A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 23

A Commentary on 1 Peter 1-3 · Exposition of chapter 2 · Exposition of verse 23

p. 531Verse 24.

Who his owne selfe bare our sinnes in his body on the tree; that we being delivered from sinne, should live in righteousnesse; by whose stripes you were healed.

HItherto of the manner of the suffering of Christ. Now follows in the fift place the matter he suffered, viz. He bare our sinnes, amplified by shewing how, and that three waies: first, his own selfe: secondly, in his body: thirdly, on the tree.

He bare our sinnes.]

Christ may be said to beare our sinnes in two respects chiefely. First,In what respects Christ bare our sins. because he did undergoe the imputation of all our sinnes; our faults were charged upon him, as our surety: He was made sin for us, 2 Cor. 5.21. He stood before Gods justice in our roome. Secondly, because hee suffered the malediction due to our sinnes by the Law: Hee bare our sinnes, in being made a sacrifice for sinne: He became indebted unto the justice of God, as our surety, to beare the curses of the Law, which our sinnes deserved, Esay 53.5, 8. Ga…. 3.10. And as this is true in generall of all the wrath of God, and the fearfull things due to our sinnes: so if we marke the story of Christs sufferings, wee may observe, how the sinnes of our first parents, and our owne, light heavily upon his backe, God suffering our sinnes to be charged p. 532upon him in a speciall fitnesse of the judgement to our sinnes: and that wee may note, both in the circumstances of our sinning, and in the sorts of sinnes.

Christs sufferings …itted to the circumstances of sin.For the circumstances: The first Adam sinnes in a garden; the second Adam suffers fearfully for sinne in a garden: The second Adam suffers on a tree, and so beares the sinne of the first Adam, eating the forbidden fruit of a tree. For the sorts of sinne: Why was Christ betrayed by Iudas, denyed by Peter, forsaken by all his Disciples, refused by the Priests and people, but because wee had betrayed, denied, forsaken, and refused God in Paradise? And many of us are now guilty of the same or the like sinnes in the course of our lives. He was charged to bee a seducer, to satisfie for our being seduced: for our evill words, and sinfull excuses, he was silent: because wee and our first Parents have preferred the Divell before God, therefore was a malefactor preferred before him. Why was he mocked, buffered, and spit upon, but to beare the shame was due unto us for our filthinesse, and vile conversation? Why drank he gall, but to pay for our sinfull pleasures? Why suffered he reviling and scoffing, but to satisfie for our sinfull 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 sinnes in the imputation of them, and the malediction due unto them, wee should bee most ready and willing to beare his crosse, as accounting it a great shame to bee 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 sinnes, considering the fearfull imputation of our faults charged upon him, and the bitter things hee suffered, to make amends to Gods justice for our wickednesse, Zach. 12.10.

Thirdly, hath Christ borne our sinnes? and can wee finde in our hearts to sinne any more? shall he againe be charged with our faults? shall we againe crucifie 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 wee ever knew him, or cared for him; even for us that were enemies to him! Deserve they not to bee accursed, that love not the Lord Jesus? 1 Pet. 1.9. … Cor. 16.22.

Fiftly, we should therefore eat the Passeover with sowre hearbs; we should remember his grievous sufferings with hearty affection, and melting of soule before the Lord, when we come before him to celebrate the memory of his Passion in the Sacrament.

Sixtly, we should no more stagger or waver in faith, but with all peace and joy in beleeving, rest upon the propiriation made by Christ for our sins: wee should therefore confidently beleeve the pardon of all our sinnes, because he hath borne ou… iniquities.1 John 2.1. Rom. 3.26.1 John 2:1Rom 3:26 If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sinnes.

Seventhly, we should never more bee afraid of death and hell: for our debt being paied 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 ignominie, bearing the i…putation of the sinnes of all the Elect.

Ninthly, seeing he hath beene made in the similitude of sinfull flesh, and suffered for sinne in the flesh, wee should strive to bee made the righteousnesse p. 533of God in him; and as he hath borne our sins, so should we strive to beare his vertues.

Who his owne selfe.]

It is emphaticall that the Apostle saith, He bare our sinnes his owne selfe: for there be two things which are here imported. First, that he had no partners: there were none with him: He bare all himselfe, Esay 59.16. He trod the wine-presse alone, Esay 63.3, 5. And therefore it is a vile dishonour to Christ to ascribe any part of satisfaction to our selves, or to any Saint or Angel. Secondly, it imports, that therefore his suffering is of infinite value, in that he bare all his owne selfe in person, who was God and man. Then it will follow, that he hath made a sufficient propitiation for all the world, 2 Iohn 2.1, 2.

In his body.]

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

Answ. Yes: for so saith the Scripture, He made his soule a sacrifice for sin, Esay 53.10. and the Son of man came to give his soule a ransome 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 soule, which was broken with sorrowes and heavinesse for our sakes: So that by the body he meanes 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 sinnes in his body. What may wee learne from thence?

First, we see a manifest difference betwixt Christs Priesthood, and theirs in the Law. For they offered the bodies of beasts or fowles, but Christ offered his owne body.

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

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

Fourthly, we should therefore esteeme his body to be a precious body above all bodies, seeing it was laid downe as a price for our sinnes: 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 meane time love and delight in the Lords Supper, that exhibiteth the body of Christ spiritually unto us, rejoycing in such meetings above the joy of all carnall people, before any other things.

Fiftly, 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 doe thy will.

Sixtly, what cursed monsters are swearers, that reare the body of our Lord with their cursed oathes, and rake their nailes in his wounds with their blasphemies?

On the tree.]

The originall word signifies sometimes a staffe, Mat. 26.47. sometimes a paire of stockes, Acts 16.24. sometimes a tree growing, Rev. 2.11. usually wood, … Cor. 3.12. here, a Gallowes made of wood.

Christ bare our sins on the tree, because he did in a speciall manner suffer p. 534bitter extremities on the tree, which he suffered as our Suretie, and for our sins: for,

Reasons why Christ suffered on a tree.First, to die on a tree was by a speciall Law of God made a curse, and so is every one that hangs on a tree Gal. 3.13.

Secondly, he was debarred of the benefit of ordinary naturall comforts: for he lived in paine three houres in the d…rke, and had not the light of the Sunne.

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

Fourthly, he endured most grievous paines and torments of body, and the effusion of his most precious bloud.

Fiftly, he was reckoned amongst the wicked in his death, and therefore hanged betweene two malefactors, Esay 53.9.

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

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

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

Uses. We have therefore cause to rejoyce in the crosse 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 faithfull, Gal. 3.13, 14. and besides, by suffering so shamefull a death he hath sanctified all sorts of wayes 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 favour, if he suffer any of us to die of any other more easie or more honourable death. And then we may againe see the hatefulnesse of sin, in that God, punishing our sins in the person of his owne Sonne, doth not omit the very circumstances of abasement; his justice exacting not onelyonly death, but that painfull 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 sinne hath angred God; and withall, how senselesse the best of us are, when wee heare, reade, or thinke of these sufferings of Christ: they may rather see cause for ever to abhorre the doctrine of merit, seeing hereby we proclaime our selves 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 Christs 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 die divers wayes.Men may be said to die divers wayes:

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

Secondly, in respect of God; when God is departed from men with his grace, and righteousnesse, and favour: 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. Esay 26.19.

p. 535Fourthly, in respect of sinne: and so men either are dead for sin, as malefactors; or dead in sinne, as all wicked men; or dead to sinne, as the godly here. To take the soule from the body is the death of all men: To take God from the soule is the death of all wicked men: To take sinne from the soule is the death of all godly men. To be dead to sinne 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 Gods owne strong hand, or else by themselves kept downe for certaine hypocriticall ends, or else for want of occasion or temptation to stir the sinne: thus sinne 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:Naturall men a…e said to be alive to sin in divers respects sin infecteth their persons and their workes.

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 esteeme life but for the hope of liberty and power of sinning. It were a death to them to live restrained of sin, as appeares, when either by punishment, or for other ends, they are found to cease sinning.

4. Because they doe 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 mortifie sin that dwels 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 sinne: they spend not an houre, but it is in sinne: yea they so sinne now, that they desire to spend everlasting life in sinne.

