such as are the fashions of Whores or debauched creatures and such a beginning it is said commonly Yellow had What fellowship betweene light and darkenesse righteousnesse and unrighteousnesse Christ and Beliall If wee 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 wee 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 not fully assured that he doth not sinne Whatsoever is not of Faith in those things is sinne Rom. 14. Vers. 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 should 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 hee 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 first thing then is what must be apparelled viz. the man of the heart The man of the heart This is a kinde of speaking not used in any place of Scripture but this onely this Apostle only 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 excells the outward man 4 What condition he is in by nature 5 How he may be mended or made better 6 How we may know when the man of the heart is right For the first by the man of the Heart he meanes the same the Apostle Paul doth by the inward man 2. Cor. 4.16 and the inward man is the soule or heart of man Thus he speakes of a Iew that is outward and a Iew that is inward Rom. 2.28.29 Now the Heart is and may well be called the man for diverse reasons 1 In respect of definition For the definition of a man agrees to the heart of man though there were no bodie for God was the God of Abraham and Abraham was and was a living man many hundred yeares after his bodie was in the grave Matth. 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 Ierusalem Isa. 40. serving of God c. 2 In respect of dominion The Heart is the man because it disposeth the way of man Prov. 16.9 and ruleth the outward man for out of the aboundance of the Heart the mouth speaketh And therefore Salomon 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 hee lookes upon 1. Sam. 17.7 He tryes the heart and as Salomon saith bee weighes the hearts of the children of men Prover 21.2 and hee wil be served with our hearts Ioshua 24.14 and in all holy dueties 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 Zach. 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 wee agree with beasts but in the inward man wee agree with Angels inasmuch as the man of the heart consists of a spirituall and immateriall essence aswell 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 bee 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 hee is free and subject onely 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 seate of Gods image We are not properly like God in our bodies because God hath no body but in our spirits though it be true that the glory of Gods image shines through the body of man as the light doth through the lanthorne in respect whereof the outward man is said to be made after Gods image but else properly only the man of the Heart is capable of that preferment to be made like God For the fourth point The man of the Heart by nature is in a most wofull condition though in those generall things before mentioned hee excels the outward His miserie will appeare if we throughly consider either what he is in his qualities or what he doth in his worke or what he suffers in that estate If you inquire after his qualities by nature first he is vaine Ephes. 4.18 yea so vaine as the outward man dares not act what the man of the heart entertaines Secondly hee is foule as Salomon saith Who can say I have made my heart cleane yea he is so foule that it is as hard a worke to make the heart of one man clean as to create a world anew Hence David said O Lord create in me a cleane heart Psal. 51. Thirdly he is uncircumcised and altogether indisposed to matters of Religion he is slow and hard to beleeve uncapable and unteachable and makes not use of the very first businesse in the entrance into Religion Ier. 9.26 1. Cor. 2.14 Fourthly he is deceitfull above all things he can be trusted in nothing Ier. 17.9 Fiftly he is verie unquiet and never enjoyes any sound peace nor is pleased with any condition and oftentimes hee is like the raging Sea Isa. 57. These are his qualities some of them His workes he doth are most abominable for 1 He is alwayes imagining mischiefe the whole frame of his thoughts is only evill continually Gen. 6. There is a world of wickednesse in him every day 2 That he may be wicked the
SERMONS UPON THE TEN FIRST VERSES OF THE THIRD CHAPTER OF THE FIRST Epistle of S. PETER Being the last that were preached by the late faithfull and painfull Minister of Gods word NICOLAS BYFIELD Wherein Method Sense Doctrine and Vse is with great varietie of matter profitably handled and sundry heads of Divinitie largely discussed Published since the Authors death by WILLIAM GOUGE LONDON Printed by H. Lownes for George Latham at the brazen Serpent in Paules Church-yard 1626. TO THE RIGHT HONOVRABLE SIR HORATIO VEERE Knight Lord Veere of Tilbery and Generall of the English Forces in the service of the high and mightie Lords the States Generall of the united Provinces in the Neatherlands And to his pious and vertuous Consort the Lady Mary Veere such encrease of Grace as may bring them to fulnesse of Glory RIGHT HONOVRABLE THe Almighties gracious acceptation of such Oblations as are brought to him encourageth sons of men to offer their Sacrifices on the Altar of his Grace Like ground of encouragement have to lay this Oblation on the Altar of your Honours patronage Of your gracious acceptation thereof these reasons assure me 1. This Impe now presented to your Honours is a twinne to that Posthumus which was heretofore presented to and accepted of your Honours 2. This together with his other brothers was by their owne Father while he lived devoted to your Honours To divert them otherwaies would bee plaine plagium 3. Your Honours did many waies manifest a very good respect to the forementioned Father of this Orphane 4. This Impe it selfe is a goodly Impe and giveth assured hope of doing much good to Gods Church 5. Your Honours high esteeme of all good and faithfull Ministers of their function of their labours and works is well knowne 6. Your Honours mutuall entire affection and sincere and sweet conversation and carriage one towards another is a lively representation and evident demonstration of the truth of that doctrine concerning Husband Wife which is principally handled in this Treatise 7. Your Honour my good Lord hath all your daies been a valiant and faithfull Champion for the Church maintaining her safety and liberty with the perill of your owne life wherein though Communis Mars bellique casus sit incertus yet successe hath oft crowned your valour instance among other famous victories the incomparable conquest by your Honours more than ordinary courage obtained in New-port-field Can now doubt be made of your Honours favour in countenancing this child of the Church 8. Your Honour my good Lady was a diligent frequenter of his Ministery who preached these Sermons and hearing the distinct points when they were first out of the Pulpet uttered so approved them as oft you desired the publishing of them For they were Cygnean songs the last and sweetest of all 9. As the sacred Scriptures so good Commentaries thereon such as this is area solace to your Honours in reading whereof you have manifested much delight Finally many and great are the favours and kindnesses which from time to time your Honours have done to the Publisher of this worke which as in duty he is bound he willingly taketh this occasion in all humility and with all thankfulnesse to acknowledge The premises considered the said Publisher confidently resteth upon your Honours patronage and boweth his knees before the Throne of Grace for a mercifull Remembrance and bountifull Remuneration of that Goodnesse which your Honours have done to the Church of God to the poore Members and faithfull Ministers thereof and in speciall to the Author of this Commentary yea and to the Publisher thereof Your Honours much obliged William Gouge Black-Friers London 25. Ian. 1625. AN EXPOSITION of part of the third Chapter of the first Epistle generall of PETER 1. Pet. cap. 3. vers 1.2.3.4 Likewise let the Wives be subject to their Husbands that even they which obey not the word may without the word be wonne by the conversation of the Wives 2. While they behold your pure conversation which is with feare 3. Whose apparelling let it not be outward as with broyded hayre and gold put about or in putting on of apparell 4. But let the hid man of the heart be uncorrupt with a meeke and quiet spirit which is before God a thing much set by FRom the thirteenth verse of the former chapter to the eight verse of this chapter the Apostle exhorts to such duties as concern particular Christians and so either in the Common-wealth where he exhorts subjects from verse 13. to 18. or in the Family where he exhorts eyther servants verse 18. to the end of the former chapter or wives and husbands in the first seven verses of this chapter So that in these first seven verses the Apostle intreats of the duties betweene man and wife and first sets downe the wives duety from vers 1. to 7. and then the mens duetie in the seventh verse In laying downe the wives duty hee proceeds in this order First he briefly propounds the substance of her duty in the first words Wives be subâ—ect Secondly hee expounds upon it by shewing divers particular things she must expresse in her conversation as Amiablenesse vers 1. Chastitie and Feare vers 2. Mecknesse vers 3.4 Then thirdly he confirmes all by two reasons both taken from example first of godly women in generall vers 5. secondly of Sarah in particular vers 6. Before I set upon the particular parts of the Text divers things would be noted in generall First in that this Apostle and other Apostles thinke 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 manner 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 care 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 honoring one another before others and bearing 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 bee 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
