courses and avoid him But the close hypocrite thou canst not discerne or not certainly and if thou follow thine owne conjectures thou maist sometimes condemne a deare child of God and approve a detestable hypocrite But how may the open hypocrite be discerned By divers signes First by an ordinary and usuall affectation of the praise of men in doing good duties When a man constantly sets himselfe out to the shew it is an apparant marke of a false heart Marke that I say an usuall affectation Secondly if a man make a shew of the meanes of godlinesse or liking the means of godlinesse or of the persons that are godly and yet it be manifest that he hates to be reformed lives in knowne grosse faults and being rebuked by the word or servants of God will not reforme but carieth a grudge at the parties that laboured his reformation This is an evident marke of an hypocrite Now to judge these is no offence Thirdly it is a signe of an hypocrite when a man will be godly and restrained and zealous in some companies and in other company take liberty for grosse prophanenesse Lastly he that will be rid of hypocrisie must looke to himselfe to keepe himselfe free from the causes of it and take heed that he be not bewitched in those things that have bred hypocrisie in other men What is it can make a man an hypocrite First sometimes feare will doe it as in time of trouble or persecution men to avoide dangers will play the hypocrites Luke 12.1 2 3 4 5. Secondly sometimes desire to get credit and to be well thought on especially when it is mixt with envy at the respects of others drives some men headlong into hypocriticall courses Mat. 6. Thirdly sometimes men are emboldned unto hypocrisie by a secret perswasion that Christ will defer his comming and they shall not of a long time be brought to account Mat. 24.48 50. Fourthly men fall into hypocrisie for gaine to hide their wicked and deceitfull courses So the Pharises Mat. 23.14 so 1 Tim. 4.2 7. Fiftly forgetfulnesse of God is a great cause of hypocrisie and the raigne of it in many hearts Iob 8.13 Sixtly Lust and some vile wickednesse drives many men and women into hypocrisie 2 Tim. 3. These things we must take heed of and preserve our selves from them if ever we would not be wretched hypocrites before God Thirdly here is also consolation to all the godly whom God hath kept upright and free from this damned vice I meane from the raigne of it for there is no man but hath some dregs of hypocrisie in him But how may a man know that he is not a hypocrite By many signes Secondly when a man makes God his secret place strives and desires secresie to worship God Mat. 6. Thirdly when a man loves no sin but would faine be rid of every sinne and so hath respect to all Gods commandements Fourthly when a man confesseth his hypocrisie and mournes for it and strives against it Fiftly when a man accuseth himselfe for it to others whose respects hee most desires Sixtly when a man keepes his heart close to the substance of godlinesse and labours to be built up without distraction in the maine things needfull for his salvation and is not caried to spend his time most about unnecessary or impertinent cares or studies 1 Tim. 4.2 7 8. Seventhly when a man is as carefull to serve God in prosperity as well as adversity Iob 27.9 Eightly when a man delights in the Almighty and loves all the meanes by which he findeth any communion with God Iob 29.9 Ninthly when a man from the hatred of hypocrisie is stirred up against hypocrites cannot abide them nor will converse with them Iob 17. ver 8. Lastly Iob comforts himselfe that hee was no hypocrite by three arguments 1. He would trust in God though he did slay him 2. He would reprove his wayes in Gods sight 3. He sought Gods presence and set himselfe alwayes before him none of which an hypocrite could doe Iob 13.15 16. Thus much of Hypocrisie Envy The fourth sin to be avoided is Envy Envy is nothing else but a vexation or inward displeasure conceived at the good of another viz. either anothers credit gifâ—s preserment profit successe or the like This sinne though in the world it be litile thought of yet in it selfe iâ— a most fearefull vice and should be so accounted of by Christians for many reasons First if we consider the subject persons in whom it usually is It is found most in naturall men Tit. 3.3 yea in silly men Job 5.2 This was the sinne of Cain Gen. 4. yea of the devill himselfe The maine sinne of the devill was the envy of mans happinesse It raigned in the devillish Gentiles Rom. 1.29 Secondly if we consider the cause of it it is for the most part the daughter of pride Gal. 5.26 sometimes of covetousnesse Prov. 28.22 and often of some egregious vile transgression such as in Rom. 1.29 but ever it is the filthy fruit of the flesh Gal. 5.25 Thirdly if we consider the vile effects of it which are many for 1. It hath done many mischifes for which it is infamous It sold Ioseph into Aegypt Gen. â—7 and which should ever make it abhorred of us it kild the Son of God Mat. 27.8 2. It deformes our natures it makes a man suspitious malicious contentious it makes us to provoke back-bite and practise evill against our neighbours It is ill for our sight for the envious man hath alwayes an evill eye and a cast downe countenance with Cain also many times 3. It begins even death and hell while a man is alive It kills the silly one Job 5.2 It destroyeth the contentment of his life and burnes him with a kinde of fire unquenchable It feeds upon the envious man like the moth or worme by degrees and it hasteneth mischiefe in the envious man because it makes the person envyed more glorious and besides it is a vice that driveth a man from among men in respect of comfortable society for it was long since advised Eat not the bread of him that hath an evill eye Prov. 23.6 and no man by his good will if he can be free will converse with such as he percâ—ives to be envious Fâ—urthly this place manifestly imports that it is a notable hinderance to the profiâ— of the word and so no doubt it is to prayer and all piety as evidently it is a let of charity unlesse it be that men in hypocrisie to disgrace others will for envy doe some good as they preacht Christ for envy in the Apostles time Phil. 1.15 Vses The use should be threefold First for instruction to teach us to follow the advice here given in putting away Envy and cleansing our hearts of it and to this end think much of the reasons against it and withall remember by confession and godly sorrow to cleanse thy heart carefully
what we learne at Church is for the most part to bee practised at home Many have little occasion of practice abroad Sixtly because the comfort and contentment of mans life lieth much in this How are the lives of many men made uncomfortable by disordered servants wicked children idle froward vicious wives God gave the woman at the first as a speciall help to man to shew that at home the chief help of his life was to be had Use. The Use should be therefore to teach Christians in their severall places in the family to make conscience of their dealing both to know it and to doe it as ever they would have God to come to them and dwell with them Psal. 10.1 2. and as they desire to be no hypocrites in Religion for such as make no conscience of doing their duties in the family whether themselves wives servants or children are not sound Christians they are but hypocrites They are not compleat Christians that are not good at home aswell as abroad they walke not in a perfect way Psal. 101.2 And besides till domesticall disorders be redressed the family will never be established Pro. 14.3 Secondly it is to be noted that Inferiours in the family are either onely or first or with most words charged about their duties as here servants and not masters and servants and wives with many words and there may bee divers reasons assigned of it 1. To preserve order God hath subjected the Inferiours to the Superiours and the Superiour in a family is Gods Image the Lord is therefore carefull to preserve his authoritie The Superiours receive lawes from God but not from their Inferiours The Inferiours are to learne their dutie without prescribing lawes to their Superiours 2. Because the disorders of Inferiours are for the most part most dangerous to the troubling of the family because the businesses of the family are done by their hands the Superiour providing for the common good by common instruments If the Master of the family bee never so godly-wise yet oftentimes the family may be destroyed by wicked servants and vicious wives Pro. 14.1 3. Because faults in the Inferiours are most scandalous against Religion especially where the family is unequally yoked as if the Head of the family be an unbeleever and the Members beleevers disorder in the beleevers is most extremely scandalous 4. Because if the Head of the family be disordâ—ed the orderly behaviour of the Inferiours may bring him into order and win him both to Religion and good order at home A conversation with fear in wives may win their husbands as chap. 3.1 2. of this Epistle 5. Because God would hereby shew that the Inferiours must alwayes doe their duties before they looke after the duties of Superiours they must be first served 6. By this course the Apostles did labour to intice the Gentiles to Religion by letting them see how carefull they were to breed goodnesse and love in their wives servants and children and the Apostles did wisely in so doing because it is a greater gain to Religion to gaine one master than many servants because such a master may doe more good The Use should be therefore to interest the obligation upon the consciences of wives servants and children and even the more they see that God saith unto them the more they should be carefull of their duties and ever the more desirous they see the Lord to bee to have them live without offence the more abominable they should account it to dare to offend still and if they have not masters or husbands they should strive to be good themselves before they complaine of the fault of their Superiours and should thinke with themselves If I were a better wife or servant I should finde my husband or servant better to mee Thus in the generall The first thing then the Apostle gives in charge concerns servants from verse 18. to the end of this chapter where observe First the proposition enjoyning servants to bee subject to their masters verse 18. Secondly the exposition shewing both how they should be subject viz. with all feare and to what masters viz. not only to the good but to the froward verse 18. Thirdly the confirmation of it by three reasons viz. from the consideration 1. Of the acceptation of such subjection with God verse 19.20 2. Of their calling verse 21. 