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

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

1. Sin infects a man, and all he goes about: it staines his very conscience,Great is the misery of such as live in sin. and like the leprosie will pollute his clothes, his flesh, his house, and whatsoever he toucheth almost, Titus 1.15. It maketh all things impure.

2. To harbour sinne is to harbour the divell too, who alwaye… takes possession of the soule that is given over to sin: so as the heart of the sinner is the Fortresse of the Divell, 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 … p. 536in every thing he doth: he shall have no portion from God, nor inheritance from the Almighty, Iob 31.2. Good things will be restrained from him, Esay 59.2. and he may finde himselfe cursed in every thing 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 sinfull man that is alive in sin, Nah. 1.2, 3, 6.

4. His soule 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 spirituall blessings are gone from his soule too.

The end of this life is to die miserably, Rom. 8.10. and 6.2…. Gal. 6. and to perish for ever with the Divell and his Angels, Revel. 21.8. Mat. 25.45.

And in a speciall m…ner it is a miserable living to be lively and joviall (as they call it) in sin: such men are worse than the generall 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 senselesse 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 wickednesse oftentimes exceeds the wickednesse of the wicked, Ier. 5. Rom. 1.26, 28. And further, many times strange punishments light upon those workers of iniquity, Iob 31.3. To which may be added, that oftentimes such wretched creatures conclude in most wofull and hellish terrors; so as they howle for vexation of spirit, while Gods servants sing for joy of heart, Esay 65.13, 14. Rev. 6.15, 16.

But in generall 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 vaine.

Use. The consideration whereof should awaken men from that heavie sleep in sin, unto an earnest care to live righteously: it should warne men every where 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 cleere, that Gods 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 shewes 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, remembring what they were, to make them the more humble all their dayes. Secondly, to despaire of no man, but rather to shew all meeknesse 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 Iohn 2.1, 2. God forbid we should rejoyce in any thing 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 carefull obedience unto Gods 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 expresly 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 turne from transgress…n in Iacob, Esay 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 Christs p. 537but such as beare the similitude of his death in their dying to sin, Rom. 6. Men lose their Baptisme, if they be not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed, but such onelyonly 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 mourne in Sion, Esay 61.1, 2, 3. The mourners in Jerusalem were the onelyonly 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 honour, and to esteeme highly of such as will not be corrupted with the excesse of the times, and doe shew by a sound conversation, that they are weaned from the lust after earthly things, and are consesecrated to God and his service. We should honour and acknowledge such above all other men in the world, yea, in the Church. It should …lso compell upon us a care of a mortified life, and a daily resisting of sin and the Divell, 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 looke into Christian Churches, and cast out, first, all open profane persons, such as are drunkards, fornicators, swearers, murderers, railers against goodnesse, such as serve vanity, and shew it by strange apparell, and such like men: secondly, all open idolaters, and superstitious persons, and such as hold damnable opinions: thirdly, all civill honest men, such as have only the praise of men for a harmelesse conversation in the world, but have no taste of religion, or conscience of zeale for Gods glory: fourthly, all open worldlings, that minde not heavenly things, and savour nothing but the things of this world: and lastly, all hypocrites, that make a shew 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 godlinesse. Till our sins be soundly crucified and dead, no worke of Religion that is acceptable to God can be done: and therefore Iohn Baptist, and Christ, and the Apostles call for repentance, as the first thing that opens a way into the kingdome of heaven, because else sin unrepented, like a prison, will infect all wee doe, Esay 1.13. to 16. Besides, the heart of man being naturally like a stone or iron, till it be softned no impression of grace can be fastned 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 fowles of the aire, 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 choake all, as is evident in seed sowne i… thorny ground, or plants set in ground that is not digged and weeded. And f…ther, while the person is evill, the worke will be vile and abominable. An evill tree can…ot bring forth good fruit.

And therefore this shewes, that such Christians as leape into the profession of Religion so easily, and thinke 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 againe, or else the conscience of these sins will secretly throughout their lives torment them; or else the Divell on a sudden may seize upon them with de…paire, having so manifest a reason against them, that they did never practise mortific…tion for their sins. Besides, lamentable experience shewes, in those places where Christians are not soundly formed at first in the exercise of mortification, they leade their lives in a dull course of profession, and have not the experience of the life and power p. 538of Religion in themselves for the joyes of it, or towards others in the practice of it. The mourners in Sion, and such as are broken-hearted, are the most glorious and the most fruitfull 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 speciall workes of men, or for the help of the Church of God, they are called upon to shew their zeale by their bounty: in such cases one poore 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 himselfe he will be found dead by sentence, when he judgeth himselfe before the Lord: he stands as a man condemned in the flesh, he sentenceth himselfe to eternall 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 destroyes 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 rendred dead, signifies to undoe what was done about the life of man,foreign to unmake him, as I may say, so as all the old things passe away, and all becomes new, 2 Cor. 5.17. Rom. 6.6. 1 Iohn 3.8. In the new Convert there is not left the savour, sent, lust, or affections after sin, and the sinfull profits and pleasures of the world: he doth not find that inflammation or inticement he was wont to feele from evill example, or the glory of the world, or evill compa…y, or the things before he most esteemed and delighted in. Thus he is dead to himselfe, because he denies himselfe; and could be well contented to forget that ever he had beene such as he was before. Thirdly, in some of Gods children their repentance is performed with such griefe and sorrow, as brings their life almost to the buriers, as is noted, Iob 33.19, 20, 21. Fourthly, they may be said to be dead in repenting, because repentance is never fully finished till their naturall 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 doe 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. Iob 20.11, 12, 13.

That blesse 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 walke humbly before the Lord, Mal. 3.14. and rather blesse the proud.

That hate and revile such as are mortified.

That are dead rather in faith and good workes, and finde a deadly savour in the Word.

That have sense and savour onelyonly in the things of the flesh.

Secondly, this should teach all that mind their owne salvation to looke carefully to the truth of their mortification, and not to thinke it is such a sleight and easie worke; but to consider, that in repenting for sinne they must never cease, till they be like Christ dying for sinne; and that is in the sense before given. So our bearing of the similitude of Christs death in p. 539our repentance, notes divers particular things in our repentance; as,

1. That our sorrowes be voluntary, not inforced; he gave his life,Divers things in Christs death that ought to be in our repentance. it was not taken from him: we must not tarry till the Divell fire us with the terrors of despaire.

2. That we be pained at the very heart for our sins; so was Christ: it must be a hearty griefe.

3. That wee shew forth the fruits of our repentance: so hee suffered openly.

4. That he suffered by degrees, and ceased not till he died: so must we by degrees resist sin, and never cease untill it be quite abolished.

Hence also we may know whether we have truely repented. It is a signe of true mortification, when

1. A man hath seriously condemned himselfe before God for his sin.

2. When he feeles the wonted violence of affections after sinne,Signes of true mortification. and the world to be deaded, and his heart growne dull and out of taste in matters of sin and the world. He is crucified that hath his lusts and affections crucified, Gal. 5.24.

3. That he is weary of life is selfe, by reason of the remainders of sin in his flesh, Rom. 7.

4. That hath felt as sensible sorrowes for his sinnes, as he was wont to doe for his crosses: sorrowes, I say, that are voluntary, and for sinne as it is sinne.

Do…t. 4. The Passion of Christ is the best medicine to kill sin in us: he died that we might die to sin. There is a vertue in the death of Christ to kill sin, Rom. 6. Now the death of Christ may be said to kill sin,

First, in respect of the guilt of sin: Christ in his death paid all that was needfull for satisfaction, and …o destroyed the imputation of it, and stilled the clamour of it. It cannot cry against us in heaven, because God is fully satisfied, and the bond discharged and cancelled: the plea of our sins died in the Passion of Christ.

Secondly, in respect of the hatefulnesse of it, or the demonstration of the hatefulnesse of it. The Passion of Christ gives all men occasion to see how unworthy sin is to live, that made him die, when it was only imputed to him, and not done by him.

Thirdly, in respect of the power of it in us actually. There is a secret vertue in the wounds of Christ to wound sin, and in the death of Christ to kill sinne: and therefore the Scripture speakes not only of the merit, but of the vertue of his death, Rom. 6. Phil. 3. which vertue is secretly derived unto the penitent sinner, by the ordinances of Christ, his Word, Prayer, and Sacraments.

