all thâ—ir workes but I will restraâ—e the diâ—course to the godly feare The fâ—are then here required is that reverence humility lowlinesse tendernesse modesty and carefulnesse that shâ—uld in all our wayes Thus we should feare the presence of God Psal. 16. the name of God Deut. 28 58. the Ministers of God 2 Cor. 7 5. the displeasure of God Psal. 90.11 Thus we should shew feare when wee speaâ—e of the mysteries of godlinesse 1 Pet. 3.16 thuâ— we should be affraid to offend the godly 1 Cor. 10. or be infected by the wicked or that others should ruine themselves when we might help them Iud. 23. we should feare to provoke wicked men we should feare lest we neglect the precious promises offâ—ed unto us Heb. 4.1 we should be jealous of others fearing lest they should fall fâ—oÌ„ the simplicity in Christ Jesus 2 Cor. 11.3 wee should feare the corruption of our owne nature and make conscience of the least evill 2 Cor. 7.11 wee should live in feare lest the day of Christ should come upon us before we be prepared we should also shew this feare in all our service of God Psal. 2.11 In these and many other waies we should shew our feare in our conversation The wives also should fear their husbands Eph. 5.33 and servants their masters 1 Pet. 2.18 To have our conversation in feare excludes carnall mirth and jollity and carelesnesse in our waies and unreverentnesse in our carriage towards God or amongst men This feare was eminent in Paul 1 Cor. 2.3 and this is required 2 Cor. 7.1 The Use may be 1. For great reproofe 1. Of the universall fearelesnesse that abides in all sorts of men never regarding the terror of the Lord nor thinking upon this fearefull judgement of Christ. How doe men cast off feare and dare restraine prayer and all holy duties and plunge themselves into all sorts of sins with all stupidity and carelesnesse 2. Of the great neglect of this vertue even in the godly there is not that awfull humble reverent respective carriage that should be the hearts and faces of men are every where wanting in this feare oh this conversation with feare where is it to be found almost Where is this feare in the people towards their Ministers in the wife to her husband in the servants to their masters 2. For instruction Let us from hence be informed in this duty and for hereafter never have our hearts and carriages polluted perfecting our holinesse in fear and abstaining from all filthinesse both of flesh and spirit shewing in all places a feare to offend God or dally with sin in all things mistrusting the corruption of our nature 2 Cor. 7.1 Phil. 2. Rom. 11.20 3. Such as have attained unto this feare should be wonderfull thankfull to God and carefull to preserve so excellent a grace it wins them a wonderfull deale of respect both from God and men 2 Cor. 7.15 1 Pet. 3.2 Psal. 90.11 Besiâ—es of all other these are likely to hold out Ier. 32.40 and are sure to find comfort in the day of Christ. And thus of the second reason Verse 18. Knowing that you were not redeemed with corruptible things aâ— silver and gold from your vaine conversation received by the tradition of your fathers c. THese words containe the third Argument for the inforcing of the exhortation laid downe in the 13. verse and it is taken from the consideration of our redemption by Christ wee are bought out of a miserable servitude by the bloud shedding of Jesus Christ and therefore being redeemed we ought to doe two things 1. To be carefull of the reformation of our vaine conversation 2. To place all our faith and hope in God Now because he would the more drive in the power of this Argument he layes downe divers specialties and important reasons why we should be moved with this Argument from our redemption 1. Because all the precious things in the world could never have delivered us in the beginning of ver 18. 2. Because our deliverance from our vaine conversation was one of the principall ends of our redemption and therefore if wee should not be stirred up to the care of a holy life we should be as if we had never been redeemed in the latter end of ver 18. 3. Because our redemption was effected by so matchlesse a price viz. the passion of Christ which was incâ—eased in that it was a suffering even to effusion of bloud and in that it was a suffering of a person of wonderfull parity of nature ver 19. 4. Because our redemption was a thing before the world was made ordained in Gods eternall counsell ver 20. 5. Because we that now beleeve in Christ have more honour done us in our redemption then all the Fathers in the old Church had for the manifesting of our redemption was an honour done to us that live in the times after the Law both if we respect the incarnation of Christ who was exhibited now and not before and also the publication of our deliverance by Christ already borne in the flesh in the preaching of the Gospell 6. Because the certainty of Christs victory and our purchase was in speciall manner confirmed of God and that two waies 1. By raising him from the dead to shew that no adversaries could hold him downe 2. By exalting him to so great glory in heaven which shewes he had fully pacified Gods anger and accomplished the merit of our redemption and this was done that our faith and hope might be in God ver 21. So that all these words commend unto us the Argument taken from our redemption in Christ and serve to compell us to the perfecting of our hope and the ordering of our conversation In the unfolding of this reason we may perceive that here are divers great things concerning our redemption to be intreated of as 1. What would not redeeme us viz. not corruptible things 2. From what we are redeemed viz. from our vaine conversation 3. By what price we are bought viz. the precious blood of Iesus Christ c. 4. The antiquity of this project concerning our redemption by Christ viz. before â—ver the world was 5. The time of manifesting it to the world viz. in those times 6. The persons that have profit by it viz. you that beleeve in God by him 7. The ratification of the assurance of it viz. the raising of him from the dead and his glory in heaven 8. The end of it viz. that we might have faith and hope in God Before I break open these particulars two things may be noted 1. The coherence with the former reason 2. The Apostles insinuation or communication as they call it in Rhetoricke For he doth not barely relate the Argument but to win advantage in their affection he tells them they know this doctrine concerning our redemption implying that it were a vile shame to be ignorant of the doctrine of redemption and importing that he was perswaded that they
maintaine good workes Tit. 2.8 They must shew their faith by their workes and so they are justified before men by the workes which they behold Iam. 2. They are the expresse words of S. Iames also in his third chapter vers 13. Let him shew by good conversation his workes And the Apostle Paul saith If there be any praise thinke on those things that may get praise Phil. 4.8 Yea some Christians are charged to be patterns of good workes Tit. 2.7 Now for explication of this point I would consider first what workes may bee shewed and then secondly what workes may not bee shewed For the first I will only now instance in the Apostles catalogue in the second of Titus Old men may safely shew sobriety gravity temperance soundnesse of their faith love and patience Old women may safely carry themselves in a holy behaviour and be teachers of good things especially to the younger women Young women must shew their sobriety love and obedience to their husbands discretion chastity care of their children and houshold affaires Young men may shew that they be sober-minded Ministers offend not by teaching uncorrupt doctrine with gravity and sincerity nor when in conference they speake soundly and things that cannot be justly taxed Servants offend not by shewing obedience to their masters and all good faithfulnesse and desire to please them well in all things For the second the shew is condemned in divers sorts of workes as 1 Secret duties of what kind soever must not be done to the beholding of others thus to pray or fast that others may see or heare is not lawfull Mat. 6. 2 Such workes as are done deceitfully are justly taxed for the shew of them as when Ananias and Sapphira will make a shew of bountie which was not performed as they pretended Act. 5. 3 All workes that are done with affectation when the praise of men is simply and onely sought are Pharisaicall and ill done 4 All the workes that are done about the use of the meanes of godlinesse if practice bee not joyned with them are rejected of God and the shew of them is condemned Thus to make a shew of hearing Sermons reading the Scriptures frequent and long prayers strict observing of the Lords day and the like when there is not a sound care of a holy life are not good workes nâ—r is the shew of them commended Esa. 1. Mic. 6. 5 To shew care of lesser duties and live in the carelesse and manifest neglect of greater and more necessary duties is likewise Pharisaicall and condemned Mat. 23. Thus of the beholding of good workes They may glorifie God To glorifie God is in the etymologie of the word to make God glorious Now the glory of God is the excellencie of God above all things as is by way of exposition added Esa. 35.2 The question then is How can God be made glorious or excellent seeing his excellencie is as infinite as his nature is and to that which is infinite nothing can be added For the resolving of this question we must understand that if Gods nature be considered in it selfe it is so excellent as nothing can be conceived or done that should bring glory to it But when the Scripture speakes of glorifying of God it meanes it of such an excellencie as to our capacity by reflexion and resemblance some way expresseth the similitude of Gods excellencie which we call his glory And so God is glorified by himselfe or by us God hath made divers impressions of his owne excellencie and set it out by way of image or similitude as First in the divine nature of Christ. For Christ as the Sonne of God is said to be the splendor and brightnesse of his Fathers glory Heb. 1.2 Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the lanthorn and so the glory of God appeares amongst men for when Christ was incarnate and came to dwell amongst men they saw his glorie as the glorie of the onely begotten Sonne of God Iob. 1.14 Thirdly in his workes for the invisible things of God as his power and wisedome in the excellencie of them are made visible unto our observation in the creation and government of the world in the great booke of the creatures is the glory of God written in great letters Rom. 1. Thus the heavens declare the glory of God Psalm 19.1 And in this great booke the glory of the Lord is said to endure for ever and the Lord will alwaies rejoyce in this impression of his glory in his workes Psalm 104.31 and as all the workes of God are his glory in that they do some way set out his excellencie so especially miracles are in a high degree resemblances of Gods glory and therefore are these workes of wonder called the glory of God Thus the power of God in raising Christ is called his Glory Rom. 6.4 and so the marvellous workes mentioned Psal. 97.4 5 6. so Christ in working the miracle in Canaan of Galile is said to shew his glory Ioh. 2.11 And as workes of miracles are called the glory of God because God hath in them stamped some lively resemblance of his excellencie so also workes of speciall justice done upon Gods enemies are called his glory also as the se places shew Exod. 14.14 Num. 14.21 Esa. 13.3 So also Gods mighty working in delivering his servants is called his glory also Psal. 105.5 6. and 57.6 and 85.9 Fourthly in man God hath imprinted his glory and so in all sorts of mankind they are called the glory of God in respect of their resemblance of Gods soveraignty man is as it were a visible God in this visible world and in respect of his superioritie over the creatures resembles God 1 Cor. 11.17 And as God hath imprinted his glory upon all men in generall so in a speciall manner upon some men as 1 Upon such men as shine in the outward dignity and preeminence of their places in this world above other men their glory is said to bee Gods glory 1 Chron. 29.11 12. 2 Upon such men as are indued with the grace of God and the vertues of Jesus Christ these beare Gods Image and are therefore called his glory Esa. 46.13 2 Cor. 3.18 Psal. 90.17 3 In a more principall manner upon such as be received up to glory in heaven Thus God will be glorified in his Saints at the day of Judgement 2 Thes. 1.10 This is that glory of God which the godly doe hope for with so much joy Rom. 5.2 Fifthly in certaine visible signes and testimonies of his presence Thus the consuming fire on mount Sinah is called the glory of God Exod. 24.6 16 17. So also the cloud that filled the Temple Exod. 40.34 and the cloud that rose upon the Tabernacle in the wildernesse And so the signes of Gods presence in heaven are in a speciall respect called his glory Thus Stephen saw the glory of God and
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-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
