did, for our sakes, Isa. 53.5. He was wounded for our transgressions: the chastisement of our peace was laid upon him; and verse 8. He was plagued for the transgression of God's people: and as the Apostle saith, he was delivered to death for our sins, and rose again for our justification, Rom. 4.25. He was sacrificed for us, 1 Cor. 5.7. He gave himself for us, Ephes. 5.2.

Now he suffered for us in divers respects, as,

First, to make satisfaction unto the justice of God for our sins, and to appease the wrath of God toward us, as the former places show: His sufferings were a sacrifice for sin: He bare the curses of the Law which were due to us, Gal. 3.10. And thus he paid our ransom, and pacified God, especially in his death and burial: He nailed the hand-writing that was against us, to his cross, Col. 2.15. And as Jonah 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 God's wrath quiet for us.

Secondly, he suffered, as to make satisfaction for our sins, so together with that satisfaction to remove from us the many miseries might have fallen upon us for our sins. Thus he was judged and condemned at the bar of Pilate, that we might be acquirted at the bar of God: He endured all sorts of pains and torments in soul and body, that we might be delivered from eternal torments in hell: He died, that he might deliver us from death and the fear of it, and from him which had the power of death, which is the devil, Heb. 2.13. He was crucified, that he might abolish the power of sin in us, Rom. 6.10.

Thirdly, he suffered for us, that so by his sufferings he might merit the supply of our wants, and the possession of happiness: He suffered to make us blessed. Thus he died, to ratify the eternal counsel, Heb. 9.15.16.17. He was poor, to make us rich, 2 Cor. 8.9. He was bound, to make us free: He was unclothed, to cover our nakedness: He was forsaken of God for a time, that we might be received to everlasting mercy: He was crowned with a crown of thorns, that he might merit for us a crown of glory: He found no mercy from the Priests and Jews, that we might find sure mercy with God: He was cast out of the earthly Jerusalem, and suffered without the gates, that he might provide a place for us in the heavenly Jerusalem.

Fourthly, he suffered for us in this, that he suffered, that so he might have a sympathy of our sufferings, and have a feeiing of our miseries: He suffered being tempted, that he might be able to secure us being tempted, Heb. 2.17, 18. and 4.15.

The consideration hereof may serve for divers uses.

Uses. First, it should breed in us an admiration of the love of Christ to us, that could ever be willing to become surety for us, and suffer for us, especially considering what we were, viz. unjust men, 1 Pet. 3.18. wicked men, Rom. 5.6. enemies to him, Rom. 5.8, 10. That one should die 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 be Jonathan might die for David, or a subject be willing to die for a good Prince about no man would die for his enemies, as Christ died for us.

Secondly, it should work in us sorrow and hearty grief for our sins: we should now mourn as heartily for piercing Christ by our sins, as if we had lost an only child, &c. We complain of the Jews, and Judas, and Pilate for abusing him: but the truth is, it was thy sins, and my sins, that brought him to suffer for them; our debt was laid upon him: We that are principals, are escaped; and he that was our surety, hath paid for it, even to the uttermost fa • thing. And if there were no other reason to show how little reason Christ had no suffer for us; even this were sufficient, that our hearts are so hard as we cannot be grieved to remember his sorrows for our sins.

Thirdly, it should especially work in us a hatred of our sins, and a fall and final resolution to sin no more, but to consecrate our whole life unto him, and to his service, that hath suffered for us, and by suffering, • aid so dear a price. Shall we not live to him that died for us? Or do we so little care for his sorrow, as by new sins we would, as much as in us lieth, crucify again the Son of God? Take heed of despising the blood of Christ, lest you sin so long till there be no more sacrifice for sin, 2 Cor. 5.15. Heb. 6.

Fourthly, we should strive to be disposed, as the Apostle Paul was, to glory in the cross and sufferings of Christ above all things, seeing his sufferings were for us, to satisfy and merit for us. It must needs be an estate of wonderful safety and felicity, that is purchased by such variety of sufferings of the Son of God. As the world despiseth us, so we should with singular and secret rejoicing despise and contemn the world, having such interest in the cross of Christ, Gal. 6.14.

Lastly, it should work in us a most hearty willingness to suffer anything for Christ and the Gospel, that hath suffered such extreme things for us: it should not be grievous to us to forsake father, or mother, or wife, or children, or house, or lands, or our own lives 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 use of it, and that is, to be an example unto us, that we might walk in his steps.

Leaving us an example. ]

The end then of the sufferings of Christ, is to be an example to us to learn by. The word rendered an example, is a metaphor taken from Scriveners, or Painters, and signifies properly a copy or pattern, or portraiture of a thing exactly drawn out. We are then set to school to learn by example: Christ's sufferings are as a writing-school, where the copies are most exactly drawn.

Before I come to the particulars we should bear for Christ in his suffering, divers things may be briefly noted out of the words, especially about examples.

Doct. 1. God would have us learn 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 give good example of well-doing, are as a common treasure; many may learn good by them. Good examples are like common schools, and the better, because they are free-schools, we may learn from example without cost. Though thou couldst not show all the means thou desirest, yet to give a good example of sound life and holiness, is a great treasure in the Church: It doth not only make Religion well spoken of, but it profits many, to teach their well-doing: and therefore such as shine by the light of good example, should be much made of in every place: and they sin fearfully that wrong them, &c.

Doct. 3. It requires a special goodness to be fit to be an example to others, which the metaphor imports: for every man that can write, yet cannot set copies for other men to write by: so every good Christian is not able to teach by example to the life, but with great imperfection: some had more need to be learners than to be teachers, and therefore should not be overhasty to show their gifts.

Doct. 4. Good examples are very scarce in the world, and therefore Christ is fain to leave us one of his own: the skillful practice of God's Word is so rare, that it is very hard to find a man whom we would set before us as a pattern to imitate.

Doct. 5. There was very great need of Christ's example to teach us by. The world is so generally fallen away from the care of obedience, and the doctrine of well-doing is entertained so dully, as a very matter of for me and for outward show; and the examples of the godly are so imperfect, that it was necessary, after so many hundreds of years, in which sound practice was neglected, that the Christian world should be fired with the incitations of so exquisite a pattern of obedience, as Christ's was.

Doct. 6. Christ's example is to be imitated by degrees. God doth not look we should follow the copy exactly at the first: which similitude imports a great deal of encouragement to the weak, but willing Christian; and withal shows the doubtful estate of such Christians, as in a short time and with little labor think they have learned the substance of all Christianity.

Doct. 7. In that he saith, Leaving us an example, it imports, that many good works tarry behind the godly in the world. For though it be true that their works follow them to heaven, yet it is true also, they are left behind. They follow them to heaven, in respect of God's remembrance and acknowledgement of them, and they tarry behind them, in respect of the example of them, and the praisefull memory of them amongst men. Well-doing cannot be lost, which withal imports, that it is a great honor and comfort, when a man goes out of the world, to leave the memory and pattern of good works behind him: and it is a fearful thing for such men as go out of the world to leave an ill report behind them, and die an example of evil doers: though those could leave a great estate in worldly things, yet are they most accursed, because they leave behind them such an ill sent and savor, by reason of their filthy, or vain, or worldly kind of living.

Doct. 8. It is more than a step to heaven; we are here required to follow Christ's steps, importing, it is a long journey, and we are to make many steps.

Doct. 9. The more good any doth, the nearer they come to heaven: every good work is, as it were, a step nearer to heaven: and therefore as we desire to be with the Lord, so should we hasten and finish our work; nothing will bring us sooner to heaven: whereas if we be barren and unfruitful, either we shall never come there, or it will be a great while first.

Doct. 10. The way to heaven is a very hard way to hit; it is marked out by steps: if we step awry, we are in great danger, either of fouling ourselves, or losing our way. It is like to his way that is to pass over a brook, or through thorns, or through miry ways, where are placed steps, or a print of some footing before, which is hard to hit, and dangerous to miss. And therefore men must look to themselves, after they have undertaken profession of the care of a better life: for the similitude importeth, that men must never look off their way, and they must not go over rashly or hastily, nor must they listen to strange noises, nor must they look to go that way with much company, nor is it safe for them to have distractions or cares in their heads: all which parts of the similitude let men apply to themselves.