Uses. The Use should be for triall: men may know whether as yet they have any part in the death of Christ, by inquiring whether they be dead in their sins. First, they have no interest in the merit of his death, that have not experience of the vertue of his death in killing their corruptions. Secondly, for instruction. When godly men find any corruption begin to be too strong for them, they must flye to Christ for this medicine; and then there is no sin so strong in them, but by constant prayer to Christ for the vertue of his death will be subdued, if they pray in faith. Prayer gets the medicine, and faith applies it to the disease.

Doct. 5. True mortification doth not encounter one sin only, but sins in the plurall number, and indefinitely. It notes, that in true repe…tance there is a respect had to amendment of all sins. To amend only one or two faults is not true repentance: for he that is truely dead, is dead to sins: there is no sin but the true Convert desires and endeavours to be rid of it, so far as hee p. 540knowes it to be a sin. Her…d did mend in some things, but yet was not sound, because in one sin he minded no repentance. And this point doth give an infallible rule of triall of mens estates in Christ: for no wicked man on earth doth so much as in true desire forsake all sin. There be some corruptions he knowes that he would upon no conditions part with. To desire and endeavour to be rid of all sins is an infallible mark of a child of God.

Doct. 6. Mortification makes a man dead only to sins: it doth not make him of a dead and lumpish disposition in doing good duties, Heb. 9.14. nor doth it require that it should destroy his nature or naturall temper, or the parts of his body, but his sin only: nor doth it kill his contentment in the creatures of God, and the use of lawfull things; nor doth it destroy his liberty in lawfull delights and recreations, it kils his sin only.

Might live unto righteousnesse.]

These words containe the second effect of Christs death and passion, viz. the raising of us unto a righteous life: his death makes us live, and live righteously.

Divers Doctrines may be hence observed.

The happinesse of such as live spiritually.Doct. 1. First, that men truely mortified shall live happily. These dead men will live: there is no danger in great sorrow, and the other workes of mortification. It kils sin, but the soule lives by that meanes. He is sure to live that is dead to his sins, Rom. 8.13. Esay 26.19. 1 Pet. 4.6. Ezek. 18. Hos. 14.2. The reasons are, first, because God hath promised comfort to such as mourne for sin, Mat. 5.4. Pro. 14.10. Secondly, Christ hath a speciall charge given him to looke to those mourners, that they miscarry not, Esay 61.1, 2, 3. Thirdly, they are freed from eternall death, they cannot be condemned, 1 Cor. 11.31, 32. Iob 33.27, 28. Fourthly, because the fruit of the lips is peace to these, they are ever after interessed in the comforts of the Word, Esay 57. 15, 18. Fiftly, the nature of godly sorrow is only to tend to repentance: it is worldly sorrow that tends to death, 2 Cor. 7.10. Sixtly, they that are conformed to the similitude of Christs death by mortification, shall be conformed to Christs life by the resurrection from the dead, Rom. 6.5, 8, 11.

Uses. The Use may be, first, for confutation of such as think that mortification is a way full of danger, and makes many men come to great extremities; whereas they may here see there is no danger in it. Hellish terrours, and despaire, and some kinde of diseases may make strange effects in some men; but never was any hurt by godly sorrow for sin, if we will beleeve the Scriptures: and therefore it should incourage men to fall to worke soundly about searching their wayes, and confessing their sins, and judging themselves in secret for their sinnes, Iames 4.7. 2 Cor. 7.10, 11. But here men must looke to some few rules: First, that they see the warrant of the course in the Word, and know the places that require these duties: that they lay up such promises made to the duties of mortification, as may uphold their hearts in the practice of them. Thirdly, that they refuse not consolation; but when they have found true humiliation for their sins, and comfort from God in his ordinances, that they turne their sorrow into joy, and their prayers into thanksgiving, and spend their dayes alwayes rejoycing in the Lord.

Doct. 2. It is not enough to die to sinne, unlesse wee also live to righteousnesse: it is not enough to forsake our sinnes, but wee must spend our dayes in good workes: we are so charged to cease to doe evill, as withall we are charged to learne to doe well, Esay 1.16. we must bring forth fruits worthy amendment of life, as well as confesse our sinnes, Matth. 3.8. A man will cut downe his fig-tree for want of good fruit, though it beare no ill fruit, Luke 13.6. It will not please any husbandman that his land beare no thornes, not briers, not weeds, if it beare him not good graine. It is not p. 541enough for a servant, that he do his Master no hurt, but he must …ee to it, that he do his Masters worke.

For first, obedience and good fruits are required at our hands in the Law of God, besides the prohibition of sinne. Secondly, Christ dyed to this end, that we might live righteously, as well as die to sinne. Thirdly, because all the gifts of the Spirit, bestowed on us in our regeneration, are given to profit withall, not to lay them up in a napkin, 1 Cor. 12. Fourthly, because we shall be judged at the last day according to our works, Rom. 2.6.

Use. And therefore this shewes the dangerous folly of such carnall people, as think, if they come to Church, and live civilly, and doe nobody no wrong, they are out of all question in a right course.

And besides, it should awake carelesse and sluggish Christians, to look to their gifts, and remember what accounts they will give to God for their unprofitablenesse and unfruitfulnesse, 2 Pet. 1.8.

Doct. 3. It is from hence evident, that the only living, is to live righteously: He is worthy to be sayd to live, that lives to righteousnesse: a religious life is the best life: And these are the reasons,

First, because it is the most honorable life: For to live to righteousnesse, makes a man highly in the favour of God,A religious …s… is the best li…e, for 6. reasons. Psa. 11.7. Prov. 15.9. and it shewes that a man is borne of God, 1 Ioh. 2.29. and besides, it helps a man to the best, and most blessed memoriall, Prov. 10.7. and the fruits of righteousnesse are the best means of glorifying God, Phil. 1.11. And therefore Salomon sayd well, that the righteous is more excellent than his neighbour, Pro. 12.26. And David saith. They are the only excellent Ones, Ps. 16. whereas every wicked man is lothsome; and a sinfull life is a shamefull life, Prov. 1….5. &c. 14.34.

Secondly, because it is the most profitable life, and the most gainfull: for blessings are upon the head of the righteous, Pro. 10.6. The wicked worketh a deceit…ull work: but to him that …oweth righteousnes shall be a sure reward; Pro. 11.18. And righteousnesse is both the best riches, and the most durable, Pro. 8.18, 19, 20. And it hath the promise of this life, as well as the life to come, 1 Tim. 6. Iob 8 6. And the profit of righteousnesse will help a man when he is to die; when the treasures of the wicked will profit nothing, Pro. 10.2. Yea, a good man lacketh not an inheritance for his childrens children: and the wealth of the sinner is many times layd up for the juit.

Thi rely, because it is the safest and quietest life: Hee that walketh uprightly, walketh surely, Prov. 10.19. and the fruit of righteousnesse is peace, Iam. 3.18. For Gods promise is, that no evill shall happen to the just; whereas the wicked shall be filled with mischiefe, Pro. 12.21. And Gods blessing makes them rich, and he mingles no sorrow with it, Pro. 10.21. and 15.6. And righteousnesse is reckoned as an impenetrable a…mour, 2 Cor. ….7. And God doth marke every one that doth righteousnesse, and solaceth his heart, Esay 64.5. And the very doing of good, is sweetnesse to the …ou…e, Pro. 13.19. And whereas there is no peace to the wicked, the righteous is at peace with God, with Angels, with the creatures, and with all godly men.

Fourthly, because it is the most durable life: for the feare of the Lord prolongeth the dayes; but the yeeres of the wicked shall be shortned, Pro. 10. 27.30. The way of righteousnesse is life, and in the path-way thereof is no death, Pro. 12.28. As a whirl-winde, so is the wicked seene no more: but the righteous is an everlasting foundation, Prov. 10.25.

Fiftly, because it is a life that ends the best of all mens lives: for the wicked is driven away in his wickednesse: but the righteous hath hope in his death, and great hope too, having the promises of a better life, and so much glory, as the eye of mortall man never saw, nor eare of man heard, nor came into the heart of a naturall man, Pro. 14.32. 1 Tim. 6. 1 Cor. 2.9.

p. 542Sixtly, because righteousnesse is more proper to the soule. What is riches, or honour, or any outward thing to the soule of man? or what shall it profit a man to provide the whole world to be his estate, if hee provide not grace for his soule? Riches profit but the outward estates of a man: whereas righteousnesse profits the man himselfe. And therefore Adams losse was greater in losing his innocency, than in losing of Paradise. What can it profit a man to have all other things good about him, if he be not good himselfe?