he sheweth the manner how they must be subject viz. With all feare Servants must subject themselves to their masters in all feare which being put downe indefinitely must be understood both in respect of God and in respect of their Masters Servants must shew their feare of God in their places divers wayes First by avoiding such sinnes as are contrary to the will and commandement of God in their generall life such as are swearing lying slandering hatred of the godly drunkennesse whoredome and the like Psal. 101.3 4 5. Secondly by carefulnesse to doe good service as well as their masters not only by spending the Sabbath in the duties of Religion but in redeeming the time in the week-dayes as may be without hindrance of their worke or offence to their masters to imploy themselves in prayer reading conference c. and the reason is because as servants must doe their masters worke as they are servants so they stand bound in the common obligation to doe Gods service as they are men and no man but is subject to the Law of God who hath given all his commandements to servants as well as to masters Thirdly by doing their masters worke out of conscience respecting the will and commandements of God and therefore serving their masters with all faithfulnesse as if the service were to be done to God himselfe or to Jesus Christ Ephes. 6.5 Col. 3.23 Fourthly by praying for their masters and for the good successe of their labours for their masters commodity thus Abrahams servant is commended for his practice of the feare of God and left for an example to all servants to doe likewise Gen. 24. Fiftly by doing their masters worke without eye-service being as carefull and as diligent when their masters are absent as when they are present as remembring that the Lord sees them though their masters do not Col. 3.22 The feare then towards their masters they may shew divers waies First by avoiding what may displease their masters such as is answering againe Tit. 2.10 contention with their fellowes and all unquietnes Phil. 2.4 fullennesse Prov. 29.19 and all unfaithfulnesse shewed either by puâ—loining in the least things Tit. 2.10 or carelesnesse in disappointing the trust committed to them as also masterfulnesse pride and haughtie behaviour when they will not abide it to be told or directed or doing what they list not what they be appointed Secondly by reverent behaviour to bee shewed by lowlinesse of countenance by giving titles of honour and respect Iohn 13.13 by standing before them when they sit Luk. 17. by avoiding rude behaviour or sawcy familiarity as accounting them in heart worthy of all honour 1 Tim. 6.1 One point of which reverence is that servants should not presume to deliver their opinions easily in their masters presence unlesse it be required or may be gathered by argument from the lesse Iob 32.6 7. Thirdly by their secrecy in all the affaires of their masters especially they should take heed of discovering their masters infirmities to others abroad out of the family Fourthly by avoiding inquisitivenesse to meddle only with their owne businesse the servant knoweth not what his master doth Ioh. 15.15 Fiftly by doing their worke with all faithfulnesse and diligence in absence as well as presence that when the master comes hee may finde them so doing Mat. 24. Thus of the manner of the duty the persons to whom they must thus submit themselves follow and so they must be subject with all fear not only to the good but also to the froward To the good and gentle For the sense we must enquire who are good masters and who gentle Good masters are discerned by divers signes First they seeke not only painefull and skilfull but religious servants Psal. 101.1 6 7. Secondly they not only licence but teach their servants to keepe Gods Sabbaths and to worship him Commandement 4. Gen. 18.19 Thirdly they will not command their servants to doe any thing that is sinfull or to lye as snares or defraud others for their profit Fourthly that receive their servants especially such as are religious as their brethren Fiftly that are overseers as well of the manners of their servants as of their labours being as carefull that their servants be no worse to themselves than to their masters Sixtly that use their servants well not only praising them for well doing but alwaies rewarding their service with liberall wages and when they part from them not suffering them to goe from them empty without portion c. Masters shew their gentlenesse also divers waies as First when they use their authority moderately or are not haughtie or violent towards their servants Secondly when they passe by their infirmities and take not notice of all the ill they say or doe Eccles. 7.22 Thirdly when their servants offend they chide them with good words and not revile them But also to the froward Froward masters are such as are bitter to their servants hard to please that are apt to finde fault that use their servants hardly in words or deeds but chiefly such as are cholerick and passionate and peevish in their carriage towards their servants So that foure Doctrines may be noted from these words and from the coherence Doct. 1. First that God takes notice of the faults of Superiours as well as he requires duties of inferiours he sees frowardnesse in masters as well as disobedience in servants and the reason is both because God is no respecter of persons and also because he gives his law to all men And therefore superiours must make conscience of their duties for though in all things they are not to give accounts to their inferiours yet they must give accounts of all they doe to God Col. 3.24 Doct. 2. That God sees and dislikes such faults as the lawes of man take not notice of If a master should kill his hired servant mens lawes would take hold of him but if he be never so froward with him he may escape mens lawes But though the lawes of men punish not frowardnesse yet God will So we see in the exposition of Christ given unto divers commandements Mat. 5. man failed in killing adultery purity c. not once thinking of anger lust filthy speaking reviling c. yet God forbids even these things also which serves to reprove the folly of such as justifie themselves for very just men because they offend not the lawes of men but never consider that God can finde a world of faults in them that mens lawes cannot because God sees the heart and by his lawes requires obedience of the inward man and condemnes all swerving from the right temper of heart and carriage And therefore we should all looke to our waies to approve our selves not only to men but to God and so to confesse the imperfections of mens lawes as to admire the perfection of Gods Word Doct. 3. That frowardnesse is a vice to be avoided of all sorts of men It is not only uncomely in
is laid downe verse 19. and avouched and made good verse 20. In the ninteenth verse then it is the drift of the Apostle to shew that though masters should be so froward as to beat their servants causelesly yet they should be subject and indure it for conscience sake unto God because this is a Christian mans case and a great praise when out of conscience to God he doth his duty and suffers wrongfully The reason is so intended for the particular case of servants so abused as it holds in all cases of injury for conscience sake In this verse then the Apostle intreates of suffering and we may note foure things about suffering First what is to be suffered griefe Secondly how is it to be suffered viz. wrongfully and with enduring Thirdly the cause of suffering it conscience toward God Fourthly the effect which is praise and acceptation Doct. 1. In this world all sorts of men are liable to suffer grief For though the Apostle in the scope intends to speake of servants suffering griefe yet the Argument with the uses concerne all sorts of men In this world then we must looke for griefe and how can it be otherwise since first there are such mines in our owne nature made by sinne and so many abominations round 〈◊〉 us to Gods dishonour Secondly the creatures which we are to use in this world are empty and vaine and so occasion much vexation in the users that are disappointed by them All is vanity and vexation of spirit saith the wise man Thirdly wee are liable to so many crosses and losses every day hath his griefe and his crosse which must bee taken up Mat. 6. â—lt Luke 9.14 Fourthly how can we be long without griefe that live in a world so full of sinne and divels and divellish men Fiftly our owne bodies often grieve us being liable to so many paines and diseases What should I say Our owne houses are full of causes of griefe if the disorders of masters husbands wives servants children bee considered of and therefore we should be weary of the world and long for heaven we shall never be long together without griefe till we come thither Doct. 2. We must not only endure grief but many times suffer it wrongfully Besides all the griefe befals men otherwise the world is full of wrong and injury and the waies of doing wrong are so many as cannot easily be reckoned Who can recount what wrongs are done daily by deceit violence oppression lying false witnesse slanderings and other base indignities Which should teach us not to thinke it strange if wrongs befall us and withall it imports that woe shall be to all them that doe wrong That God that discovers them that doe wrong will repay them according to all the wrong they have done Doct. 3. It may bee here noted too that usually they suffer most wrong that are most carefull to doe their duties which ariseth partly from that fearfull Ataxie in mens natures that are falne into such distemperature of disposition and partly from that naturall malice ungodly men bear to them that are good and partly such as are indeed godly will not use such meanes of revenge as others will doe and partly because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities and especially it proceeds from the pride and unthankfulnesse and discontentments which raigne in the hearts of froward and corrupt minded persons And from hence wee may gather the necessity of Gods generall Judgement because in this world it is ill many times with good men and there is no remedy seeing their wrongs are not righted here It must needs be that there will be a time appointed of God for the redresse and revenge of all wrongs Secondly it should the more incourage such as suffer wrong to endure it patiently seeing it is the lot of the best Thirdly wrong should not measure the goodnesse oâ— mens cases or the badnesse of it by the things they suffer For many times they suffer wrongfully Doct. 4. That God takes notice of the wrongs that are done to the meanest even the wrongs that Masters doe to their servants and so other Scriptures shew that if the poorest bee oppressed or defrauded God will require it at the hands of them that oppresse or defraud them bee they never so mighty or rich in the world And so if the weakest Christian be wronged by scandall or otherwise it were better for those that give the scandall or doe the wrong that a milstone were hanged about their necks and they cast into the sea And for that cause the Scriptures shew that God takes great notice of the wrongs done to widows and orphanes that have little meanest to helpe or protect themselves and there is reason for it for the meanest Christians are Gods servants and belong to him and therefore hee must protect them And besides Gods Law is so powerfull that it condemneth wrongs of all sorts to all men And further there is a cry in oppression or wrong that goeth up to heaven which will not cease till God heare it which as it may be a comfort to such as are wronged that they have so great a Patrone as God is so it should warne all Superiours to looke to their behaviour for though man doe not punish them yet God will Doct. 5. That barely to suffer griefe is not a praise but to suffer it in a right manner and for the manner this likewise tels us of two things first that we suffer not as evill doers justly and secondly that we endure it that is continue with patience to abide it especially when oâ—â—ward and lawfull redresse may not be had in the world And therefore Papists are no Martyrs though they lose their lives when it is for treason Nor are wives to bee regarded if they complaine of their husbands that they are bitter to them love them not so entirely when they suffer this for their pride or wilfull hardinesse or lasciviousnesse or frowardnesse or contention or wastefulnesse or the like Nor are those servants to bee moned that suffer blowes justly for their disobedience or wilfull negligence or unfaithfulnesse Doct. 6. That whereas wrongs cannot bee redressed by a lawfull meanes on earth they must be endured without using unlawfull meanes and leave the injuries to the judgement of God Which condemnes servants that being hardly used runne away from their Masters as Hagar did from Sarah or else with wicked murmuring and reviling back-bite their masters and so it condemnes the wicked practice of our Gentry in righting their wrongs by their owne private revenges which case is abominable First because their wrongs may be righted by the Magistrate Secondly because the desired revenge is far above the injuries for they seeke satisfaction in bloud for a supposed wrong in reputation Thirdly because it is a course directly against the Lawes of God and of Kings and hath been condemned in all well governed States
things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subjects and there is apparent reason first in respect of God secondly in respect of themselves and thirdly in respect of the Magistrate First in respect of God for we are first and chiefly bound to God our first covenant is made with God and we are more beholding to God than to all the world besides and therefore againe to respect his glory and obedience to him in the first and chiefe place Secondly in respect of our selves and our owne profit we must study God's Lawes as well as the Lawes of men yea with our first and chiefe cares and accordingly yeild obedience because though by keeping the Lawes of men wee may live quietly and safely and with much reputation yet all this will not protect us against the breach of Gods Law but the hand of God may pursue us while we live and we may be damned in hell when we die for want of a religious life Thirdly in respect of the Magistrate he shall have the better Subjects by it Good Christians are the best Subjects and the knowledge of Religion and Gods Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to thinke themselves too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessive pronesse of mens natures that are without Religion apt to speake evill of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Governours and God himselfe doth spare or blesse them the rather for the prayers of the righteous The use should be to informe and teach all sorts of men to take heed of separating what God hath joyned together It is an extreme folly to give unto Caesar what is due to Caesar not to give unto God what is due to God and so it were to give unto God what is due to God if men could doe it not to give to Caesar what is due to Caesar. The respect of God's Lawes should make us more carefull to observe mans Lawes And contrariwise it is a fearfull case that many live in that thinke they have done enough if they live in obedience in respect of the authority that rules them in the places they live in they would bee much troubled if the Magistrate should bee offended with them but are never troubled though they provoke God to his face and they are maliciously foolish that would have the Laws of men obeyed when they are against the Lawes of God or would have men so rest in observing the just Lawes of men as not to be so forward and busie about the duties of Religion Further a question may bee here asked Why the duty of Magistrates is not here set downe as well as the duties of Subjects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doe avoid medling or undertaking to teach them that would not learne but rather be incensed against such Teachers Besides if this and other Scriptures of the New Testament be marked we shall finde that the duty of Inferiours is both more often and more fully taught than the duty of Superiours for in that new and tender world great care was to bee had that under pretence of Religion civill obedience either in the family or Common-wealth were not neglected And it is a truth to be knowne at all times that God would not have Inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may be one reason why the duty of Masters is not here handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is used but as a glasse by the Inferiours to pry into the faults of those that rule them and so grow carelesse and wilfully stubborne under pretence of the faults of their Superiours But some one might say that by this means if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconvenience was long before prevented because the duty of Magistrates is fully taught in the Old Testament which unto a godly minde is of as great authority as the New Thus of the coherence and generall consideration of all the words The duty of Subjects followes to bee particularly considered of Submit Concerning Subjects here are five things to be considered of First the proposition of Doctrine in these words Submit your selves to every ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the persons to whom they were to bee subject to all sorts of Governours to Kings or any other Governours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Objection Ver. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1 The duty to be done Submit 2 The persons must doe it your selves 3 The things to which they must bee subject Ordinances where is a double extent viz to every ordinance though they be ordinances of men 4 The manner or motive For the Lords sake Submit The duty is to submit unto Magistrates Rom. 13.1 2. For Explication two things are to be considered Why we must submit and How we must submit For the first we must submit 1 Because God is the Author of Magistracy Gen. 9.6 Deut. 16.18 Pro. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Object The Divell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. He is the Prince of this world by malicious usurpation not by any right 2 He is so in relation to wicked men he is their king but not of others 3 He speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Object But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should be Kings Sol. He was not angry with them for desiring Governours for they had Governours before sent of God and the very King they had afterward God gave them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceived more hope in a King than in God that had beene such a King to them so many yeares 2