3. Of the example of Christ which is urged 1. For the use of servants verses 22.23 2. For the use of all Christians by digression verses 24.25 First then of the proposition where we are to consider first the persons charged Servants secondly the duty imposed be subject thirdly the persons to whom they owe it to your Masters Servants Two things are to be inquired into about servants First the originall of their estâ—â—e and secondly the bond that ties them to this subjection There are servants of God servants of sinne servants of men It is the servants of men that are here meant Servants of men are not all of one sort neither For first such as apply themselves to satisfie the unreasonable humors of men are said to be servants of men and condemned 1. Cor. 7.23 Secondly such as make themselves beholding to other men through their pride are forc't many times to become their servants Thus the borrower is a servant to the lender Pro. 22.7 Thirdly such as imploy their estates or bodies for the honour or preservation of their superiours are said to bee servants thus subjects serve Princes 1. Sam. 8.17 Fourthly such as imploy their labours and spend themselves for the common good are said to be servants thus Ministers are the peoples servants 2. Cor. 4.5 1. Cor. 9.19 But none of these are here meant These servants are domesticall servants such as are under the yoke of particular Masters in a family Those servants in the Apostles time were of two sorts some were bond servants such as were bought and sold in the markets over whom the Masters had absolute and perpetuall power some were hired servants that did serve by covenant and contract as servants do now for the most part with us Concerning these it may be inquired how it comes to passe that men that by creation have the same nature with other men should in their condition be abased to so low and meane estate as to serve them that are in nature alike to them This seemes to be a grievous inequalitie and therefore first to be searched into for the originall and causes of it It is out of doubt that before the Fall if man had staied in his Innocency there had beene no servitude because all men had been made after the Image of God both for holinesse and glory and so had been on earth as the Saints shall be in Heaven The first cause then of subjection and servitude was the confusion and sin of our first parents brought upon the world the earth being cursed for mans sake A necessity of toylesome â—â—bour lay upon men
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 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 Doâ—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 â—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 repeâ—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 knowes it to be a sin Herâ—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 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
not the duties of wives though they did never so much good other wayes yet they have not the praise of well-doing unlesse they doe their duties to their husbands the like may be said of Magistrates Ministers Husbands Parents Servants c. 7. Confidence in the flesh mars good duties when men trust to their own wits reason skill or any gifts and doe not all they doe in the name of Jesus Christ Col. 3.17 Phil. 3.3 and in particular conceitednesse and to be wise in themselves and proud will mar any action All should be done in meekenesse of wisedome 8. Inconstancie shames any action when we are wearie of well-doing or wavering or decline and goe backwards their righteousnesse being as the morning dew Quest. Can any thing we doe be well done seeing all our righteousnesse is as a menstruous cloth Esay 64.6 Answ. Our workes in themselves are none well done but by Gods indulgence assured unto us in the new Covenant where he 1. Accepts the will for the deed It is well done when our desire and endevour is to doe it as well as we can 2. He beholds the worke in Christ and for his intercession passeth by the evill that cleaves to our best workes 3. He regards it as proceeding from his owne Spirit in us who causeth us to doe good and worketh our workes for us as in the instance of prayer Rom. 8.26 Thus of the fourth observation Doct. 5. From the maner of the terme in the originall which hath a continuall respect to the present time and imports a continuall well-doing I note That a Christian should strive to be alwaies doing good he should let no time passe without well-doing 2 Tim. 2.21 2 Cor. 9.8 Psal. 106.2 Col. 3.10 1 Thes. 5.15 1 Tim. 5.10 And that for many reasons 1. Because he hath so little time left to worke in He should walke in the light while he hath the light the night will come when no man can worke and the rather since he hath lost so much time in doing workes of darknesse he should now redeeme the time Eph 5.15 1 Pet. 4.2 3. 2. Because he is Gods servant and therefore should be alwaies working Rom. 6. yea he is Gods Sacrifice therefore should he be wholly devoted to the doing of good Rom. 12.1 3. Because we have our taske set us and ever the more worke we doe the sooner we shall fulfill the measure prescribed us 4. Because hereby we shall much glorifie God Mat. 5.19 and silence wicked men 1 Pet. 2.12 15. 5. Because God is faithfull and will not forget our workes and labour we shall be rewarded accordingly If we sowe sparingly we â—hall reape sparingly 2 Cor. 9. Heb. 6.11 Gal. 6.9 God giveth us richly to enjoy all things in this world 1 Tim. 6.17 and our continuance in well-doing will be marvellously rewarded in heaven Rom. 2.7 Now that we may doe much good we must pâ—ay God to establish us in every good word and worke 2 Thes. 2.17 and withall we must furnish our selves with directions out of the Scriptures and studie the rules of life there prescribed 2 Tim. 3.10 17. Iames 3.17 and then we must be sure to make use of all the opportunities of well-doing And be not affraid with any amazement These words may be diversly referred and so diversly expounded If they be referred to the exhortation to subjection to their husbands in the maner before shewed then the sense may be that they should not feare that they should be misused if they were subject or else it limits the maner of subjection that they should not be subject only for feare or out of basenesse of mind feare should not be the ground of their obedience but conscience of Gods Commandements and love to their husbands If they be referred to the example of Sarah they may be taken either as a promise or as a condition as a promise thus If they imitate Sarah in well-doing they need not be affraid of the troubles of a married estate for by this course those troubles will be prevented or the tribulation they shall have in the flesh will not be great Or they may bethe second as a condition of their filiation if they will be Sarahs daughters then they must learne of Sarah to beare the troubles and afflictions may befall them and their husbands without disquietnesse and amazement Sarah could leave her owne countrey and was a comfort to her husband and we never reade that shee any way discouraged her husband or complained of miserie though she was faine to live in many strange places and had not at any time any certain abode any where But I thinke the words may be interpreted in generall as containing a prohibition of excessive feares and consternation of mind which is often found in women to the great offence and disquieting of their husbands The word translated Amazâ—ment notes such a perplexitie of minde in which one is almost at his wits end and therefore the Verb of which this Noune is derived is used in the New Testament only in these cases as in the cases of rumours of wars or seditions readie to seize upon a people Luke 21.9 or in the case of a conceit that one sees a ghost or spirit Luke 24.37 And such as either of these doe women sometimes fall into and this the Apostle forbids He doth not forbid all feare for they must feare their husbands Ephes. 5. ult and they must feare God 2 Cor. 7.11 Nor doth he severely taxe that naturall fearefulnesse in women which followes their sexe but only such desperate vexations or passions as suffer them not to make use of their trust in God or love to their husbands Quest. What causes can there be imagined why these Christian wives should be in danger of any such consternation of minde Answ. The Apostle might well imagine divers causes of this frailtie 1. They had husbands that were Infidels which might be a great grievance to them and besides those husbands might perhaps absolutely forbid them or labour to restraine them from the exercises of Christian Religion which might put them into a great strait 2. Their profession of Christian Religion might bring upon them many tribulations and persecutions which women are not so able to beare 3. It may be the Apostle had observed that women were apt to fall into these desperate fits of passion and grieving when they were crossed by their husbands or servants or children Sure it is that many women now a daies if their husbands doe but crosse them in reasonable things they will cry and grieve as if they would die in the vexation of their hearts These strange humours and perplexities and desperate fits the Apostle absolutely forbids hee would not have any of them found in a Christian wife Ver. 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessell as being heires together of the grace of life that your