Use. The Use should be, first, for triall. Men should throughly search themselves whether they be indeed righteous men; and the more carefully should they search, because the most righteous on earth have their many ignorances and frailties. There is no man but sinneth daily, and in many things. And besides, a man may attaine to some kinde of righteousnesse, and yet not enter into the Kingdome of heaven; as there is a generation that are pure in their owne eyes, and yet are not cleansed from their sins. And the Pharisees had a righteousnesse that had many praises; they gave almes, and fasted, and prayed long prayers, and did that which was warrantable, in respect of the Law outwardly; and yet if our righteousnesse exceed not the righteousnesse of the Scribes and Pharisees, we cannot enter into the Kingdome of heaven.

Quest. But how may a man know all his infirmities, notwithstanding he be truely righteous, and have such a righteousnesse as doth exceed the righteousnesse of the Scribes and Pharisees?

Ans. For answer hereunto I will cast the signes of a righteous man into two rankes. First, such as describe him in himselfe; secondly, such as describe him in the difference from Pharisaicall righteousnesse.

Signes that describe a righteous m…n in hims…l…e.The signes that describe him in himselfe, either appeare upon him in his infancy, or in his ripe age.

In the very infancy of the just man, even when God first changeth his heart, and cleanseth him, and raiseth him up to live righteously, there be divers things by which he may discerne the truth of his sanctification; as,

First, by the dissolving of the stoninesse of his heart. When God comes effectually to cleanse a man, he takes away the stony heart out of the body, and gives him a heart of flesh: he may feele his heart melt within him, especially when he stands before the Lord, when the Lord is fashioning of him for himselfe by his Ordinances, Ezek. 36.25, 26. He hath a new heart that hath not a stony heart.

Secondly, by the rising of the day-starre in his heart. The Father of lights, when he renueth the heart of a man, causeth a sudden and heavenly light, as it were a starre, to shine in the understanding; by vertue of which men see more into the mysteries of Religion in that first moment, than they did all the dayes of their life before. This is that new spirit the Prophet speaks of; He that sate in darknesse before, now sees a great light: he sees and wonders at divine things in Religion, whereas before he was a …ot, and understood nothing with any power or life; and by the comforts of this light he can heare as the learned, understands doctrine in a moment, which before was altogether harsh and dark unto him, 2 Pet. 1.19. Ezek. 36.28. Psal. 119.130. Mat. 4.16. Esay 50 4.

Thirdly, by his vehement desire to righteousnesse, or after righteousnesse, Mat. 5.5. Which he shewes many wayes; as, by the loathing of himselfe for his want of righteousnesse, and for all his wayes that were not good, Ezek. 36.35. and by his estimation of righteousnesse above riches and all worldly things, Psal. 3.8, 9. and by his affectionate enquiry after directions for righteousnesse; Men and brethren what shall we do to be saved? Act. 2.37. and p. 543by his longing after the Word of truth, by which he may learne righteousnes.

Fourthly, by his estimation of righteousnesse in others: he honours them that feare the Lord, as the only Noble Ones: all his delight is in them, and he loves them, and longs after them for righteousnesse sake.

Fiftly, by the covenant he makes in his heart about righteousnesse: he not only consents to obey, Esay 1.19. but hires himselfe as a servant to righteousnesse; resolving to live to righteousnesse, and spend not an houre in a day, but a life in the service of righteousnesse, Rom. 6.13, 18.

And as the righteous man growes more strong, and better acquainted with God and his Ordinances, and the workes of righteousnesse, other signes break-out upon him, which doe infallibly prove the happinesse of his condition; such as are,

First,Sixe other signes of righteousnesse, as it groweth. vexation in his soule at the wickednesse and unrighteousnesse of others, 2 Pet. 2.8.

Secondly, rejoycing with joy unspeakable and glorious, when he feeles the comforts of Gods presence, and begins to see some evidence of Gods love to him in Christ, 1 Pet. 1.9.

Thirdly, the personall and passionate love of the Lord Jesus Christ, the fountaine of righteousnesse, though he never saw him in the flesh, esteeming him above all persons and things, 1 Pet. 1.9. Phil. 3.8, 9. longing after his comming, with great …rivings of affections, 2 Cor. 5. 2 Tim. 4.8, &c.

Fourthly, flourishing like a Palm-tree, when he is planted in the house of the Lord, and enjoyes powerfull meanes in the house of his God, growing like the Willowes by the water-courses, Psal. 92.12, 13. and 1.3.

Fiftly, resolution to suffer any thing for righteousnesse sake, Mat. 5.12. so as he will forsake father or mother, house or lands, yea life it selfe, rather than forsake the truth, and the good way of God, Mat. 16.23. Mark 10.29.

Sixtly, he lives by faith: The just lives by faith. In all estates of life hee cas…eth his cares and himselfe upon God, trusting on the merits of Jesus Christ; and is in nothing carefull, but patien…ly waits upon God, Gal. 2.2. Heb. 10.38. Gal. 3.11.

And thus he is described in himselfe.

Now his righteousnesse is distinguished from the righteousnesse of the Scribes and Pharisees, by divers signes and markes; as,

First,How the righteousnesse of a godly m…n disfers from that of the Scribes and Pharisees. in the ends of it. His righteousnesse is not intended for the praises of men: for his praise is of God, Rom. 2.26. He doth not his work, to be seen of men, Mat. 6.1, &c. He had rather be righteous, than seem so.

Secondly, in the parts of it. The Pharisees righteousnesse is outward: his is inward also. The very thoughts of the righteous are right, Pro. 12.5. Hee strives to get a cleane heart, as well as cleane hands; and is as well grieved for evill thoughts, and lusts, and desires within, as for evill words or works: whereas the Pharisee is but like a painted sepulchre, all full of rottennes and filth within: his soule desires evill, when he dares not practise it in his life, Pro. 21.10. Againe, the Pharisee makes conscience of great commandements, but not of the least. Hee refraines whoredome, murder, perjurie, swearing by God, sacriledge, &c. but makes no conscience of filthy speaking, anger, swearing by that which is not God, or by lesser oathes, deceit, covetousnesse, or the like: whereas a righteous man indeed makes conscience even of the least comm…ndements, Mat 5.19.20. Again, a Pharisee may be good abroad, but is not usually so at home: but he that is truly righteous, is so at home, as well as abroad: hee becomes a good husband, master, father, friend, &c. as well as a …od man. Finally, the righteous man hath respect to all Gods Comman…ements; whereas the Pharisee, in some one or other of the commandements, lives in the breach of it wilfully, and without p. 544out desire of r…formation; some in covetousnesse and extortion; some in lust and filthinesse.

Thirdly, in the degrees or measure of righteousnesse. The Pharisee is carefull of some few workes, of which he seekes glory: but the righteousnesse of the just man, is as the waves of the sea: he is industrious to increase in all well-doing, and to bee filled with the fruits of righteousnesse every day, Esay 48.18.

Fourthly, in the continuance of righteousnesse. The just man doth righteousnesse at all times, Psal. 106.2. Luke 1.75. his desire is for ever to bee imployed in good workes: whereas the Pharis…s righteousnesse is but by fits, and as the morning deaw; and if trouble come for righteousnesse, he fals away, and forsakes his righteousnesse, &c.

And thus of the Use for triall.

Use 2. Secondly, the excellent living of such as live righteously, may greatly reprove such as cannot be stirred with these things to a conscionable care of forsaking their sinnes, and of living righteously.

Quest. What should be the cause that such men as heare so much of the excellent estate of righteous men, are not perswaded to convert, and embrace that kinde of life?