many that seeme to be of the better sort is a meere formality as this very signe proves Psal. 86.11 Isaiah 50.10 Thirdly a great ghesse may be had at mens feare of God by their care and conscience they make of their obedience in their particular calling A man may have comfort that his feare of God and profession of Religion is right if he hate idlenesse lying covetousnesse deceit frowardnesse and unjust dealing in his calling For though to deale justly with all men be no infallible signe of the true feare of God yet it is a probable one and where it is not there can be no true feare of God Thus Magistrates must prove that they feare God 2 Chron. 19.27 Exod. 18.21 and thus every man in his place yea if women would have the reputation to be such as feare God they must let their workes praise them If they be idle froward undutifull busie-bodies and carelesse of their domesticall duties what feare of God can be in them Fourthly it will be manifest that our obedience flowes from the true feare of God if we will obey against our profit or ease or credit or our own carnall reasons or affections Hereby the Lord said he knew that Abraham feared him because he spared not his owne sonne Gen. 22.12 And thus of the feare of God The last part of the charge concernes our loyalty to the King Honour the King The Apostlè intends in these words but briefly to urge the practice of their duty urged in the exhortation Ver. 13. fave that the termes have something in them of explication of that doctrine and something for confirmation for we must honour the King 1. In our hearts 2. In our words 3. In our workes First we must honour him in our hearts and shew it two wayes 1. We must not curse the King no not in secret no not in our thoughts we must not entertaine impatient and vile thoughts of the King but from our hearts esteeme him for his greatnesse authority and gifts 2. When the King commands any thing that seemes to others or to us harsh inconvenient or doubtfull we must honour the King by interpreting his Lawes in the best sense If love must not thinke evill but hope all things of all sorts of men then much more of Kings It were greatly to be longed for that this note might enter into the breasts of some men they would then be afraid to charge so much evill of the Kings ordinances not only when they might finde a fairer sense but oftentimes expresly against the intent and meaning of the ordinance Secondly we must honour the King in our words three wayes 1. By reverent speeches to him and of him 2. By a thankfull acknowledgement of the good is in him and we receive by him 3. By praying to God with all manner of prayer for him 1. Tim. 2.1 Thirdly we must honour him in our workes 1. By paying him tributes and customes 2. By submitting and yeelding to his ordinances preferring the obedience thereunto before the censures or contrary opinions of what men soever And this is the maine thing intended verse the 13. of this Chapter And therefore I will omit the larger handling of this point in this place Verse 18. Servants be subject to your Masters with all feare not onely to the good and gentle but also to the froward HItherto of the duties of subjects and so of the exhortation as it is politicall and concernes the Commonwealth Now the Apostle proceeds to give directions oeconomicall that concerne the family or houshold government Before I consider of the particular exhortations some thing would bee said in generall concerning a family A family is the society of divers men dwelling together in one house for preservation and happinesse Where three things are to bee explicated First what the persons are that take upon them to constitute this societie Secondly what is the difference between this society and their humane societies Thirdly what is the end of this societie First the persons that constitute a family or families societie are to bee considered either as the family is perfect or unperfect 1. A perfect familie consists of a triple societie first the one betweene man and wife secondly the other between parents and children thirdly and the third between Masters and servants 2. The unperfect is when any of these societies are wanting as when there are not either children or servants or wives or husbands in it The Apostles directions here do forme only an unperfect familie For he gives not directions about parents and children Secondly the difference of this society from others is in those words dwelling together in one house For thereby is imported that this is the first society of all others and the foundation of all the rest For a City comprehends many families a Countrie many Cities a Monarchie many Nations and the World many Monarchies Thirdly the end of a fraternity is preservation and happinesse and so to speake distinctly there are three things requisite to make this society happy and to preserve it so namely first commodity secondly delight and thirdly Religion Unto commoditie is requisite possession of goods and the mutuall lawfull labour of the persons in the family unto delight is requisite quietnesse and love unto Religion is required the constant and right serving of God If commodity be wanting the family cannot bee at all If delight be wanting it cannot be well and if religion be wanting it cannot be for ever Thus of a family in generall and two things may be in generall noted from the Apostles charge about the family First that God himselfe doth binde all sorts of persons as strictly to the good behaviour in their owne houses or towards one another as he doth toward those in his house Secondly that the conscience is bound immediatly from God to nourish all good duties And this is proved by the fift Commandement and Pro. 14.13 with many other places of Scripture There may be divers reasons assigned why God gives Commandement to binde us to domesticall duties First from his owne right For though there be many Administrators as of a Church a Common-wealth a Family c. yet there is but one Lord God is the Head of this society as well as of any other 1. Cor. 12. Secondly because this is the first society God brought into the world and therefore he would have it honoured and carefully preserved to the end of the world The first society in Paradise was this and Religion was professed for many hundred yeers by this society only even till the people came out of Egypt Thirdly because the persons we live withall in the family are the neerest companions of our lives and therefore we should live with all due respect one of another Fourthly because the family is the Seminarie both of Church and Common-wealth Fiftly because the family is the most usuall place for us to practise our Religion in
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
and so from the advantages or disadvantages of particular mens estates did arâ—se the freer or harder condition of some men Besides this sin had so confounded the very dispositions of men that through the inequality of naturall temper or care of education some men are made more fit to governe and others to be governed Secondly as a monument of Gods Justice it is observed that some whole nations of men have been in their very naturall inclination onely disposed to bondage being destitute of all gifts to rule or governe as it is noted by the Muâ—covites and some other nations who for the most part at this day are servants yea slaves by nature Thirdly in other nations many men become servants not by nature but by necessity as being taken in mercy and thus among the Latines came up the name of servants being servi because they were servati preserved from slaughter in war and mancipia because they were manu capta things takâ—â— by force of armes Fourthly the horrible sinnes sometimes of the Ancestors brings beggery and so servitude upon their posterity as the sinne of Cam made Canaan a servant of servants Gen. 9.25 So doth treason whoredome riotousnesse and prodigalitie of many parents undoe their whole posteritie and leave them in a necessity of serving Fiftly wicked children for their disobedience to their parents are many times brought not only to be servants but as was noted before of Cam to be servants of servants Prov. 17.2 Sixtly many men are brought to a morsell of bread by their owne disorder and wickednesse of life sometimes open sins sometimes secret sins bringing this curse of God upon them For men became servants only to gaine by their service the knowledge or state of some science art or trade as many apprentices doe Seventhly sometimes God by his hand doth abase some men onely as a triall if they fall into poverty and so to the necessity of working for others by no sinfull courses of their owne but by the inevitable hand of God as by pyracie shipwrack fire theeves or the like and these are so humbled either to warne others and shew the power of God or to bring them to repentance or else for triall of Gods grace in them Eighthly some men are brought to this misery by the cruelty and unjust dealing of other men and so that power the Masters tooke over their bondmen to dispose of their very lives was not of God or Nature but meerely an oppression For why should they have power to take away life that could not give it And so many a man is brought to poverty and servitude by oppression and cruell Landlords or by the fraudulent dealings of other men that falsifie their trust or coozen them in bargaining Now the servants brought to this condition by any of these meanes must be subject to their Masters and this is of divine institution For God himself hath bound them to it by the first commandement and so the subjection of servants is a morall and perpetuall ordinance Uses The Use of all this may be divers For First it should teach all sorts of men the more to hate and flee from sinne which hath brought these miseries upon such multitudes of men Secondly it should teach Masters to use their servants respectively For though they be servants yet they are men made after the Image of God and they are the best part of their possession For other things they possesse are without life and servants are the living instruments of their commodities Thâ—s wise and godly meâ— in Scripture were wont to account it the best part of their possessions that they had men servants or maid servants Thirdly it should teach servants especially two things the one is humility they should runne a race fitted to their condition they should conquer pride and aspiring remembring that God hath abased them The other is they should keep themselves in their places and callings and not shake off the yâ—oke by running away c. seeing God hath taken them bound to serve But the former is most proper to this place Seeing they are but servants they should be content with such diet apparell labour and usage as is convenient to their condition Fourthly it may serve for great humiliation to such servants as are wicked men These are of three sorts some of them were brought to this condition by their owne wickednesse of life some of them are wicked servants too as well as wicked men some are tolerable and sometimes profitable servants though evill men all are in ill case For this is but the beginning of evill to them if they repent not For if they live in their sinnes as they serve men now they shall serve divels hereafter and so their bondage shall be invested upon them without end Quest. But seeing many godly men and women may be servants how may a godly Christian comfort himself in this estate of abasement Ans. Though it be an outward misery to be a servant yet there are many consolations to sweeten the bitternesse of this abasement First because extremities of bondage are removed from servants with us for the most part so as their service is but for a time and voluntarie too to hire themselves to whom they will and Masters have not power of their lives Secondly because their calling is acknowledged for a lawfull calling by God Thirdly because God hath bound Masters by his Word to use them well and the lawes of Princes provide punishments for unreasonable Masters Fourthly because Christ hath redeemed them from the spirituall bondage of serving the Law and the divell and Gods Justice so as he is Christs freeman Fiftly because though his body be subject yet his soule is free and not subject to any mortall creature Sixtly because their Masters are their brethren in Religion Seventhly because God hath provided by his unchangeable Law that one day in seven they shall rest from their labour Eighthly before God there is neither bond nor free but all are one in Christ Gal. 3.28 Col. 31.11 Ninthly because all the benefits of Religion whether inward or outward belong to servants as well as to Masters 1. Cor. 12.13 Tenthly because the very work that servants doe in their particular calling is accepted of God as obedience to him as well as the performing of the duties of Religion God accepts their daily labour as well as he doth praying hearing the Word receiving the Sacraments reading the Scriptures fasting or the like Eph. 6.6 Eleventhly because they are freed in that condition from many cares seeing they have now nothing to do in effect but to obey in what is appointed 〈◊〉 which is a great ease to a minde that desires to see what he hath to doe to please God seeing now only one thing is necessary which is to obey in what he is commanded and directed Twelfthly because he shall not only have wages from men but from God also Eâ—hes 6.8 Lastly becâ—â—â—e there shall be no