doth it not shall be beaten with many stripes See Rom. 1. ult Heb. 10.26 2 Pet. 2.21 Husbands and wives should in a speciall maner remember this for there is a great deale of need that they should take notice of this point Oh it is a grievous thing for a Christian to be wilfully corrupt to doe or leave things undone against his knowledge Doct. 7. One thing here is comfortable that God requires no more of his servants but to doe according to the knowledge they have Ignorances by the benefit of the new Covenant in Christ he will passe by so as they be carefull to get knowledge according to the meanes they have of knowledge This is a great comfort Doct. 8. In knowledge men should excell women therefore is knowledge here specially mentioned in giving the charge to men They are the headâ— of their wives and therefore in them should be the especiall seat of spirituall senses and understanding and their wives are charged if they doubt of any thing to aske their husbands at home It is a great dishonour to many men in this age in many places that women excell them in knowledge both for the measure of it and power of it and care to use the meanes to get it Thus of the generall Doctrines These words as they in particular order the duties of husbands shew divers things they are to look to in their carriage in dwelling with their wives To dwell with them according to knowledge imports 1. Matter of edification and so three wayes for first they must set up religion and the worship of God in their dwellings Iosh. 24.15 They must keepe off the curse of God from them and their wives and children by daily praying to God Ier. 10. ult They must diligently in their kinde instruct their family in the plaine things of Gods law talking and discoursing of the Word of God upon all occasions Deut. 6.7 Gen. 18.19 They must see that Gods Sabbaths bee kept and sanctified in their dwellings and therefore must not only restraine labour but bring their houshold to the exercises of religion and privately help them by examination or repetition Commandement 4. Exod. 20.4 yea and by sanctifying them to Gods worship Iob 1.5 which is done by exhorting them to holinesse and preparation and by humbling himselfe in prayer before God for himselfe and them and hee must sanctifie the creatures they use by prayer 1 Tim. 4.5 Secondly in speciall towards their wives they must use their knowledge in instructing them or resolving their doubts as there shall be occasion 1 Cor. 14.35 Thirdly they must teach their wives reformation and right order of behaviour by their example giving full proofe of their piety discretion providence painefulnesse and meeknesse not daring to commit the faults themselves they reprove in their wives and to live so as not to be liable to any just exception There is a question is often asked about the first branch of this answer and that is whether a woman may performe the duties of religion in the family in case of the absence or insufficiency of the husband Now for answer thereunto it is hard to give any peremptory rule because in this thing we have no Commandement from the Lord but yet seeing some of the duties of religion may be done by the wife as instructing of children and servants for the law of grace should be in her lips Pro. 31. and both Parents are charged with instructing the children Eph. 6. therefore I thinke by Anallogie it will follow that the wife may doe other duties as pray and repeat Sermons But yet it is most likely that this power extends not further than her children and her maids which was the power Hester used ch 4.16 or if it goe further it must be in some speciall cases and with observation of divers circumstances in which their safest way is to get direction and resolution from their learned Pastors 2. Matter of toleration and that in respect of the infirmities of his wife if her infirmities be bodily it must be the praise of his knowledge not to loath her for that because God layeth them on her and shee cannot helpe them And for her faults they are either meere frailties arising from ignorance or insufficiency she cannot help and those he must passe by altogether when he discerneth that she is not willing to offend in them Pro. 19.10 or else they are faults she committeth of knowledge and so they are either curable or incurable Curable are such faults of negligence or waiwardnesse that prove grievoâ—s to him or others for these his rule is he must not be bitter to her Col. 3.19 but shew himselfe to be gentle and easie to be intreated Iames 3.17 He must use all good meanes of counsell and forewarning of her and intreating and such reproofes as may be seasonable and secret as much as may be He must avoid raging and furious passion and reproaches If her faults be incurable that is such as he cannot mend by such courses then I suppose he may flie to the generall remedy of all Christians in the case of trespasses and that is to take one or two with him and admonish her and then if she mend not he may fly to his Pastor and such as have charge of soules with him and get them to admonish her But if none of these courses will serve I thinke the Pastor or others imployed in the businesse may give notice as they have occasion to other Christians of her incurablenesse and they may thereupon forsake her company and reject her as a Pagan or Publican but for the husband he must cohabite still and with patience beare the crosse God hath laid upon him waiting if at any time God will give her repentance or otherwise restraine her wickednesse 3. Matter of circumspection To dwell according to knowledge is to dwell with circumspection and that he must shew in matter of his owne right He must take heed that by no indulgence or remissenesse he lose his owne right He must keepe his authority and rule as head and not suffer things to be done or disposed ordinarily against his will And for the good ordering of necessary directions if his wife will not obey he must then provide to have things done as well as he can by his children or servants This I speake of things essentially expedient to the peace or well-being of the family he must not be his wives underling contrary to the order of nature and ordinance of God Gen. 3.16 1 Cor. 11.3 7 8 9. Eph. 5.23 1 Tim. 2.12 13 14. Secondly he must shew it in the care of his estate restraining her wastefulnesse if she be given to disorder or retchlesnesse in that kind Pro. 14.1 Thirdly in case of sin against God he muâ—t take heed that he nourish not sin in her by connivence or neglect of counsell or reproofe Iob 2.9 10. Fourthly in case of difference betweene her and her servants so
Parliament for the holding of their lands they think they have a sure tenure yet many Acts of Parliament may be repealed but the Acts of Gods councell are like himselfe immutable The godly they are predestinate to adoption Secondly they have not only Gods promise for their inheritance but Gods oath that by two immutable things the heires of promise might have aboundant consolation as the Apostle shewes Heb. 6.17 18. Thirdly to make all sure God hath put his spirit within them as the seale and earnest of their inheritance Eph. 1.13 14. The Use may be 1. For information and so first to shew the great goodnesse of God to man that not only requires and gives holinesse but adds also blessednesse to his servants In justification and sanctification he gives to men those good things they call bona virtutis the good things of vertue and inadoption he gives those good things they call bona conditionis the good things of condition even blessednesse and true happinesse whom God makes holy he will make happy also Secondly it manifestly shewes that we hold all our happinesse not by merit but by grace For adopted children cannot plead merit but must acknowledge all of gift as will more appeare when we come to speak of the cause of inheriting viz grace 2. For instruction and so The first impression this Doctrine should worke upon us should be a desire to be such as may obtaine the right of adoption of sons for flesh and bloud cannot inherit 1 Cor. 15.50 So long as wee are carnall and unregenerate men we neither are nor are to be called the heires of God The unrighteous that is such as live in grosse sins and doe the workes of the flesh are expressely and peremptorily excluded from the benefit of adoption 1 Cor. 6.9 â—0 Gal. 5.21 None but such as are effectually called and borne of God are capable of this grace Heb. 9.16 Iohn 1.13 And in particular we must have a true justifying faith Iohn 1.12 For as was shewed before we come to the right of Sons only as we are ingrafted into Christ upon whom all the inheritance is originally and fundamentally conferred and into Christ we cannot get but by faith And further we must looke to the sound mortification of the deeds of the flesh Rom. 8.13 and know that none can inherit but such as overcome the power of their corruptions and are not in bondage to any sin Rev. 21.7 And more specially God requires in all such as will be his sons that they be such as are not in bondage to the passions and perturbations of the heart for he hath promised that the meeke shall inherit Mat. 5.5 Thirdly we must forsake all needlesse society and familiarity with the wicked of the world if we will be Gods sons and daughters and resolutely refuse to be corrupted with the sins of the times as the Apostle sheâ—es at large 2 Cor. 6.17 18. Fourthly we must be such as are described Esay 56.4 5 6. We must make conscience to keep Gods Sabbaths and chuse the thing will please God being more desirous to please God in all things than naturall children are to please their earthly parents and take hold of Gods Covenant as resting upon this preferment and the promises of it as our sufficient happinesse And that we may be the more established in the knowledge of our adoption it will be good for us to trie our selves by the signes of such as are Gods adopted children 1. Such as are Gods children by adoption have this marke they are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1. 