Doct. 11. He that lives so as he hath the commandment of God, and the example of Christ for a warrant of his actions, is in a sure way, and is safe, and in the right way to heaven. They that walk by rule, and are careful to tread right in the steps marked out in the way, shall have peace, and much comfort and assurance, Gal. 6.16.

Doct. 12. If we be not skillful enough to teach others by our example, yet if we be willing to learn goodness from such as give us good example, we may be happy. Some Christians are examples to others, as, 1 Tim. 4.12. Tit. 2.7. 1 Thes. 1.7, 8. Other Christians learn, both in matters of faith and life, from them, as those places show: and this Text imports, that if we but follow example, we please God.

Thus of the doctrines out of these words.

It remains that we consider more specially of the copy or example here left us to follow. God teacheth us many things by examples, and to that end he hath given us divers sorts of examples to learn by.

And so God is pleased to raise up in the world examples, sometimes of his Power, sometimes of his Justice, sometimes of his Holiness. Examples or monuments of God's Power are those strange works of wonder which God doth at sometimes, to show his Almightiness and Sovereignty; such was that, John 9.1. to make a man, blind from his birth, to see. Examples of his Justice he hath given us in all Ages: so Numb. 5.21. Ezek. 5.15. Heb. 4. 11. Jude 7.1 Cor. 10. Examples and patterns of his Holiness he hath given us, partly in his adopted sons, and partly in his natural Son, and his Son by the grace of personal union: thus he gave us Job and the Prophets for examples of patience in suffering, I am. 5.10. thns Timothy and Titus are charged to be patterns of good works, 1 Tim. 4.12. Tit. 2.7. But it is the example of Christ which is here urged as the best pattern of all others.

Quest. Now the special question is, What must we distinctly learn from the sufferings of Christ?

Ans. There are many things wherein Christ hath set us an example in his sufferings, which we may and ought to learn from him; as,

First, his sufferings should make us willing to resolve to suffer, if God call us to it: it should teach us to stand upon our guard, and look for war; as resolved, It is meet we suffer with him, if we mean to reign with him, 2 Tim. 2.11.

Secondly, when he was tempted or troubled in Spirit, he left us an example for the manner of the fight, and which way we should make resistance, and overcome; and that is, by the Word of God and prayer: for he beat the Devil away by Scripture, Mat. 4. And in all his special agonies we still hear him praying, and making his mone to his Father.

Thirdly, he left us a pattern of matchless humility, and told us, if ever we would learn anything of him, we should learn of him to be lowly and meek; who, being the Son of God, was abased to take upon him the form of a servant, and in worlds of occasions to deny himself, and his own greatness and reputation, Mat. 11.29. Phil. 2.6, 7.

Fourthly, we may learn from his suffering condition the contempt of the world. Why should we seek great things for ourselves, when our Lord and Savior was in some cases worse provided for than the birds of the air, and foxes of the field, as not having a place where to lay his head? And therefore he suffered without the City, to teach us that we also have here no abiding City, but should cast all our cares upon providing for our eternal habitation in heaven, Heb. 13.11, 12.

Fifthly, we should learn obedience from him towards our heavenly Father. Christ obeys his Father, even in hard commandments, against his credit, ease, liberty, yea life it self: and therefore we should learn to desire to go and do likewise.

Sixthly, he left us an example of loving one another, and gave a special charge we should prove ourselves to be his, and to be like him indeed, as his true Disciples, by loving one another, John 13. Eph. 5.2.

Seventhly, we should learn patience of him when we do suffer, though strange things should befall us. What though we should be betrayed or forsaken of our friends in our just cause, or suffer injuries, or be falsely accused even of heinous crimes, or most basely used, even to be buffeted, derided, spetted on, or to see vile wretches and gross offenders preferred before us, or lose all we have, to our very garments? &c. yet none of these things should be grievous to us, because all these things befell our Lord and Master in a worse measure and manner than they can befall us: yea, we should be patient, though it were to lose our lives, as • e did.

Eighthly, he left us also an example of hope in suffering: for when he suffered shame and misery in this life, he looked upon the joy and crown in another world; thereby teaching us, with whole arguments to sense ourselves against all the scorns and miseries of this world, Heb. 12.3.

Ninthly, he left us a pattern of mercy, who made himself poor to make us rich: and therefore how much more should we, out of our abundance, yield some supply to others wants? 2 Cor. 8.

Lastly, the mortification and crucifying of the old man is to be learned from the Passion of Christ, Rom. 6. For look how Christ was used, so should we use our sins: he was crucified, and so should we crucify our sins, piercing the heart of them by confession and godly sorrow, and so hanging them up upon the Cross till they be dead.

Thus we see that Christ hath set us a large copy, and that many things are to be learned from his example.

Quest. But doth Christ's example bind us to imitation in all things?

Answ. In many things it doth bind, but in all things it doth not bind. There are divers things that Christ did, which to leave undone by us, it no sin: as the works of his power and omnipotency are not imitable; and so also the works of his office, as Mediator, are peculiar to himself, and cannot be done by us. Besides a world of indifferent actions of his, divers of which are recorded; yet all men grant they do not bind us to exact imitation, though they be things we have power to do. He sat and preached: he received the Sacrament in a private chamber at night, and gave it only to Clergy-men, and used unleavened bread, &c.

Quest. But what rules are then left to ground our practice upon? and how far are our consciences bound by examples, and so by the example of Christ?

Answ. Examples, and so the example of Christ, bind us in the things he did, which were required by the moral Law, or the Word of God. For an example is but the illustration of a precept: it is but like the seal to a blank, if there be no precept. Secondly, in other things which Christ did, not required by the Law, we are so far forth tied to follow his practice, as he hath for those specialties given himself a precept: as here we are bound to suffer from others, and for others, if need require, by the force of Christ's example; but so as it is specified, that his example binds in this and other things. But where the Scripture doth not make use of his example, there we are not bo • nd in things indifferent i • their own nature, to follow any example out of necessity.

Verse 22.23.

Who did no sin, neither was there guile found in his mouth: Who when he was reviled, reviled not again: when be suffered, be threatened not, but committed it to him that judgeth righteously.

HItherto of the end of Christ's suffering: the manner follows, set down both negatively and affirmatively. Negatively, He suffered without sin, in this verse; and without reviling, in the next verse. Affirmatively, He committed himself and his cause to him that judgeth righteously.

He did no sin: 〈 in non-Latin alphabet 〉 .]

The words of this verse do commend the innocence of this our Savior: which doth much increase the price and value of his sufferings. He suffered for the sins of others, that never committed any sin himself in thought, word, or deed: and as he was innocent in all the course of his life, so did he bear his sufferings without fault, and carried himself so, as no man could find any just occasion against him.

The first thing affirmed of Christ to show his innocence, is, that he did no sin. In the Original it is expressed by a word of great force, which signifies to make, or frame, or fashion with art, or to make sin; and it may be rend • ed (as I conceive) more fitly, He 〈◊〉 -sin.

To make sin, being a phrase somewhat unusual, the sense is to be 〈◊〉 red into. Now a man may be said to make sin many ways▪

First, when a man 〈◊〉 and commits a sin never heard of before. Thus Onan made that sin of filthiness. Thus the Sodomites and Gentilish men and women made sins of lust. Thus drunkards make strange kinds of drinkings. Thus the 〈…〉 of our times 〈◊〉 the sins of strange apparel. And thus the Papists make that horrible sin of murthering of 〈…〉 . And thus swearers now make their monstrous oaths.

Secondly, when a man sins, having not so much as temptation to sin in himself, or proneness of nature to sin: and so he sins that sins willfully, and not by infirmity, or weakness of nature. Thus Adam made the first sin: for he had no corruption of nature to entice him, or incline him, nor could any temptation from without compel him; but he sinned willfully. Thus those men of blood make sin, that kill their brethren in cold blood. And so many whoremongers and drunkards make sin, when they are not enticed, but entice themselves, and strive by all means to fire and force themselves to wickedness. And thus swearers, and usurers, and such like, make sin.