the case of prayer he is called a God that delighteth to heare prayer in the case of infirmities a God that takes away iniquity and passeth by transgression and in cases of great difficulty he is conceived of as Almighty and so forth Doct. 4. It is evident from hence that God is a Judge and this point is both terrible to the wicked and comfortable to the godly It is terrible to the wicked many waies First because he is Judge of all the world all must bee judged by him Gen. 18.25 Heb. 12.23 1 Sam. 2.10 He is not a Judge of some one circuit as Judges amongst men are Secondly because hee is a Judge that needs no evidence be brought in for hee knowes all causes and is witnesse himself Ier. 29.23 and so Judges among men are not Thirdly because he judgeth for all offences he tries the hearts and the reines as well as the words and works of men Psal. 7.9 11. Earthly Judges try malefactors but in one or some few cases Fourthly because hee hath Armies of executioners hee can call to the heavens or speake to the earth and have hostes of servants to doe his will and execute his judgements Dan. 7.9 10. Psal. 50.4 22. so as none can deliver out of his hands Fiftly because hee is Judge himselfe Psal. 50.6 and 75.8 He doth not doe justice by Deputies but will heare all cases himselfe Sixtly because his judgement is the last and highest judgement and therefore there lieth no appeale from it Seventhly because he can bring men to judgement without any warning hee standeth before the doore and often seizeth upon the offender without serving any writ or giving him any summons Iames 5.9 And therefore wicked men doe very foolishly that ruffle here in the world and lift up their hornes so high and speake with such a stiffe neck and walke on in their sinnes and injuries so securely Psal. 75.5 6 7 8. Againe if God be Judge it is comfortable to penitent sinners First because repentance will alter the judgement if it be after the fact and before the sentence even in such offences as deserve everlasting death as appeareth in the case of David and the Ninivites is notified to the world Act. 17.31 whereas earthly Judges must proceed in their judgement whether the parties be penitent or no. Again it is the more comfortable that God is Judge because all parties wronged or grieved may have accesse to God and put up their supplications at any time he is ready to be found and willing to hear which is seldome true of earthly Judges Thirdly because godly men know their sentence already God hath acquitted them by his Word and by his Sonne and by his Spirit and therefore they need not feare his last judgement Doct. 5. God will judge righteously Gods judgement is a most righteous judgement Psal. 9. 8. Rom. 2.5 2 Tim. 4.8 Hee is the righteous Judge by an excellency because there is no Judge but misseth it some way only Gods judgement is alwaies righteous and it must needs be so for many reasons First because he judgeth the high as well as the low Iob 21.22 Secondly because his judgement extendeth to every offender in the world Iude 15. Earthly Judges may punish some malefactors but they leave thousands of men that are as great as they I meane as great offenders as they as for other reasons it is because they cannot apprehend them Thirdly because he judgeth for the breach of most righteous Lawes Fourthly because he will take no gifts Iob 36.18 19. Fiftly because he hateth heartily what he condemnes severely so the day of judgement is called A day of wrath Rom. 2.5 whereas man may censure other men for such faults as they themselves commit or at least are not moved to the sentence simply out of the disliking of the fault Sixtly because he is not deceived with shewes and outward appearances but his judgement is according to truth Rom. 2.2 Seventhly because it is generall according to mens works 2 Cor. 5.10 Eighthly because in the day of his judgement hee will specially honour the righteous Rom. 2.7 c. Ninthly because when a man can have no justice from men hee shall be sure to have justice from God and this is especially here intended Tenthly because he doth not judge rashly but as we see after wonderfull patience and the many daies men have had of sinning he appoints his day of judging Uses The Uses may be divers for First it shewes the wofull case of wicked men that forget God and in the hardnesse of their hearts runne on in sinne and so heap up wrath against the day of wrath Rom. 2.4 5. Secondly it should teach all men that have any care of themselves to deny all ungodlinesse and worldly lusts and to live godly and righteously and soberly in this present world Tit. 2.12 13. Thirdly it should be a singular comfort to all such as suffer wrongs and injuries in this world whether in their names or bodies or states or any way let them but be patient God will doe them justice as these places shew 2 Thes. 1.5 Psal. 4.5 Iam. 5.6 7 8. Iude 15. Doct. 6. It is the duty of Gods servants in all distresses to commit themselves and their causes to God and to his righteous providence and judgement This the example of Christ here shews us there is reason for it First because God requires we should doe so as these places shew Psal. 37.5 6. Prov. 16.3 1 Pet. 4. ult Secondly because it is not in man to direct his owne way Ier. 10.23 Thirdly because God never disappointed the trust of them that committed themselves to him Nabum 1.7 Pro. 16.3 The Use should be to teach us as we would shew our selves to beare the image of Christ and to be true Christians to practise this duty in all cases of wrong danger affliction or temptation But then withall when we have committed our cause to God we must remember these rules First never to use ill meanes to get out of distresse Esay 28.16 Secondly not to limit God but to let him doe whatsoever pleaseth him Thirdly not to be impatient or troubled but quiet our selves in God and waite and trust in him and if we finde any difficulties wee must then roule our way upon the Lord as the Psalmist saith Psal. 37.5 6 7. Fourthly we must acknowledge him in all our waies and give him glory when he doth us justice Pro. 3.6 Verse 24. Who his owne selfe bare our sinnes in his body on the tree that we being delivered from sinne should live in righteousnesse by whose stripes you were healed HItherto of the manner of the suffering of Christ. Now follows in the fift place the matter he suffered viz. He bare our sinnes amplified by shewing how and that three waies first his own selfe secondly in his body thirdly on the tree He bare our sinnes Christ may be said to beare our
sin nor am I of their mind that thinke she is subject to her husbands blowes and stripes for that doth import a fervile subjection and not a free subjection 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 words must be committed either to the Magistrate or to the Church censures to reforme Likewise I conceive that she is not bound to deliver her body to her husband when she is apart for her disease Levit. 18.19 Ezek 8.6 Seventhly the sins by which wives transgresse against this subjection to their husbands be many viz. Usurping authority over the man by teaching him in matters of religion 1 Tim. 2.12 or busying her selfe in directing or finding fault with him in matters belonging to his calling 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 be helpfull 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 termes or nick-names or words of reproach or by complaining of the infirmities of their husbands and finding fault with them before others Suspicious and base interpretations of the actions of their husbands as when Michol so censured David for his dancing before the Arke Wastefulnesse either by improvidence or vaine expences Pro. 14.1 especially when they are so impudently monstrous as to professe they will not be ruled by their husbands but will be masters And thus of the duty charged upon the Wives The parties to whom they owe this duty followes and they are their owne Husbands To your owne Husbands Two things may be noted 1 That all husbands have the same right and authority over their wives Wives must be subject though their husbands be poore yea though they be froward and perverse yea as the coherence shewes here though they be carnall and wicked persons and so though they be ignorant and not able to dwell with them as men of knowledge though they be diseased and in great affliction as Iob was 2 That wives are to be subject onely to their husbands not to their children or servants much lesse to a strange woman if the wicked husband should bring any into the family and she must be subject to her owne husband to be directed and ordered by him not by the husband of another woman Thus of the proposition the explication of it followes where the Apostle requires three things of the wife 1 Amiablenesse in her carriage that she might win her husband if it were possible ver 1. 2. A chaste conversation with feare ver 2. 3. Meeknesse and a quiet spirit ver 3 4. For the first part we are to note two things about the amiablenesse of her behaviour First the fruit to be hoped for by it viz. the winning of the husband Secondly the meanes how it should be done viz. by conversation Might be won What kind of winning doth he here meane I answer first an obedient carefull wife may win her husband to be a good husband that was before a froward unruly unkind violent or injurious husband But I thinke that is not that which is here meant or not all the Apostle meanes for he meanes it of winning of the carnall husband to religion Quest. But can any man be made a religious man without the Word can a man be saved and find the way to heaven without the preaching of the Gospel Answ. I take it the Apostle doth meane only of a winning by way of preparation in generall as the good conversation of the wife may win the husband not to think so ill of the religion she professeth as he did and may win him to be contented to goe to the means to heare the Word by which means he may be effectually called and sanctified For the better understanding of this point you must understand that men are said to be won in Scripture by divers meanes as some have beene won to beleeve for the miracles they saw and yet Christ did not trust many of them Iohn 2. some have beene won by private admonition but that is to be understood of perswading them to some good dutie or to receive some truth or to forsake some sin or errour Iames 5. ult some have beene won by judgements and afflictions as the Israelites many times came crying to God for mercie when the hand of God was upon them and yet fell away againe afterwards some have beene won by the faire conversation of others as here but the only ordinary meanes to win a soule effectually to God is the Word of God preached Rom. 10 14 17. But one thing we may note here that a man may be won and yet not effectually A man may convert and change and suffer much alteration and yet not be a new creature yea other Scriptures shew that a man may be won by the Word it selfe so as in his owne judgement and the hope of others it seemes his soule is indeed won and yet it will come to nothing in the end Wicked men have somtimes great remorses are much touched promise reformation consent for the time to enter into the profession of religion like of the way of God in the generall resolve to heare the Word constantly c. and yet all this comes to nothing but vanisheth and they returne to their old courses The causes of their revolting are in divers men or times divers Some flie off againe because of reproach Some for want of meanes to nourish what is begun Some are driven backe because they had not cast up their accounts what it would cost them to build the Tower of godlinesse or what would be necessary to overcome so many enemies Some are choaked with worldly cares and lusts but in all the reason is because they were not soundly converted The old heart would never hold out to doe the taske of godlinesse Quest. But being won so farre as to like of religion to feele remorse to resolve to become religious c. what did they want of sound conversion Ans. In those that are won only to a temporary kind of grace or generall preparation divers things appeare to be wanting as either they had no sound sorrowes for their sins or never soundly turned from the love of the world or could not forsake particular beloved sinnes or were never throughly perswaded to forsake carnall dependancies or did not think of hiring themselves to doe the worke of godlinesse for ever or had no hearty love to such as feare God or the like The consideration hereof should awaken all sorts especially such as newly entred into the profession of religion to looke to themselves and try their estates foundly whether they be won effectually
redeeming the holy Ghost by calling The word of God is the sampler or patterne of our obedience for if ever wee would bring our lives into order we must resolve not to follow mens examples wills lusts or our owne reasons inclinations or conjectures but only to have recourse to the Law of God this must be the light to our feete and the lanthorne to our pathes Psal. 119. 19.2 Tim. 3.15 to the end we must obey them that have the over-sight of us and doe instructs out of the word and observe the forme of doctrine into which wee are delivered Rom. 6.17 Heb. 7.18 and receive such teachers as the Corinthians received Titus 2 Cor. 7.15 we should get an eare of obedience Prov. 25.12 2. The causes within us are either 1. generall the sanctification of our spirit or 2. speciall and so it is Faith For the first the coherence shewes that unlesse our hearts be sanctified our lives can never bee framed to true holinesse and obedience and for faith it is certaine before ever we can practise true obedience to the Law we must have the obedience of Faith that is we must be perswaded of Gods love to us and receive his promises in Christ and repenting of our sinnes beleeve the Gospell Rom. 1.5 10.16 2 Thess. 1.8 The faith of the Truth is generally the chiefe guide of all our actions whether they be workes of reformation or of our generall calling or particular cariage 2 Thess. 3.16 For we must beleeve Gods threatnings power promises assistance and reward or else our worke will goe slowly forward 2. Now for the second there are sixe things to be observed in the maner of our obedience without which our life will never be brought into order 1. The first is care The Apostle saith we must yeeld our selves as servants to obey Rom. 6.16 which notes that wee must doe the workes of God and sâ—ew our obedience to him as the servant doth his worke that is with great heed forecast and care God doth not only require we should obey but obey as servants obey 2. The second thing required in our obedience is Wisdome It is not enough to doe good but we must be wise to that which is good and simple concerning evill This the Apostle shewes Rom. 16.19 3. The third is Constancy our obedience must bee fulfilled 2 Cor. 10.16 We must not be weary of well-doing 1 Thess. 3.13 4. The fourth is abnegation In obeying Gods will we must throughout the course of our lives be contented to deny our selves so as we would doe Gods will with patience though crosses follow Luke 8. A signe of the seed sowne in good ground it bringeth forth fruit with patience and besides it imports that if we meane to reforme our lives aright we must live soberly shewing our moderation in diet apparell recreations and the like yea we must not thinke it much to be crossed in our reason desires ease profits or preferments but be contented to be that we may be with a good Conscience Heb. 11.8 Gen. 22.18 5. The fifth is sincerity and the sincerity of our obedience appeares both when we shew respect to all Gods Commandements as well as one obeying in all things as also when we obey without corrupt and carnall ends and respects Gen. 26.5 Phil. 2.12 6. The sixth thing is peace wee must lay our projects so for holinesse as we follow after peace as much as is possible and that with all men much more with the Church and people of God Rom. 12.19 Heb. 12.14 so as our conversation be without division or offence Rom. 16.18 19. 