15. and this they shew two wayes first by purifying themselves and sound humbling of their soules for their sins that deface the image of God in them as Saint Iohn saith Every one that hath this hope purifieth himselfe as he is pure 1 Iohn 3.2 3. Secondly by imploying himselfe constantly in doing righteousnesse for hereby the children of God are knowne from the children of the Divell 1 Iohn 3.10 2. In the last recited place you may discerne another signe of a sonne and heire to God and that is the love of the godly as his brethren and fellow heires He that loveth not the brethren is of the Divell not of God 1 Iohn 3.10 3. The gift of prayer is a signe of adoption and that we have received the spirit of adoption Rom. 8.15 16. By the gift of prayer I meane not the skill to utter words to God in a good forme of words and variously but the gift to speake to God in prayer both with confidence in God as in a Father and with the affections of prayer which the phrase of crying Abba Father imports 4. A child of God discovers his adoption by the maner of doing good duties he doth serve God not with servile respect but with filiall affection he loves to be Gods servant as may be gathered Esay 56.6 5. To love them that hate us and blesse them that curse us and doe good to them that persecute us is a signe that we are children to God as our heavenly Father Luke 6.35 Mat. 5. The second impression that this glory of adoption should make upon our hearts should be to stir us up to carry our selves in this world as becomes the children and heires to such a Father as God is And so in generall it should wonderfully fire us to all possible care to be holy as he is holy and to expresse more to the life the Image of Gods grace and holinesse 1 Pet. 1.14 15. and that in all maner of conversation striving to carry our selves as the sons of God without rebuke in the midst of this froward and wicked world all sorts of the men of the world being so ready to reproach such as are Gods people that if they will speake evill it may be only for our good conversation in Christ Phil 2.15 16. And in particular we are charged in Scripture with certaine speciall and choice things that doe greatly adorne and grace the life of a child of God that is an heire of heaven if we be Gods heires and he be our Father 1. We should be Peace-makers for our Father is the God of peace and this will force men to call us the sons of God Mat. 5.10 2. We must not render reviling for reviling but rather blesse seeing we are heires of blessing as the Apostle urgeth it ver 9. 3. We should live without care as knowing that we have a heavenly Father that careth for us Mat. 6.32 And seeing we are heires of a better world we should not love this world nor set our hearts upon such meane thingâ— as this world can afford 1 Iohn 2.15 4. If we be Gods sons we should be willing to submit our selves to his correction If we yeeld that power to the father of our bodies how much more to the Father of our spirits Heb. 12.9 But especially take
a while and heard her speak with such affection and admiration they are turned and will now goe seek Christ as well as shee Cant. 5.9 to the end and 6.1 3. Thirdly such as have felt this love of Christ should be carefull to keep it now there are seven things to be observed if wee would preserve the love of Christ in our hearts 1. First we must establish our assurance of both our loves to Christ and his love to us we must labour our owne edification in the faith if wee would keep our selves in the love of God Iud. 20. 2. Secondly if we would preserve this love we must keepe uprightnesse For if we relapse to the love of sin the love of Christ will decay in us 3. Thirdly we must keep our selves out of the company of such as might intice us from the love of Christ namely out of the company of Idolaters and all profane persons 4. Fourthly we must take heed of worldlinesse for the love of God and the love of the world will not stand together The cares of this life will be a snare and bait to draw us away 5. Fiftly we must take heed of security after feelings For if the Church be so sleepie after communion with Christ that when he comes again she will be slumbring and not rise when he calls Christ will be gone and not answer no though afterwards she call Cant. 5.2 6 7. 6. Sixtly we must walke in the steps of the flock and feed our kids neere the tents of the shepheards we must converse with holy Christians and keepe our selves under the powerfull instructions of profitable Ministers Cant. 1.7 c. 7. Seventhly wee must be much in the preparation for the second comming of Christ. To be much in thinking of or praying for the comming of Christ will preserve us from declination in our affection to Christ Iud. 20 21. The doctrine implyed in these words is that when we shall come to heaven and shall see Christ face to face we shall love him and admire him wonderfully For the Apostle takes it for granted that it is no hard thing to love Christ if we once saw him And thus of the first signe The second signe is the joy of the holy Ghost expressed in these words In whom though you see him not yet beleeving ye rejoyce with joy unspeakable and glorious There are six kind of joyes 1. Some are unnaturall such is the joy of those mentioned Iob 3.22 that are glad at heart to find the grave 2. Some are naturall such are the joyes Solomon commends Eccles. 8.15 Prov. 15.13 3. Some are sensuall such are the joyes Epicures conceive in the pleasures and sports of this life Eccles. 11.9 Iob 21.12 4. Some are fantasticall when men rejoyce upon meere conceits and fancies without any ground For as in some diseases there are abundance of sorrowes without cause so are there also joyes without reason in divers 5. Some are diabolicall and there are three sorts of devilish joyes 1. The first is to joy in sinne 2. The second is to joy in the misery of Gods people Ezech. 25.6 3. The third is the joy we call illusion when Sathan to feed the security of men doth tickle their hearts with a great deale of joy and ravishing of the heart 6. Lastly some joyes are spirituall joyes and these are either 1. Temporary or 2. Eternall Temporary joyes are those which wicked men may feele in the hearing the word Mat. 13. Eternall joyes are such as onely the Elect feele I call these Eternall not because they are felt without interruption for ever but because they are so now in the hearts of Gods children that they shall never either totally or finally be lost but shall be felt againe Now there are two sorts of this joy in Gods elect The one is a duty the other is a signe the one man brings to Gods service the other God gives as a token of his acceptance of mans service The joyes given of God are here meant these are here called unspeakable and glorious But how may we discern these joyes of the holy Ghost from all the other sorts especially the temporary joyes and illusions of Sathan The true joy in the holy Ghost may be known by these marks 1. It is given of God in the due use of some ordinance of God the soule being retired into Gods presence especially these joyes are felt in prayer this joy is drawne out of the wells of salvation 2. It usually follows humiliation for sin Esay 6.2 3. Ioh. 16.20 22. 3. It may be felt in adversity as well as prosperity Hab. 3.17 18. Rom. 5.3 Phil. 2.17 4. It is accompanyed with righteousnesse It can never be felt of any in whom the love of any sin raignes Rom. 14.17 5. It ratifies the written promises and doth assure nothing but what the word assures Eph. 1.14 6. It is kindled upon the sense of Gods favour it followes here beleâ—ving 7. It is unspeakable and glorious above all carnall or earthly joyes it doth ravish the heart as if a man were already in heaven 8. Lastly it may be knowne by the effects For 1. It will make a man more humble and apt to acknowledge his owne vilenesse and unworthinesse 2. It will make a man lesse censorious of others and with more compassion to tender the wants and sorrowes of others 3. It will marre the taste of carnall joyes it causeth us to find lesse rellish in the taste of earthly delights 4. It breeds a great love of God and godliness and quickens to diligence in well-doing Whereas the joyes that are illusions or temporary joyes will make men more proud and carelesse and contemptuous and more negligent in the use of the meanes and the care to doe good But are these joyes felt of every Christian Distinguish of Christians and of feeling and of joyes 1 Some are Hypocrites and so have not any power of godliness at all but onely a shew 2 Some have temporary grace onely these have joy but not such as will abide the tryall For 1 These joyes are not accompanyed with humiliation for sinne or not for all sinne 2 They arise not from any grounds of particular assurance 3 They are not felt in the time of temptation 3 Some Christians are alwayes diseased with some spirituall malady and that many times till death as with passion or with strange effects of melancholy these may possibly dye without any evident comfort Some fall after calling into some grosse sinne for a time and these may so lose the joy of their salvation as they may never recover it till their very end Againe distinguish about feeling 1 Some have those joyes but observe them not eyther through ignorance of the doctrine of the joy of the holy Ghost or through neglect 2 Some haue this joy and observe it and are affected established with it for the time but presently eyther forget it or
ordered and guided The testimony of God is either immediate or mediate God hath given an immediate testimony either by vision or by voice By vision either in in sleep or in a certaine extasie when men were awake thus did he reveale his will often in the Old Testament sometimes in the New aâ— to Paul By voice God testified either to particular persons as when he gave answers to the Priest as some think wearing his Ephod or else by publike voice as when from heaven he said Mat. 3. This is my welbeloved Son heare him The testimony God hath given by meanes is threefold 1. By his Sonne 2. By his servants the Prophets and Apostles by word of mouth 3. By the Scriptures and of this here Now concerning the proofe of doctrine in Scripture we must observe 1. That the testimony of God onely is authenticall 2. That a divine testimony now adaies is no where to be had but in the Scripture 3. The testimony of Scripture is sufficient for all things needfull to salvation 2 Tim. 3. 