Thirdly, when a man commits such a sin as other men condemn by the very light of nature, though he do it by corrupt inclination, or though it be sin which others commit: so to make sin, is to be a malefactor, or one that is guilty of any gross sin.

Fourthly, when a man studies mischief, and sins not suddenly, but imagines, and deviseth, and forecasts, and plots how to compass his sin: and thus all wicked men make sin, because they sin not suddenly, or by mere frailty, but do study iniquity: every wicked man is a great student, Psal. 36.4.

Fifthly, when a man causeth others to sin by evil counsel, or example, or compulsion: Thus Tyrants made sin, that forced men to deny the faith: and thus they make sin, that make their neighbors drunk: and thus Stage-plaiers and Minstrels make sin, that call and provoke others to licentiousness and wantonness: and thus superiors make sin, when by their evil example, or negligence in not punishing offenses, they tempt others to sin.

Sixthly, when a man makes a trade of sinning: and thus men are said in Scripture to be workers of iniquity, which is a Periphrasis of wicked men. Now he that is said to make a trade of sin, or to be a worker of iniquity; first, is one that makes it his daily custom to follow his sinful course of life, or that follows sin as the trades-man doth his trade. Secondly, that cannot live without his sin, that accounts his sin the life of his life, that had as liefe be dead as restrained of his sin: as the trades-man accounts himself undone if his trade be destroyed.

Seventhly, when a man calls good evil, and evil good; when a man makes that to be a sin which is no sin. Thus they make sin, that call those things sin, which God by his Law never called sin: and thus men make sin both out of superstition on the left hand, and out of rash zeal on the right hand: thus also profane persons make godliness and a body conversation to be Schisms, and truth to be Heresy: thus the Jews called Paul's religious course Heresy, when he by that way, which they called Heresy, worshipped the God of his fathers: and the Professors of Christian Religion they called a Sect, Acts. 2 • . Isa. 5.20. Thus Lawyers many times make sins, when they make a good cause bad, and a bad cause good.

Eighthly, when a man by slander casts foul aspersions upon other men that are innocent, speaking evil with any manner of evil report of such as live religiously. And this art of making sin, the slanderer learned of the devil, that accuser of the brethren. Thus many godly persons are many 〈◊〉 by wicked reports made gross offenders in the common acceptation of the world▪ and in the rumors speed abroad of them in many places. Thus they made Christ and the Apostles grievous sinners, and a spectacle to men and Angels.

Ninthly, when a man in adversity deviseth 〈…〉 to get out of trouble, or deliver himself from the cross is laid upon him. And this sense may in some sort be applied to the case of our Savior, who never used ill means to deliver himself, though he suffered extreme things.

Lastly, in a general sense, every man that is guilty of sin, may be said to make sin. And so it is commonly by way of removal said of Christ, that he made no sin, that is, that he was never guilty of any offense against God or man.

Thus of the sense of the words.

Divers Doctrines may be gathered out of these words: but because one is principal, I will but touch the rest.

Doct. 1. Men's sins are of men's making: man made sin, God made none.

Doct. 2. It is a hateful thing to be a maker of sin. As it was most glorious for God to make a world of creatures: so it is most ignominious for man to make a world of sins.

Doct. 3. Christ made no sin. This is the chief Doctrine, and plain in the Text: He was not only free from the first and worst kinds of making of sin, mentioned before, but he was free from all sin in all estates of his life, he knew no sin, he did none iniquity: he was that just One by an excellency.

Quest. But how came it to pass, that the man Jesus had no sin, seeing all other men bring sin with them into the world, and daily sin?

Answ. He was sanctified from the womb, being conceived by the holy Ghost, which no other are: so as both original sin was stopped from flowing in upon him in his conception; and besides, he was qualified with perfect holiness from the womb: and therefore is called that holy thing borne of the Virgin, Luke 1.35.

And it was necessary his human nature should be so holy, and that he should do no sin, because his human nature was to be a tabernacle for the Deity to dwell in, Col. 2.9. and besides, from his very human nature, as well as from his Deity, must flow unto us life, and all good things; and therefore he must needs be undefiled: The man-hood of Christ is as the conduit, and the God-head as the spring of grace unto us. Besides, his sufferings could not be available, if he were not innocent himself.

The Uses follow: and so,

Uses. First, we see the difference between the two Adams : the first made sin, and infected all the world with it: the other made no sin, but redeemed all the world from it. The first Adam, as he had power not to sin, so he had power to sin: but the second Adam had not only a power not to sin, but also no power to sin; not only, as they say in Schools, Posse non peccare ; but also, Non posse peccare.

Secondly, we may hence see in what a woeful damnity against goodness the world stands; when this most innocent Man, that never did any sin, that never offended God or man in all his life; when he. I say, comes into the world, how is he despised and rejected of men! Who looked after him, unless it were for his miracles? few honored him for his holiness. How is the world set on wickedness, that it should account him without form or handsomenesse, that shone before God and Angels in such a spotless innocence? Oh what wit had the rulers of this world, that condemned him as a malefactor, that had no spot in him from the crown of the head to the soale of the foot, that never did man wrong, or sinned against God? Isa. 49.7. and 53.2, 3, 4.

Thirdly, we may hence see cause to wonder at the love of Christ to us. Oh how is it 〈…〉 of such a world of sins, that yet himself never knew sin? What heart of man can sufficiently admire his love unto us, that can abase himself to be made sin for us, that never did sin himself?

Fourthly, is it not hence also most manifest, that impenitent sinners shall not be spared or pitied of God? Did not God spare his own Son that never offended in all his life? and shall he spare them that never left offending of him? Oh what madness hath besotted men so, as with stubborn willfulness still to trust upon an unknown mercy in God, yea such a mercy as God could never conceive in the case of his Son, that was not to him as they are in any respect! Were these men but thoroughly beaten from this sinful plea of mercy in God, they would repent of their sins in time, and seek true mercy from God, which never is withheld from penitent sinners.

Lastly, Did our Savior Christ suffer so patiently such extreme things, that never deserved any evil in himself? What a shame is it for us to be so unquiet, and dejected, or so froward, or so unsettled, when any crosses or afflictions fall upon us, who yet have deserved at God's hands to suffer a thousand times more, and worse things than those that do befall us?

In his mouth was found no guile. ]

We read in the Scripture of guile in the spirit, when we have false hearts, and guile in the hands by false weights and balances, and guile in the mouth in deceitful words.

Guile in words is committed many ways:

First, by lying; when men speak what they think not.

Secondly, by flattering; when men praise others after a corrupt manner, or for corrupt ends.

Thirdly, by backbiting; when men censure others behind their backs, of malice, or whisper evil against others, Psal. 41.7.

Fourthly, by wresting the words of others to their hurt, Psal. 56.11. and 52.1, 2.

Fifthly, by with-holding the just praises of others, or Apology.

Sixthly, by fearfulness in evil times; when men will not stand for the truth, or speak against their Consciences.

Seventhly, by disgraceful jests, Ephes. 5.4.

Eighthly, by telling the truth of malice, 1 Sam. 22.9, 10.

Ninthly, by boasting of a false gift, Pro. 27.1.

Tenthly, by hypocrisy and dissimulation, and that divers ways; as,

• 1. When men speak fair to men's faces, but reproach them behind their backs, or flatter them merely, to catch them and entangle them in their talk, as the Pharisees often tempted Christ.
• 2. That reproveth sin in others, and yet commits it himself, Rom. 2.19.
• 3. That colors sin under pretence of Religion, Mark 12.40.
• 4. That professeth Religion in words, and yet denieth it in his heart.
• 5. That hideth his sin by denial or excuses, to avoid shame and punishment.
• 6. That gives good words to men in affliction, but relieves them not, 1 John 3.17, 18.

None of these, nor any other ways of guile were found in Christ, though they called him a deceiver, and sought all occasions against him.

Thus of the sense: the doctrines follow.

Doct. 1. Guile in words is a vice that wonderfully dishonors a man: it was a fault would give great advantage to the enemies of the truth. As it is a sin which is in a special manner hateful to God, Psal. 5.7. so it is shameful amongst men: and therefore as any man would enjoy good days, let him refrain his tongue from evil, and his lips that they speak no guile, Psal. 34.13.