3. For the third point we may remember that it was long since noted by Samuel that obedience is better than sacrifice 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets If we be not trained up by the Scriptures to good workes we doe nothing with generall profession of the name of Christ. Rom. 1.5 2 Tim. 3.15 c. If we obey not we are the servants of sinne and it will be our ruine we shall dye in our sinnes The Ministery had never been broken open but that the Nations might bee brought to obedience Rom. 16.26 If you obey not you breake the hearts of your teachers it is not good words and liberall pensions will serve the turne you must yeeld obedience to our Ministery in your lives or else you doe nothing Phil. 1.15.16 2 Cor. 7.15 Vengeance is ready against all disobedience every whit as ready in Gods hand as in the Ministers mouth 2 Cor. 10.4 5. In this text we may see God delights to receive the obedience of his people from all eternity and all the benefits purchased by Christs blood shall be given to them that obey he is author of eternall saluation to them that obey Heb. 5.9 Thus of obedience in generall Externall obedience which is here entreated of is distinguished by the Apostle Rom. 15.18 into two kindes For either it is obedience in word or obedience in deed Quest. Here might some one say what need the obedience of the tongue our tongues are free Answ. It seemes some men thinke so Those hypocriticall flattering and wicked men mentioned Psal. 12.3 say their tongues are their owne and yet it is certaine the Lord will have the tongue bound to the good behaviour Iam. 3.3 Quest. What great hurt can there be in the tongue if men live honestly otherwise It seemes there can be no great offence in the tongue Answ. Men are extreamely deceived that think they cannot commit dishonesty impiety by their words There is a world of wickednes in the tongue Jam. 3.6 There are many sins which are most vile and hatefull which have their principall seat in the tongue or are practised in words as blasphemy murmuring desperation lip-service swearing cursing perjury charming reproaching persecution by the mocking of the godly bitter words silthy speaking lying backbiting slandering flattery and false witnesse bearing together with divers sinnes of deceit hypocrisie heresie c. And on the other side excellent graces and duties depend much upon the service of the tongue Gods glory our owne Callings and other mens good are much furthered by the tongue By the tongue men preach pray confesse their sins give thankes comfort exhort rebuke sweare vow c. and therefore great reason wee should shew our obedience even in the tongue Under the obedience of conversation are comprehended duties of piety to God of mercy to the distressed of justice to all men of temperance to our selves The catalogues of the sinnes we should avoid in our conversation or of duties we should doe I omit here having some purpose if God will to handle them more largely in Treatises by themselves And thus of obedience And sprinkling of the blood of Iesus Christ. Before I come to the more particular and full opening of these words these things may be touched in the generall 1. There was blood
hearts are washed by the Word Eph. 5.25 Psal. 119.9 the law in their hearts Psal. 37. 119.80 4. Keep still in Gods presence walke before him thou darest not then come in thy uncleannesse 5. Avoid the beginnings of pollution dally not with sinne 6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted 7. Come not neere uncleane persons 2 Cor. 6.18 8. Get the assurance of faith Act. 15.9 Heb. 10.22 Promises to such as labour for a cleane heart Mat. 5.7 â—say 1.16 20. 2 Pet. 1.3 Prov. 22.11 Psal. 24.4 125.5 Rom. 8.34 38. Hitherto of the subject of sanctification The manner of exercising or expressing this purification followes In obeying the truth Foure things must be considered 1. What is truth 2. What it is to obey the truth 3. How their hearts are said to be purified in obeying the truth 4. The observations and uses which may be here gathered 1. Truth is taken diversly in Scripture 1. Sometimes it signifieth the verity of our words as opposed to lying 2. Sometimes faithfulnesse in performing of promises and so mercy and truth are given both to God and men 3. Sometimes for uprightnesse as opposed to hypocrisie and so it is to doe a thing with all our hearts 1 Sam. 12.24 4. Sometimes for the substance of a ceremonie Iâ—h 1.17 5. Sometimes for Christ Ioh. 14.6 6. Sometimes for the word of God and so here The word of God is called the truth Ioh. 17. â—1 Ps. 119.142 1. because it agrees with the eternal pattern of Gods will 2. because there is no error nor falshood in it 3. because it shews us a true way for the infallible attaining of blessednesse 4. because it effects truth and uprightnesse in us 2. Now to obey the truth is to conforme and subject our selves in practise and workes unto the will of God revealed in his word 3. The heart of man is said to be purified in obeying the truth inasmuch as there is an inward obedience to the truth required in the hearts of men as 1. the obedience of the Gospell in beleeving this is called the obedience of faith When a man from his heart doth assent to and relye upon the promise of God in Christ thus to beleeve is to obey 2. In the practise of all outward duties there is required the inward purity of the heart and the exercise of the grace of Gods Spirit without which all mens workes are impure Besides by the outward obedience of the truth men shew that their soules are purified There are foure things may be observed from hence 1. That the word of God must be the rule of all our actions as wee were begotten by the word of truth Iam. 1.18 so we must live by it Gal. 1. 16. Psal. 119. This is that light to our feete and lanthorne to our pathes The Use is for instruction Therefore first we should study this truth and buy it Prov. 23.23 2. Wee should pray to God to direct us in this truth Psal. 25.5 43.3 and never to take it out of our mouthes and lives Psal. 119.43 Yea hereby we may shew our selves to be truly sanctified if wee sticke to the word of God as our onely guide as these places shew Esay 26.2 Psal. 26.3 119.30 2 Cor. 13.8 and let us therefore come to the truth to know whether our workes are wrought in God or no Ioh. 3.21 And therefore woe unto them that are destitute of the truth both in respect of the meanes without and in respect of knowledge within these sit in darknesse and in the shadow of death Finally here we see our liberty wee are bound to obey nothing but the truth 2. That there can be no true sanctification without obedience God stands precisely upon obedience and practise It is not knowing the truth or praising the truth or hearing the truth or speaking the truth or thinking the truth or purposing the truth will serve the turne 1 Sam. 15.22 Ioh. â— â— 1 Ioh. 1.6 8. This should serve mightily to urge us to practise to be doers of the word Mat. 7. Iam. 1.22 c. to follow the truth and to expresse the power of it Without this obedience we can never prove our selves to be truly sanctified and therâ—fore let us that have the meanes take heed wee examine our selves how we grow in the practise of it How miserable then is the state of such as onely give God good words Mat. 7. and such as resist the truth 2 Tim. 3.8 and such as blaspheme the way of truth 2 Pet. 2.2 and such as fall away from the truth 2 Tim. 2.18 Heb. 10.26 Oh who hath bewitched men that they should not obey unto the truth Gal. 3.1 â— That wee must exercise the inward purity of the heart in all the parts of outward obedience In all good duties we must looke to the obedience of the heart The heart must adde divers things to the manner of our obedience From the heart must flow judgement attention care and affections of all sorts This is true of all duties both to God and man The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing and to looke to the inside as well as the outside 4. The indefinite propounding shewes that our obedience must bee without limitation for we must obey 1. Aâ— all times Psal. 106.1 Gal. 5.7 2. To all truths both of Law and Gospell of piety and righteousnesse inward and outward c. 3. In all places absent as well as present in all companies as well as one at home as well as abroad before inferiors as well as superiors 4. All persons must obey learned unlearned rich poore high low c. This serves notably for the ransacking of hypocrites and unmasking them for here we may note divers things wherein they may be evidently taken tardy For either 1. They obey not at all they practise not but only give good words 2. Or they obey but in shew It is not true obedience that will leave the tryall oâ— Gods truth 3. Or they obey not out of conscience of the word of God but onely for fashion sake or other carnall ends not for the truths sake 4. Or their obedience is not from the heart for either it is constrained and not ready and voluntary or they doe not imploy the heart in the good worke they doe The affections of godlinesse they want 5. Or they obey not the Gospell in seeking assâ—rance of Gods favour though they practise some things of the Law 6. Or they obey but for a fit Hos. 6.5 Demas returnes to the world 7. Or they obey but in some things Herod will not obey the seventh Commandement They will not crosse their profits lusts credit c. 8. Or they will obey but in some places and companies Quest. Now if any godly person should bee dismayed and aske How might I know
whether my obedience be right or no seeing I cannot have true grace else Answ. I might answer out of other Scriptures that a childe of God may know his obedience is right by two things 1. Because God heares his prayers Ioh. 9.39 Psal. 66.18 2. Because thou hast hyred thy selfe by covenant to doe Gods works as a servant of righteousnesse and thou dost worke as a servant every day Rom. 6. But I answer out of this text Thou maist know thy obedience iâ— right because thou hast these foure things 1. Thou makest the truth thy guide and dost obey for the truths sake and commest to the light as Ioh. 3.21 2. Thy obedience is from thy heart and with thy heart it is inward as well as outward 3. Thy obedience is in all things 1. Though it be against thy profit c. Heb. 11.8 2. In the least commandements 4. Thy obedience is in all places 1. As well absent as present Phil. 2.12 2. Before the wicked as well as the godly 3. Before the meanest Christian as well as the greatest Through the spirit Our sanctification was first wroâ—ght by the Spirit of God and it is of the assistance of the Spirit that we doe performe obedience to the truth of God For 1. It is the Spirit that quickens us and raiseth us in the first resurrection Ioh. 3.5 2. It is the Spirit that leads us into the truth â—â—d enlightens us Ioh. 14. 3. It is the spirit that sets us at liberty from the bondage of corruption we have lived in 2 Cor. 3.17 and kils the deeds of the flesh Rom. 10.11 4. It is the Spirit that makes us mourne when wee faile of â—bedience Zach. 12.12 5. It is the Spirit that sheds aâ—â—oad the love of God in our hearts by which we are inflamed with desire to obey Rom. 5.5 It baptizeth us with fire Mat. 3. 6. It is the Spirit that makes us finde a rellish and sweetnesse in spirituall things Rom. 8. 7. It is the Spirit that worketh in us the particular graces that adorne our obedience Gal. 5.22 yea by the Spirit the Lord works our works for us it causeth us to obey Ezech. 36. Esay 26. Psal. 90. 8. It is the Spirit that shews us the recompence of reward to incourage us to obey 1 Cor. 2.10 The Use is 1. For information for hereby it is evident 1. That the godly have Gods Spirit Rom. 8.9 2. That there can be no absolute free-will in man seeing it is not by his owne power that he doth obey Gods will 3. That the holinesse a Christian hath in this life is of singular worth Wee use to esteeme the work by the workman And if wee admire them that can make us faire houses clothes faces c. how much more should we admire the workmanship of the Spirit of grace that purifies and makes our soules faire It is a better piece of workmanship then is shewed in making of the world 2. It should teach us 1. To be more carefull of sinning seeing wee shall thereby vexe or grieve or tempt the Spirit of God in us yea and deface his workmanship 2. To stir up our selves to undertake the work of godlinesse seeing we have the Spirit to assist us which is a Spirit of power 2 Tim. 1.7 Vnto the unfained love of the brethren One chiefe end of our sanctification is that wee might ever after live with all holy love together God hath purifyed us to this end that wee might love the godly above all others after we are converted That which is chiefly to be done of us is the duty of brotherly love In these words three things are to be observed 1. That the godly are brethreâ— 2. That we must love the godly above all others and that we were converted to that end Our chiefest fruit after conversion is to shew our love to them 3. That God cannot abide faining in this love 1. For the first the godly are brethren Col. 1.2 1 Tim. 6.2 Mat. 23.8 borne of the same wombe 1 Pet. 1.23 adopted of the same Father Eph. 4.5 brought up in the same family Eph. 3.17 estated in the same inheritance Rom. 8.17 written amongst the living in the same City with the writing of the same house of Israel Esay 4.3 executing the same office of Prophets and Priests to God Rev. 1.7 1. The Use is first for information We see the godly though despised in the world yet are people of a great kindred The meanest Christian hath as good friends as the greatest Potentate Grace works as it were a consanguinity with all the Saints 2. For instruction and it should teach us divers things to doe and avoid Are the godly thy brethren Then 1. Live familiarly with them visit them be not a stranger unto them Act. 15.36 2. Doe what thou dost faithfully for them Ioh. 3.5 3. Defend one another by words and works ye are brethren let not a godly man be wronged if thou canst help it 4. Supply their wants with a brotherly affection Iam. 1.15 1. Ioh. 3.17 The things we must avoid 1. Wee must take heed of contention Gen. 13. and this contention is either 1. Publike suites 1 Cor. 6. 2. Private quarrels or discords Ob. But they doe me wrong Sol. 1. Admonish them of it Mat. 18.18 Lâ—v. 19.17 2. Be not unadvisedly angry Mat. 5.22 3. If they repent forgive them even seventy times Mat. 18.21 and be quickly reconciled Mat. â— 23 24. 2. Call no man Rabbi or father on earth Mâ—â— 23.8 9. The Angels refuse it Rev. 19.10 22.9 3. Speak not evill one of another Rom. 14.10 Iam. 5.9 4.11 It is the devils property to accuse the brethren Rev. 12.10 4. Be not ashamed of them for Christ is not ashamed to owne them as brethren Heb. 2.10 5. Have them not in respect of persons The poore are brethren as well as the rich Iam. 2. Though they be in tribulation yet they be companions in Gods kingdome as well as we Rev. 1.9 6. Lastly Superiours Magistrates Ministers Masters of families must take heed of tyranny and contempt for they rule their brethren The godly must be loved above all others this is a maine end of our sanctification Rom. 13.8 Col. 3.14 Eph. 4.16 1 Ioh. 3 11â— 4.21 The Use is first for reproofe of worlds of people that neglect this love of the godly which should be as the life of their lives yea contemne them yea and reproach them they love none worse then the godly Quest. But how shall I know who are godly Answ. Thou maist know them 1. By their innocency they beare their fathers image 2. By their love to Gods house and the Word 3. By their language 1 Ioh. 4.5 â— 4. By the opposition of the world Quest. What good should I get by them Answ. 1. By sorting with them thou wilt be protected from many judgments which else would fall on thee Sodome had been spared for ten