lusts and inordinate desires which being not resisted and subdued the inward cause of all that absurd and perverse carriage shewes it selfe openly Quest. 2. But what should men and women doe that they might attaine to this orderly and amiable conversation Answ. 1. They should heartily in secret bewaile their former disorders and seeke pardon of God and then reconcile themselves one to another by confessing their faults follies These things will never be mended till they be repented of 2 They should seriously attend to the doctrine of their duties and hear it with all conscience and desire to obey take notice of Gods preceptorie commandement in requiring these things and by all meanes take heed of prejudice in hearing but make conscience to heare this part of the word of God as the word of God as well as any other Thinke not this doctrine too base or meane to be heard or studied nor imagine that it is but the severitie of the Teacher to tell of so manie things to be done by men and women especially take heede of that profane jesting to put off the sound practice of this doctrine with jesting one at another Remember one thing by the way that it is a great testimonie of true uprightnesse of heart when men and women make conscience of it to be good at home as well as abroad Thus of the first generall doctrine Doct. 2. Secondly we may hence in generall note That the word of God and the instructions of the ministery of the word belong to women as well as men and therefore the Apostles call to the women to heare the word of the Lord. This point is to be noted the rather because many give out that the knowledge of religion and hearing of Sermons and studying the Scriptures is not fit for women God doth not require it of them Now that this dotage may be the more evidently consuted consider that which is here intimated There are a multitude of arguments may be brought as First the image of God by creation was stamped upon the female as well as the male Gen. 1.27 2 The profession of godlinesse good workes faith charitie and holinesse is required of women aswell as men 1. Tim. 2.10.15 and therfore all meanes of grace is necessary for them aswell as men 3 It is required of them to be teachers of good things though they are not allowed to teach publickly 1. Cor. 14. yet they must teach their children and the elder women must teach the yonger women Tit. 2.3 4 They are commanded expresly to learne the doctrine is publickly taught 1. Tim. 2.11 5 The Scripture is full of instances Of the good woman in the Proverbes it is said that shee was not only a good house-wife but the law of grace was in her lips Pro. 31.26 King Lemuel was taught prophecies by his mother Pro. 31.1 and women followed our Saviour to heare his Sermons some followed him I say from place to place Luke 8.3 and Mary was commended by our Saviour for choosing the best part when shee set her heart about religious duties and to sit at the feet of Christ to heare his word Luke 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation Iohn 4. At Philippi Pauls hearers at the first were only women Acts 16.13 and honourable narration is made of many christian women converted Act. 17.4.12 ult and we reade of Priscilla that shee was a meanes to instruct Apollos an eloquent and learned man and to make him more perfectly to understand the way of God Acts 18.26 and so wee reade of women that laboured with Paul in the Gospel Philip 4.3 6 If women must suffer for their Religion it is reason they have all the knowledge and helpes in Religion but women are in danger to suffer for Religion aswell as men Acts 8.3 9.2 22.4 7 Finally the way to be saved is the same for women aswell as men and therefore all meanes of salvation belong to them and are to be used by them aswell as men Which as it may incourage all women that are religious to study the things that belong to the kingdome of God so it should teach them to make conscience of what they heare and learne of the Virgin Mary to lay up the good Word of God in their hearts and keep it and to look to their waies in all things that they may please God for as God is no respecter of persons but loves godlinesse in women aswell as in men so hee doth require sound obedience and reformation and holinesse of life of women aswell as men For with God there is neither Iewe nor Greek bond nor free male nor female but all are one in Christ Iesus Gal. 3.27.28 Thirdly before I yet come to open the particular parts of the text it may be asked why the Apostle is so large in speaking to wives as spending so many verses upon them I answer it is not simply because wives are more faulty than husbands though many times it proues to bee so in many wives but 1 Because it is more against nature to obey than to rule 2 Because women have many hinderances or letts both in receiving the doctrine and in practising it sometimes they rest in the generall That they must obey and so never study particulars and therefore had neede to have it beaten out in particulars for them Besides they are in danger to be infected with temptations evill counsell evill example c. 3 Because the inferiour must mend first and therfore the Apostle begins with the wives and would faine have them in order before they require respect from their husbands 4 Because if the women be gained to religion they may be great meanes to worke good upon their husbands for as they are pernitious instruments of the divell to doe their husbands hurt if they bee wickedly bent so may they bee great meanes to doe them good if they be soundly reformed themselves as the Apostle imports in the first verse of this chapter Besides if the mother be godly and carefull though the father should not be so yet the children may bee by her instructed and well brought up and the advantage from her for the childrens good is the greater because shee is most with the children and usually they more affect her than the father 5 Because many times their provocations from absurd husbands are so great as if God did not speake very much to them they could never indure it with subiection To conclude when things are much urged or repeated in Scripture usually thereby three things are imported about the matter so urged the one is difficulty the other necessity and the third excellency all three may bee well thought on here The Lord is very long in giving the charge to wives and it is both because it is a very hard taske to learne to be a good wife and because it is a thing wonderfull necessary
heart and this is a matter of great consequence that the husband be soundly carefull of the discharge of his dutie The well-being of the family and the well-doing of both man and wife depends much upon the husbands right behaviour If the head be out of order how can the bodie be well and the wife being the image of the husband what shall she learne of him if he give an ill patterne If the eye be darke how can the bodie be light If the Pilot of the Ship be ignorant and carelesse what safetie can the Ship be in Besides what a world of hurt will the ill example of the husband doe in the family eyther in children or servants Quest. 