Doct. 2. When he saith, that they found no guile in his mouth, it imports, that they sought it. And so we learn, that the godly are so hated of the wicked, that they seek occasion against them: when they see not, or hear not of any faults in them, they search, and inquire, and lie in wait to see if they can catch their foot-slippings at any time: yea they mark their words, to see whether they can find any falsehood or hurt in them. And therefore Christians should watch themselves and their words the more carefully, and strive so much the more to show themselves plain men in their words and dealing, that they may speak what they think at all times.

Doct. 3. The third doctrine which falls in this text is, that in Christ was found no guile: he could never be taken in the sin of flattering, lying, coozening, backbiting, or any dissimulation, or hypocritical or deceitful speeches; and therefore the use may be,

Use 1. First, to show the fearful estate of such as use lying and deceit, and hypocritical courses in the dealings with men in their trades, or other occasions of life. There was no guile in Christ; and therefore it is probable, they are not true Christians, because they are not herein made like unto Christ: yea deceit and guile is made a sign of a wicked man, Psal. 36.1, 3. And therefore such as are given to the sins of deceit and hypocritical dealing, are in a miserable case, especially such as cover their deceit with smooth words, Ier. 9.8. Pro. 26.24.&c. 2. And such as make a trade of it, give their tongues to evil, and frame deceit, and bind their tongues to lies, and teach their tongues to speak evil lies. Ier. 9.5. 3. And such as will deceive their neighbors, their brethren, or such as are harmless, Ier. 9.5. Psal. 35.20.

Use 2. Again, this pattern in Christ may comfort the plain-dealing and plain-meaning man, and plain-speaking Christian, that hath no tricks and methods, and subtlety in his words or carriage, but is a plain man like Jacob: this is made a sign of a godly man, Zeph. 3.13. of a happy man, Psal. 15.2. of a true Israelite, John 1.47.

Being reviled. ]

Hitherto hath been shown that Christ suffered without sin: now the Apostle shows that he suffered without reviling or threatening, which praise is increased in this, that he reviled not when he was reviled, nor threatened at the very time when he suffered extreme injuries.

Reviling is a sin condemned in the sixth Commandment, and is committed by bitter and disgraceful words against any other without desire of doing good: and so men revile when they disgrace others by false accusations, as when they called Christ a deceiver, and said he had a Devil, or was a glutton, or an enemy to Caesar, or a blasphemer, or the like. Again, it is reviling when the very terms used are base and ignominious, if they be used only out of passion: as to call men, made after the image of God, by the names of beasts, or the like. Again, when we upbraid others with such deformities or infirmities as God hath laid upon them; as to mock a man for his deafness, or lameness, or ill sight, or the like, Lev. 19.14. Besides, when men reproach others with such words for anything they fail in, as express more disgrace than the fault deserves; as for some mistaking to call a man fool, Mat. 5. yea it is reviling when the faults of others are charged upon them without a calling,or desire of their amendment: and so it is reviling to upbraid any with the sins they have reap • ted of.

And thus what reviling is.

Doct. 1. Reviling is a hateful sin: that appears from hence, that it is accounted a great suffering to suffer reviling. And our Savior accounts it murder in his exposition upon the sixth Commandment. Mat. 5. and therefore bitter words are compared to arrows and swords, which are 〈◊〉 of murder: and reviling godly men is termed blasphemy in sun 〈…〉 the Original: it grows out of a bitter root, and is the very 〈…〉 naughty disposition, or maliciousness, Heb. 12.14, 15. 〈…〉 altogether contrary to the Spirit of God, which is a Spirit of mockenesse. And if a godly man suddenly fall into bitter words, it makes the holy Ghost stir within him, Ephes. 4.30. and evil words corrupt 〈…〉 Thou losest so much of thy honesty as thou usest of reviling.

Use. The use is therefore, first, to persuade all that are godly to avoid this sin, and at home and abroad to revile no man upon any occasion, Tit. 3.2. and the rather, because they are heirs of blessing, 1 Pet. • .9. and have the example, not only of the godly in Scripture, but of Christ himself, as it is here urged.

Secondly, it serves to reprove and shame all such as are guilty of 〈◊〉 full a sin: especially,

1. Such as have a mouth full of cursing and bitterness; such as are many Masters and Mistresses, or Dames, that cannot speak to their servants, but it is with reviling terms; their usual speech to them is to find 〈◊〉 with reproach: and so in any sort of men that are thus bitter 〈◊〉 , Rom. 3.14. I am. 3.9. it is the sign of an •• regenerate heart.

2. Such as are given to it to complain of their neighbors in all places, evil-minded men, that know little other discourse, but by way of finding fault, or reproaching this or that man: and they cease 〈…〉 have filled town and country with reproaches and slanders, I am. 5.9.

3. Such as revile innocent men, and speak evil of the just and godly, whom they ought to praise and honor.

4. Such as revile men for this very reason, because they are good. It is monstrous ill to revile a good man, but a • ominable vile to revile goodness and religion it self, to scoff and reproach preaching, and hearing of sermons, and praying, &c. Woe is to them that thus call good evil: and the worst is, when they set up, instead of those things, the praises of drunkenness, good fellowship, and lascivious meetings, and 〈◊〉 disorders, and so call bitter sweet, and evil good.

5. Such as rail at such as are in authority, and speak evil of dignities, Jude • . 2 Pet. 2.10.

6. Such as revile their very parents, and speak evil of such as God and nature have so nearly bound them to. And so is it monstrous vile for 〈◊〉 to traduce their husbands, and by backbiting to destroy their 〈◊〉 ; as it is monstrous for the people 〈◊〉 revile their 〈◊〉 that are godly and painful men.

7. Such as revile Christ, as the Jews did: (of which afterwards) and such are they that revile God, as 〈◊〉 , and 〈…〉 kind, as well as Pagans and 〈◊〉 , that speak reproachfully of this doctrine.

Thus of the sin of reviling.

Doct. 2. Christ himself was reviled: He that was • o 〈◊〉 and innocent: He that did so much good in every place: He that had power to be revenged on such as did revile him. This is the more 〈◊〉 if we also consider by whom he was reviled, even by such as had their birth, breath, and being, and all from him: yea he was reviled of all sorts of men; Jews, 〈◊〉 Rulers, the people, learned men, and unlearned. And this was the more to be wondered at too, if we consider with what kind of reviling he was 〈◊〉 , and that was with most hateful 〈◊〉 , as deceiving, working by the Devil, blasphemy, sedition, treason, &c. The Use follows.

Use. Was Christ reviled? Then it is most manifest that the world hates goodness incurably: if that just One cannot scape reproach and slanders, then may not any godly persons promise to themselves peace that ways. Therefore carnal friends of such as suffer reproach for Religion many times say, It must needs be they are faulty some way, or at least are not discreet: whereas this instance of our Savior shows, that worldly-minded men will reproach such as are godly, though they were never so discreet or innocent. Besides, this should teach us patience under such indignities and wrongs: Christ was reviled, and shall we be so troubled and disquieted?

Christ did not revile again. ]

And the reason was, partly because reviling is a sin, and partly because he suffered as our surety, though he had deserved no such shame, and we had: and therefore holds his peace, not only from reviling, but many times from just apology, confessing our guiltiness by his silence. The practice of our Savior is here reported for our learning, that all Christians might hence be warned, not to render reviling for reviling, 1 Pet. 3.9.

There are many reasons to persuade us to patience, and not to render reviling for reviling. First, the reproaches of unreasonable men cannot take away thy innocence. Secondly, better men than we have been as vilely abused. Thirdly, as David said, God may bless thee for their cursing, and honor thee for their disgracing of thee. Fourthly, because we are heirs of blessing; and therefore such foul language as cursing and reviling should not be found in our mouths. Fifthly, though thou deserve not those reproaches from men, yet thou art not innocent before God. Sixthly, herein thou shalt be conformed to the Pattern and Image of the Lord Jesus Christ, not only in suffering wrongfully, but in forbearing reviling for Conscience sake.