4. That we both Ministers and people should have recourse to the Scriptures for warrant for what we teach beleeve or doe For if Christ and the Apostles men priviledged from error doe yet for honors sake alledge the testimony of Scripture then much more ought we to have recourse to what is written seeing we can have no assurance that we erre not but as wee are warranted by the Word Thus of the first point Now for the second point Inasmuch as the proofes are taken out of the Old Testament it shewes the wonderfull harmony and agreement between the Scriptures of the Old and New Testament and that the Old Testament is to be acknowledged of equall authority with the New Hence it iâ— that the quotations of authorities out of the Old Testament are so frequent for there are above 260. places of the Old Testament cited in the New so as there is almost no point of doctrine needfull to salvation but the harmony of the Old Testament and the New is exprest yea hence it is that there are very few bookes of the Old Testament but they are cited in the New amongst the historicall bookes I except Iudges Ruth Ezra Nehemiah and Hester amongst the Prophets I except Obadiah and Nahum amongst the dogmaticall books I except Ecclesiastes and Canticles else proofes are taken out of all the rest and very frequent out of many of them as the Psalmes are cited 53 times Genesis 42 times Esay 46 times and so I might note of the rest Lastly from the manner of propounding this authority or testimony out of the Word we may note two things 1. The great mercy of God afforded to us in these times that have so many helps for knowledge wee see here in those daies they quoted neither Chapterâ—or â—or vâ—rse and many times not the booke and therefore we should praise God that have the Scriptures digested so easily and our doctrine confirmed with such expresse quotations 2. This shews what labour knowledg the godly then had they were so conversant in the Scriptures that they could discern of a quotation though the place were not cited And thus of the fountain from whence this proofe iâ— fetched The matter alledged followeth Be ye holy for I am holy The drift is to shew that it hath beene anciently taught unto the people of God that if they profeste themselves to be his children they must imitate his holinesse and shew themselves like unto God their heavenly Father This sentence is chiefly found in the book of Leviticus and is there often used as Lev. 11.44 19.2 20.26 21.8 From hence divers things may be observed 1. That exact holinesse hath beene anciently required This is a doctrine hath ever â—ounded in the Church that we must be holy yea so holy as wee might in some meaâ—ure be like unto God and expresse his image Exod. 19.6 Dâ—ut 26 19. 2. That holinesse of life is indispensibly required of every child of God for so this speech is used Lev. 19.2 3. That true holinesse stretcheth it selfe to the care of lesser offences as these places shew Lev. 11.44 20.26 therefore God will accept our service in lesser duties 4. That we cannot have true holinesse without some competent knowledge of the nature of God Verse 17. And if you call him Father which without respect of person judgeth according to every mans worke passe the time of your dwelling here in feare HItherto of the first reason The second reason to inforce the exhortation in the 13. verse is here taken from the consideration of Gods judgement The time must certainly come that we must appeare before the Tribunall of God receive reward or punishment according to our works and therefore it stands us upon with all care and feare to carry our selves so reservedly and holily as in that day we may have comfort and reward In the words two things may be noted 1. The proposition of the reason 2. The inference or the conclusion of it or here is the doctrine and the use of it The proposition of the doctrine is He whom we call Father or call upon as a Father shall without respect of persons judge every man according to his works The inference or use is therefore wee should passe the time of our dwelling here in feare In the proposition concerning the last judgment observe 1. who shall be the Judge viz. God the Father whom we call upon 2. How will he judge viz. without respect of persons 3. Whom hee will judge viz. every man 4. For what they shall be judged viz. according to their works In the setting downe of the first point both matter and manner are to be observed The matter is that the same God and Father who is called upon by us is the judge of the world The manner oâ— expressing it is conditionally if you call him Father The words in the originall be both waies read Some reade if you call him Father and the meaning is not of prayer but of profession if you professe God to be your Father Some reade it if you call on the Father that is if in prayer you goe unto God the Father with your requests so the Kings Translators reade it and so I think it is most agreeable to the intent of the Apostle in this place If you call on the Father Many things may be noted from these words with their coherence 1. That the heart of man is not able to beare the contempâ—ation of the last judgement nor can we with comfort any way be fitted for it â—ill we know and by practice and experience doe find that God is our Father The Use is 1. for information The reason why many are so troubled with the thought of the judgement to come is the defect of assurance of Gods love as a Father these fears shew weaknesse of faith and if they raign constantly shew there is no assurance at all 2
servants in heaven but in Gods Kingdome they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of servants Secondly we may hence note that servants are bound by God himselfe in his Word unto their subjection The Word of God doth belong to the calling of Servants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they have right to the Scripture as well as others and partly to shew that the power of binding servants is from God And God hath taken it upon him by his Word to teach Servants as well as other men and that for two reasons The one is because Servants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because usually Masters are negligent in teaching them and therefore God provides that by his Word they shall bee taught Men have some care in teaching their children but little of their servants and therefore God to shew that he is no respecter of persons gives order to his Ministers to see them instructed The Use may be divers Uses First Masters must learne from hence their dutie For when they see that God takes care to teach their servants they should not be so proud or carelesse as to neglect their instruction Yea it shewes also that if they would have them taught or reproved or incouraged they must doe it with Gods Word and with their owne yea it also shewes the folly and wickednesse of divers Masters that cannot abide their servants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restraining their servants from the meanes of their Salvation or comfort but do foolishly also hinder them of that meanes which should especially make them good servants Secondly Servants may hereby be instructed or informed and taught Informed that though neither Master nor Minister will teach them yet they are not excused because they are bound to learn from Gods Word their duties And taught from hence they must be to do their duties to their Masters not for fear or reward but for conscience sake because God hath bound them to his subjection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to catechize in speciall and to teach servants in generall as well as others their hearers If it be a part of the Commission of great Apostles to instruct servants as well as other Christians then what accounts can they give to God if it be found that they have had no care of instructing the servants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Servants shewes that all sorts of servants are equally bound to subjection hired servants are as strictly bound as bond-servants The servants of Princes are not free from the duty of servants more than other servants and â—o likewise poore mens servants must be subject and obedient to their Masters with as much reverence and fear as servants to great men Old servants are tied to as much duty as such as come new to serve Religious servants are bound to as much subjection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better servants And so there is no difference of sexes men servants are bound as well as women servants neither doth birth office gifts or meanes priviledge any servant from the strictnesse of the bond of subjection Be subject The duty then required of servants is subjection servants must be subject It is not enough to weare their masters Cloth and to hire themselves to their masters they must make conscience of it to performe constant and humble subjection to their masters And so they must be subject to their masters three wayes First to their commandements and so they must obey them and yeeld themselves to them to be ruled and directed by them in all things Eph. 6.5 Colos. 3.22 Secondly to their rebukes and corrections For if children need rebukes and corrections then doe servants also Pro. 13.1 and 15.5 Servants will not alwayes be corrected by words and therefore need blowes Pro. 29.19 Gen. 16.6 yea they must patiently suffer correction though it be inflicted unjustly as appeares in the verses following this Text. Thirdly to their restraints Servants must be subject to the appointment of their masters even in the things wherein they restraine them as for instance in their diet It is a sinfull humour in them not to be content with such diet as their masters appoint them though it be worse than the diet of their masters or the diet of the children of the family So likewise in their company they must avoid all company that may be any way offensive to their masters and so likewise in their apparell in such cases where servants are to be apparelled by their masters as also in respect of their going out of the house in the day time when they have not leave but much more abominable it is to be out of their masters houses in the night without their leave And as their subjection must be performed in all these cases so the indefinite manner of propounding it shewes both that they must be subject in all things and in all the wayes of shewing subjection for the manner of it they must be subject in all things so as to beare with their masters for it is a sinfull rebellion to crosse or disobey or leave undone any thing that is required of them to doe And besides it showes that they must be subject in their very hearts and in their words and in their countenance and gesture as well as in the work to be done by them Use. The use may concerne both servants and the parents of such servants and the masters that rule them Servants should hence from their hearts learne to yeeld themselves over to their masters with all good conscience to performe the subjection required yea such servants as heare this doctrine may try their hearts whether they be indeed good servants or no for a good servant that makes conscience of his duty when he heares the doctrine doth from his heart consent to it and will strive to fashion himselfe according to it Now the servants that desire to be such as is required may attaine to it if they observe these rules First they must carefully study the doctrine of servants duties Servants oftentimes faile through meere ignorance because they doe not lay before their mindes what God requires of them Secondly they must often judge themselves for their faults wherein they have displeased their masters or neglected their duties therefore many servants mend not because either they will not see their faults or doe not humble themselves in secret for them Thirdly they