2. But why are husbands charged with so few wordes Ans. Because it is to be supposed that they have a larger knowledge of Gods will And besides in that tender age of the Christian world the Apostles in discretion said lesse to superiours to avoide provocation of irreligious husbands and the better to allure them to the Christian faith when they should see their wives so largely instructed in their behaviour towards them And further ever the shorter their lesson is the more shame for them not to learne it and shew themselves exact both in the understanding and in the practise of it Yee Husbands God speakes to them in the second persons to import that they should heare these words as if God were present to speak to them in his owne person withall to teach them that the right hearing of this doctrine is for everie man to heare it as spoken directly to himselfe God doth single them out to heare their charge and speakes to them as if he named them in particular Husbands The persons charged are Husbands and the word is a terme that imports that speciall relation in which God bindes one man to one woman investing the man in prerogatives of a superiour in that union Before I come to the dutie charged upon Husbands it will not be unprofitable by way of Preface to use some motives to such husbands as will make conscience of their wayes to perswade them to be verie carefull of their charge The reasons used in the Text afterwards I will not now meddle withall but only put them in minde of some few things which ought to be effectuall to perswade them The motives may be drawn from foure fountaines 1 From commandement and there let them consider who commandeth them and how Who commandeth them and so let them marke first that God himselfe hath given them their law of walking They are not tyed by mans lawes but by Gods owne law Secondly God speakes to them by the Ministerie of great Apostles it was one part of the Commission of those high Ambassadours sent into the Christian world to give husbands their charge Thirdly it should somewhat the more move them that S. Peter was himselfe a married man and therefore did practise what he taught them and did know by experience that a husband might with comfort undertake this taske And then it should much move them to observe how God hath given his commandement to them hee first chargeth their wives before hee chargeth them And besides he hath given a long charge to the wives and but a short charge to them 2 From their relation to their wives They are their wives heads and therefore should be carefull how they order themselves They are the life of their lives as it were God hath made the wife to depend upon them for comfort and direction and preservation 3 From their prerogatives God hath given them great power more than the wives They are heads to their wives and besides they are images of Iesus Christ they shew in the family what Christ is in the Church they doe as it were act Christs part and resemble him in his relation to the Church and therefore they had need to thinke of it how they carrie themselves They are types of Iesus Christ and will they shame him by acting folly passion pride and dissolutenesse Did Christ doe so to the Church Besides it should much move him that God hath in the most things left the husband free from the lawes of men Hee hath no man to controule him in his office and hath not God made him both King and Priest in his family His household is a little kingdome or a little Church where hee is of soveraigne power and hath great supremacy and if the world acknowledge not the glory of his place yet it is acknowledged in heaven 4 From the manner of his comming into this relation he was not borne a husband but made so and made so by the gift of God for God gave him his wife as hee did Eve to Adam yea let him consider that God gave him the wife that was of his owne choosing and whom with so much desire he longed after and it may be praied for But especially let him consider that God hath bound him to his wife by covenant yea that he hath bound himself to God by covenant for this thing yea that the oath of God is upon him he hath sworne before the Lord to do his duty Thus of the generall motives Further in that he said Husbands indefinitely hee shewes thereby That all husbands are bound to observe this charge all alike God chargeth rich learned wise godly husbands asmuch and aswell as poore unlearned and ill disposed men Two uses may bee made of this point for first hereby wee may see cleerly that outward things make no difference before God when God gives a law he gives it to all men as if they were but one man Civill difference of blood nations calling condition or common gifts makes no exception from any when God gives his law Secondly such husbands as finde an outward difference from other husbands either in their gifts or greatnesse of meanes or highnesse of office or calling should lay aside all thought of such things and shew as much respect to their wives as any other men that have no such things to boast of And yet one thing more I may adde to such hearers as heare this doctrine seeing God chargeth all they should take heed of that common fault of thinking of other husbands and how the doctrine will fit them and so neglect application to themselves Dwell with them The duety charged upon husbands is contained briefly in these words and under this phrase of dwelling with them is comprehended in effect all essentiall matrimoniall dueties For it imports 1 Not only cohabitation but also 2 Separation from all the world to a speciall fellowship with that woman 3 Communion of goods They that must be partners of Gods treasures in Heaven must bee partners in all outward blessings All things should bee common so as the husband must provide maintenance for his wife and that not onely while he lives with her but he ought as he is able to provide for her maintenance after he is
of it 58 Attire vitious 14 waies 63 B Blessing kinds thereof 204 Blessings how inherited 214 How they may be gotten 216 How grow in comforts of them 217 Brethren who are so 189 Motives to love as Brethren 190 Brethren how to be loved 191 Rules for brotherly love 193 Brethren how to bee respected in case of sinne 194 C Calling to Christianity 205 Necessity of knowing it 208 Chastity in married persons 44 Motives thereto 45 Preservatives of Chastity 46 How a Chaste wife may be discerned 47 Christians divers sorts of them 209 Church of Rome not to be agreed unto 187 Cohabitation of husbands and wives 114 Compassion 188 What bowells of Compassion import 196 How Compassion rightly ordered 196 Conversion why all not at once converted 31 Corruptible things 71 Courtesie 199 D Daies evill in what respect 229 Daies good in what respect 232 Discords in opinions 184 Causes thereof 185 Divorce 118 Doing well 107 Motives thereto 107 E Earthly things vaine 224 Why they are not to bee loved 226 Example Two vertues of good example 88 How example bindos 90 F Feare of God how shewed 52 Motives to Feare 51 Feare how discerned 50 Feare servile of wicked 48 Who are without Feare 54 Frowardnesse the causes and effects thereof 80 G Good actions how marred 106 Grace manifold 163 What Grace excludes and includes 165 Graces previledge 166 Who sinne against Grace 168 Guile Signes of spirit without Guile 19 H Heart See Man of the heart Heires to Gods Saints 132 Markes of Heires 136 How to carry themselves 138 Men women all Heires 169 Husbands to live quietly with wives 2 Sixteene motives thereto 3 Helpes thereto 6 Causes of disorder betwixt them 5 Husbands duties why in the last place 111 Motives for Husbands to doe their dutie 112 Husbands to dwell with their wives 114 Cases for absence 115 Separation vnlawfull 116 Husbands must dwell with knowledge 123 Husbands must honour their wives 126 I Incorruptible things 73 Ioy spirituall 156 K Knowledge divine excellent 119 Meanes of making Knowledg powerfull 121 How man dwells with Knowledge 123 Properties and effects of Knowledge 144 L Life naturall 224 A meane thing 139 Life spirituall 141 Degrees of it 141 Originall of it 144 Nature of it 144 Nourishers of it 147 Difference betwixt spirituall and eternall life 149 How spirituall life is attained 157 Helpes thereto 158 Signes therof 160 Properties thereof 161 Duties required by vertue of spirituall life 162 Life of man short 234 Love of Life 223 How life to be prolonged 228 Love See Brethren M Man of the heart 66 Wherein he excells the outward Man 67 His naturall condition 68 How he ma be mended 69 How knowne to be right 70 Meckenesse what requisite thereto 76 Helpes to attaine it 81 Minde All of one minde 180 Helpes thereto 182 Miseries of life how avoided 219 N Nullities of Mariage 116 O Obedience six things required thereto 25 Old times what respect to be had thereto 92 P Peace 155 Pittie Motives thereto 168 See Compassion Pleasing God rules for it 84 Praiers excellency 171 Sorts of Praiers 173 How praier is hindred or interrupted 174 Pure how Saints are so stiled 40 Q Quietnesse See Meekenesse How kept quiet in trouble 177 R Repetition of the same things what imported thereby 9 Revenge 201 Revolting causes thereof 17 Righteousnesse 154 S Salvation how furthered 34 Sarah's Daughters 103 Scripture Gods Word 22 See Word Separation betwixt man and wife 116 Spirituall life See Life Subjection of Wives 1â— See Wives T Trust in God Signes thereof 95 Excellency of it 97 Effects of it 97 Rules about it 99 V Vnitie of minde See Minde W Winning men 29 Divers waies thereof 17 Signes of being wonne 18 Divers kinds of Winning 27 How Ministers win Soules 29 How wicked wonne by our conversation 36 How Wives may winne their Husbands 37 WIVES See Husbands See Women Why Wives dueties largely set downe 8 Why Wives ought to be subiect 12 In What Wives are subiect 13 How Wives must be subiect 14 Sonnes of Wives against subiection 15 Wives how they may win their husbands 37 Wives Chastity how seens 47 Wives feare of husbands 55 Wives amazement how caused 109 Women See Wives Women ought first to bee taught their duty 7 Womens frailties 129 Word of God to be obeyed 23 See Scripture FINIS Generall scope Note 16. motives for man and wife to live quietly and comfortably together Vsc. Five speciall causes of disorder betweene man and wife Helpes for man and wife