He threatened not. ]

To threaten those that wrong us is usually a blemish and a fault: First, because usually it ariseth of passion, and desire of revenge. Secondly, because oftentimes it is joined with lying, when such things are threatened as for matter or degree cannot be done, or are not intended to be done. Thirdly, because by threatening so passionately we do injury to God, to whom vengeance belongs. This condemns the usual practice of all sorts of men, that sin fearfully in the customary practice of thwarting, upon all occasions of discontent and displeasure. Who is he that suffers now, and in his heart or words threatens not? Especially, how exceeding common is this sin in the most families where parents and masters can hardly tell how to speak of the faults of servants and children, but it is with foolish and passionate threatening, contrary to the express prohibition, Eph. 6.9. Masters use not threatenings. But all such as would have the comfort of a sound conversation, and desire to carry themselves as Christ hath left us a pattern, must strive to break off this wretched habit of threatening: and if they be oppressed by Superiors, or wronged by the incurable faults of Inferiors, they must learn of Christ to commit all to him that judgeth righteously; which is the affirmative part of the manner of Christ's suffering.

But committed himself to him that judgeth righteously. ]

From these words divers things may be observed.

Doct. 1. First, that in case of wrongs from other men, it is not always needful or convenient to complain to the Magistrate for redress. Christ here commits his cause to God, but complaineth not: nay, though he were wronged almost continually, and with grievous wrongs, yet we read not that ever he complained against them that did him wrong.

Here two things are to be inquired after.

First, in what cases it is not fit to complain to men.

Secondly, in what cases it may be lawful and fit.

In these cases following it is not fit to complain to the Magistrate.

First, where redress of the wrongs may be had by private and peaceful courses, 1 Cor. 6.

Secondly, where the laws of men do not provide punishment: some wrongs are offenses, and yet not punishable by men's laws.

Thirdly, where the offense is committed of mere frailty or ignorance.

Fourthly, where the offense is grounded upon mere surmises, which in the judgment of charity ought not to be conceived, 1 Cor. 13.

Fifthly, where the injury is less, and the party trespassing doth acknowledge the wrong: in this case the rule of Christ holds; If thy brother say, It repenteth me, thou must forgive him, Luke 17.4.

Sixthly, where by the suit religion will receive greater damage by the scandal, than the party suffers by the wrong; as in the case of the Corinthians, where a brother went to law with a brother before Judges that were Infidels.

Seventhly, where the Magistrates have declared themselves to be enemies to justice and just men; as here in the case of Christ it was boot less to complain, because all the Rulers were his professed enemies.

Contrariwise, in these and such like cases following men may lawfully seek justice from men in authority.

First, where the offense is grievous, and against the laws of God and men.

Secondly, where the offender persists in evil-doing, without repentance.

Thirdly, where the offense is against God and Religion, as well as against the party wronged.

Fourthly, where such wrongs are usually punishable.

Fifthly, where the party complaining is bound to complain by his office, either by charge or oath: provided, that the party complaining, first, love his enemies; and secondly, prosecute with continual respect to God's glory; and thirdly, use the benefit of the Law with charity and mercy, without cruelty or extremity.

Thus of the first Doctrine.

Doct. 2. The malice of wicked men against the godly is so great, that when they begin to oppose them, though it be but in their name, they will never cease opposition, if they have power, till they have their lives too. Thus I gather from hence, that our Savior, being reviled, doth not only commit his cause to God, but commits himself to God, as expecting the increase of their oppositions, till they have put him to death. This is the reason why God indites every man that hates his brother, of murder, 1 John 3.15. And David so often complains of his enemies that slandred him, that they also sought his life, yea his soul; as if they were desirous not only to kill his body, but damn his soul also.

Doct. 3. We may here also note, that God is to be conceived of according to the occasion: seeing we cannot comprehend God wholly as he is, we ought to raise up such conceptions in our hearts of the glory of God, as may with honor answer the occasion that presently concerns us: as here in the case of wrongs, God is conceived as a righteous Judge: in the case of death he is called the God of the spirits of all flesh: in the case of prayer he is called a God that delighteth to hear prayer: in the case of infirmities, a God that takes away iniquity, and passeth by transgression: and in cases of great difficulty he is conceived of as Almighty, and so forth.

Doct. 4. It is evident from hence, that God is a Judge: and this point is both terrible to the wicked, and comfortable to the godly. It is terrible to the wicked many ways: First, because he is Judge of all the world; all must be judged by him, Gen. 18.25. Heb. 12.23. 1 Sam. 2.10. He is not a Judge of someone circuit, as Judges amongst men are. Secondly, because he is a Judge that needs no evidence be brought in: for he knows all causes, and is witness himself, Ier. 29.23. and so Judges among men are not. Thirdly, because he judgeth for all offenses: he tries the hearts and the reins, as well as the words and works of men, Psal. 7.9, 11. Earthly Judges try malefactors but in one or some few cases. Fourthly, because he hath Armies of executioners: he can call to the heavens, or speak to the earth, and have hosts of servants to do his will, and execute his judgments, Dan. 7.9. 10. Psal. 50.4, 22. so as none can deliver out of his hands. Fifthly, because he is Judge himself, Psal. 50.6. and 75.8. He doth not do justice by Deputies, but will hear all cases himself. Sixthly, because his judgment is the last and highest judgment; and therefore there lieth no appeal from it. Seventhly, because he can bring men to judgment without any warning: he standeth before the door, and often seizeth upon the offender, without serving any writ, or giving him any summons, James 5.9. And therefore wicked men do very foolishly, that ruffle here in the world, and lift up their horns so high, and speak with such a stiff neck, and walk on in their sins and injuries so securely, Psal. 75.5, 6, 7, 8.

Again, if God be Judge, it is comfortable to penitent sinners: First, because repentance will alter the judgment, if it be after the fact, and before the sentence, even in such offenses as deserve everlasting death, as appeareth in the case of David and the Ninevites, & is notified to the world, Act. 17.31. whereas earthly Judges must proceed in their judgment, whether the parties be penitent or no. Again, it is the more comfortable, that God is Judge, because all parties wronged or grieved may have access to God, and put up their supplications at any time; he is ready to be found, and willing to hear: which is seldom true of earthly Judges. Thirdly, because godly men know their sentence already, God hath acquitted them by his Word, and by his Son, and by his Spirit, and therefore they need not fear his last judgment.

Doct. 5. God will judge righteously: God's judgment is a most righteous judgment, Psal. 9. 8. Rom. 2.5. 2 Tim. 4.8. He is the righteous Judge by an excellency, because there is no Judge but misseth it some way: only God's judgment is always righteous; and it must needs be so for many reasons:

First, because he judgeth the high as well as the low, Job 21.22.

Secondly, because his judgment extendeth to every offender in the world, Jude 15. Earthly Judges may punish some malefactors, but they leave thousands of men that are as great as they, I mean as great offenders as they: as for other reasons, it is because they cannot apprehend them.

Thirdly, because he judgeth for the breach of most righteous Laws.

Fourthly, because he will take no gifts, Job 36.18, 19.

Fifthly, because he hateth heartily what he condemns severely: so the day of judgment is called, A day of wrath, Rom. 2.5. whereas man may censure other men for such faults as they themselves commit, or at least are not moved to the sentence simply out of the disliking of the fault.

Sixthly, because he is not deceived with shows and outward appearances, but his judgment is according to truth, Rom. 2.2.

Seventhly, because it is general, according to men's works, 2 Cor. 5.10.

Eighthly, because in the day of his judgment he will specially honor the righteous, Rom. 2.7, &c.

Ninthly, because when a man can have no justice from men, he shall be sure to have justice from God: and this is especially here intended.

Tenthly, because he doth not judge rashly: but as we see after wonderful patience, and the many days men have had of sinning, he appoints his day of judging.

Uses. The Uses may be divers: for,

First, it shows the woeful case of wicked men that forget God, and in the hardness of their hearts run on in sin, and so heap up wrath against the day of wrath, Rom. 2.4, 5.