must often meditate on the motives that may perswade them to subjection And so there are five things that might bow their hearts and breed in them a conscience of their duties First the Commandement of God it is Gods will they should beare themselves thus humbly and obediently toward their masters Secondly the promise annexed to Gods Commandement should move them God wil reward their work Eph. 6.8 Col. 3.24 And in particular inasmuch as their service is required in the fifth Commandement therefore if they be good servants God will blesse them with long life Thirdly the threatning if they bee not good servants but beare themselves naughtily and stubbornly they shall not only receive shame and punishment from men but God will plague them for the wrongs they doe to their masters even for all the grief wherewith they have vexed them and for all the losses they have brought to their masters Col. 3. ult Fourthly the examples of such as have born themselves full well in Scripture should much move them the piety of Abrahams servant Gen. 24. and the painfulnesse and faithfulnesse of Iacob Gen. 31.38 c. and the readinesse of the Centurions servant Mat. 8. yea it should much move them that Christ Jesus himselfe was in the forme of a servant Phil. 2. Fiftly the care of the Religion they professe should much move them if they be carelesse and proud and stubborne the Name of God and the doctrine of Religion may be blasphemed 1 Tim. 6.1 And if they be humble and carefull and faithfull they may adorne the doctrine of the Gospel as the Apostle shews Tit. 2.9 10. Use 2. Such parents as put their children forth to service must take heed that they spoile them not by giving eare to the complaints of their masters or by allowing them any way in stubborne and disobedient courses Thirdly if masters would have their servants to please them by their subjection they then must learn how to rule and govern them not only by teaching and charging them what to doe but also by over-seeing them whereby many faults may bee prevented and accordingly by seasonable reproving them and correcting of them betimes for the more wilfull offences so studying to carry themselves gently towards them as that they lose not their authority by too much love of their owne ease and quietnesse else it is just that their servants should prove a continuall vexation to them Pro. 30.22 and 29.19 To your Masters The parties to whom they owe subjection are their masters where three things may be observed First that though servants are under subjection yet it is not to all men or to other men but only to their masters which may warne men to take heed that they abuse not other mens servants or speake basely of them For though in respect of their masters they are servants yet in respect of them they are as free as themselves And in particular it should teach divers to meddle lesse with other mens servants by way of complaint to their masters It was Salomons rule Accuse not a servant to his master lest he curse thee and thou be found guilty Pro. 3.10 He gives two reasons of his advice The one is that his complaining may so vex the servants over whom he hath no jurisdiction that it may cause them in their impatience to vex him with their reproaches of him which an ingenuous minde should strive to avoide The other is that in such complaints most an end there is much mis-taking when men meddle with such things as belong to other mens families and then it is a soule shame to be found faulty To conclude this point we should remember that of the Apostle What hast thou to doe to judge another mans servant he standeth or falleth to his own master Rom. 14. Secondly that all masters have authority over their servants though the master be a poore man or an ignorant man or a cruell man or a froward man or a hard man yet the servant must be subject to him and beare himselfe as reverently and obedient as if hee were the richest or wisest or worthiest master in the world and the reason is because the subjection is due not to the masters riches or gifts or greatnesse but to the authority which God hath given him as a master and therefore servants must looke to this point and the rather because it will bee the greater triall of their snbjection and singlenesse of heart when neither feare nor reward nor any outward respect doth compell or constrain them but simply the conscience of Gods Commandement and the masters authority Thirdly wee may here inquire how masters come by this authority over servants by nature they have it not and therefore must have it by law The laws of men cannot make one man a servant and another a master therefore it is by the Law of God Since it is by the Law of God if we have recourse to the ten Commandements we shall finde that it is the fift Commandement which giveth masters this authority and honour the exhortations of the Apostle being but interpretations of that Law And that this point may bee cleared two things must be searched into first what sorts of men are called fathers and mothers there and secondly why they are so called in the Commandement seeing the most sorts of them in the usuall life of man have other titles For the first This tearme Father we shall finde in Scripture to be given first to such as begat us Heb. 12.9 Secondly to Ancestors Ioh. 6.18 Thirdly to Tutors so Students are called Children of the Prophets Fourthly to such as beget us in respect of grace as to our Ministers 1 Cor. 4.15 Gal. 4.19 Fiftly to Magistrates Gen. 41.43 1 King 24.12 Ezra 1.5 Sixtly to Elders in age 1 Tim. 5.1 Seventhly to the Inventors or Authors of any science art or trade Gen. 4.20 Lastly it is given to masters so Naamans servants called him Father 2 King 5.13 And from hence masters were wont to be called Patrâ—s familias as Magistrates were called Patres patriae For the second Magistrates Tutors Ministers Masters and all Superiours are called Fathers first because the father was the first degree of superiority the fountain seminary of all society Secondly God of purpose preserves this title in all superiority therby to sweeten subjection to inferiours and to make them think the severall dangers burdens labours subjections in each condition to bee not only tolerable but meet to be borns because they endure them under parents as it were so such superiority for that reason should not be resisted or envyed Thirdly that thereby superiors may be put in mind of their dutie to avoid insolency cruelty oppression and the too much respect of themselves God charging them by this title to remember that their inferiours are to them by Gods Ordinance as their children Thus of the proposition of the duties of servants The exposition followes and so first
Apostle and other Apostles think it fit with such effectuall termes when they write to the Churches to give such speciall charge to Husbands and Wives it shewes That God doth greatly desire that they should in a speciall maner be carefull to leade an orderly and comfortable life together Whatsoever in domesticall matters is sometimes omitted in the Text yet seldome in any place that treats of family-duties is the duty of Husbands and Wives left out Here it is vehemently urged and so in the Epistle to the Ephesians which should worke in all that feare God a caâ—e and conscience of these duties and of carrying themselves in the best manner they can one towards another Now the substance of an orderly life betweene man and wife is to love one another with all constancy tendernesse and fidelity to shew one heart in all things helping one another to doe the duties of the family especially in the service of God and in carrying the crosses may light upon them in their callings encouraging and comforting one another honouring one another before others and â—earing one with another in respect of infirmities and each of them striving to doe exactly the duty that belongs to each Now that men and women may be carefull hereof many motives may be alledged and ought to be thought upon 1. Because this society betweene one man and one woman in marriage was instituted of God himselfe and was the first society that he brought into the world and had the honour to be ordained in the blessedest place in this visible world even Paradise and was made betweene two persons that were like God himselfe and therefore God doth expect that men and women should walke very carefully in this estate Gen. 2. 2. Because man and wife had so heere an originall and dependance one upon another The woman was made of the rib of a man which Adam perceiving by a spirit of prophecy said she was bone of his bone and flesh of his flesh that is another selfe or himselfe in another shape or sexe and therefore whosoever disagreed they should agree it being most unnaturall for a man to hate or disagree with himselfe Gen. 2. Ephes. 5. and ever the more miraculous the forming of the woman was the more extraordinary should the affection betweene man and wife be 3. Because they are but two of them they would hardly please many that cannot please one 4. Because they are appointed necessarily to be companions in life withouâ— parting or dissolution and therefore since they live alwaies together they should resolve to dispose of themselves so as their lives might be comfortable 5. Because from man and wife is the originall of all mankind of Church and Common-wealth and all other societies now those Husbands and Wives that live disorderly dishonour the whole kind What would they have the streames to be when the fountaines are so troubled and impure 6. Because marriage is honourable in Gods account and ought to be so amongst men therefore it being a great dignity to which they are called it is as shamefull a fault to live disorderly in that estate as in the estate of a Magistrate or Minister or the like Heb. 13. 