A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 22
Verse 22.23.
Who did no sinne, neither was there guile found in his mouth: Who when he was reviled, reviled not againe: when be suffered, bee threatned not, but committed it to him that judgeth righteously.
HItherto of the end of Christs suffering: the manner followes, set down both negatively and affirmatively. Negatively, Hee suffered without sinne, in this verse; and without reviling, in the next verse. Affirmatively, He committed himselfe and his cause to him that judgeth righteously.
He did no sinne: foreign.]
The words of this verse doe commend the innocency of this our Saviour: which doth much increase the price and value of his sufferings. He suffered for the sinnes of others, that never committed any sinne himself in thought, word, or deed: and as he was innocent in all the course of his life, so did hee beare his sufferings without fault, and carried himselfe so, as no man could finde any just occasion against him.
The first thing affirmed of Christ to shew his innocency, is, that hee did no sinne. In the Originall it is expressed by a word of great force, which signifies to make, or frame, or fashion with art, or to make sinne; and it may be rend…ed (as I conceive) more fitly, He …-sinne.
To make sinne, being a phrase somewhat unusuall, the sense is to be … red into. Now a man may be said to make sinne many waies▪
A man is said to make sinne many waies.First, when a man … and commits a sinne never heard of before. Thus Onan made that sin of filthinesse. Thus the Sodomites and Gentilish men and women made sinnes of lust. Thus drunkards make strange kindes of drinkings. Thus the … of our times … the sinnes of strange apparell. And thus the Papists make that horrible sin of murthering of …. And thus swearers now make their monstruous oaths.
Secondly, when a man sinnes, having not so much as temptation to sinne in himselfe, or pronenesse of nature to sinne: and so he sinnes that sinnes wilfully, and not by infirmitie, or weaknesse of nature. Thus Adam made the first sinne: for he had no corruption of nature to intice him, or incline him, nor could any temptation from without compell him; but he sinned wilfully. Thus those men of bloud make sin, that kill their brethren in cold bloud. And so many whoremongers and drunkards make sinne, when they are not inticed, but intice themselves, and strive by all meanes to fire and force themselves to wickednesse. And thus swearers, and usurers, and such like, make sinne.
Thirdly, when a man commits such a sinne as other men condemne by the very light of nature, though he doe it by corrupt inclination, or though it bee sinne which others commit: so to make sinne, is to be a malefactor, or one that is guilty of any grosse sinne.
Fourthly, when a man studies mischiefe, and sinnes not suddenly, but imagines, and deviseth, and forecasts, and plots how to compasse his sinne: and thus all wicked men make sinne, because they sinne not suddenly, or by meere frailty, but doe study iniquitie: every wicked man is a great student, Psal. 36.4.
Fiftly, when a man causeth others to sinne by evill counsell, or example, or compulsion: Thus Tyrants made sinne, that forced men to deny the faith: and thus they make sinne, that make their neighbours drunke: and thus Stage-plaiers and Minstrels make sinne, that call and provoke others to licentiousnesse and wantonnesse: and thus superiours make sinne, when by their evill example, or negligence in not punishing offences, they tempt others to sinne.
Sixtly, when a man makes a trade of sinning: and thus men are said in Scripture to bee workers of iniquity, which is a Periphrasis of wicked men. Now he that is said to make a trade of sinne, or to bee a worker of iniquity; first, is one that makes it his daily custome to follow his sinfull course of life, or that followes sinne as the trades-man doth his trade. Secondly, that cannot live without his sinne, that accounts his sinne the life of his life, that had as liefe be dead as restrained of his sinne: as the trades-man accounts himselfe undone if his trade be destroyed.
Seventhly, when a man calls good evill, and evill good; when a man makes that to bee a sinne which is no sinne. Thus they make sinne, that call those things sinne, which God by his Law never called sinne: and thus men make sinne both out of superstition on the left hand, and out of rash zeale on the right hand: thus also profane persons make godlinesse and a body conversation to be Schismes, and truth to be Heresie: thus the Jewes called Pauls religious course Heresie, when he by that way, which they called Heresie, 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 sinnes, when they make a good cause bad, and a bad cause good.
Eightly, when a man by slander casts foule aspersions upon other men that are innocent, speaking evill with any manner of evill report of such as live religiously. And this art of making sinne, the slanderer learned of the divell, that accuser of the brethren. Thus many godly persons are many … by wicked reports made grosse offenders in the common acceptation of the world▪ and in the rumours 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 himselfe from the crosse is laid upon him. And this sense may in some sort be applyed to the case of our Saviour, who never used ill meanes to deliver himselfe, though he suffered extreme things.