Answ. The cause is divers in divers men: as,

Why so many do not imbrace a righteous life.First, in some it is long of certaine corruptions, that discover themselves about the hearing of the doctrine of righteousnesse. For either mens hearts are like a beaten path in the high-way, that the sound of doctrine cannot enter into their understanding, Mat. 13. Or else they understand not with application to themselves, but thinke only how the doctrine may fit others, Luke 13.1, 2. Or else they meet with some hard condition that they are not willing to observe, as the rich young Pharisee did; or some other harsh doctrine, as they account it, which doth so vex and offend them, that they fall cleane off from the respect of Christ and holinesse; as, Iob. 6.59.66. Or else they have some vile opinions, that let them in the time of hearing; as to thinke, that one is not bound to doe as the rules of Scripture doe require; or that, if one be not a grosse offender, God will not impute lesse faults; contrary to our Saviours doctrine, Mat. 5.18, 19, 20. Or else their hearts break, that is, they let the doctrine runne out, and never thinke of it when they are gotten out of the Church, Heb. 2.1. Or else they have resisted the light of the truth so long, that God hath now delivered them over to a spirit of slumber, lest they should convert, and he should heal them, Mat. 13.15, 16. Isa. 6.10.

Secondly, in some the world is the cause of it. For either they are entangled with the examples of the multitude, especially of the wise Ones and great Ones of the world, 1 Cor. 1.26, 27, 28. Or else they are affrighted with the evill reports with which the good way of God is disgraced in the world, Act. 28.22. Or else they are insnared with respect of their carnall friends; they are loth to displease father, or mother, or sisters, or brothers, or any they have great hopes from, or dependance upon, Mat. 10.35, 37. 1 Pet. 4.2. Or else they have so much businesse to doe, and so many cares about their worldly affaires, they cannot be at leisure …o long as to thi…ke, they cannot bring their lives into order, Mat. 13.22. Luke 17. Or else they live at hearts-ease, and prosper in their estate, and so desire not to alter their course of life: and so their prosperity destroyes them, Pr…. 1.32.

Thirdly, in some men the cause is, the lust after some particular wickednesse of life, in which they live either secretly, or openly, which sinne is the very Idol of their hearts, and hinders a good resolution.

Fourthly, in some the cause is conceitednesse; they are pure in their owne cic…, and yet are not cleansed: they rest in the outward profession of religion, p. 545and the feare of godlinesse, and regard not the sound power of it in their lives.

Lastly, in all unregenerate men there are three causes, why they are not perswaded to a religious life: First, the one is the forgetfulnes of their death: therefore their filthinesse is still in their skirts, because they remember not their latter end, Lam. 1.9. Secondly, the other is, that they are dead in sin: What should hinder the conversion of multitudes at once, but that we preach to congregations of dead men? Thirdly, the divell workes effectually in all the children of disobedience, striving to hide the Gospel from them, and the glory of a righteous life, that so they might perish, 1 Cor. 4.4. And thus of the second Use.

Use 3. Thirdly, such as consent to obey, and feele themselves raised from death to life, and are now desirous to spend their daies in a religious and righteous course of life, must observe all such rules as may further them and establish them in an orderly and fruitfull conversation. Hee that would live in righteousnesse, must thinke on these directions following, as the very gates of righteousnesse.

First, he must give over all needlesse conversation with vaine persons,Helpes unto righteousnesse. and profane men: hee must shunne their company, as he would such as have the plague running upon them: hee must not come neere them, as is urged, Pro. 14.15. For what fellowship can bee between righteousnesse and unrighteousnesse? 2 Cor. 6.14. Depart from me, ye evill doers, saith David: for I will keep the commandements of my God, Psal. 119.115.

Secondly, he must redeeme time: he must buy time from his worldly occasions, and settle such an order in his worldly estate, or outward estate, that he may provide to serve the Lord without distraction, abstayning from all things that may intangle him, or interrupt him, Eph. 5.16. 1 Cor. 7.29, 35. and 9.28. 2 Tim. 2.4. He must provide to him time for Gods service, and for commerce and fellowship with the godly, and for works of mercy.

Thirdly, he must be wise for himselfe: that is, he must in all the meanes hee useth for or in religion, especially apply what hee can for his owne use; and study himselfe, and to understand his owne way, and provide whatsoever he doe, for his justification, and sanctification, and finall salvation, Pr…. 9. 12. and 14.8. And to this end he must meddle with his owne businesse, and take heed of being a busie-body in other mens matters, so much as in his thoughts, 1 Thes. 4.11, 12. And he must also avoid vaine janglings, and doubtfull disputations in religion, and quarrels that tend not to his edification, but to shew wit or science, Tit. 3.9.1 Tim. 6.20.2 Tim. 2.23. And he must keep his eye straight upon the mark, to proceed directly and distinctly in building himselfe up in knowledge and grace, not losing his time, or going about; but keeping a straight path to supply what he wants, and grow in what he hath, Pro 4.25. Ier. 31.32. Hee must take heed of uncertaine running, but bee sure to take accounts of himselfe for all his courses, to see that hee goe very straight towards the mark: and finally, hee must not respect company, to goe the pase of other men, but run as if hee alone were to obtaine, striving to excell, 1 Cor. 9.24. and 14▪12.

Fourthly he must esteeme the Word above all treasures, Psal. 119.72. Mat. 1…. and take hold of the instruction thereof, as that must bee the very life of his life, Pro. 4.1…. (For by the Word doth God sanctifie us, and make us righteous, Ioh. 17.) And he must order his whole course of life so, as that he may see the meanes of all his actions from the Word: he must live by the rules of Scripture, that will live righteously, Gal. 6.16. Now that he may doe thus, he must looke to divers things: First, that he place no confidence in the flesh, neither trusting upon his owne wit, nor carnall reason, nor gifts, p. 546nor yet yeelding himselfe to be a servant to any mans humour,Phil. 3.3. 1 …or. 7.23.Phil 3:3Phil 3:1 or opinions, or example, or commandement. Secondly, he must provide to live so, as he suffer not a famine of the powerfull preaching of the Word: hee must labour for the meat that perisheth not, Ioh. 6.27. and so exercise himselfe in the Word morning and evening, that the Word may dwell plenteously in him, Psal. 1.2. Col. 3.16. Thirdly, he must take heed of adding any more sinnes, or duties, than are discovered in the Word, and of detracting from any thing that is forbidden, or required there, Psal. 30.6. detesting conceitednesse and singularity, having his conversation in all meeknesse of wisedome, Iam. 3.13.

Fiftly, he must daily lift up his heart to God, to seeke a way of him, whose glory it is to teach to profit, and who giveth his Spirit to lead men in the paths of righteousnesse, Psal. 23. Esay 48.17.

Sixtly, he must remember the Sabbath day, to sanctifie it: For this will be both the meanes and the signes of his sanctification and true righteousnesse: It is the market day for the soule, Esay 58.13, 14. Exod. 31.13, &c.

Seventhly, he must haste to the comming of Christ, hee must dispatch his worke as fast as he can: and to this end he must cast about to finde out waies of well-doing, and when he hath any projects or opportunities of well-doing, he must not delay, but with heart and readinesse finish his worke. This is to seeke righteousnesse, and to haste to it, Esay 16.5. Amos 5.14. Thus he must observe to doe, as the phrase was, Deut. 5.22.

Eighthly, it will be a great helpe unto him if he get into the way of good men, and walke with the wise, sorting himselfe with discreet and sincere Christians, Pro. 2.20.

Ninthly, he must keep his heart with all diligence: for thereout commeth life: He must carefully resist the beginnings of sinne within, and avoid those secret and spirituall dalliances of the soule with inward corruptions and temptations, and withall take heed of secret hypocrisie, in suffering his heart to be absent when God is to be served, Pro. 4.23. For thereby hee may lose what he worketh, if his spirit be not without that guile.

Tenthly, all that know the happinesse of a righteous life, should strive to amend those defects which are found even in the better sort of people, that so their life at length may answer to the end of Christs death: and therefore wee should examine our selves throughly.

Defects of a righteous life of two sorts.The defects and faylings found in the lives of righteous men, may be referred to two heads. First, for either they faile in the parts of righteousnesse. Secondly, or in the manner of well-doing.

First in t…e parts of it.In the parts of righteousnesse there are great failings, whether we respect the first or second table. I will briefely touch the principall defects, which are observed and complained of in Christians in both tables.

And … in respect of the f…rst table:In the first table, men faile either in the knowledge of God, or in the affections to God, or in the service to God.

First, for knowledge: how little do many men know of Gods praises and glory, that might be knowne? and how farre are many from a right con…eit of God, when they come to thinke of him, or to worship him?