Secondly, it should teach all men that have any care of themselves, to deny all ungodliness, and worldly lusts, and to live godly, and righteously, and soberly in this present world, Tit. 2.12, 13.

Thirdly, it should be a singular comfort to all such as suffer wrongs and injuries in this world, whether in their names, or bodies, or states, or any way; let them but be patient, God will do them justice, as these places show, 2 Thes. 1.5. Psal. 4.5. I am. 5.6, 7, 8. Jude 15.

Doct. 6. It is the duty of God's servants in all distresses to commit themselves and their causes to God and to his righteous providence and judgment. This the example of Christ here shows us, & there is reason for it. First, because God requires we should do so, as these places show, Psal. 37.5, 6. Prov. 16.3. 1 Pet. 4. ult. Secondly, because it is not in man to direct his own way, Ier. 10.23. Thirdly, because God never disappointed the trust of them that committed themselves to him, Nabum 1.7. Pro. 16.3.

The Use should be to teach us, as we would show ourselves to bear the image of Christ, and to be true Christians, to practice this duty, in all cases of wrong, danger, affliction, or temptation: But then withal, when we have committed our cause to God, we must remember these rules:

First, never to use ill means to get out of distress, Isaiah 28.16.

Secondly, not to limit God, but to let him do whatsoever pleaseth him.

Thirdly, not to be impatient, or troubled, but quiet ourselves in God, and wait and trust in him; and if we find any difficulties, we must then roll our way upon the Lord, as the Psalmist saith, Psal. 37.5, 6, 7.

Fourthly, we must acknowledge him in all our ways, and give him glory, when he doth us justice, Pro. 3.6.

Verse 24.

Who his own self bare our sins in his body on the tree; that we being delivered from sin, should live in righteousness; by whose stripes you were healed.

HItherto of the manner of the suffering of Christ. Now follows in the fifth place the matter he suffered, viz. He bare our sins, amplified by showing how, and that three ways: first, his own self: secondly, in his body: thirdly, on the tree.

He bare our sins. ]

Christ may be said to bear our sins in two respects chiefly. First, because he did undergo the imputation of all our sins; our faults were charged upon him, as our surety: He was made sin for us, 2 Cor. 5.21. He stood before God's justice in our room. Secondly, because he suffered the malediction due to our sins by the Law: He bare our sins, in being made a sacrifice for sin: He became indebted unto the justice of God, as our surety, to bear the curses of the Law, which our sins deserved, Isaiah 53.5, 8. Ga • . 3.10. And as this is true in general of all the wrath of God, and the fearful things due to our sins: so if we mark the story of Christ's sufferings, we may observe, how the sins of our first parents, and our own, light heavily upon his back, God suffering our sins to be charged upon him in a special fitness of the judgment to our sins: and that we may note, both in the circumstances of our sinning, and in the sorts of sins.

For the circumstances: The first Adam sins in a garden; the second Adam suffers fearfully for sin in a garden: The second Adam suffers on a tree, and so bears the sin of the first Adam, eating the forbidden fruit of a tree. For the sorts of sin: Why was Christ betrayed by Judas, denied by Peter, forsaken by all his Disciples, refused by the Priests and people, but because we had betrayed, denied, forsaken, and refused God in Paradise? And many of us are now guilty of the same or the like sins in the course of our lives. He was charged to be a seducer, to satisfy for our being seduced: for our evil words, and sinful excuses, he was silent: because we and our first Parents have preferred the Devil before God, therefore was a malefactor preferred before him. Why was he mocked, buffered, and spit upon, but to bear the shame was due unto us for our filthiness, and vile conversation? Why drank he gall, but to pay for our sinful pleasures? Why suffered he reviling and scoffing, but to satisfy for our sinful words? Many other things might be observed.

The consideration whereof should serve for many Uses: and so it should teach us divers duties; as,

Uses. First, since he hath borne our sins in the imputation of them, and the malediction due unto them, we should be most ready and willing to bear his cross, as accounting it a great shame to be unwilling to suffer a little, and for a little while, for his sake, that hath borne such strange things for us: we should be content to forsake all for his sake.

Secondly, it should grieve us at the heart for our sins, considering the fearful imputation of our faults charged upon him, and the bitter things he suffered, to make amends to God's justice for our wickedness, Zach. 12.10.

Thirdly, hath Christ borne our sins? and can we find in our hearts to sin anymore? shall he again be charged with our faults? shall we again crucify him? Rom. 6.6. Heb. 10.24. &c. and as followeth in the next words of this Text.

Fourthly, Oh how should we love the Lord Jesus; that holy One, that bare the imputation of such base crimes, and endured such grievous things for us, before we ever knew him, or cared for him; even for us that were enemies to him! Deserve they not to be accursed, that love not the Lord Jesus? 1 Pet. 1.9. • Cor. 16.22.

Fifthly, we should therefore eat the Passover with sour herbs; we should remember his grievous sufferings with hearty affection, and melting of soul before the Lord, when we come before him to celebrate the memory of his Passion in the Sacrament.

Sixthly, we should no more stagger or waver in faith, but with all peace and joy in believing, rest upon the propiriation made by Christ for our sins: we should therefore confidently believe the pardon of all our sins, because he hath borne ou • iniquities. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins.

Seventhly, we should never more be afraid of death and hell: for our debt being paid by the surety, the hand-writing that was against us, is now cancelled, Col. 2.15. and there is no condemnation to them that are in Christ Jesus, Rom. 8.1. Heb. 2.14.

Eighthly, we should not be so much troubled to be unjustly traduced, seeing Christ beyond all example, suffered most unspeakable ignominy, bearing the i • putation of the sins of all the Elect.

Ninthly, seeing he hath been made in the similitude of sinful flesh, and suffered for sin in the flesh, we should strive to be made the righteousness of God in him; and as he hath borne our sins, so should we strive to bear his virtues.

Who his own self. ]

It is emphatical that the Apostle saith, He bare our sins his own self: for there be two things which are here imported. First, that he had no partners: there were none with him: He bare all himself, Isaiah 59.16. He trod the wine-press alone, Isaiah 63.3, 5. And therefore it is a vile dishonor to Christ to ascribe any part of satisfaction to ourselves, or to any Saint or Angel. Secondly, it imports, that therefore his suffering is of infinite value, in that he bare all his own self in person, who was God and man. Then it will follow, that he hath made a sufficient propitiation for all the world, 2 John 2.1, 2.

In his body. ]

Quest. Why, did he not suffer in his soul?

Answ. Yes: for so saith the Scripture, He made his soul a sacrifice for sin, Isaiah 53.10. and the Son of man came to give his soul a ransom for many, Mat. 20.28. Mark • 10.45. This was shadowed out by the Holocaust, or whole burnt-offering: for it noted that the whole man should suffer. So in the Sacrament, the breaking of the bread is not referred so properly to his body; for there was not a bone broken of him, saith the holy text: but fitly to his soul, which was broken with sorrows and heaviness for our sakes: So that by the body he means synechdochically whole Christ; but yet the body is named, because that was the outward sacrifice that was offered for our sins on the tree.

Christ then bare our sins in his body. What may we learn from thence?

First, we see a manifest difference betwixt Christ's Priesthood, and theirs in the Law. For they offered the bodies of beasts or fowls, but Christ offered his own body.

Secondly, we may take comfort in the assurance, that he is the Savior of our bodies as well as our souls.

Thirdly, seeing such grievous things befell the body of Christ, why seek we so much ease for our bodies? why pamper we our flesh so? and why are we so impatient in the pains of our bodies, and remember not what Christ suffered in his body?

Fourthly, we should therefore esteem his body to be a precious body above all bodies, seeing it was laid down as a price for our sins: yea we should long to see that glorious body of his, that we might admire it, and adore it, and embrace it; and in the mean time love and delight in the Lord's Supper, that exhibiteth the body of Christ spiritually unto us, rejoicing in such meetings above the joy of all carnal people, before any other things.

Fifthly, we should therefore take heed of sinning against our bodies, b •• make conscience to serve God both in body and Spirit, and say with David and Christ, Lord, a body thou hast given me: for I come to do thy will.