Lastly, in a generall sense, every man that is guilty of sinne, may be said to make sinne. And so it is commonly by way of removall said of Christ, that he made no sinne, that is, that he was never guilty of any offence against God or man.
Thus of the sense of the words.
Divers Doctrines may be gathered out of these words: but because one is principall, I will but touch the rest.
Doct. 1. Mens sinnes are of mens making: man made sinne, God made none.
Doct. 2. It is a hatefull thing to be a maker of sinne. 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 sinnes.
Doct. 3. Christ made no sinne. This is the chiefe Doctrine, and plaine in the Text: He was not only free from the first and worst kinds of making of sinne, mentioned before, but he was free from all sinne in all estates of his life, he knew no sinne, he did none iniquity: he was that just One by an excellency.
Quest. But how came it to passe, that the man Jesus had no sinne, seeing all other men bring sinne with them into the world, and daily sinne?
Answ. He was sanctified from the wombe, being conceived by the holy Ghost,How Christ had no sinne. which no other are: so as both originall sinne was stopped from flowing in upon him in his conception; and besides, hee was qualified with perfect holinesse from the wombe: and therefore is called that holy thing borne of the Virgin, Luke 1.35.
And it was necessary his humane nature should bee so holy, and that hee should doe no sin, because his humane nature was to be a tabernacle for the Deity to dwel in, Col. 2.9. and besides, from his very humane 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 availeable, if he were not innocent himselfe.
The Uses follow: and so,
Uses. First, we see the difference between the two Adams: the first made sinne, and infected all the world with it: the other made no sinne, but redeemed all the world from it. The first Adam, as he had power not to sinne, so he had power to sinne: but the second Adam had not only a power not to sinne, but also no power to sinne; not only, as they say in Schooles, Posse non peccare; but also, Non posse peccare.
Secondly, we may hence see in what a wofull damnity against goodnesse the world stands; when this most innocent Man, that never did any sinne, 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, unlesse it were for his miracles? few honoured him for his holinesse. How is the world set on wickednesse, that it should account him without forme or handsomenesse, that shone before God and Angels in such a spotlesse innocency? Oh what wit had the rulers of this world, that condemned him as a malefactor, that had no spot in him from the crowne 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 sinnes, that yet himselfe never knew sinne? What heart of man can sufficiently admire his love unto us, that can abase himselfe to be made sinne for us, that never did sinne himselfe?
Fourthly, is it not hence also most manifest, that impenitent sinners shall not be spared or pitied of God? Did not God spare his owne Son that never offended in all his life? and shall he spare them that never left offending of him? Oh what madnesse hath besotted men so, as with stubborne wilfulnesse still to trust upon an unknowne mercy in God, yea such a mercy as God could never conceive in the case of his Sonne, that was not to him as they are in any respect! Were these men but throughly beaten from this sinfull plea of mercy in God, they would repent of their sins in time, and seeke true mercy from God, which never is with-held from penitent sinners.
Lastly, Did our Saviour Christ suffer so patiently such extreme things, that never deserved any evill in himselfe? 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 Gods hands to suffer a thousand times more, and worse things than those that doe befall us?
In his mouth was found no guile.]
We reade in the Scripture of guile in the spirit, when we have false hearts, and guile in the hands by false weights and ballances, and guile in the mouth in deceitfull words.
Guile in words is committed many wayes:
First, by lying; when men speake what they thinke not.Guile in words many waies.
Secondly, by flattering; when men praise others after a corrupt maner, or for corrupt ends.
Thirdly, by backbiting; when men censure others behind their backs, of malice, or whisper evill against others, Psal. 41.7.
Fourthly, by wresting the words of others to their hurt, Psal. 56.11. and 52.1, 2.
Fiftly, by with-holding the just praises of others, or Apologie.
Sixtly, by fearefulnesse in evill times; when men will not stand for the truth, or speake against their Consciences.
Seventhly, by disgracefull 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 hypocrisie and dissimulation, and that divers wayes; as,
1. When men speake faire to mens faces, but reproach them behinde their backs, or flatter them meerely,Guile in Hypocrisie many wayes. to catch them and intangle them in their talke, as the Pharisees often tempted Christ.