to attaine an orderly and quiet life Reasons to prove that women ought to be taught their duties aswell as men Why the Apostle is so large in setting downe wives duties What things are imported by often repeating of them Note 8. reasons why wives ought to be subject Why the Apostle chargeth wives only with subjection In what things they are to be subject The maner how they must submit In wht cases the wife ought to subject her selfe Particular sinnes of the Wife against subjection Divers waies of winnnig men Note Causes of revolting in many are divers 9 signes to know whether wâ— be wonne effectually 6. things required to sound obedience Divers kinds of winning Note What a Minister must doe to winne soules To be wonne what it imports Note Why all are not converted at once Divers waies from God to further our salvation Doct. â— By what meanes we may winne wicked men in our conversation What things a wife must especially practise to winne her husband Note Vse In what respects godly men are said to be pure Vse Note Motives to chastity Preservatives of chastity How a chast wife may be discerned Reasons why wicked men are smitten with a servile feare Feare two waies considered Reasons why we ought to express this feare of God in our conversation By what waies we must shew this feare of God By what waies we are to expresse this feare of God towards men What sorts of men have not Gods feare Wherein wives shew their fear of their husbands 11. Reasons against vaine attire in women 14. Waies by which apparell or dressing our selves becomes vicious What the man of the heart is His originall Wherein bee excells the outward man His naturall condition very miserable many waies Especially in his workes which are abominable By what means the man of the heart may be mended How we may know when the man of the heart is right Note 7. Things are incorruptible Note What things are requisite to meeknesse Motives to meeknesse Odiousnesse of frowardnesse from the causes and effects of it Helpes for the attaining of quietnesse and meeknesse Rules for our practise so as God may be pleased with us Note â—â—o singular â—ertues in a â—ood example â—hen an examâ—â—e bindes In what things Antiquity is ill pleaded In what cases respect is to be bad unto old times Signes of such as trust in God Reasons proving the excellency of this trusting in God Admirable effects
the world and had the honour to be ordayned 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 Genes 2. 2 Because man and wife had so neer an originall and dependance one upon another The woman was made of the ribbe of 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 without 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 dishonor 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 bee in our dwellings stands between the Commandements 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 wee bring it home to our houses or to the place of well imploying it Note the last words of vers 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 thinke it had been 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 not 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 Iustice 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 bindes the conscience as hard as any of the other Commandements so as God is aswell provoked by these disorders betweene man and wife as by swearing or cursing or Idolatry or murther or whoredome or drunkennesse or the like yea they that live in the customary breach of these duties are unjust and dishonest aswell 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 the Religion to be 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 bindes as strongly in this as in another dutie 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 wofull 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 other side The use may be for complaint of the generall and grievous neglect of these things in the most men and women Where may a man observe in any family almost that amiable carriage betweene man and wife that ought to be Quest. What are the causes of this generall disorder and unquietnesse betweene men and their wives Answ. 1. It may be God revengeth some sinne in the manner of the marriage or going about it of which the parties have not soundly repented as precontracts or marriage for carnall ends without respect of Religion or Gods glorie as for wealth or the like or some secret wickednesse betweene the parties before marriage 2 In the most it is the want of the true feare of God they are carnall and so their Natures being not regenerate are full of all evill fruits Two carnall persons can no more agree together than two wilde beasts and what will not men and women allow themselves in when they doe not from their hearts feare Gods displeasure 3 In many it is ignorance of their mutuall duties men and women doe not studie with care and conscience the particular duties which in this estate God requires of them 4 In such as know their duties it is eyther unskilfulnesse to beare with infirmities or neglect of daily prayer to God to fashion their hearts to obey his will in those things as well as in other points of his service and worship 5 In some it is strange and strong
it is required of the husband also and the like may bee said of other things But subiection is a thing God so stands upon as if they had other praises as that they were wise provident chaste rich faire yea religious yet if he may not prevaile with them in this point he is not pleased with the rest Secondly because this duty soundly performed doth imply the rest and in the practice of it causeth the practice of other dueties Thirdly in that the Apostle doth reduce all their dueties into one word he doth it thereby to cut off all excuse for if they cannot remember one word they can remember nothing and if they will not obey in one commandement it shewes that they are governed by a very spirit of prophannesse as being persons that resolve to live as they list Fourthly it would bee considered in what things they must be subiect and so wives must bee subiect to the husbands commandements to doe in all things what he appoints or desires to be done They must shew a minde desirous to please their husbands in obeying the directions hee gives in matters of the family or any other things may concerne his profit or contentment As the Church is ruled by the word of Christ so must the wife bee ruled by the word of her husband His will must be her law to live by so likewise she must be subiect to his reproofes to amend what he dislikes and to avoyde what is displeasing to him so likewise she must be subiect to his restraints and to the order he gives about her labour dyet apparell companie or the like striving in all things to please her husband 1. Cor. 7.34 Eph. 5.23 and this subiection extends also to that due benevolence the Apostle requires 1. Cor. 7.3.4.5 Fifthly we must consider in what manner wives must be subiect and so divers things are required of them for their subiection must have in it care honor and sincerity First they must be subiect with care and study to doe and dispose of all things so as the husband may not be displeased or disquieted A wise woman is said to build her house Prov. 14.2 which notes that she studies in every business how to set every thing in order as the Carpenter doth study how to set every part of the frame in jointe Oh that this word Studie could bee carved upon the hearts of women that they might never forget it what a world of unquietnesse and inconveniences might bee prevented if care and study did enter into their hearts Secondly they must be subiect with honor to their husbands now wives honor their husbands and shew it divers waies as by giving them reverent titles as Sarah called her husband Lord and by modest and shamefast behaviour in her husbands presence her husband should bee the covering of her eyes and by striving to imitate what is excellent in her husband so shee should bee his image and his glory as man is the image and glory of Christ and by avoyding all company that is suspected or disliked by the husband and by concealing and hiding his infirmities as much as she can Thirdly the sincerity of her subiection must appeare many wayes as first by being subiect to him not in some things but in all things as the Church is subiect to Christ. Secondly by being subiect at all times and in all places at home aswell as abroade and alwayes aswell as for the first quarter of the yeare Thirdly by practising this subiection not in outward shew only but in her very spirit Mal. 2.15 and that not for feare or shame but for conscience sake and willingly out of the love and honor she beares to her husband performing this subiection to her husband as it were to the Lord himselfe Eph. 5.12 Finally shee must make conscience to obey and be subiect though the husband did not finde fault or much require it even because God doth require it Sixthly it would be considered negatively in what cases or respects the wife is not subiect to the will of the husband and so her subiection is qualified and lymited or lightned divers wayes First in the quality of her subiection shee is not to be subiect with a servile subiection as a servant or vassall is subiect to his Lord but in a sweete and familiar kinde of subiection as the body is subiect to the head and as one that is partner with him in many priviledges both temporall and eternall they remaine still companions and yoake-fellowes Secondly in the matter of subiection shee is not subiect to his will in matters of her soule and religion when his will is contrary to Gods will Wives must bee subiect but it must bee in the Lord Colos. 