Sixthly, what cursed monsters are swearers, that rear the body of our Lord with their cursed oaths, and rake their nails in his wounds with their blasphemies?

On the tree. ]

The original word signifies sometimes a staff, Mat. 26.47. sometimes a pair of stocks, Acts 16.24. sometimes a tree growing, Rev. 2.11. usually wood, • Cor. 3.12. here, a Gallows made of wood.

Christ bare our sins on the tree, because he did in a special manner suffer bitter extremities on the tree, which he suffered as our Surety, and for our sins: for,

First, to die on a tree was by a special Law of God made a curse, and so is everyone that hangs on a tree Gal. 3.13.

Secondly, he was debarred of the benefit of ordinary natural comforts: for he lived in pain three hours in the d • rke, and had not the light of the Sun.

Thirdly, in that darkness he was put to the most fearful conflict with the Devils, which at that time did with their utmost fury assault him, and sight against him, Col. 3.25.

Fourthly, he endured most grievous pains and torments of body, and the effusion of his most precious blood.

Fifthly, he was reckoned amongst the wicked in his death, and therefore hanged between two malefactors, Isaiah 53.9.

Sixthly, he was reviled by the base multitude, and mocked and derided by the chief Priests and Scribes, Mat. 27.39. to 45.

Seventhly, God his Father poured out upon him the fearful vials of his wrath, in with-drawing for a time the sense of his favor, Mat. 27.46.

Eighthly, his whole body was offered up on the tree, as a Sacrifice for the sins of the world, and the substance of all the Sacrifices in the Law.

Uses. We have therefore cause to rejoice in the cross of Christ above all things; for on the tree he freed us from the curses of the Law, and purchased for us the blessings promised to Abraham, as the father of the faithful, Gal. 3.13, 14. and besides, by suffering so shameful a death he hath sanctified all sorts of ways of inflicting death upon the godly; so as now they may with comfort in a good cause, or after repentance for their faults, even suffer that death on a tree with joy. And we should the more praise God for his favor, if he suffer any of us to die of any other more easy or more honorable death. And then we may again see the hatefulness of sin, in that God, punishing our sins in the person of his own Son, doth not omit the very circumstances of abasement; his justice exacting not only death, but that painful and ignominious death on the tree. Lastly, hence we may see how little cause there is for Christians to plead merit, if they think how fearfully sin hath angered God; and withal, how senseless the best of us are, when we hear, read, or think of these sufferings of Christ: they may rather see cause forever to abhor the doctrine of merit, seeing hereby we proclaim ourselves to be worthy of the very merits of Christ, that can be so little affected with the thought of his sufferings.

Thus of the matter of Christ's sufferings.

The effects follow: and the effects, in respect of us, are named to be three: first, the death of sin; secondly, the life of grace; thirdly, the healing of our natures.

That we being dead to sin. ]

Men may be said to die divers ways:

First, in respect of nature; when the Frame of nature is dissolved by the p •• ting of the soul from the body.

Secondly, in respect of God; when God is departed from men with his grace, and righteousness, and favor: thus wicked men are spiritually dead, Eph. 2.1. and 4.17. 1 Tim. 5.6.

〈◊〉 , in respect of the world; when a man is overwhelmed with crosses, 〈…〉 as are 〈◊〉 wit • 〈◊〉 in his reputation, he is said to be dead, and his life to be hid under 〈…〉 , being despised and 〈◊〉 as 〈◊〉 m • n o • t of • inde, Col. • .3. Isaiah 26.19.

Fourthly, in respect of sin: and so men either are dead for sin, as malefactors; or dead in sin, as all wicked men; or dead to sin, as the godly here. To take the soul from the body is the death of all men: To take God from the soul is the death of all wicked men: To take sin from the soul is the death of all godly men. To be dead to sin then is to be mortified in respect of sin.

Sin is said to be dead, either in appearance or in deed. In appearance only it is dead in such as have their sins only restrained for a time, e •• her by God's own strong hand, or else by themselves kept down for certain hypocritical ends, or else for want of occasion or temptation to stir the sin: thus sin was dead in Paul, when he was unregenerate, and revived when the Law came, Rom. 7.9. Sin is dead indeed in godly men, but with a difference: for though in this life they be wholly rid of many sins, yet some corruptions are not wholly removed; yet are they dead to them in the inchoation of it, their sins lie a dying: but in the life to come they shall be wholly and fully delivered from all sin.

Thus of the sense.

There be many Doctrines may be hence observed: as,

Doct. 1. First, it is evidently here implied, that all men by nature, and out of Christ, are alive to sin, or live to sin: and in sinning they may be said to live, or be alive, or live to it, in divers respects;

1. Because all the parts of their life are full of sin: sin infecteth their persons and their works.

2. Because they are in bondage to sin, so as all their life they are at the command of sin: they are servants of sin, Rom. 6.

3. Because they account sin to be the life of their lives: they could not esteem life but for the hope of liberty and power of sinning. It were a death to them to live restrained of sin, as appears, when either by punishment, or for other ends, they are found to cease sinning.

4. Because they do not destroy sin, in letting it live: they are guilty of the life of sin in them, because they will not use the means to subdue and mortify sin that dwells in them, but let it alone unresisted.

5. Because they have most life, or are most lively, when they have most liberty to sin.

6. Because they continue in sin: they spend not an hour, but it is in sin: yea they so sin now, that they desire to spend everlasting life in sin.

Use. And so from hence by way of use men may discern whether they live in sin or not: for he that is a servant to his corruptions, and esteemeth them as the happiness of his life, and resists them not, and hath a desire to sin ever, i • (without doubt) alive in sin, and dead to righteousness. And so contrariwise, where these things cannot be found, there the person is not alive to sin.

Doct. 2. Hence is implied also, that to live in sin is but miserable living; and therefore those whom God loveth, he change • th from that condition, and maketh them die to sin. Now this may be shown out of other Scriptures briefly: for,

1. Sin infects a man, and all he goes about: it stains his very conscience, and like the leprosy will pollute his clothes, his flesh, his house, and whatsoever he toucheth almost, Titus 1.15. It maketh all things impure.

2. To harbor sin is to harbor the devil too, who alway • takes possession of the soul that is given over to sin: so as the heart of the sinner is the Fortress of the Devil, Eph. 2. • . 2 Tim. 2.26. 2 Cor. 10.5. Eph. 4.26.

3. While a man lives in sin he is in danger to be crossed and 〈…〉 in everything he doth: he shall have no portion from God, nor inheritance from the Almighty, Job 31.2. Good things will be restrained from him, Isaiah 59.2. and he may find himself cursed in everything he sets his hand unto, Deut. 28.16, 17, 18, &c. his very blessings may be cursed, Mal. 2.2. his very table may be a snare. For certainly God will be revenged of the sinful man that is alive in sin, Nah. 1.2, 3, 6.

4. His soul is dead within him while he is alive, Eph. 2.2. 1 Tim. 5.6. And how can it be otherwise, when God, which is his life, is departed from him? and with God all spiritual blessings are gone from his soul too.

The end of this life is to die miserably, Rom. 8.10. and 6.2 • . Gal. 6. and to perish forever with the Devil and his Angels, Revel. 21.8. Mat. 25.45.

And in a special m • ner it is a miserable living to be lively and jovial (as they call it) in sin: such men are worse than the general sort of sinners. For these wretched men, that are so lively in sin, have a most miserable heart in them, a heart like an Adamant, like a very stone within them, are senseless and brutish like the very beasts that perish, Psal. 49. ult. Besides, in many of these God scourgeth sin with sin, and giveth them up to such a reprobate mind, that their wickedness oftentimes exceeds the wickedness of the wicked, Ier. 5. Rom. 1.26, 28. And further, many times strange punishments light upon those workers of iniquity, Job 31.3. To which may be added, that oftentimes such wretched creatures conclude in most woeful and hellish terrors; so as they howl for vexation of spirit, while God's servants sing for joy of heart, Isaiah 65.13, 14. Rev. 6.15, 16.

But in general of all that live in sin it is manifestly here implied, that they have no part in Christ: Christ, in respect of them, and as they are in their present condition, died in vain.