7. Note that the fift Commandement that concernes family-duties and the order should be in our dwellings stands betweene the Commandement of the first Table and the rest of the Commandements of the second Table to signifie that from the carefull performance of domesticall duties men are fitter to serve God in the first Table or converse with men in the world in the second Table yea all we get from God in the first Table or from men in the second we bring it home to our houses or to the place of well imploying it Note the last words of verse 7. of this Chapter 8. Because man and wife resemble Christ and the Church by way of type or image and will men or women dare say that Christ and the Church carry themselves so unlovingly or disorderly one to another as they doe one to another Doe you not think it had beene a hatefull thing for any man that was to be a type of Christ to have exprest the type by false or wicked waies Even so is it for man and wife to carry themselves one to another so as Christ and the Church doe one to another Ephes. 5. 9. The end of marriage is Gods glory now if God may not have glory by the loving and orderly carriage of man and wife one to another he will winne himselfe glory to his Justice in revenging the quarrell of the Covenant which they have broken 10. Because usually the carriage of man and wife is the originall cause of good or evill order in the family partly because thereby they are the more inabled or disabled for their carriage towards others in the family and besides their courses are exemplary and withall they thereby lay the ground of their owne honour or dishonour in the hearts of children and servants 11. Because Gods commandement injoyning them their duties one to another binds the conscience as hard as any of the other Commandements so as God is as well provoked by these disorders betweene man and wife as by swearing or cursing or Idolatry or murther or whordome or drunkennesse or the like yea they that live in the customary breach of these duties are unjust and dishonest as well as if they broke any other Commandements 12. The Apostles were the more earnest in pressing husbands and wives to a loving and orderly behaviour one towards another because of the scandall or honour came to Religion by it It did greatly adorne and become the Gospel if they lived amiably together it made men like of their Religion the better and contrariwise it was a foule scandall and caused Religion to bee lesse esteemed or else hated when they lived so ungodly and unquietly together 13. Because if they live lovingly together they are like to have a quiet conscience and a cleane heart whereas if they jangle and live in discontentment it is a thousand to one the conscience will be very froward and their hearts filled with foule lusts after others Pro. 5. And that the conscience should be froward how can it be otherwise when they live in the direct breach of Gods commandement which as was shewed before binds as strongly in this as in any other duty 14. Because this commandement is the first commandement with promise To the faithfull discharge of these domesticall duties is promised a long and happie life in the land God hath planted men in 15. Because men and women may greatly further their salvation by living according to Gods will in this estate as is intimated 1 Tim. 2.15 16. Lastly let husbands and wives remember their accounts at the last day Will it not be a wofuli miserie for a rebellious and froward wife to be throwne to hell and see her quiet and religious husband goe to heaven and so on the
or contempt of others or hath the appearance of such evill in the judgement of others Esay 3. 1 Thes. 5. 8. When it becommeth not good workes or hindereth them 1 Tim. 2.9 as when men restraine mercie to the poore or oppresse their Tenants or defraud other men onely to mainetaine themselves or theirs in outward pompe and gallantnesse of apparell This is the horrible sin of the Gentry in many places of this kingdome 9. When it is condemned and reproved by godly Ministers that are both wise and learned for their testimony ought to be received 2 Thess. 1.10 and it is a vile sinne to vexe them and grieve them by our obstinacie yea though they were not able to make so full demonstration yet when they reprove such things out of a spirituall jealousie and feare they corrupt their hearers they ought to be heard Heb. 13.18 1 Cor. 11.2.3 10. When the time that might be profitably spent is consumed by the tedious curiositie of dressing Ephes. 5.16 as it is with those that have not time for Godâ— worship in private or cannot come time enough to the Church or neglect their calling by being so long in dressing 11. When it dishonours the body of a man Col. 2. ult as when it is slovenly or sluttish or is taken up of meere singularitie and affectation of the praise of mortification and tends to restraine Christian libertie in others For no pretence may uncomely apparell be used for 1 Tim. 2.9 it is required that the apparell of women be comely for so the originall word signifies But especially uncomely apparell is then most vile when it is worne with a purpose to deceive as the Prophet complained of such as weare a roâ—gh garment to deceive 12. The puritie of a Christian life should avoide all dressings or fashions which had their originall from infamous persons such as are the fashions of Whores or debauched creatures and such a beginning it is said commonly Yellow starch had What fellowship betweene light and darknesse righteousnesse and unrighteousnesse Christ and Belial If we would have God to love us we must separate and come out from amongst them and touch no uncleane thing 13. When such apparell is worne as is contrary to the wholesome lawes of men for we are bound to submit our selves to every ordinance of man for Gods sake 1 Pet. 2.13 14. Lastly when the partie that useth such apparell or dressing is condemned in himselfe and hath his owne conscience accusing or disliking it or is noâ— fully assured that he doth not sin Whatsoever is not of Faith in those things is sin Rom. 14. Verse 4. But let it be the hidden man of the heart c. HItherto of that adorning they should not be curious or costly in Now in this verse he shewes in the affirmative what apparell or dressing they sâ—ould be carefull of and that is the adorning of their soules and the apparelling of the inward man In the words three things may be noted 1. What must be apparelled viz. the hidden man of the heart 2. With what it must be adorned which he shewes both in generall and in particular in generall it must be with incorruptible things in particular it must be with a meeke and quiet spirit 3. The reason viz. because such apparell is very rich in Gods account The firâ—â— thing then is what must be apparelled viz. the man of the heart The man of the heart This is a kind of speaking not used in any place of Scriptuâ—e but this onely this Apostle onely useth this kinde of expressing himselfe Now concerning the man of the heart I would consider of sixe things 1. What he is 2. Whence he is or his originall 3. In what he excels the outward man 4. What condition he is in by nature 5. Hâ—w he may be mended or made better 6. How we may know when the man of the heart is right â—or the first by the man of the heart hee meanes the same the Apostle Paulâ—oth â—oth by the inward man 2 Cor. 4.16 and the inward man is the soule or heâ—rt of man Thus â—e speakes of a Jew that is outward and a Jew that is inâ—arâ— Rom. 2.28 29. Now the heart is and may well be called the man for divers reasons 1. In respect of definition For the definition of a man agrees to the heart of man though there were no body for God was the God of Abraham and Abraham was and was a living man many hundred yeeres after his body was in the grave Mat. 22. And hence it is that unto the soule or heart of man in Scriptures is attributed all things that the outward man can doe as life Psal. 22.27 language Eccles. 9.1 Psal. 14.1 36.1 praying to God Psal. 37.4 receiving messages from God as when the Prophet is bidden to speake to the heart of Jerusalem Esay 40. serving of God c. 2. In respect of dominion The heart is the man because it disposeth the way of man Pro. 16.9 and ruleth the outward man for out of the aboundance of the heart the mouth speaketh And therefore Solomon saith that from the heart comes life Pro. 4.23 3. In respect of acceptation The heart is that which God especially respects in man it is the heart he lookes upon 1 Sam. 17.7 He tries the heart and as Solomon saith He weighes the hearts of the children of men Pro. 21.2 and he will be served with our hearts Iosh. 24.14 and in all holy duties it is with us in Gods account according as he seeth the heart 1 Kings 8.39 so he requires the heart in repenting 1 Sam. 7.3 in praying 2 Tim. 2.22 Hos. 7.14 in hearing the Word Luke 8. and so in every good duty Thus of the first point For the second The man of the heart hath his originall from God himselfe He is the Father of Spirits Heb. 12.8 and it was his especiall glory to forme and fashion the heart in man as divers Scriptures shew Zech. 12.1 Psal. 33.15 and is therefore called the God of the heart Psal. 37. For the third The man of the heart excells the outward man exceedingly and that both in substance and in priviledges As for substance in the outward man we agree with beasts but in the inward man we agree with Angels in as much as the man of the heart consists of a spirituall and immateriall essence as well as the Angels And as in substance so in properties there is great difference for first the man of the heart is hidden it can be and doe all his worke and yet be invisible God himselfe hath variety of conversation with the man of the heart that no creature else knowes Secondly he is free and subject only to the God of his heart properly No man can come at or governe or command the heart of man Thirdly he is properly the seat of Gods image Wee are not properly like God in our bodies because God hath no body but in