3.15 The unbeleeving husband must not compell the beleeving wife to change her religion or to neglect the meanes of her salvation and againe she is not so subiect but shee may admonish or advise her husband with certaine cautions as if she bee sure the thing she speakes against bee sinfull and hurtfull and withall that shee speake without passion or contempt with reverence and without frowardnesse or imperiousnesse Thus Abraham is bidden to heare his wife Gen. 21.12 Againe her subiection doth not binde her to consent to or conceale his whoredomes wherein he breakes the Covenant betwixt them and defiles the marriage bedde nor is shee bound to obey him in any thing she knowes to bee a sinne nor am I of their minde that think she is subiect to her husbands blowes and stripes for that doth import a servile subiection and not a free subiection I meane that I doe not thinke it any part of the husbands power over his wife to correct her by blowes her vices that cannot be corrected by wordes must be committed either to the Magistrate or to the Church censures to reform Likewise I conceive that she is not bound to deliver her body to her husband when she is apart for her disease Lev. 18.19 Ezech. 18.6 Seventhly the sinnes by which wives transgresse against this subiection to their husbands be many viz. Vsurping authority over the man by teaching him in matters of religion 1. Tim. 2.12 or by busying her selfe in directing or finding fault with him in matters belong to his calling and are out of her reach Impatience and frowardnesse passion brawling chiding crying c. Idlenesse and slothfulnesse especially when they disappoint usually the trust or desires of the husbands in things wherein they might and ought to bee helpefull in their labours or in the oversight of the workes of their servants Vile estimation of their husbands though but in the heart but much more when it is shewed by unreverent tearmes or nicknames or words of reproach or by complaining of the infirmities of their husbands and finding fault with them before others Suspitious and base interpretations of the actions of their husbands as when Michol so censured David for his dancing before the Arke
father begate but is the word which God the father uttered and is the word which God uttered to us bodily creatures God though he be a spirit yet doth speak both to spirits and bodies to spirits by a way unknowen to us to bodies he hath spoken many wayes as by signes dreams visions and the like so by printing the sense of his mind in the mindes of creatures that could speake and by them uttered in word or writing what hee would have knowen Thus he spake by the Patriarches Prophets Christ and the Apostles They that deny that God hath any wordes either deny that God is as Psal. 14.1 or else conceive him to bee like stuckes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because he takes no care of humane things as Iob 22 23. These are Atheists 2 The Scripture is called the Word by an excellency because it is the onely word wee should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talk to vs out of the Scriptures than heare any man on earth yea or Angell in heaven yea it imports that wee should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3 This Word of God now in the time of the new Testament belongs to all men in the right application of the true meaning of it Once it was the portion of Iacob and God did not deal so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving Husbands are blamed for not obeying the Word which should teach all sorts of men to search these Scriptures and to heare the Word devoutly and withall know that the comforts terrors and precepts contained in it will take hold upon all sorts of men respectively 4 The Word of God ought to rule all sorts of men That is implyed here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16.17 It is the Canon or rule of menâ— actions Gal. 6.16 It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect of God we must bee ruled by the Scripture which is his Word 5 Vnregenerate men have no minde to obey the Word and the reason is because they are guided by other rules which are false as their owne reason the customes of the world the suggestions of the devill and the likes and because too the Word is contrary to their carnall desires â—â—nd therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes He cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6 It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men bee deceived if they think it is a course may be safe for to disobey God's Word for God's Word will take hold of them and destroy them and it will judge them at the last day Zacha. 1.4.5 2. Thes. 1.8 They are but lost men cast-awaies that care not for God's Word 7 Nothing is to be reckoned a sinne which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8 The constant omission of religious duties and good workes proves a man to be a carnall person aswell as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9 Men that obey not the Word may bee wonne which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the meanes and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sinnes and feele the axe of God's Word and yet will on in transgression Deut. 11.28 Mat. 3.10 or when men are called at the third or sixth or ninth howre and will put off and delay upon pretence of repenting at the eleventh howâ—e Mat. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45.46 18. 6. and when God pursues men with his judgements and they refuse to returne Ier. 5.2.3 or lastly when men despight the spirit of God and sinne of malice against the truth Heb. 10.26.27.28.29.30 10 The chiefe doctrine is That sound obedience to the Word of God is the character of a true Christian a mark to distinguish the true Christian from the false and from him that is no Christian at all God makes his count by righteousnesse Rom. 10. To professe the true religion to understand the Word to beleeve it with historicall or temporall faith to talke of the Word to receive Baptisme and the signes of the Covenants or the like makes not an essentiall difference It is obeying the Word proves us to be true Christians Not the hearers but the doers of the Word are acknowledged for just persons Mat. 7.26.27 Iames 1.22.23.24 But that we be not deceived in our obedience wee must know that unto sound obedience divers things are required as 1 That his obedience be from the heart Rom. 6.17 2 That his obedience ariseth from the love of God and the hatred of sinne as it is sinne and not from carnall and corrupt ends Deut. 30.20 Ioshua 22.5 Mat. 4.19 3 That his obedience be in all things with respect to all God's commandements though it be against his profit ease credit or the like Hebr. 11.8 Genes 22.12 Psal. 119.6 Exod. 15.26 4 That he doth righteousnesse at all times that he continue in his obedience and obey at all times that is constantly and not for a fit Psal. 106.2 Hos. 6.5 Gal. 5.7 2. Kings 18.6 Iam. 1.23 5 That he make conscience of obeying the least commandement aswell as the greatest Mat 5. â—9 6 That obeyes the commandements of the Gospel about beleeving in God and Iesus Christ aswell as of the Law that practiseth obedience of faith and lives by faith 2. Thes. 1.8 Rom. 1.5 Mat. 16.16 11 It is
while hee hath the light the night will come when no man can worke and the rather since hee hath lost so much time in doing workes of darkenesse hee should now redeem the time Ephes. 5.15 1. Pet. 4.2 3. 2 Because he is Gods servant and therefore should be alwayes working Rom. 6. yea hee is Gods Sacrifice therefore should he be wholy devoted to the doing of good Rom. 12.1 3 Because wee 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 Matt. 5.16 and silence wicked men 1. Pet. 2.12 15. 5 Because God is faithfull and will not forget our works and labour we shall be rewarded accordingly If wee sowe sparingly we shall 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 wee must pray God to stablish us in everie good word and worke 2. Thess. 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. 3.16 17. Iam. 