righteous Potiphars house is blessed for Ioseph so Labans house for Iacob 2. Thou maist learne their waies 3. Thou maist come to acquaintance with the Father by living amongst the children thou maist get to know God by living amongst the godly Quest. But what if they doe neglect the love of the godly Answ. Thereby they shall discover their owne misery as these places shew 1 â—oh 2.11 13 14 15. 4.8.10 Quest. But what should be the cause multitudes of people have no more mind of society and affectionate conversation with the godly Answ. There are divers causes of it 1. Worldlinesse 2. A naturall hatred of goodnesse as in Cainâ— 1 Ioh. 3.13 3. A love of darknesse and shunning of the light because their deeds are evill Ioh. 3.21 very prophanesse and love of sin Men will not forsake their corruptions and therefore seeke such company as they may nourish their corruptions in 4. Ignorance of their priviledges both in earth and heaven For if those were knowne they would appeare the onely excellent ones 2. The second Use is for instruction It should teach and perswade with all that 〈◊〉 God to give him his end he aimes at and to shew our love to them by society with them by defending them and by well-doing to the uttermost of our power 3. It is comfortable in divers respects For 1. This very duty of loving the godly doth much commend us to God It is a signe it is the maine thing Gods aime is at and it affords us many benefits For it shewes 1. We are translated from death to life 1 Ioh. 3.14 2. Hereby we know 1. That we are of the truth 1 Ioh. 3.19 2. That we are borne of God 1 Ioh. 4. 3. That God dwelleth in us 1 Ioh. 4.11 3. All we doe shall be fully rewarded Mat. 11.41 4. And it may give us boldnesse in the day of judgement 1 Ioh. 4.17 2. It may comfort all the godly in this that God provided that every body should love them and encourage them He gives a charge to that end and therefore it implyes that he himselfe will love them with all tendernesse and constancy of love Vnfained Our love must be without hypocrisie Rom. 12.10 1 Ioh 3.18 The Use is therefore for instruction to teach us to avoid all dissimulation and faining Quest. How may I know whether my love be unfained Answ. Divers wayes 1. If I be as willing to doe them good as to proffer it 1 Ioh. 3.18 or seem to be willing 2. If we seeke not our owne things Phil. 2.3 but can love them against profit credit c. 3. If we love all as well as some the meanest as well as the greatest all Saints Eph. 1.15 4. If I can goe to God for them in secret 5. If I can love them constantly 6. If I can reprove as well as flatter or praise 7. If I can propose them as patterns to follow 8. If my sorting with them make me more holy and humble 9. In generall If I doe to them as I would be done by 2. It serves for reproofe of all faining dissimulation especially in our cariage towards the godly by lying levity flattery complementing hypocrisie despight envy malice scornes censure and back-bitings 3. â— astly cannot God abide faining amongst men how much more doth he abhor it when we counterâ—et with him as hypocrisie is hatefull any where so much more in Gods service for hypocrites are reâ—koned as a kind of sinners shall never escape Mat. 25. Hitherto of the Proposition The Exhortation or Use folowes in the last word See that ye love one another with a pure heart fervâ—ntly This contains the Apostles charge for the performance of brotherly love where note 1. the matter of the charge see that ye love one another 2. the manner how it is to be done with a pure heart and fervently See that c. This word see to it hath two things in it the one expressed the other implyed 1. That which is exprest is the necessity of brotherly love it is a thing must be looked unto 2. That which is implyed is the difficulty of it theâ—â— be many impediments if we looke not to it For the first it is not arbitrary whether we will carry our selves lovingly and brotherly and shew it by the fruits of love it is not any speciall goodnesse or curtesie in us more than God calls for For it is strictly injoyned and we must see to it It is a speciall Commandement that God and Christ hath given us Ioh. 13. 1 Ioh. 4.21 which I observe for two Uses 1. First it should much excite us to strive and labour in the workes of love seeing God hath given a speciall charge about them 1. A servant that hath many things to doe if he be specially charged to looke to one thing is used in that one to shew a singular diligence sure it is God will take well what we doe in this duty faithfully and contrariwise will judge us for it if we be negligent herein Secondly this would be noted to restraine that beholdingnesse which many stand too much upon For as it is said in the Proverbs The borrower is servant to the lender so it falleth out often in other cases that men looke for extraordinary observance and subjection of those to whom they have shewed their love by any workes of it whereas they should remember that they have done but their duty as being specially urged by Gods precept hereunto Now for the second observation This word see to it imports that if men do not looke to it there will be many impediments to hinder them from this brotherly love especially from the purity and servency of it For either Ignorance will blinde them or Envy will corrupt them or Pride and inequality of place and gifts will swell them or Inâ—â—rmities will dull them or Forgetfulnesse will disappoint them or Objections and excuses will deceive them or Trespasses will alienate them or the scornes of the world will sunder them Note this caveat given by the Apostle should quicken us to be sure we looke about us that the Devill doe not be witch us and by his methods in any of those eight waies or any other hinder us from the comfort reward of wel-doing in obeying God in this especial charge Thus of the matter to which he exhorts The manner followes 1. With pure hearts 2. Fervently With pure hearts We must love one another with pure hearts The heart is in Scripture accounted pure not onely when it is void of all corruption but when it is upright and sincere and this the puritie of the heart respecteth either God or man In respect of God there be foure things which make the heart pure in Gods acceptation through the intercession of Christ. 1. The first is Faith 2. The second is the desire of purity 3. The third is the battaile against inward sinnes 4. And the fourth is
of such like instances such as was the Commandement to his Disciples to take nothing for their journey neither staves nor scrip nor money nor two coates and so he preached the Gospell freely himselfe and such was his lifting up of his eyes to heaven in prayer They are the vertues of Christ onely which wee are bound to follow and among these such as he did chiefly win reputation in are in this place specially commended It is the duty then of every Christian to study the life of his Saviour and seeke to imitate those things were most eminent in him Now that this point may more distinctly bee observed wee must consider what those vertues are and were which in Christ did so much excell and in Scripture we are charged specially to imitate and would so much adorne the lives of Christians There are nine vertues which did exceedingly excell in Christ and would marvellously adorne the lives of Christians if they would walke as Christ hath left them example which I may reckon in this order The first was wisdome and discretion The people wondred at his gracious words and the wisedome that was in him Luk. 4.22 and he requireth of his Disciples that they should bee wise as serpents and innocent as doves and they should grow in understanding and wisdome Col. 2.2 3. and 3.10 Now this wisdome of Christ wee should shew First by restraining rash zeale and furious sentences upon wicked men as Christ did Luk. 9.55 Secondly by avoiding with discretion the snares which are laid for us by our adversaries being advised how wee let fall any thing might bring dishonour to our profession and needlesse danger to our estates This discretion our Saviour Christ shewed when hee was tempted with hard and dangerous questions as that about Cesar and the questions of the Lawyers Sadduces Thirdly by avoiding in indifferent things what by experience we see is misliked in others as when the austerity of Iohn was censured Christ tooke his liberty in the use of the creatures and convenient company-keeping Luk. 7.33 34. Fourthly by giving place oftentimes to the sudden and violent furies of wicked men when they will run on wilfully till there may bee convenient time to deale with them so did Christ often avoid the commotions of his adversaries Fifthly by gracious words and fruitfull communication when we so speake as becomes the Oracles of God with all reverence and power 1 Pet. 4.11 Luk. 4.22 It was in particular a singular discretion in Christ that when hee was asked vaine questions or such as were not so fitly propounded he answers so as may most profit declining the answer that should onely feed curiosity or the like ill humours But yet it manifestly appeares by the practise of Christ that this wisedome must not have in it either forbearing of just reproofes or dissimulation or the omission of necessary duties or the practise of unlawfull things for feare of men or a subtilty only to compasse great things for ones self or a deniall of the truth or such like The second thing in Christ was meeknesse and this we are charged to learne of Christ Mat. 11.29 And thus Paul beseecheth them by the meeknesse of Christ 2 Cor. 10.1 Now we should shew this meeknesse first by restraining the passions of our hearts such as are anger malice wrath bitternesse and the like this way our Lord Jesus did wonderfully excell Secondly by avoiding strife and contention Do nothing through strife saith the Apostle Phil. 2.4 but let the same minde be in you that was in Christ. Thus it is a singular praise to be gentle Iam. 3.17 Thirdly by an easie subjection to Gods will to beare the yoke of God is to imitate Christ herein to bee easily perswaded or intreated to doe those things which belong to our duty and Christian obedience Matt. 11.29 Fourthly by gentle dealing with such as have fallen through infirmity This is required of us Gal. 6.1 And thus did Christ toward Peter after his fall hee never shewed his displeasure when he saw he was displeased with himselfe The third vertue is humility or lowlinesse of minde This is also required of us Matt. 11. as a vertue we should imitate in Christ. Now Christ shewed his humility First by making himselfe of no reputation Phil. 2.8 He abased himselfe to take our nature upon him Hee hid for a time the glory he had with the Father and besides he shewed it by avoiding many times applause and fame of the people Hee sought not the honour of men Hee suppressed often his owne praises Ioh. 5.43 44. And thus we shall doe likewise if our praise bee not of men but of God and that we doe nothing through vaine glory Phil. 2.4,6 And as he did not seeke the applause of others so hee did not give witnesse of himselfe Ioh. 5.31 He praised not himselfe and we should shew our humility by a low opinion of our selves thinking better of others than of our selves Phil. 2.4 Secondly by making himselfe equall with them of the lower sort which is required of us Rom. 12.16 and was performed by him when hee forced with Publicans and sinners and the meanest of the people magnifying the poore of this world Ob. Might some one say Yea this shewes the pride of professors now for they will not sort nor converse with their neighbours especially if they be as they account them but guilty of any crime such as drunkennesse whoredome swearing c. Sol. The example of Christ is perversly alledged to condemne the godly herein for they do onely professe a resolution to shunne all needlesse society with open wicked men Two things may be said about Christs practise herein First that he conversed with them not as a companion but as a Physician He came to them as the Physician doth to his Patient to heale them and thus it is not denied but the company of the worst men may bee resorted unto viz. when we have a calling and fitnesse to reclaime them Secondly consider well what these persons were with whom Christ sometimes kept company The Publicans were such as gathered toll or tribute-money for Caesar and for that reason were extreamly hatefull among the Jewes who liked not to be subject to forraine government but it is not manifest that they were men of notorious evill conversation It was the stomacke of the Jewes not the wickednesse of the men made Publicans to be so hatefull And whereas it is added that he kept company with sinners it may be answered that they were penitent sinners as our Saviour said of them Mark 2. It is true some of them had beene notoriously wicked as Mary Magdalen who once had beene a most wanton woman but was now received to mercy and had repented with many teares which though the Jewes acknowledged not because she was one of Christs Converts yet to us it ought to be evident Thirdly Christ shewed his humility by bearing the infirmities