say that is he may be insallibly assured of it And this is true in two respects first he may know that he is truely called and converted and elected of God secondly he may know his calling in respect of the warrant of all his particular actions as here he may know what is required of him in his carriage towards his enemies Now that every true Christian may be sure of his calling and election and may know his conversion is most apparent by these Scriptures 2 Cor. 13.5.1 Cor. 3.16 2 Tim. 1.12 Heb. 8.11 1 Iohn 2.3 3.14 4.16 5.13 19. And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons As first from Gods Commandement he requires it of us that we should with all diligence seeke to make our calling and election sure 2 Pet. 1.10 Secondly many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us Assurance is profitable for many things In generall it is our best riches on earth Col. 2.2 and in particular 1. It estates us in all the promises of God when we know we are truely called then we know our right to all the promises of Gods Word 2. It purifieth the heart and life of man Acts 15.9 for when we know we are the children of God we are thereby stirred up to the greater care to please God and walke in his waies 3. It greatly staies and supports the heart of man in the evill day when temptation or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith we should above all things put on the shield of faith which if it remove not the crosse yet it quâ—ncheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helps us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1 Iohn 5.4 5. 4. The faith of a Christian is all his living he lives by faith in all the occasions of life as his faith helps him when all other meanes faile him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5. It puts life into all the duties of religion or righteousnesse it worketh by love it â—ets all our affections on worke towards God and his people and creatures Gal. 5.6 6. It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iohn 7.38 Now if any aske how a Christian comes to know his calling I answer 1. By his sensible feeling of his sins to be a heavie burthen to him of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11.29 9.13 2. By his manner of receiving the voice of Christ and the preaching of the Gospel not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it for he seeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisedome 1 Cor. 1.23 24 Secondly he finds at some times especially such an assurance of the truth of his religion and the doctrine he heareth that he is fully established and freed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which he feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse societie with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1 Thes. 1.4 5. 3. By the image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Son in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the image of Christ stamped upon it and he is like Christ in respect of lowlinesse of minde and meekenesse and contempt of the world and love of God and the godly mercy wisedome patience love of his very enemies and desire to live without offence and praying to God as to his Father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsettled and are not assured of their calling Answ. Distinguish of Christians some are Christians in name and outward profession but not in deed being not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeed converted but are weake Christians as it were infants that lie but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainely Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sins which they love and preferre before all things can be offered to them by the Gospel Now it is impossible to have true assurance and to lie at the same time in knowne grosse sins without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eyes Luke 19.42 Now for the weake Christian the causes of his want of assurance are such as these sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2 Pet. 1.10 or if it be had it will not be profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when
the contrary ibid. c. In what cases we may not be of one mind with the Church of Rome 678 W WArre Warfare Vide Fight The Christian condition is military 42 He must keepe a fivefold garison 43 Foure kinds of Warre against the soule 384 The flesh warres against the soule five wayes ibid. Why God doth suffer this Ware 385 Our armour in this Warre what 386 How we may get victorie in this Warre 387 Weake Priviledges of Weake Christians 229 Encouragement for Weake Christians 237 Well-doing Well-doing is the best way to stop the 〈◊〉 of wicked man â—65 Excellent uses of it ibid. How we are said to doe well 639 631 Reasons why we ought alwayes to be Well-doing 631 Whisperers Vide Bacâ—biters 216 217 Wicked Wickednesse What Wicked men in particular are not under mercie 354 God doth oft suffer his children to live among Wicked men 391 In what case we may converse with wickedmen 392 Wife Sixteene motives for Husbands and Wives to live together quietly in marriage 576 Five speciall causes of disorder betweene Husband and Wife 577 Why the Apostle is so large in setting down the Wives duty 579 Eight reasons of the Wives subjection 581 In what 582 How and in what cases not ibid. Particular sins of the Wife in case of subjection 583 What meanes a Wife must use to win her Husband 595 596 Chastity in marriage is specially charged on the Wife 596 How chaste wife may be discerned 597 Wherein Wives should shew their feare to their Husbands 601 602 What is a Wives best ornament 627 Obedience and reverence are a Wives ornaments 628 Will. The Will of God is first Personall secondly Essentiall First Legall secondly Evangelicall 451 Gods Word is his Will in two respects 452 The Will is the rule of our actions 452 Whether a Christian can exactly doe Gods Will 453 Winne Divers kinds of Winning 590 What a Minister must doe to win soules 591 To be won what it 〈◊〉 ibid. Why all are not won at once 592 By what meanes we may win wicked men in our conversation 594 Wise Wisedome Why many Wise men are rather confounders than founders in grace and goodnesse 296 How the ignorant may herein notwithstanding be supported 297 Five waye 's we should shew forth the Wisdome of Christ 329 What this Wisedome must not have in is ibid. Woman In what things a Woman is more fraile than man 643 Word How powerfull 55 Vide Scripture How many wayes sin hinders the growth of the Word 200 How to be desired 221 How our affections to it may be discerned 222 Other signes of it ibid. c. Impediments thereof both externall and internall 223 224 Meanes to get desire to it 225 How to preserve our desires to it 226 Foure motives of getting it 227 How farre wicked men may desire the Word 230 The sweetnesse of the Word 240 Rules for applying the Word aright 288 When and how a man is said to be offended at the Word 310 The Word must be the warrant for all our actions 422 Its praise 189 The only outward meanes to beget the seed of grace in us 190 Eight things needfull in us to heare the Word of God as the Word of God ibid. How the Word is said to live 191 Sixe wayes to shew the life of the Word in our conversation ibid. c. Gods Word should be our maine care 199 The power of the Word Preached 200 Workes How men shall be judged according to their Workes 129 130 How infants 130 How poore men 131 Manifold distinctions of Gods works 148 How wonderfull Gods Workes are 274 The uses of it 275 To be a Worker of iniquity signifies three things 397 Wherein Workes are good 398 Rules to be observed in doing good Works 399 400 The divers kinds of good Works 400 401 How any man that is not absolutely good can be said to doe good Workes 401 402 What Workes are good for 402 How a man may lose his Workes 403 What Works may and ought to bee shewed 404 We should by good workes silence the wicked 454 World Contempt of the World shewed in foure things 331 Worship Actions about Gods Worship of two sorts 432 433 Many defects in Gods Worship 548 Wrongs Reasons against righting Wrongs by our owne private revenge 498 We may not in some cases resist but endure Wrongs ibid. To suffer Wrongs is profitable ibid. Places of Scripture herein expounded occasionally GEnesis 10. ver 9. p. 428 Exodus 26. ver 8. p. 98 Leviticus 14. à ver 4. ad 32. p. 165 ad 173. Cap. 16. ver 12 13 17 p. 26 Numbers 19. à ver 1 2. ad 7. p. 23. Psalme 19. ver 10. p. 240 Psalme 119. ver 103. ibid. Psalme 145. ver 8 9. p. 32 Proverbs 15. ver 30. p. 447 448 Proverbs 22. ver 1. p. 447 Esay 53. ver 7. ibid. Jeremiah 11. ver 19. ibid. Matthew 16. ver 18. p. 250 John 1. ver 29. 36. 147 Acts 5. ver 10 28 29. p. 435 Acts 17. ver 30. p. 127 Romans 2. ver 10. p. 449 Romans 12. ver 3. p. 104 2 Cor. 2. ver 14 15. p. 241 Ephesians 4. ver 17 18. p. 458 1 Thess. 5. ver 15. p. 686 Hebrewes 4. ver 12. p. 55 Hebrewes 12. ver 9. p. 374 2 Epist. Johan ver 8. p. 593 FINIS Verse 1. PETER an Apostle of Iesus Chr to the strangers scattred throughout Pontus Galatia Capadocia Asia Bithinia Verse 2. Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinckling of the blood of Iesus Christ Grace unto you and peace be multiplied Verse 3. Blessed be the God and Father of our Lord Iesus Christ which according to his aboundant meâ—cy hath begotten us aâ—aine unto a lively hope by the resurrectiâ—n of Jesus Christ from the dead Verse 4. To an inheâ—â—â—ance incorruptible and undefiled and that fadeth not away reserved in heaven for you Verse 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Verse 6. Wherein yee greatly rejoice though now for a season if neede be you are in heavinesse through manifold tentations Verse 7. That the tryall of your faith being much more precious then of gold that perisheth though it be tryed by the fire might be sound unto praise and honor and glory at the appearing of Iesus Christ. Verse 8 Whom having not seene yee love in whom though now yee see him not yet beleeving yee rejoyce with joy unspeakable and full of glory Verse 9. Receiving the end of your faith even the salvation of your soules Verse 10. Of which salvation the Prophets have inquired and searched diligently who prophesied of the grace that should come unto you Verse 11. Searching what or what manner of time the spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow Ver 12. Vnto whom