2. That reproveth sinne in others, and yet commits it himselfe, Rom. 2.19.
3. That colours sin under pretence of Religion, Marke 12.40.
4. That professeth Religion in words, and yet denieth it in his heart.
5. That hideth his sin by deniall or excuses, to avoyd shame and punishment.
6. That gives good words to men in affliction, but relieves them not, 1 Iohn 3.17, 18.
None of these, nor any other wayes 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 dishonours a man: it was a fault would give great advantage to the enemies of the truth. As it is a sinne which is in a speciall manner hatefull to God, Psal. 5.7. so it is shamefull amongst men: and therefore as any man would enjoy good dayes, let him refraine his tongue from evill, and his lips that they speake 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 learne, that the godly are so hated of the wicked, that they seeke occasion against them: when they see not, or heare not of any faults in them, they search, and inquire, and lie in waite to see if they can catch their foot-slippings at any time: yea they marke their words, to see whether they can find any falshood or hurt in them. And therefore Christians should watch themselves and their words the more carefully, and strive so much the more to shew themselves plaine 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 hypocriticall or deceitfull speeches; and therefore the use may be,
Use 1. First, to shew the fearefull estate of such as use lying and deceit, and hypocriticall 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 signe of a wicked man, Psal. 36.1, 3. And therfore such as are given to the sins of deceit and hypocriticall 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 evill, and frame deceit, and binde their tongues to lies, and teach their tongues to speak evill lies. Ier. 9.5. 3. And such as will deceive their neighbours, their brethren, or such as are harmlesse, Ier. 9.5. Psal. 35.20.
Use 2. Againe, this patterne in Christ may comfort the plaine-dealing and plaine-meaning man, and plaine-speaking Christian, that hath no tricks and methods, and subtilty in his words or carriage, but is a plain man like Iacob: this is made a signe of a godly man, Zeph. 3.13. of a happy man, Psal. 15.2. of a true Israelite, Iohn 1.47.
Being reviled.]
Hitherto hath beene shewed that Christ suffered without sin: now the Apostle shewes that he suffered without reviling or threatning, which praise is increased in this, that he reviled not when he was reviled, nor threatned at the very time when he suffered extreme injuries.
Reviling is a sin condemned in the sixt Commandement,What reviling is. and is committed by bitter and disgracefull 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 Divell, or was a glutton, or an enemy to Cesar, or a blasphemer, or the like. Againe, it is reviling when the very termes used are base and ignominious, if they be used onelyonly out of passion: as to call men, made after the image of God, by the names of beasts, or the like. Againe, when we upbraid others with such deformities or infirmities as God hath laid upon them; as to mock a man for his deafenesse, or lamenesse, or ill sight, or the like, Lev. 19.14. Besides, when men reproach others with such words for any thing they faile in, as expresse more disgrace than the fault deserves; as for some mistaking to call a man foole, 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 repe…ted of.
And thus what reviling is.
Doct. 1. Reviling is a hatefull sin: that appeares from hence, that it is accounted a great suffering to suffer reviling. And our Saviour accounts it murther in his exposition upon the sixt Commandement. Mat. 5. and therefore bitter words are compared to arrowes and swords, which are … of murther: and reviling godly men is termed blasphemy in sun … the Originall: it growes out of a bitter root, and is the very … naughty disposition, or maliciousnesse, 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 stirre within him, Ephes. 4.30. and evill words corrupt… Thou losest so much of thy honesty as thou usest of reviling.
Use. The use is therefore, first, to perswade 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 heires of blessing, 1 Pet. ….9. and have the example, not onelyonly of the godly in Scripture, but of Christ himselfe, 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 bitternesse;Who are guilty of reviling. such as are many Masters and Mistresses, or Dames, that cannot speake to their servants, but it is with reviling termes; their usuall speech to them is to find … with reproach: and so in any sort of men that are thus bitter…, Rom. 3.14. Iam. 3.9. it is the signe of an …regenerate heart.
2. Such as are given to it to complaine of their neighbours in all places, evill-minded men, that know little other discourse, but by way of finding fault, or reproaching this or that man: and they cease … have filled towne and countrey with reproaches and slanders, Iam. 5.9.
3. Such as revile innocent men, and speake evill of the just and godly, whom they ought to praise and honour.
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 goodnesse and religion it selfe, to scoffe and reproach preaching, and hearing of sermons, and praying, &c. Woe is to them that thus call good evill: and the worst is, when they set up, instead of those things, the praises of drunkennesse, good fellowship, and lascivious meetings, and … disorders, and so call bitter sweet, and evill good.
5. Such as raile at such as are in authority, and speake evill of dignities,Esay 5.20. Iude …. 2 Pet. 2.10.
6. Such as revile their very parents, and speake evill of such as God and nature have so neerely 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 painefull men.