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 manner 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 manner of subjection that they should not be subject onely for feare or out of basenesse of minde 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 Sara they may be taken eyther 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 be the second as a condition of their filiation If they will bee Sarahs daughters then they must learne of Sarah to beare the troubles and afflions may befall them and their husbands without disquietnes 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 manie strange places and had not at any time any certaine abode any where But I thinke the words may be interpreted in generall as contayning a prohibition of excessive feares and consternation of minde which is often found in women to the great offence and disquieting of their husbands The word translated Amazement notes such a perplexitie of minde in which one is almost at â—is witts end and therefore the Verbe of which this Noune is derived is used in the New Testament onely in these cases as in the cases of rumours of warres or seditions readie to seaze 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 eyther 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 hee 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 diverse 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 manie 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 fitts of passion and grieving when they were crossed by their husbands or servants or children Sure it is that many women nowadayes 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 fitts the Apostle absolutely forbids hee would not have anie of them found in a Christian wife Vers. 7. Likewise yee husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessell as being heyres together of the grace of life that your prayers be not hindred HItherto of the dueties of Wives the Husbands duetie followes in the words of this Verse Where three things are to be observed 1 The proposition of their duetie Husbands dwell with them 2 The exposition shewing how they must doe it viz. as men of knowledge and such as honour them 3 The Reasons which are three 1 Because they are the weaker vessell and therefore need to be carefully and continually well used 2 Because they are both alike heyres of Gods grace 3 Because else their prayers and Gods service will bee much interrupted and hindred In the Proposition may be observed first the word of connexion Likewise Secondly the terme of application Yee Thirdly the persons charged Husbands Fourthly the duetie imposed viz. Dwell with them Likewise This terme bindes these words to the former and shewes That God doth charge husbands to looke to their dueties aswell as wives Now if God charge the husband it evidently imports that evill husbands must give account to God of all the evill they doe though no law of man punish them yet God will that gave them this law And withall it may comfort such husbands as are censured without cause God that hath given them their charge knowes their integritie whatsoever foolish wives object or a vaine world imputes to them And in generall God will accept and reward the carefull behaviour of good husbands But before I proceed two questions may be asked Quest. 1. Why are husbands charged in the last place Answ. There may be two reasons given of it first to shew the respect that God gives to husbands Hee first by his precept informes his wife before his face and shewes him a patterne how hee shall walke towards him and therefore now may the more willingly attend to his owne duetie Secondly because things last spoken have usually the greatest longest impression upon the
this I finde no difference amongst Divines Zanchius and some other Divines go further pronounce Nullities in the cases following as If marriage be contracted yea and celebrated without the consent of parents Hee brings many arguments from the Law before Moses and from the Law of Moses from the Testimony of the Apostle Paul and from the lawes of Nations and from the Fathers If marriage be contracted or celebrated with such as have any notorious contagious disease which is knowne to be incurable as the Eliphantiasis or worse kind of leprosie or the like because this will prove a mischiefe to the party cleere and to his children and to the Common-wealth and God ordained not marriage to be a mischiefe but a helpe If marriage be celebrated with a woman that is found to be with childe by another man Yea hee enclines to those that thinke the marriage of a Christian with an Infidell as a Iew Turke or Pagan as being the knowne and professed enemies of Christ is likewise a Nullitie He gives many probable reasons and quotes divers authors for the opinion But for my part I dare not venture so farre especially to be peremptorie in it much lesse have I attained to the learning of those Divines that thinke Veneficium versus hanc Witchcraft disabling a man towards that woman onely to be a sufficient cause of a Nullitie in the marriage Thus of the case of Nullities For the case of Divorce I thinke that rule of our Saviour bindes peremptorily that no man may put away his wife but only in the case of fornication Matth. 19.9 In that case a man making a lawfull divorce is not bound to cohabitation but freed from it and must not dwell with her any more If it be objected that in the case of disertion when an Infidell forsakes a Beleever the Apostle saith the Beleever is free I answer that this is not a case of Divorce The Beleever doth not for the businesse of religion put away the Vnbeleever yea the Apostle shewes he ought not 1. Cor. 7. only if the unbeleever will depart let her depart And so by the wilfull departure of the Infidell the Christian is freed from the bond of marriage as Divines conceive which is a kinde of Nullity but not a Divorce But then a great respect must be had to the kinde of Vnbeleever not every wicked man or woman nor every person that professeth a false religion but such an Vnbeleever as is a profest enemy to the Name of Christ is the Vnbeleever the Apostle speaks of Yet one thing more I must adde about the case of Disertion When the Disertion is for other causes than religion if it bee wilfull or inevitable then the party diserted is freed from this charge of cohabitation freed I say for a time till the diserted returne and if he never returne the party forsaken is for ever free Thus of the Proposition of their dueties the Exposition of it followes According to knowledge By knowledge I take it here meant that Christian knowledge of Religion and the Word of God which godly husbands had attained by the Gospel for in the end of the verse he speakes of husbands as heires of the grace of life And so before I come to shew what speciall things in the manner of cohabitation this knowledge doth charge upon husbands I would consider of some doctrines in generall implyed by the words as Doct. 1. That the knowledge of Gods Word is a gift of God to be much accounted of and therefore the Apostle here for honour-sake to the man mentions this grace rather than any other And that knowledge is a precious thing or a great treasure may appeare divers waies First by the seate and use of knowledge it is a gift that adornes the mind of man making him by his inward vnderstanding to see excellent things It is a great benefite to have senses to discerne things without vs but this divine light that God puts into the understanding of man gives to the understanding power to see admirable things Especially when it is spirituall light it shewes a man the differences betweene good and evill and reveales such glorious things as no senses can reach to Secondly by the author of it God is the father of light and dwelleth in light Iam. 1.17 and it is the speciall glory of Christs divinity to lighten every man that comes into the world Iohn 1. and the â—oly Ghost claimes a part in this glory to give illumination to the minde 2. Cor. 3. Thirdly by the testimony God gives of the worth of knowledge especially when it is spirituall and religious knowledge It is called riches 1. Cor. 1.5 and preferred before all outward things in the world Ier. 9.23 and Christ accounts it a great signe of speciall friendship to communicate knowledge to his Disciples Iob. 15.15 and God gave Iacob a greater portion when he gave his word to him than he did give to all the world besides He did not so with other Nations Psal. 1. Fourthly by the accounts Christ gives unto his Father of the discharge of his office He is carefull to prove that he hath given knowledge to the men God gave him to prepare them for eternall life Iohn 17.6 7 8 26. Fifthly by the relation it hath to God himselfe It is a part of the image of God in the new man Col. 3.10 Sixthly by the contrary It is accounted a great sinne and a curse to want knowledge Hosea 4.11 and other gifts or services are reiected as vaine if this grace bee not had as Zeale Rom. 10.2 Sacrifice Hosea 6.6 and therefore such as want knowledge should shake off prophane sluggishnesse and vaine objections and seeke to bee rich in knowledge as the men in the world do to abound in wealth Prov. 4.7 2.4 And such as have knowledge should strive to increase in it and be thankfull to God for his great mercy in giving them knowledge and the meanes of it Doct. 2. Knowledge is required of all sorts of men Not of Ministers only but of private men of all husbands yea and of all men before they be husbands because so soone as they have wives they are charged to shew their knowledge Iohn 1.9.1 Cor. 8.1.1 Tim. 2.4 This condemnes the Sacrilegious humour of those persons that are like the wicked Lawyers our Saviour speakes of Luke 11.52 which take away the key of knowledge from private men either by their opinions hindering others from seeking knowledge with their errors mudding the cleer fountaine of Gods Word or by their power restraining the meanes of knowledge from the people and withall this should stirre up all sorts of men to seek knowledge and use all meanes to attaine it as they will give their account unto God of the use of their their time at the last day Doct. 3. Knowledge is given us for use and practice not for idle speculation It is given as other gifts of the Spirit to profit