Secondly, in the most there is a great want in the exercise both of the fear of God, and trust in God: men have not such awfull thoughts of God as they should have, nor doe they tremble so as they should at his judgements that are in the world, Psal. 4.4. Heb. 2. ult. Dan. 6.26. And for the trust in God: men are specially faulty, that they doe not commit their waies daily to God for assistance and successe in all estates,Psal. 27.3, 5. Pro. 2… 3. Psal. 55.22.Ps 27:3Ps 27:5Prov 2:3Ps 55:22 resting upon him alone, as they ought to doe.

Thirdly, joying and delighting our selves in God is hardly found in any: and yet no wife should take such continuall delight in her husband, to p. 547solace her selfe with him, as a Christian ought to doe with God, Psal. 37.4. and 68.3, 4. Phil. 4.4.

Fourthly, in the service of God there are divers defects; as,

1. Some neglect the private reading of the Scriptures, who ought to exercise themselves therein day and night, Psal. 1.2.

2. In prayer: some have not the gift of prayer, nor seeke it: and prayer for others is extremely neglected, contrary to Gods expresse commandement, that enjoynes us to pray one for another, in many Scriptures.

3. Praising of God in our discourses, as becommeth his great glory in his workes, where is this found, and yet required at our hands, and at the hands of all people, and that which we should doe with a whole heart, and while we live? Psal. 96.6, 7, 8. and 63.4. and 9.1. and 67.2.

4. Where is that walking with God required in Scripture? Who doth alwayes set the Lord before him?Psal. 16.8.Ps 16:8 Where are those soliloquies betweene the soule and God? Are not many content to goe weekely and monthly without speaking to God?

And thus of the defects concerning the first table.

In the second table divers things may be noted,Or else in respect of the second table. as were defective in the parts of righteousnesse; as,

First, there is a generall defect of mercy: men doe exceedingly faile in that liberality to the distressed and poore servants. The bowels of mercy are every-where shut up, either altogether, or in the neglect of many degrees and duties of mercy.

Secondly, in many Christians there is a fearfull want of meekenesse, they being guilty of daily sins, of passions, and worldly vexations, and that many times with a kind of wilfulnesse, against knowledge and conscience.

Thirdly, the car… of life and worldlinesse doe strive, and blemish the conversation of many, and discover a strange defect of that contempt of the world should be in them.

Fourthly, domesticall disorders doe even cry to heaven against many husbands for want of love, and of most wives for want of obedience, and of servants for want of diligence and faithfulnesse in their places.

And thus men faile in the parts of righteousnesse.

In the manner of well-doing many things are wanting,2. Defects in the manner of doing righteously: and so, first, both in the generall well-doing of good duties: secondly, and in speciall affection to God; thirdly, and in the manner of Gods service.

In generall,

First, zeale of good workes is exceeding defective in the most, Tit. 3.14. Men shew not that willingnesse and fervency of affection should be shewed in all parts of righteousnesse: men doe not lift up their hearts in Gods waies:1. In generall, 5. waies. Gods commandements are usually grievous and tedious.

Secondly, there ought to be a holy feare in the practice of their good duties, 1 Pet. 3.2. which is u…ually wanting: men doe so much trust upon themselves, and doe duties with such boldnesse and neglect of their wayes, whereas they should feare alwayes, Pro. 28.14. Oh that meeknesse of wisedome (required Iames 3.9.) where is it to be found?

Thirdly, men are not circumspect to make conscience even of the least duties as they ought, and to observe to doe them, even to watch for the opportunity of well-doing, and to looke to the meanes of the performance of every duty, and to abstaine from the very appearance of evill, and to be discreet in looking to the circumstances of time, place, persons, &c. Eph. 5.15. Deut. 5.32.

Fourthly, there is great want of moderation in Christians: for either they are just over-much, in conceiving too highly of themselves for what they doe, p. 548or else they are wicked over-much in thinking too vilely of their workes, Eccles. 7.

Fiftly, men are strangely negligent in the growth of grace and knowledge: men stand still and doe not prosper, and strive to increase in every good gift, as they ought, 2 Pet. 3.18. Many graces are not strengthened, and many workes are not finished.

Secondly, in mens affections to God how are men defective? Where is he that loves the Lord with all his heart, and all his might, and all his soule? Deut. 30.6. and 6.3.

Thirdly, in Gods worship, these things are in many wanting.

Many defects in Gods worship.1. Reverence, and that holy feare which should be shewed when we appeare before the Lord, Heb. 12.28.

2. Men usually forget to doe all worship in the Name of Christ, Colos. 3.17.

3. The care of praising of God, that is, of looking to Gods acceptation in all service, is much forgotten, Heb. 12.28.

4. The desire of unity and consent in judgement among our selves when we worship God, is miserably neglected and rejected by divers wilfull Christians, Zeph. 3.9. Phil. 2.2, 3.

5. Men miserably neglect thankfulnesse to God for the good they receive daily from his mercies, Col. 3.17.

6. Many faile publikely and shamefully in want of care to come time enough to Gods service, Zech. 8.21. Esay 60.8.

In these things Christians should be admonished to mind their wayes and their workes, and to strive to walke as becommeth the Gospel, and the death of Christ, that they may hold fast the light of the truth, and shew out better the glory of a Christian life.

And thus of living to righteousnesse.

Now followes the third forme of speech.

By whose stripes we are healed.]

The healing of our sicknesses is reckoned as another fruit of the Passion of Christ; or else it is the same with the former, exprest in other words. These words then are borrowed from the Prophet Esay, ch. 53.5. who doth chiefely understand the spirituall healing of our soules, of our sins, as the coherence shewes in the Prophet: but yet the Evangelist saith, Mat. 8.17. and understands of the healing of our bodies also. And therefore I consider of the death of Christ both in respect of soule and body.

And first, as this healing is referred to the soule divers Doctrines may be observed.

Doct. 1. The soules of all men are diseased by nature; even the very soules of the Elect are so, till they be healed by Christ. The soule is diseased divers wayes, especially by sorrowes and sins: it is the disease by sin is here meant.

Quest. It would be inquired how the soule comes to be sick of these diseases, and why sin is called sicknesse in the soule?

Ans. This spirituall sicknesse comes into the soule by propagation. Adam hath infected all his posterity;How the … com…. 5 to be diseased. and every man hath increased the diseases of his nature by his owne wilfull transgressions. Now sin is called sicknesse, because it doth worke that upon the soule which sicknesse doth upon the body: for sin hath weakned the strength of the soule in all the faculties of it, which all men may discerne and observe in themselves by nature. Besides, it causeth spottednesse and deformity in the soule, as sicknesse doth in the body: and therefore sin was likened to the leprosie in the Law. Further, it often causeth pain and torment in the soule, as wounds and diseases do in the body: for there is no peace to the wicked, especially when God fighteth p. 549against them with his terrours. Besides, it will cause the death of the soule, as sicknesse will of the body, if it be not helped: and so men are said to be dead in sins.

Use. The Use may be to shew the fearfull negligence of worlds of people, that are exceeding carefull to help their bodies to health, but never think of the poore soule that lieth lamentably full of diseases. And withall it shewes, that all wicked men are men of ill natures, because their dispositions are all diseased, though there be degrees of ill nature, or of this evill in men; natures, as there is difference of sicknesses in mens bodies. And godly men should be compassionate when they see the grievous diseases in the natures and lives of other men, remembering that they also were by nature subject to the same diseases as well as they.

Doct. 2. The diseases in the soules of men by nature are very grievous; which is here also implied, in that God was faine to send his owne Son to help and heale us. Now that the diseases of mens soules are so grievous, may appeare many wayes; First, because such a multitude of men are infected,The diseases of the soule are grievous many wayes. not some one person in the whole world: in the body of mankind, not on some part, but from the crowne of the head to the soale of the foot, all full of sores and diseases. There is no man that sinneth not, and so no man that is not sick: and that is the reason why men feare the pestilence, because it makes so many sicke. Secondly, because the soule of man by nature is sicke of a multitude of diseases at once; for even sin is a sicknesse: and so our sicknesses are innumerable, because our sins are so. And hence it is that in Scripture so many metaphors are used to expresse the sicknesse of the soule, as, leprosie, wounds, plagues, poyson, gall, &c. Thirdly, because the disease lieth in the soule it selfe. Of diseases those are most mortall that get into the spirits, and doe most enfeeble man: how much more when it is in the soule? Fourthly, because, in respect of our selves, our sins or our diseases are incurable: we can give our selves no remedy that can help us, Ier. 30. Fiftly, because in the Colledge of spirituall Physicians there is scarce one of a thousand that can help the poore soule out of these diseases, Iob 33. Sixtly, because there be but certaine seasons onelyonly in which men can be healed, as it was with the lame man at the poole of Bethesda; and if men misse these seasons, they are in danger to dye of these sicknesses. There be seasons of grace, and dayes of salvation; and men must not harden their hearts, while it is called To day.