can resolve to suffer the extreamest things rather than forsake our innocency This makes men acknowledge the vertue of Christ in us Thirdly by the power of practice in our conversation and so to shew them forth is First to practise them to the life to make a cleere impression of them in our workes The word here rendred to shew forth signifieth to preach and so it may note that wee should practise those vertues so cleerly that our lives might be as so many Sermons upon the life of Christ. Secondly to practise them so as others may observe them and so it imports that upon all occasions in our conversations which are before other men we should be sure not to be wanting in those vertues when we are provoked to the contrary vices Quest. But may wee do things for the shew Is not that Hypocrisie and vaine glory forbidden unto Christians Answ. There are some vertues we can never offend that waies by shewing them as we can never shew too much wisedome we may be vain-glorious in too much shew of our knowledge we may offend in bringing our zeale too much to the shew but we can never shew too much true patience or meeknesse or moderation of mind Phil. 4.5 we may offend in making shew of divers duties of piety in the first table as almes prayer fasting Matt. 6. but those vertues here mentioned may on all occasions bee lawfully held out to the best shew But that I may expresse my selfe more distinctly outward shewes are then condemned as sinfull viz. First when sinfull things are shewed as carnall passions and railing in stead of true zeale Secondly when secret duties are done openly and for shew as when private prayer and fasting is so performed as that others may manifestly observe them Matt. 6. Thirdly when outward shewes are purposely affected affectation and hunting after applause is condemned Fourthly when care in lesser things is shewed and the care of greater things is manifestly neglected this hath grievous irritation in it and is Pharisaicall Matth. 23. Fifthly when the things shewed are done deceitfully such was the practise of Ananias and Sapphira Act. 5. Sixthly when men multiply the use of the meanes of holinesse but neglect the practice of it Esa. 1. Mich. 6. Seventhly when wee shew our gifts of purpose to the contempt and disgrace of others Rom. 12.16 Iam. 3.10 1 Cor. 8.3 The use briefly may be First for humiliation and so first unto ungodly men in the Church that professe the service of Christ and claime the priviledges of Christians and yet in stead of shewing forth the vertue of Christ shew forth the wickednesse of the divell by their lewd conversation causing the name of God to bee blasphemed by Papists and Atheists and all sorts of Heretickes and Sectaries by their whoredomes swearing malice drunkennesse and the lusts of their father the divell and those of all sorts These are they that carry Christ about in scorne to be derided of the enemies of the truth for when with their words they professe Christ by their workes they deny him themselves and cause him to be denied by others Were there not a remnant that beare the Image of Christ in sincerity who would ever imbrace a religion that were professed by men of sâ—ch wicked conversation Secondly it should exceedingly humble scandalous proâ—essers that would have the world thinke better of them than of the former sort anâ— yet become grievous to men by their vile offences Thirdly unfruitfull Christians which lie in a continuall barrennesse whose ground is alwayes fallow have but little consolation from hence for though they are better than the former in that they are not openly wicked yet they fall short of their duty here because they do not more effectually shew forth the graces of Christ. And that there may bee a healing of this error they must amend first their ignorance and pray to God to teach them to profit secondly their slothfulnesse rowzing up themselves to more zeale of good workes and care to answer the opportunities of well doing Use 2. Secondly for instruction All that love the Lord Jesus should hence be perswaded to increase in all care of well-doing and study how to shew forth the light of their workes before men and the rather because First they have received such singular mercy from the Lord. Secondly they shallhereby glorifie their heavenly father and make religion to be well spoken of Phil. 2.15,16 2 Thess. 3.21 and put to silence the ignorance of the foolish we should be as tender of the honour of our profession as of our owne honour Thirdly they shall hereby wonderfully establish their owne hearts in the assurance of their calling and election 1 Ioh. 1.5,6 2 Pet. 1.5 to 10. and much increase their owne contentment and joy in the Lord 1 Cor. 15.58 Fourthly they shall have a full and plentifull reward in the day of the Lord Rom. 2.7,8,9,10,11 Fifthly the hearts of their teachers shall be hereby filled with joy when they see they have not laboured in vaine Phil. 2.16.2 Cor. 3.1,2,3 Of him that c. In the third place it may be here considered of why those vertues shewed forth by Christians are yet called the vertues of Christ. For answer whereunto we may be enformed that they are the vertues of Christ in divers respects First because they are such vertues as are had onely by such as bee in Christ by effectuall calling for all the wicked are strangers from the life of God Secondly because they are received from the Spirit of Christ of his fulnesse we have all received these graces Ioh. 1.14 Eph. 1.21 Thirdly because they are shewed forth for his glory All our gifts and services are devoted to the glory of Christ as they are in him so they are for him Lastly I thinke they may bee called the vertues of Christ because they resemble his vertues as the picture of a man is called by the name of the man himselfe And the consideration hereof should the more incite us to the care of these vertues seeing wee are here to follow no worse a patterne than the example of the Lord Jesus himselfe and withall we should be the more humble when we have had and done all we can seeing we have nothing but what wee have received And since all should bee for his glory we have reason to say at the best Wee are unprofitable servants And withall it should comfort us against the sense of our infirmities to consider how weake soever wee have beene yet our gifts are acknowledged for the vertues of Christ himselfe and by the benefit of Christs intercession are accepted of God as if they had been found in the person of Christ himselfe Thus of the third point He that hath called you The fourth thing to be noted is this Periphrasis here given of Christ. Instead of saying the vertues of Christ hee saith the vertues of him that called you which he doth of
neither will their Baptisme helpe them for neither circumcision nor uncircumcision availeth any thing but a new creature Gal. 6. Ob. If any say But though they be not now under mercy yet hereafter they may bee upon Repentance Answ. I answer that in this they say truly but yet not safely for many men that have promised themselves the late repentance and mercy have died in their sinnes before they could ever repent And thy times are in Gods hands thou knowest not when nor how thou shalt die and therefore the surest way is now to turne to God with all thy heart as they were counselled more at large Ioel 2.12 13. Now for the fourth it may awake some sort of offenders the more effectually that besides the generall threatnings against wicked men they in particular are assured that they are not under mercy As first such as shew no mercy to men Iam. 2.13 and such as transgresse of malicious wickednesse Psal. 59.6 and such as are people of no understanding Esa. 7.11 and such as walke after the imaginations of their owne wicked hearts and will not hearken unto God Ier. 15.5 10 12. and such as blesse themselves in their heart when they heare the curses of the Law Deâ—â— 29.19 and such as steale murther commit adultery and sweare falsly Ier. 7.9 and many other particulars Catalogues might be instanced in all the severall Scriptures the Prophet Malachy puts in such as deale corruptly in tything and offering Malach. 1.8 9. To conclude the counsell of the Prophet Ieremy is excellent in this case who most effectually speakes thus Heare yee give eare bee not proud for the Lord hath spoken Give glory to the Lord your God before he cause darknesse and before your feet stumble upon the darke mountaines and while yee looke for light hee turne it into the shadow of death and make it grosse darknesse But if yee will not heare my soule shall weepe in secret for your pride and mine eye runne downe with teares Ier. 13.15 16. Use 2. Secondly the consideration of this doctrine may justifie the practice of godly Ministers that denounce the judgements of God upon their heaâ—ers that live in sinne without repentance It is their duty to shew them that they are not under mercy they are required to cry aloud and to shew Gods people their sinnes Esa. 58.1 And the Prophets that cried Peace peace are extreamly threatned of God so as for not warning the people the blood of their soules is required of the Prophets Ezek. 33. vers 2. to 10. Use 3. The third use may be therefore for the singular humiliation of wicked men that live in the assemblies of Christians Though they have obtained a place in Gods Church yet they have not obtained mercy but live under the fearefull displeasure of God and this is the more terrible if they consider three things First that this is the case of multitudes of men in the Church but a remnant are under mercy Which will appeare more distinctly if you draw out of our assemblies such as in Scripture are expresly said not to bee under mercie as First take all such as yet live in their naturall Atheisme that mind not God nor Religion that onely care for earthly things and shew it by a constant either neglect or contempt of the publike assemblies of Christians amongst us These cannot obtaine mercy because they refuse to heare Gods voyce and to seeke to the ordinary meanes of mercy Isaiah 50.1 2. Heb. 3.7 Secondly draw out then secret offenders such as sinne in the darke and say Who seeth us There are many amongst us that for ought wee know live honestly who yet in secret are polluted with desperate abominations as fearfull deceit in their callings prodigious filthinesse of body or the like Thirdly remove from us likewise open and notorious offenders such as are drunkards outragious swearers knowne adulterers or fornicators murtherers railers and extortioners For to such belongeth not Gods mercy or Kingdome 1 Cor. 6.9 Fourthly then separate from us such as are onely civilly honest and not religious There are many that are farre from grosse offences either open or secret who are not yet under mercy which is discovered divers wayes as by their ignorance For God will not have mercy upon people that have no understanding Esa. 27.11 And by their impenitencie They never soundly and in secret confessed their sinnes to God they never mourned for their many corruptions there is a world of inward wickednesse which they were never humbled for And also by their unbeliefe They know no way how to be saved by Christ by effectuall beleeving on his mercy but thinke to bee saved by their owne good deeds or else they live in a generall security not looking after salvation but thinking it enough that they are well accounted of amongst men Lastly cast out hypocrites that onely make a shew of godlinesse and have not the power of it that draw neere to God with their mouthes but have their hearts farre from him These in vaine worship God These are Jewes outward but have not the circumcision of the heart and therefore their praise is not of God You may easily conceive how small a number will remaine if all these be deducted out of the societies of Christians Secondly if they withall consider that if mercy be not obtained all else is in vaine It doth not profit him to obtaine credit riches friends in this world long life or ought else if hee obtaine not mercy what shall it advantage thee to obtaine the whole world if for want of mercy thou lose thine owne soule Thirdly it increaseth their misery that they may die in the case they are in For either God may take away the meanes of mercy from them or may leave them to so much insensiblenesse as they may remove themselves from the means of mercy or God being provoked by their loâ—g obstinacie may deliver them up to a reprobate sense or God may suddenly take them away by death and then woe unto them it had beene better for them they had never beene borne Quest. But some may aske What should be the cause that so many obtain not mercy of God seeing God is in his owne nature so gracious and they are in so great need of mercy Answ. I answer that the cause why some obtaine not mercy is First because they seeke it not they be at a great deale of care and paines many times to seeke other things but they altogether neglect their owne mercy and seeke not for it Now God stands upon that that he will be sought unto the house of Israel must know that though God be many waies gracious as is shewed at large Ezek. 36.25 c. yet for all this he will be sought unto or else even Israel may want mercy vers 32. Secondly others are so farre from seeking mercy that they refuse mercy when God in the Gospel daily calls upon them and beseecheth them to bee
view of our owne naturall dispositions to bee able to discerne distinctly what it is the flesh usually is prone to or imployed in 2. We must bee sure to commit our selves to God and by faith lay hold upon Jesus Christ and settle our selves in our assurance for that cuts off many of the maine advantages of the flesh especially it quencheth all those hellish darts that arise from doubtings and despaire which is to discerne the flesh 3. Wee must quicken in us our hope of a better life for that will shew us so much glory to bee had in the service of Christ as all the motions of the flesh will seeme vaine in comparison wee are never allured by the lusts of the flesh but when wee have forgotten heaven or are destitute of the lively hope of it 4. We must bee sober in the use of outward things 1. Pet. 1.13 and remove from the flesh those things wee observe the flesh to bee apt to dally withall if the flesh could be divorced from the world there were little or no danger 5. We must with all readinesse upon all occasions entertaine all good motions any way cast into us by Gods Spirit for as those are set up and nourished the flesh is subdued and kept under 6. We must daily commit our selves and our soules to God by prayer and beseech him to keepe us and accordingly to begge strength to avoid those evils which by nature wee find our selves most prone to 2. Tim. 1.12 Now if the flesh notwithstanding doe on the sudden either provoked by the world or entised by the devill make assault and lust after evill things then in the conflict our armour must be 1. Contrary lustings Gal. 1.17 The Spirit must lust against the flesh by raising up holy desires and loathing of those base affections of the flesh 2. Prayer we must crucifie them drag them before the Crosse of Christ and there accuse them shame them judge them condemne them and begge vertue from the death of Christ to kill them 3. The Word of God For as Christ beat away the devill by alledging what was written so should wee get store of places of Scripture which wee might alledge to our owne hearts when wee are entised to any sinne and so the promises of the Gospel would bee as shooes to our feete that neither thorny care prick nor vaine pleasures defile us and so those promises are because they both shew us greater things then fleshly pleasures can bee and withall shew us such treasure in Christ as may free us from living in care Two rules are of excellent use for this purpose 1. To silence the flesh When it assaults not to suffer it to plead much but presently resist it 2. To looke to the beginnings of any corruption not to dallie with it and give it way upon pretence of safety for it may strangely provoke and beyond expectation if it bee not looked to at first After the conflict wee must remember two things 1. To give thanks to God for the help of his presence as accounting it a singular favour to be protected against so vile an enemy 2. To take heed of our security so to consider of present deliverance as to for more conflicts In the frft place it is profitable considering what reasons Christians have to be carefull of themselves and attend their soules in respect of the flesh For 1. This combate is a daily combate the warre is never at an end it is an adversary that never takes so much as a day of truce 2. There is no safety or help by running away for thy adversary is seated within thee and thou canst not runne from thy selfe 3. The flesh hath might and continuall aid from the divell and the world which almost with infinite variety of occasions ministers obstinacy to the flesh 4. For want of care many worthy Champions have beene for the time foiled shamefully as were Noah Lot David Peter and others 5. No Christian can avoyd it but hath this combate within him Gal. 5.17 And as these or the like reasons may breed care and watchfulnesse so hath the true Christian no cause of despaire but rather many arguments of hope of good successe and daily victories and triumphs over the flesh if he be watchfull For 1. God hath provided him of armour against those kindes of assaults and it is mighty to preserve and subdue 2. Cor. 10.3 4. 