our selves incombrances by our owne rashnesse or indiscretion And lastly when with all knowledge we joyne lowlinesse of mind and meekenesse that meekenesse that is called meekenesse of wisdome by Saint Iames. Thus of the meanes to attaine life The signes follow There are divers waies to try our selves whether eternall life be begunne in us as 1 By the savouring of those things that are immortall Our mortall life relisheth nothing but what is transitory and eternall life findes happinesse in nothing but what is eternall or tends to it Thus a man that is endued with this life esteemes with sense grace above riches spirituall treasures above all earthly In particular the desire after the Word of God is a signe that we are at least new borne babes in Gods kingdom if so be wee desire it with a kind of naturall affection as the childe doth the breast and constantly and as the word is sincere and with an unfained desire to grow in grace and goodnesse by the power of the Word Rom. 8.5 1. Pet. 2. Iohn 6.27 2 By our knowledge of God in Christ as hath beene shewed before when it is such a knowledge as workes not onely admiration but also sound transformation of our hearts and lives 3 There is a kinde of sorrow that the Apostle saith is to salvation 2. Cor. 10.7 and that is such a sorrow as is voluntary and secret for our sinnes and for all sorts of sinnes Rom. 7. Esa. 6.5 Esa. 1.16 and as they are sinnes and not for other respects and such a sorrow as quieteth the heart and leaveth a vehement desire of reformation and is most stirred by the sense of Gods goodnesse Hos. 3.5 Esa. 1.16 and is found in prosperity as well as adversitie 4 By our love to God for if the light of life bee in vs and that wee are truely acquainted with God as our God in Christ the heart hath seene that that will make it in love with God for ever and shew it by his estimation of Gods loving kindnesse and all the signes of it above all things in life Psal. 63.2 11. and by longing after the comming of Christ 2. Tim. 4.8 and by grieving for Gods absence Cant. 3.1 and by his feare to offend God in any thing Iude 20. and by his willingnesse to suffer any thing for God and the Gospell 1. Thes. 1.2 5 By our love of the brethren The Alpostle Iohn with great confidence of words makes this a signe that wee are translated from death to life 1. Ioh. 3.14 and it is infallible if we so love them as we account them the only excellent ones Psal. 16.3 and desire them as the onely companions of our lives and if it bee for the grace and goodnesse is in them 1. Ioh. 5.1 2. Ioh. 1.2 and if it be notwithstanding their infirmities or adversities and if wee love all the brethren without respect of persons 6 To conclude this point generally If eternall life bee begun in us wee are new creatures borne againe the Image of God is restored in us in some degree Ioh. 3.5 Tit. 3.7 5. Colos. 3.10 and we are such as are fully resolved to spend our daies in the way of righteousnesse and a holy course of life Prov. 12.28 8 The properties of this life follow and they are five for 1 It is unspeakable eye hath not seene nor eare heard nor can the heart of man conceive what God hath prepared in life for them that love him 1. Cor. 2.9 2 It is free it is not given by merit but is the free gift of God Rom. 6. ult 3 It is certain for there is an Act for it in Gods councell Men be ordained to life and their names written in the booke of life Act. 13.48 Phil. 4.4 and God hath bound himselfe by many promises in his Word to the believer and besides hath confirmed it with an oath Heb. 6.17 and Christ is gone into heaven to make the place ready for all the heires of life Ioh. 14.3 and further wee have it already begun even eternall life begun Ioh. 17.3 4 It is a life by assimilation that is such a life as is fashioned in likenesse to the life of another even Iesus Christ according to whose Image wee are created Col. 3.10 And who shall change our vile bodies and make them like his glorious body Phil. 3.21 5 It is eternall A life that will last as long as God liveth it will never have an end Divines expresse the etâ—rnitie of it in part by this similitude Suppose a little Bird came to the Sea once in a thousand yeares and tooke up onely one drop of water and so should continue to take every thousand yeares onely one drop what an unspeakable space of time would it be before the Sea would be drunke up and yet eternity is a lasting beyond that unmeasurably Thus of the explication of the doctrine concerning life The uses follow and Vse 1. First what a strong impression should this doctrine have upon the hearts of all unregenerate men How should life and heaven suffer violence How should this force open their eies that they might awake from that fearefull lethargie and stand up from the dead that Christ might give them this light of life How should they unchangeably resolve to seeke Gods kingdome first above all things and above all gettings strive to get understanding What shall it profit them to winne the whole world and lose their owne soules But especially the doctrine of life should melt the hearts of all the godly and imprint upon them the care of many dueties as 1 They have cause to wonder at the exceeding riches of Gods kindnesse to them in Iesus Christ in providing such an inheritance for them Eph. 2.7 2 They should pray earnestly to God to open their eyes more and more to see the glory of this life and effectually to take notice of the high dignity of their calling and riches of their inheritance in life Eph. 1.19 3 This should marvellously weane their hearts from the cares of this present life and from the love of earthly things seeing their inheritance lyeth in spirituall and eternall life 1. Cor. 7.31 Heb. 13.4 5. 11.13 Col. 3.1 2. Phil. 3.20 4 Since they have found this precious life by the Gospell they should therefore take heed they be not carried about with divers and strange doctrine nor trouble themselves with doubtfull disputations or unprofitable questions They have found the words of eternall life and whither else will they goe Tit. 3.7 9. Heb. 13.9 5 This should make them love one another as such as shall bee companions in life for ever Yea they should receive one another as Christ received them to glory Ioh. 13.34 Eph. 4.2 5.1 Rom. 15.7 And in particular husbands should make much of their wives and masters of such servants as are heires with them of the grace of life as this Text shewes and Col. 3.24 6 They should strive to shew the
Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and helpe them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third duetie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Ioh. 13.34 1. Ioh. 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1 Who are brethren 2 What priviledge they have by the brotherhood or by being brethren 3 For what reasons we should so love them 4 With what kinde of love we should love them For the first Men become brethren one to another manie wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation when men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of Religion makes all professors brethren Act. 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so wee become brethren eyther by his incarnation Heb. 2.16 17. or in respect of our mystical union with him in his mysticall bodie Col. 1.2 Matth. 25.40 And so we are brethren with the Angels as they also are joined under this head Christ Iesus Rev. 19.10 22. So then if any aske who are the brethren here meant that wee must so love I answer they are such as are professors with us of the same religion fellow members of the body of Christ. But that we may more plainly see who are meant by brethren in the Scriptures it will bee profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Ioh. 5.1 such as will doe the will of God by sound practise Mat. 12.47 49. They are the holy brethren wee are here charged to love 1. Thes. 5.27 For the second our relation to the Godly as brethren ought not to be dispised for as wee are brethren by religion wee enjoy many excellent prerogatives for thereby wee partake of a heavenly calling Heb. 3.1 wee stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a father is upon us all Eph. 6.23 Gal. 6.16 and we are greatly beloved of God Rom. 1.7 and brought up in the same family Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also wee enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not bee without power in religion Secondly this is charged upon us above many other things yea above all things wee should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last commandements of our blessed Saviour which hee gave in charge when hee was going to his death 1. Ioh. 3.23 Ioh. 13. 34. Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that wee doe indeed love God himselfe 1. Iohn 4.7 8 12 16 20 21. Fourthly wee have the example of God himselfe and Christ his Sonne that love them as their peculiar treasure above all the world and hee shewed them love by unspeakable benefits 1. Ioh. 4. 11 10. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the Godly they must bee our everlasting companions in heaven 1. Pet. 4.8 1. Cor. 13.8 and if we cannot see so much it is because wee are purblinde 2. Pet. 1. For the fourth point if any aske with what kinde of love wee should love them I answer that our love must have many properties in it 1 It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as wee are made new Creatures in Iesus Christ 2. Cor. 8.8 2 It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1. Ioh. 3.18 3 It must be a fervent love wee must love them earnestly and with great affection above all other people 1. Pet 4.8 brotherly kind love 2. Pet. 1.7 4 It must be a pure love that comes from a pure heart 1. Tim. 1.5 and projects not any iniquity 1. Cor. 13.6 and therefore must be a love in the Spirit Col. 1.8 5 It must be a diligent love that will expresse it by the daily fruits of it upon all occasions a labouring and working love 1. Thes. 1.3 Heb. 6.10 6 It must bee a speedy love that will not put off or delay a love that will not say Goe and come againe tomorrow Prov. 3.28 7 It must be an humble love a love that would ever serve the brethren not doe them good only Gal. 5.13 And that is further shewed by not respecting persons but loving all the Saints even those that are poore or sicke or in temptations or fallen by weaknesse Eph. 1.15 Prov. 19.7 Iam. 2. and that is also shewed by carrying our selves with all lowlinesse and meekenesse of minde in all long suffering and forbearing one another Eph. 4.2 8 It must be a constant love wee must love alwaies as well as earnestly Gal. 4.18 9 It must be a growing love that will still encrease and abound Phil. 1.9 1. Thes. 4.10 The use may be divers for Vse 1. First carnall Christians are by this doctrine sharply to be reprooved for their want of love to the brethren and for all the courses by which they shew their dislike or hatred of godly Christians This verie sinne is grievous in the sight of God for for this sinnes sake when they hate a godly Christian because his workes are better than theirs God reckons of them but as Cainites the seed of Cain yea as the children of the Divel 1. Ioh. 3.10 yea God will reckon
And to this end 1 They must daily aske God blessing and by their daily prayers let the Lord know that they make more account of his blessing than any children of earthly parents can doe of their fathers blessings 2 Since they have such showers of blessing in Gods house daily they especially should be like good ground so to drinke in the spirituall raine that the fruits of it may appeare in their lives in all pietie and mercy and righteousnesse Heb. 6.7 3 Since they know the worth of Gods blessing they should learne of Abraham to command their servants and their children and their housholds to feare God and to live righteously that so they may bee a meanes to helpe them also to this great happinesse of inheriting Gods blessing Gen. 18.18.19 4 If they bee put to it to deny themselves in things most deare to them for the glory of God they shall approove themselves as Abraham did in offering up Isaac to be such indeed as doe feare God and esteeme his favour above all things Gen. 22.17 18. Vers. 10. For hee that will love life and see good daies let him refraine his tongue from euill and his lips that they speake no guile Vers. 11. Let him eschew euill and doe good c. THus of the first reason taken from the condition of Gods servants as they are heires of blessing In these words is contained the second reason taken from Propheticall testimonie David long since taught the same doctrine Saint Peter now doth and gave the same advice in effect for hee had shewed That if a man would live a quiet and contented life free from troubles and mischiefe hee must then take heed of all reviling and evill speaking and avoid all things might offend either the godly or the wicked All things I say that are evill and must labour after all courses of peace and mercy and well-doing and then God would bee a protectour of such godly and carefull men and hee would recompence upon the wicked all the wrongs they do to his servants This is the summe of the meaning of these words In the words for the order of them observe three things 1. The persons advised or charged by the Prophet David viâ— such as would needs lovelife and to see good and quiet daies 2. The dueties charged upon them as the meanes to attaine what they desired and so he shewes what they must avoid and what they must doe They must avoid in particular an evill tongue and in generall an evill and injurious life And contrariwise for what they must doe in generall they must doe good and in particular seeke peace Vers. 10 11. 3. The reason of his advcie and that is taken from the Nature of God and his disposition both towards the godly and amongst the wicked Vers. 12. From the generall consideration of all the words we may gather That a great part of the miseries of life might be avoided if men would be advised and ruled Most men and women may thanke themselves for the unquietnesse and distresse they live in And this will appeare if wee consider of either their crosses or their temptations or their corruptions which are the things onely that can distresse life As for the crosses it is manifest by experience that the most people suffer for their owne folly and such things as might have beene avoided Their discontentments arise either from their rash matches in the estate of life they are in or from vain jangling in idle opinions or from their rash and perverse words or from their wilfull neglect of easie rules of good behaviour in the family or the like Take but the directions here given If men did refraine their tongues from evill speaking by censure or reproaches or slander or fraudulent words and that men did avoide injurious courses or grosse crimes and withall if men did strive to doe all the good they could to all sorts of men and finally if men would use all lawfull meanes to preserve peace and to avoid contumely how quiet might the lives of the most people be Againe let a Christian consider of his corruptions which at sometimes so trouble himselfe and others doth not his owne conscience know that if he would constantly pray against them and be sure to be circumspect in his carriage how certainly and how soone might hee be delivered from the power of any sinne And for his infirmities with how little labour might hee store his head with comfortable places of Scripture that might support him against the sense of his daily frailties And for temptations of Sathan that so extreamly molest some few Christians how might they have beene either avoided or borne with more quiet Some Christians tempt the Divell to tempt them by their solitarinesse or idlenesse or security or wilfull nourishing of pride and vanity in themselves or by a carelesse living without assurance of faith And when the temptations are upon them and they are truly humbled under them how doe some Christians wilfuliy refuse consolation and limit God so as never to be quiet till the temptation be remooved though the Lord himselfe answer them that his grace shall be sufficient for them The use should bee therefore to warne all men that would live quietly and comfortably to awaken to the care of their dutie and to study the rules given them out of the word of God for let them be assured till they make conscience of living by rule it will never be better with them Againe in that Saint Peter and the Prophet David agree so right in judgment concerning the practise of true Christians it shewes That the rules of holy life have beene the same in all ages of the world before the Law and under the Law and now under the Gospell Wee may see by the carriage of holy men before the Law that they walked by such rules as these and the reason is Because the rules of a religious and vertuous life were in the minde of God from all eternity and so given to men from the beginning cannot change in as much as God is unchangeable in the formes of things And this point may shew us how hard the world is to learne in that these lessons have beene taught from the beginning and yet the most men have not learned them And besides godly Christians should bee encouraged to live by rule and to walke circumspectly seeing this is no harder a task required of them than what hath beene required in all ages Thirdly it is worth the observing who the persons are that give this counsell to strive as well as wee can to live out of trouble and to lead a quiet life They were two great Champions that had endured a world of troubles themselves Peter I meane and David and yet wee see they presse other men to seeke to live as quietly as is possible and thus did Paul doe also 1. Tim. 2.2 1. Thes. 4.11 Heb. 12.11 Now one maine reason why