Use. The Use should be to awaken wicked men to a serious consideration of their danger, and at length to thinke of helpe for their soules, being thus diseased; as they would doe for their bodies, if they were desperately sicke.

Ob. We feele no such diseases in our soules.

Sol. First, wicked men have a kinde of spirituall lethargie upon them,Why many feel not the diseases of their soules. and so are in grievous danger: but by reason of their spirituall sleepinesse they feele it not. Secondly, though they feele not their diseases now, they shall doe hereafter: and then thinke what a paine it will be unto them when God awakens them whether they will or no. It may be it will be in this life, as it was with Cain and Iudas: and then a wounded spirit will ake so, who can beare it? Thirdly, the matter is not altogether so easie with wicked men as they pretend▪ f…r they doe feele so much as may shew they are very sicke. Sometimes they feele their consciences galling and paining them at the very heart for the time: and what are the passions and perturbations of their soules but as so many fits of…a Feaver? And that they are grievously sicke may appeare by the want of their spirituall senses: they can hardly see or heare any thing. Besides, they may know they are sicke by the potions of p. 550afflictions which God gives them, who doth nothing in vaine.

Doct. 3. That in Christ the diseases of our soules may be healed, Esay 53.5. Mal. 4.2. Luke 4.18. He is a sure Physician for our soules. God hath undertaken it that he will cure and heale us: he challengeth it as a glory to himselfe, which he executes by Christ, Iob 5.17, 18. Deut. 32.39. Now in as much as our diseases may be healed by Christ, and that he is our Physician appointed by God, we may gather many arguments of great comfort, even from hence, that he is the Physician.

First, because he can heale all diseases,Wherein Christs healing excels for our com…ort. and hath done it: and therefore it is here set downe indefinitely, to import, that by his stripes we may be healed of any sicknesse: no sin but Christ can cure us of it, Psal. 103.3. Mat. 4. 23. Psal 30.33.

Secondly, because hee doth it freely; hee takes nothing for his cure, Hos. 14.4.

Thirdly, because he hath offered, and doth dayly offer to cure us, Ier. 3.22.

Fourthly, because he doth all his cures with wonderfull compassion and love, as is noted in the Gospell, when he healed their sicke bodies: much more hath he compassion of a sicke soule.

Fiftly, because he is alwayes about his Patients: The Lord is neere to them that are afflicted in spirit, Psal. 34.

Sixtly, because he heales all that aske him to cure them, Psal. 30.2.

But then withall we must observe such rules as are appointed us in Scripture: for if we would have God by Christ to heale us,

Ezek. 36. H…s. 14.2.3. Esay 19.2…. Jer. 17.14. What we must do… to be healed of Christ. Psal. 147.3. Esay 57.15, 18.Ezek 36Isa 19:2Jer 17:14Ps 147:3Isa 57:15Isa 57:18First, we must pray for our healing. He will be sought unto for this. We must be importunate, like the woman of Canaan.

Secondly, we must feele our sicknesse, and acknowledge with sorrow of heart that we are very sick, and need his help: for the whole need not the Physician, but they that are sicke, Mat. 9.13. and he heales none but such as are broken in heart.

Thirdly, we must bring faith to be healed. This was required in such as Christ healed in their bodies, and therefore much more in those that would be healed in their soules. If we trust in the Lord we shall be healed, as some reade it. Pro. 28.25. There is no sin but by prayer and faith in Christ may be subdued, Ier. 17.14.

Fourthly, we must take heed that we neglect not the time of healing: there is a time to heale, Eccles. 3.3. We must into the water as soone as the Angell comes downe to trouble it, as the lame men did at the poole of Bethesda; we must be very carefull to make use of the opportunities of Gods grace, when he calls us to repentance, and offers mercy, and affords helpe and meanes.

Fiftly, we must turne to God with all our hearts without dissembling, desiring in all things to please God: though we have still many infirmities, yet our hearts must be converted to God, that he may heale us. If we become not new creatures, the mending of particular faults is to little purpose, Esay 6.10. as we see in Herod.

Sixtly, we must make conscience of it to receive the medicines of the Word of God: for now we are healed by meanes, not by miracle: Peace and healing are the fruit of his lips, Esay 57.18, 19. We must obey them that have the oversight of it, and suffer their words of exhortation patien… ly, Prov. 12.18. He sent his Word and healed them, Psal. 107.20. There is no disease in the soule, but remedies may be found in the Word. Gods words are life to those that finde them, and health to all their flesh: that is good for all diseases, Prov. 4.22. And to this end we must take heed of tampering with our owne medicines, or contesting with our Physicians: p. 551we must not be wise in our owne eyes: no man is Physician good enough to heale himselfe, Pro. 3.7, 8. And we must take heed of superstitious medicines: In vaine shall the daughter of Egypt use many medicines, for she shall not be cured, Ier. 46.11. Indulgences, pilgrimages, penances, w…ipping of the body, or the like, are vaine medicines, and, being not appointed by Christ, they wil never profit to heale the soule of sin. And further, such as would be soundly healed, must take heed of secret flattering teachers, that do all their cures with preaching mercy, and cry Peace, Peace, and never teach men sound courses to be rid of their sins: those are they that heale the hurt of the daughter of Gods people sleightly, Ier. 8.11.

Seventhly, looke to the beginning of sin: when we first feele lamenesse in the wayes of righteousnesse we must speedily seeke help, lest we be turned cleane out of the way. Sins of infirmitie nourished or neglected may prove grievous diseases at length, Heb. 12.13.

Eighthly, men that have some good evidence that they are healed by Christ, that their comfort may be established, they shall doe to shew themselves to the Priest, that he may trie and testifie that they are whole from their leprosie, Levit. 14.

Ninthly, if Christ heale us, we must be sure to remember to make him our praise; we must acknowledge his great mercy in healing our natures, Ier. 17. 14. He stands upon the credit of the cure. Christians faile exceedingly, that they are not more thankfull for deliverance from faults and temptations: they doe lesse for the cure of their soules than they doe for the cure of their bodies: we must blesse the Lord, and call upon our soules to doe it, as David did, Psal. 103.1, 3. and 14.13. and the rather should we with all thankfulnesse praise God for such cures: First, because no outward medicines can doe any good; God cures onelyonly by his Word. Secondly, because God only can cure us, Ier. 33.6. Deut. 32.39. Thirdly, because God accounts it the greatest honour we can doe him to offer him praise, Psal. 50.14. Fourthly, because God never doth those cures upon the soule of a man but he loves him wonderfully ever after, and forgives him all his sins, Hos. 14. Psal. 103.2, 3, 4. Ier. 33.68.

Tenthly, we must be patient, and indure the medicines, whether they be hard sayings or afflictions. David prayes to God to wash him, and to purge him with hysope, and not spare, Psal. 51.

Eleventhly, it is a great help to get our soules healed, to shew mercy to the bodies of other men: God will not heale our soules if we oppresse other mens bodies, as we see in the case of oppressors in our times, Esay 58.6, 7, 8.

Thirdly, since in Christ men may be healed, it gives us occasion to bewaile the fearefull carelesnesse of the most men, that will not seeke cure, yea in places where the meanes is offered to cure them. All sorts of people are like Babylon for this confusion, she would not be cured, Ier. 51. Men refuse cure, and all comfort and advice: yea when they are warned of their diseases they breake out into more wilfulnesse and offending, as God said of Ephraim, When I would have healed Ephraim, then the iniquity of Ephraim was discovered, Hos. 7.1.