7. Such as revile Christ, as the Jewes did: (of which afterwards) and such are they that revile God, as …, and … kinde, as well as Pagans and …, that speake reproachfully of this doctrine.
Thus of the sin of reviling.
Doct. 2. Christ himselfe 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; Jewes, … Rulers, the people, learned men, and unlearned. And this was the more to be wondred at too, if we consider with what kinde of reviling he was …, and that was with most hatefull …, as deceiving, working by the Divell, blasphemy, sedition, treason, &c. The Use followes.
Use. Was Christ reviled? Then it is most manifest that the world hates goodnesse incurably: if that just One cannot scape reproach and slanders, then may not any godly persons promise to themselves peace that wayes. Therefore carnall 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 Saviour shewes, that wordly-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 againe.]
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 onelyonly from reviling, but many times from just apologie, confessing our guiltinesse by his silence. The practice of our Saviour is here reported for our learning, that all Christians might hence be warned, not to render reviling for reviling, 1 Pet. 3.9.
Motives to patience.There are many reasons to perswade us to patience, and not to render reviling for reviling. First, the reproaches of unreasonable men cannot take away thy innocency. Secondly, better men than we have beene as vilely abused. Thirdly, as David said, God may blesse thee for their cursing, and honour thee for their disgracing of thee. Fourthly, because we are heires of blessing; and therefore such foule language as cursing and reviling should not be found in our mouthes. Fiftly, though thou deserve not those reproaches from men, yet thou art not innocent before God. Sixtly, herein thou shalt be conformed to the Patterne and Image of the Lord Jesus Christ, not onelyonly in suffering wrongfully, but in forbearing reviling for Conscience sake.
He threatned 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 joyned with lying, when such things are threatned as for matter or degree cannot be done, or are not intended to be done. Thirdly, because by threatning so passionately we doe injury to God, to whom vengeance belongs. This condemnes the usuall 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 speake of the faults of servants and children, but it is with foolish and passionate threatning, contrary to the expresse prohibition, Eph. 6.9. Masters use not threatnings. But all such as would have the comfort of a sound conversation, and desire to carry themselves as Christ hath left us a patterne, must strive to breake off this wretched habit of threatning: and if they be oppressed by Superiours, or wronged by the incurable faults of Inferiours, they must learne of Christ to commit all to him that judgeth righteously; which is the affirmative part of the manner of Christs suffering.
But committed himselfe 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 alwaies needfull or convenient to complaine to the Magistrate for redresse. 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 enquired after.
First, in what cases it is not fit to complaine to men.
Secondly, in what cases it may be lawfull and fit.
In these cases following it is not fit to complaine to the Magistrate.
First,In what cases it is not fit to complaine unto the Magistrate. where redresse of the wrongs may be had by private and peacefull courses, 1 Cor. 6.
Secondly, where the lawes of men doe not provide punishment: some wrongs are offences, and yet not punishable by mens lawes.
Thirdly, where the offence is commited of meere frailty or ignorance.
Fourthly, where the offence is grounded upon meere surmises, which in the judgement of charity ought not to be conceived, 1 Cor. 13.
Fiftly, where the injury is lesse, and the party trespassing doth acknowledge the wrong: in this case the rule of Christ holds; If thy brother say, It repenteth me, thou must forgive him, Luke 17.4.
Sixtly, where by the suit religion will receive greater dammage by the scandall, 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 lesse to complaine, 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 offence is grievous, and against the lawes of God and men.In what cases men may lanfully seeke redresse from the Magistrate.
Secondly, where the offender persists in evill-doing, without repentance.
Thirdly, where the offence is against God and Religion, as well as against the party wronged.
Fourthly, where such wrongs are usually punishable.