Use. The consideration whereof should awaken men from that heavy sleep in sin, unto an earnest care to live righteously: it should warn men everywhere to repent, Eph. 5.14. and the rather, because this very patience of God, in bearing thus long with them, and the mercy offered them in the Gospel, will increase to greater wrath and condemnation, if men will not be warned, Rom. 2.4, 5. 2 Thes. 1.8, 9.

Doct. 3. Hence also it is clear, that God's Elect, before their Calling, have lived in sin as well as others, Eph. 2.3. Tit. 3.3. Col. 3.6. Which is fit to be noted for divers uses. For first, it sets out the rich mercy of God, and his free grace in election; and manifestly shows that we merit not the blessing, Eph. 2.3, 4, &c. And secondly, it should teach the godly divers duties; as first, not to be proud or high-minded, but rather, remembering what they were, to make them the more humble all their days. Secondly, to despair of no man, but rather to show all meekness toward all men, 2 Tim. 2.25. Tit. 3.2, 3. Thirdly, to cleave fast unto Christ, in whose only propitiation they can be saved from their sins, 1 John 2.1, 2. God forbid we should rejoice in anything more than in Christ, and him crucified, Gal. 6.16. Lastly, we should think it more than enough that we have heretofore lived in sin: we should henceforth resolve to spend that little time that remaineth in a careful obedience unto God's will, ceasing from sin, 1 Pet. 4.1, 2, 3.

Thus of the Doctrines implied in the Text. The Doctrines that may be gathered more expressly follow.

Doct. 1. None but mortified Christians are true Christians. It is manifest th • t none have part in Christ, but such as are dead to sin; such men only doth Christ acknowledge: for he is a Redeemer to none but such as turn from transgress •• n in Jacob, Isaiah 59.20. All that are in Christ are new creatures: their old thi • gs are past, and all things are new, 2 Cor. 5.17. None are Christ's but such as bear the similitude of his death in their dying to sin, Rom. 6. Men lose their Baptism, if they be not baptized into the death of Christ. Such men as place their happiness in worldly things are not the right seed, but such only as are borne by promise, that is, that received life by the promises of grace and a better life, Rom. 9.8. Christ was sent to preach glad tidings to such as mourn in Zion, Isaiah 61.1, 2, 3. The mourners in Jerusalem were the only men that were marked for God, Ezek. 9. Christ will have no Disciples but such as will deny themselves, Luke 9. and are not fashioned according to this world, Rom. 12.2. And this should teach men to have mortified Christians in greater honor, and to esteem highly of such as will not be corrupted with the excess of the times, and do show by a sound conversation, that they are weaned from the lust after earthly things, and are consesecrated to God and his service. We should honor and acknowledge such above all other men in the world, yea, in the Church. It should • lso compel upon us a care of a mortified life, and a daily resisting of sin and the Devil, and striving to be made like to Christ.

Finally, if the count must be made by mortification, there will then be but a short count upon earth. For look into Christian Churches, and cast out, first, all open profane persons, such as are drunkards, fornicators, swearers, murderers, railers against goodness, such as serve vanity, and show it by strange apparel, and such like men: secondly, all open idolaters, and superstitious persons, and such as hold damnable opinions: thirdly, all civil honest men, such as have only the praise of men for a harmless conversation in the world, but have no taste of religion, or conscience of zeal for God's glory: fourthly, all open worldlings, that mind not heavenly things, and savor nothing but the things of this world: and lastly, all hypocrites, that make a show of mortification, and yet are not mortified: and then suppose how small a number will be left in every place, to be reckoned in this lift of true Christians.

Doct. 2. Mortification is the very first step of grace, and the entrance into all power of godliness. Till our sins be soundly crucified and dead, no work of Religion that is acceptable to God can be done: and therefore John Baptist, and Christ, and the Apostles call for repentance, as the first thing that opens a way into the kingdom of heaven, because else sin unrepented, like a prison, will infect all we do, Isaiah 1.13. to 16. Besides, the heart of man being naturally like a stone or iron, till it be softened no impression of grace can be fastened upon it: and if the ground of our hearts be not well plowed up, the seed of the Word cannot but be lost, Ier. 4.4. The seed cast upon the high way will be picked up by the fowls of the air, and not grow: or if any seed or plant of grace did grow for a while in the heart, yet the weeds of sin would overgrow and choke all, as is evident in seed sown i • thorny ground, or plants set in ground that is not digged and weeded. And f •• there, while the person is evil, the work will be vile and abominable. An evil tree can • ot bring forth good fruit.

And therefore this shows, that such Christians as leap into the profession of Religion so easily, and think it is no more but to give-ov • r ill courses, and fall to the practice of good duties, are deceived: for if by • ound mortification their sins past be not bewailed, and they soundly humbled, either their sins will after a while grow and revive again, or else the conscience of these sins will secretly throughout their lives torment them; or else the Devil on a sudden may seize upon them with de • pair, having so manifest a reason against them, that they did never practice mortific • tion for their sins. Besides, lamentable experience shows, in those places where Christians are not soundly formed at first in the exercise of mortification, they lead their lives in a dull course of profession, and have not the experience of the life and power of Religion in themselves for the joys of it, or towards others in the practice of it. The mourners in Zion, and such as are broken-hearted, are the most glorious and the most fruitful Christians, Is. 61.1, 2, 3, 4. and continue in the greatest power of Religion. And further, it may be noted in the best of those, that their separation from the love of the world is most really performed, as hath appeared, when in any special works of men, or for the help of the Church of God, they are called upon to show their zeal by their bounty: in such cases one poor Macedonian would shame a hundred of those rich Corinthians. 2 Cor. 8.

Doct. 3. True repentance for sin doth in divers respects kill a man, it strikes him dead: to repent is to be a dead man, not only in respect of the world, which casts off a man that will not run in the excesses of the time, as a dead man indeed, Col. 3.3. but in respect of themselves. For first, by the assise a man must keep upon himself he will be found dead by sentence, when he judgeth himself before the Lord: he stands as a man condemned in the flesh, he sentenceth himself to eternal death for his deserts, by confessing what he meriteth, 1 Pet. 4.6. Now a condemned man is reckoned for a dead man in Law. Secondly, repentance destroys the senses, and affections, and conceits, and reason, that were wont to be alive in men; it dissolves the very frame of the old conversation. The word rendered dead, signifies to undo what was done about the life of man, to unmake him, as I may say, so as all the old things pass away, and all becomes new, 2 Cor. 5.17. Rom. 6.6. 1 John 3.8. In the new Convert there is not left the savor, sent, lust, or affections after sin, and the sinful profits and pleasures of the world: he doth not find that inflammation or enticement he was wont to feel from evil example, or the glory of the world, or evil compa • y, or the things before he most esteemed and delighted in. Thus he is dead to himself, because he denies himself; and could be well contented to forget that ever he had been such as he was before. Thirdly, in some of God's children their repentance is performed with such grief and sorrow, as brings their life almost to the buriers, as is noted, Job 33.19, 20, 21. Fourthly, they may be said to be dead in repenting, because repentance is never fully finished till their natural death; sin sticks so fast, as they have daily cause of mortification in some degree, and it will never be gotten wholly out, till they be indeed dead men, though in the mean time God accepts of their first repentance, as if it were perfect.

This Doctrine serves effectually to discover the estate of multitudes of Christians not to be right: as they

That do nothing at all about their sins.

That excuse their sins, and hide them, and favo • r them, and cast the fault upon others, Pro. 28.13. Gen. 3. Job 20.11, 12, 13.

That bless themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2.

That haunt with such persons as may make them sin more.

That say, It is no profit to walk humbly before the Lord, Mal. 3.14. and rather bless the proud.

That hate and revile such as are mortified.

That are dead rather in faith and good works, and find a deadly savor in the Word.

That have sense and savor only in the things of the flesh.

Secondly, this should teach all that mind their own salvation to look carefully to the truth of their mortification, and not to think it is such a sleight and easy work; but to consider, that in repenting for sin they must never cease, till they be like Christ dying for sin; and that is in the sense before given. So our bearing of the similitude of Christ's death in our repentance, notes divers particular things in our repentance; as,