Doct. 4. The fourth Doctrine is, that we are cured by Christs stripes. His sufferings heale our sorrowes: His wounds make us whole: His sickenesse offers us health: and his stripes heale us; partly by satisfying for our sins, and so removing the cause of our diseases both spirituall and corporall; and partly by an unspeakeable vertue of his Passion, which being applied to our soules, makes our sins dye. And this point may serve for Use many wayes:

Uses. First, for information: and so it may shew us the wonder of Gods working, that can doe great things by meanes, in respect of us, altogether p. 552unlikely. We hold it a thing almost beyond beliefe, that the applying of medicines to the sword that wounded a man, shall make the wounds heale in a man. But this here is a mystery, that onelyonly the Christian Religion can tell of, of which there never was president in nature: that the wounding of one man should heale another, or that the stripes of the Captaine should cure all his diseased souldiers: and yet thus it is, even thus is the Lord pleased to glorifie the power of his working. Secondly, we may hence be informed of the precious use of every part of Christs sufferings; not his dying only doth us good, but every thing he did endure. His stripes cure our wounds, his shame wrought our honour, his temptations drave the Divels from us; not any thing was done to him by his adversaries, but God made it worke for our good. Shall we then dare to take offence at the crosse of Christ? Have we not reason to glory in it above all things? Thirdly, doe we not here see how hatefull sin is in Gods sight,Gal. 6.14.Gal 6:14 and how foule our diseases are, when nothing can cure us but Christs blood, and that must be fetched out of him with the best stripes which the hands of the wicked inflicted upon him. Oh the hardnesse of our hearts, that can see Christ thus used for our sins, and yet are not perswaded that sin is hatefull to God! Oh how should we be sorry for our Saviour, and mourne to thinke of it, as we would for our only sons! Would it not grieve us at the heart if we should see the young Prince, the Kings son, basely whipped by our adversaries, onelyonly for our affaires? Oh what hearts have we, that (as bad as they are) would be melted to see this done to a Kings son, and yet are not troubled to know it was done to Gods son? Fourthly, we may see what wicked malice will doe if it be not restrained: to disgrace our Saviour, to get a sentence against him, to bind him hand and foot, yea to kill him will not serve their turnes, unlesse they may most basely scourge him before he dies. That malicious men now doe not alwayes so, is not because their malice doth nor tend to it, but because either God or man restraines them. It is a most divellish humour, and therefore to be avoyded and detested of all those that love the Lord Jesus.

Use 2. Secondly, how many wayes should this instruct us, what care the Lord Jesus requires of us? what should not this make us willing to doe? Oh how should we love him with all our hearts, above all the world, that could endure to be thus abased, even unto stripes, for our sakes, when he could have prevented it, if he had pleased? what a shame shou…d it …e to us to be impatient, or to thinke much of our crosses, who though we had suffered many things, yet not so grievous as those things befell our Saviour? Yea further, it should encourage us to …uffer any thing for Christ, and the rather, because we have not resisted to stripes, or bloud, nor cannot now suffer the thousandth part for him of that he hath suffered for us.

Thus of the healing of our sou…es.

These words also may be expounded of the healing of our bodies, as we shewed before, and so the like doctrines may be observed; as,

Doct. 1. That the bodies of all men by nature need healing. For sin hath brought upon man the sentence of deform…, and infirmities, and diseases; and we see God doth inflict diseases upon many, and that of divers sorts; and many men that for the present …r… free from the paines of diseases, yet have their enemies in their bodies in divers parts of them, laid as it were in garison, which may and will breake out upon them at a time they know not: or if they were not there, the Lord from without can send diseases upon them. The world is every where full of occasions of sicknesse: or if there were not outward meanes to worke them, yet God can strike men from heaven.

Use. The Use should be to warne such as are in health to walke humbly: p. 553For they know not how soone sicknesse may seaze upon them. Secondly, such as have their friends taken away by sicknesse or are yet afflicted, should submit to Gods will; for this is the case of all men, even the greatest, yea and Gods elect are liable to such a condition by nature.

Doct. 2. The diseases of the body are grievous, and therefore Christ takes notice of that kind of distresse to provide for the healing of our bodies. We see by experience, that of many sorts of crosses, it is most grievous to be are the paines that arise from the wounds or sicknes of the body: and it is the more grievous, partly because no men are priviledged from diseases, but either have them, or are in danger of them, as was said before; and partly because God hath armed such a multitude of sorts of diseases, to which the body of man is liable.

Use. Therefore the use should bee, to take warning from these paines of the body, to prevent eternall paines in hell, by reconciling our selves to that God that can so fearefully afflict both bodie and soule; and as wee feele the outward man to decay, the more to labour for the health of the inward man, especially by those harbingers of death to provide for the time when our change shall come.

Doct. 3. Christ is a Physician for the bodie of man as well as for the soule; in Christ our bodies may bee healed. Christ provided healing for mans bodie as well as for his soule, and mens bodies he heales either in this life, or in the generall resurrection. First, in this life some he hath healed by miracle, as he did multitudes in the daies of his flesh, while hee was here in this world; which he did in execution of his office, as having charge of mens bodies: and some he healed by meanes, giving his blessing unto the medicines provided in nature, and applied by the skilfull to the diseased; yea he undertakes the healing of all Gods Elect in their bodies, as this place imports, which hee doth promise and will performe, if it bee good for them. Many times to heale the bodie, would hurt the soule, or keepe the Leaper from heaven, and then Christ will not heale them; else he undertakes, and is bound to heale the bodie as well as the soule. But the especiall healing is at the resurrection, when all the bodies of the Saints shall be healed perfectly of all diseases, and freed from the very disposition, yea the very possibility to have any diseases.

Use 1. The use should be for great comfort to the godly: when they are distressed, they may and ought to looke up to Christ, and say, If it be good for me, my Saviour will heale me; and the rather, because Christ is such a compassionate Physician, and hath had the feeling of our infirmities and paines that way: and besides, he is such a Physician, as can do two things that never Physician could doe: For first, he can take away the first cames of diseases, which is sinne, which no physick: can doe, Mat. 9. Secondly, he can cure our bodies when they are starke dead, which never any Physician could doe; they may helpe some living bodies, but they could never helpe one dead body. Yea such as finde not cure for the paines of the bodie, should be of good comfort, because they should have had cure of it, if it had beene good for them; and they must consider it is the Lord that doth it, Psal. 39. and that all shall worke together for the best, Rom. 8. and that nothing can separate them from the love of Christ; and that they are delivered from eternall paine; and that Gods deare children have suffered as great torments or weaknesses.

Use 2. Secondly, all men should be taught to seeke to Christ for cure, since it is his office to heale: and so this end men are bound to looke to divers rules, if they would have Christ to heale them.

First, they must seeke to him for cure, they must pray him to heale them; p. 554we doe not read that ever Christ healed any sicke person,Rules for such as desire Christ to heale or help their bodily griefes. unlesse he were brought to him, or he intreated to heale him: wee must pray for our bodies, as well as our soules: thus did David, Psal. 6. and 31. and Hezekiah, &c.

Secondly, wee must use the lawfull meanes wee can get for our healing. Our Saviour shews that when he said, the whole needed not the Physician, but the sicke; the sicke then doe need, and must with conscience and care use all lawfull and outward helps that they can attaine to, that are fit for them, Mat. 9.

Thirdly, they must take heed of trusting upon the Physician, or physick given them: that was Asa his great sinne: For if we bee cured, it is not physick, but Christ that healeth us.

Fourthly, we must bring faith to bee healed for our bodies also: this our Saviour often asketh after, when he is about to cure mens bodies, as the Evangelists shew.

Fiftly, wee must bee carefull to seeke the removing of the cause of our diseases, which is sinne; especially if wee finde that God hath a quarrell with us▪ for any speciall fault we are falne into: thus David got the punishment of his sinne remitted, by judging himselfe for his sinne, Psal. 32.4.5.

Sixtly, we must submit our selves to Gods will, and in the case of our bodies, must refigne our selves into his hands, to let him doe with us what it shall please him, since hee knowes what is best for us: and if Christ will not heale us now, yet to comfort our selves, as Iob did in the hope of that time, when our Redeemer will be seene of us in the body, when it shall be utterly and for ever freed from all paines and infirmities whatsoever, Iob 19.

Doct. 4. It is further to be noted, that we are not only healed by Christ, but it is by his stripes: The wounds made in his bodie, doe heale our bodies. Which should make us so much the more to love the Lord Jesus, and the more patiently to beare it, if we be not presently healed, became hee did beare more grievous paines even in the bodie; and because if it were good for us, he would heaie us, in that he paied so deare for our healing.