Fiftly, where the party complaining is bound to complaine by his office, either by charge or oath: provided, that the party complaining, first, love his enemies; and secondly, prosecute with continuall respect to Gods 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 Saviour, being reviled, doth not only commit his cause to God, but commits himselfe 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 murther, 1 Iohn 3.15. And David so often complaines of his enemies that slandred him, that they also sought his life, yea his soule; as if they were desirous not only to kill his body, but damne his soule 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 honour 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 heare prayer: in the case of infirmities, a God that takes away iniquity, and passeth by transgression:Th…t God is a Iudge, is terrible to wicked men, and that in many respects. 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 waies: First, because he is Judge of all the world; all must bee judged by him, Gen. 18.25. Heb. 12.23. 1 Sam. 2.10. He is not a Judge of some one circuit, as Judges amongst men are. Secondly, because hee is a Judge that needs no evidence be brought in: for hee knowes all causes, and is witnesse himself, Ier. 29.23. and so Judges among men are not. Thirdly, because he judgeth for all offences: he tries the hearts and the reines, 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 hee hath Armies of executioners: hee can call to the heavens, or speake to the earth, and have hostes of servants to doe his will, and execute his judgements, Dan. 7.9. 10. Psal. 50.4, 22. so as none can deliver out of his hands. Fiftly, because hee is Judge himselfe, Psal. 50.6. and 75.8. He doth not doe justice by Deputies, but will heare all cases himselfe. Sixtly, because his judgement is the last and highest judgement; and therefore there lieth no appeale from it. Seventhly, because he can bring men to judgement without any warning: hee standeth before the doore, and often seizeth upon the offender, without serving any writ, or giving him any summons, Iames 5.9. And therefore wicked men doe very foolishly, that ruffle here in the world, and lift up their hornes so high, and speake with such a stiffe neck, and walke on in their sinnes and injuries so securely, Psal. 75.5, 6, 7, 8.
God is comfortable to godly men.Againe, if God be Judge, it is comfortable to penitent sinners: First, because repentance will alter the judgement, if it be after the fact, and before the sentence, even in such offences as deserve everlasting death, as appeareth in the case of David and the Ninivites, & is notified to the world, Act. 17.31. whereas earthly Judges must proceed in their judgement, 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 accesse to God, and put up their supplications at any time; he is ready to be found, and willing to hear: which is seldome true of earthly Judges. Thirdly, because godly men know their sentence already, God hath acquitted them by his Word, and by his Sonne, and by his Spirit, and therefore they need not feare his last judgement.
Doct. 5. God will judge righteously: Gods judgement is a most righteous judgement, Psal. 9. 8. Rom. 2.5. 2 Tim. 4.8. Hee is the righteous Judge by an excellency, because there is no Judge but misseth it some way: only Gods judgement is alwaies righteous; and it must needs be so for many reasons:
How Go… … rig…t…o…yFirst, because he judgeth the high as well as the low, Iob 21.22.
Secondly, because his judgement extendeth to every offender in the world, Iude 15. Earthly Judges may punish some malefactors, but they leave thousands of men that are as great as they, I meane as great offenders as they: as for other reasons, it is because they cannot apprehend them.
Thirdly, because he judgeth for the breach of most righteous Lawes.
Fourthly, because he will take no gifts, Iob 36.18, 19.
Fiftly, because he hateth heartily what he condemnes severely: so the day of judgement 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.
Sixtly, because he is not deceived with shewes and outward appearances, but his judgement is according to truth, Rom. 2.2.
Seventhly, because it is generall, according to mens works, 2 Cor. 5.10.
Eighthly, because in the day of his judgement hee will specially honour the righteous, Rom. 2.7, &c.
Ninthly, because when a man can have no justice from men, hee 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 wonderfull patience, and the many daies men have had of sinning, he appoints his day of judging.
Uses. The Uses may be divers: for,
First, it shewes the wofull case of wicked men that forget God, and in the hardnesse of their hearts runne on in sinne, 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 ungodlinesse, 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 doe them justice, as these places shew, 2 Thes. 1.5. Psal. 4.5. Iam. 5.6, 7, 8. Iude 15.
Doct. 6. It is the duty of Gods servants in all distresses to commit themselves and their causes to God and to his righteous providence and judgement. This the example of Christ here shews us, & there is reason for it. First, because God requires we should doe so, as these places shew, Psal. 37.5, 6. Prov. 16.3. 1 Pet. 4. ult. Secondly, because it is not in man to direct his owne 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,Use. as we would shew our selves to beare the image of Christ, and to be true Christians, to practise this duty, in all cases of wrong, danger, affliction, or temptation: But then withall, when we have committed our cause to God, we must remember these rules:
First, never to use ill meanes to get out of distresse, Esay 28.16.Rules in committing our cause to God.
Secondly, not to limit God, but to let him doe whatsoever pleaseth him.
Thirdly, not to be impatient, or troubled, but quiet our selves in God, and waite and trust in him; and if we finde any difficulties, wee must then roule our way upon the Lord, as the Psalmist saith, Psal. 37.5, 6, 7.
Fourthly, we must acknowledge him in all our waies, and give him glory, when he doth us justice, Pro. 3.6.