2. Christ in his power doth rest in us for this end to assist us in the combate as we cry for help 2. Cor. 12.10 3. We fight against an adversary hath beene often foiled by all sorts of Godly Christians and by our selves in divers particular combates yea against an adversary that hath received a deadly wound that cannot bee cured for so the flesh the first day of our conversion was mortified All that are Christs have mortified the flesh with the Insts thereof 4. Wee have assurance of victory if wee resist Rom. 8.38 5. An incorruptible Crown is laid up for all that overcome 2. Tim. 4.7 8. Re. 2. Now for the seventh point wee obtaine victory against the flesh divers waies as 1. In our justification when wee by faith obtaine the pardon of our sinnes committed and a righteousnesse able to cover us notwithstanding all the spite the flesh doth us This is our victory in Christ Rom. 7. 2. In our sanctification and so wee get victory 1. When we conquer some sins wholly so that we never commit them again 2. When we turne and subdue the power of the sins that remain so as they cannot reigne though they rebell 3. We shall have our finall and full victory in our glorification in the day of Christ when the flesh shall be utterly abolished for ever Now for the eighth point wee may knowe that wee are not at any time overcomne by these signes if we finde them in us 1. If wee judge our selves for all knowne sinnes so as there be no sin arising from the flesh but wee condemn it and keep our selves as men condemned in the flesh being grieved at the rebellion of the flesh in us Rom. 7.1 Pet. 4.7 2. If we hold fast our assurance of faith we are safe so long as we keep the faith 2. Tim. 4.7 3. If wee goe on in our Christian way or course and doe not give over the practice of knowne duties against the light of our consciences if we finish our course 2. Tim. 4.7 Use. The use of all should be First for information and so two waies for 1. It shewes the miseries of such persons as never feel this combate that have all quiet in them it is a signe the flesh and the divell rule all and there is no sanctified Spirit to resist 2. It shewes the folly of some godly persons that are troubled as if their states were not right because they finde such a combat in themselves whereas they should rather conclude the contrary that therefore there is some workmanship
of Christ in them which is so opposed by the flesh and the divell and that it is the case of all the godly to bee assaulted with rebellious thoughts and desires and other practices of the flesh reckoned up before Secondly for instruction and so it should teach Christians and warn them to take heed of three things viz. of security despair and fainting for all these are mischievous We may not be secure sith we have such an enemy within us nor must we be too much out of hope or despair of successe for the reasons before alledged nor yet must wee give way so much as to fainting of spirit but pluck up our owne hearts and with trust in God's grace resist still the risings of corruption till we get a finall victory VERSE 12. And have your conversation honest amongst the Gentiles that they which speak evill of you as evill doers may by your good works which they shall see glorifie God in the day of their visitation HItherto of the dehortation The words of this verse are an exhortation wherein consider both what hee exhorts to and by what reasons The matter hee exhorts to concernes their outward conversation which he would have to be honest and amiable The reasons are First because the Christians lived among Gentiles that imbraced not the true Religion Secondly because divers of these Gentiles were so spitefull against the Christians that they would take all occasions to speake evill of them Thirdly because some of them that now did speake evill of them might hereafter be converted to the true Religion Fourthly because if they now observe their good works when they shall be visited of God they will much magnifie them to the great glory of God That which he then exhorts them to is the care of their conversation which he amplifies by shewing what kinde of conversation hee would have it to be viz. A faire or honest conversation And have your conversation honest Divers things may be hence observed First that a sound Christian must shew himselfe to be so by his conversation a Christian must shew the power of his Religion by his works and by sound practice and that too amongst men abroad he must be knowne by his fruits Col. 1.9 10 Tit. 2.12 and therefore the Apostle beseecheth them to prove before the Gentiles that they were true Christians by their works and conversation This reproves their discontentment that are vexed because they are not reputed for sound Christians and yet shew no care of a conscionable behaviour in their dealings and carriage among men and withall this may warne all sorts of Christians to looke to themselves that they be not deceived with vaine shadowes in pretences for 't is not talking and discoursing of Religion will serve turne nor the frequenting of the exercises of Religion nor is it enough to doe secret duties but they are bound to the good behaviour generally in their carriage amongst men This is the first point Secondly from the coherence wee may note also that a man must first reforme his heart and then his life hee must first get a cleane heart freed from lusts and then looke to his conversation holinesse must bee both within and without Hee is an hypocrite that hath a faire conversation and a foule heart neither may hee pleade the goodnesse of his heart that leades a foule conversation both must bee joyned together Thirdly we may hence note that every Christian must be carefull and looke to it in particular that his conversation be honest honesty of life is with speciall care to be intended Now this must be explicated The word translated Honest signifies properly Faire and the Translatoursâ— respecting the matter of our conversation render it well Honest so as withal for the manner wee adde that it bee a faire conversation so that two things must bee observed in our conversation the Matter and the Manner For the Matter We must bee sure that we bee honest It is a vaine thing to thinke of being religious if wee faile in honesty wee must not onely studie the duties of the first Table but wee must be carefull to prove the power of our Religion in the sound practice of the duties of the second Table we must live righteously as well as religiously Tit. 2.12 wee must adde vertue to our faith 2. Pet 1.5 and withall we should labour to excell in honesty to carry our selves so in all our dealings that our carriage might allure through the fairenesse of our behaviour we must in the things of honesty strive for an alluring carriage There be divers things in our outward conversation which set a great glosse upon many actions and certaine particular duties which shew exceeding comely in a Christian mans behaviour those the Apostle would have us to studie and be careful of even all things that are honest and might win credit to the profession of Religion Phil. 4.8 This then is the question What are those things which would so adorne the outward conversation of Christians and make it faire and amiable For answer hereunto there are Sixe things which are of singular praise and much adorne a Christians conversation and make it faire The first is harmelesnesse to bee free from all courses of injury and cruelty and oppression and the like A hurtfull and injurious conversation is a foule and unseemely conversation The second is discretion when men carry themselves with all due respect of their words and the consideration of the time place and persons with whom they converse A discreete conversation is a wonderfull faire conversation when as a foolish vaine rash conceited talkative behaviour is extremely irkesome and loathsome Col. 4.5 Iam. 3.13 The third is quietnes and gentlenes which excels as it shewes it selfe first by humblenes of mind thinking meanely of himselfe and esteeming others better than himselfe Esay 4.2 in giving honour going before others Rom. 12.13 Secondly by peaceablenes when men study to be quiet Eph. 4.11.12 and meddle with their own businesse and avoid contention by all meanes rather suffering wrong than prove quarelsome Heb. 12.14 Thirdly easinesse to be entreated in case of offence taken willingnesse to be guided in things profitable and good Iam. 3.17 The fourth is sobriety when a man lives so as hee is not blemished either with filthines or drunkennes or covetousnes A man that is unspotted of the world for any foule crimes and withall can shew a mind not transported with the greedy desires after earthly things is much honoured and justly amongst men the worst man cannot but acknowledge the praise of such So as men shew this in their dealings evidently Rom. 13.13 Iam. 1.26 The fift is fidelity and plainnesse when men are just and true in all their dealings and will keepe their words and promises and abhor the sinnes of deceit and avoid subtilty and worldly wisedome and shew themselves to bee plaine men as it was said of Iacob that hee was a plaine man not like
speed better than the Apostles who in all places left thousands of people that would not regard them nor their Ministeries 2. Tim. 2.25 26. Lastly we should learne even of wicked men how wee should entertaine the truth for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshood how ought we to stick to the truth when wee have received it and not receive any other doctrine though an Angell from heaven should teach us otherwise than is written in the Word of God Gal. 1.7 Doct. 2. Wee may hence also note that God is pleased to suffer his children in this life to live amongst wicked men A godly man can live no where but there are some wicked living there the Tares will grow up with the Wheate There may be divers reasons assigned of this why God doth not gather his people altogether from the places where wicked men dwell as first God doth hereby try his people whether they will forsake the inticements of the wicked and cleave to him and his truth the more by-waies there are the more prayse to him that keepes the right way Secondly God doth by the wicked many times refine and purifie his servants by reason of the wicked he both keeps them cleane and if they gather any filth by them he washeth them Wicked men are many times God's Laundresses to godly men for if God appoint them to chasten his servants they will doe it throughly both by reproaches and other waies Thirdly the Kingdome of Christ must bee set up among wicked men because amongst them are many of God's Elect which are in due time to bee converted from their wickednesse Fourthly hereby the power of Christ is magnified that can set up and maintaine his Scepter in the middest of his enemies Fiftly by this course God's patience is prolonged for God is pleased for the godlie's sakes to forbeare those destroying judgements which else would fall upon the wicked The use should be to teach us to beare with patience the inconveniences which befall us in our places and callings by reason of the neighbourhood of wicked men as knowing that it is the condition of all the godly and hath alwaies beene so and is so in all places and therefore to resolve with our selves rather to learne how to carry our selves fairely and honestly among them than through impatience without calling to shift our places or without charity to make any schisme or rent in the Church Secondly since on earth it will be no better with us in respect of our habitation we should therefore learne the more to desire to be in heaven where all the people shall be righteous since there is so much unrighteousnesse in this Wourld we should long for these new heavens and new earth wherein dwelleth righteousnesse We should be the more thankfull if God ease us in any degree of the molestations of wicked men either ridding out manifest Idolaters Pagans or Papists or restrayning those that are with us from unquietnesse and tumult and daily slander or comforting us with a large fellowship of the godly Fourthly it should teach us circumspection seeing the dayes are evill both to hold forth our owne light in the midst of their darkenes to take heed that we trust not every man nor beleeve every thing a holy reservednesse will become this Doctrine Fiftly the zeal of Gods house should the more overcome us to strive to winne men to God and provoke them as wee have occasion and ability to the love of God and the true Religion Sixtly we should cleave the faster to the society of the godly and strive together and contend for the faith seeing that we are alwaies in the midst of our enemies Lastly it may bee a great comfort to such as can quiet themselves well towards wicked men that can keepe their way and be still upright and undefiled that can also keepe peace and winne love from their very enemies that can doe valiantly in the winning men to the liking of Religion for their sakes To bee good among the good is not singular but to bee evill among the good is abominable and so is it an admirable prayse to be good among the evill Doct. 3. That in some cases the conversation of a Christian may extend it selfe even to wicked men Someone will say We are forbidden conversation with them how then can wee converse with them Ans. First our conversation may reach unto them by fame or report so the Christians conversed among the Gentiles in that what they did was discoursed of among the Gentiles But this is not all for in some cases we may goe among them lawfully even into their presence and company as first in case of negotiation in things of necessitie as trade publike service or the like Secondly in case of naturall or civill obligation to them as children wives servants subjects may not withdraw their attendance or service from them but may and must converse with them Thirdly in case of Religion men that intend to admonish confute perswade or winne them to the love of Religion may for that end converse with them But then two cautions must be observed first that the party that would so converse with them must be able to admonish or confute c. Secondly such an end must not bee made a pretence onely to cover needelesse society with them Lastly a difference must be put betweene the open enemies of God and such as give some hope of inclination to Religion though yet they be not manifestly religious There are some persons that are inoffensive so as they are not guily of any grosse and open crime and seeme to favour Religion and the exercises thereof and doe desire the society of the godly and take no pleasure in evill company now we must beware that we judge not rashly of these to account them as Gentiles and such as are without and with these wee may hold more sure society Doct. 4. It may be lastly hence observed That to convince or winne the Gentiles honesty of conversation is chiefly to be respected honesty I say not Religion To shew the practice of religious duties before them is a way to irritate them they must bee beaten with their owne weapons and overcome in the things they professe to bee good The way to amaze them that are without is to shew that religion formes in us such things as they confesse to be good yet cannot come to or not in such a manner or degree such as are faithfulnes chastity meekenes wisedome taciturnity mercy or the like The use should bee therefore to teach godly Christians in the places where they live to looke to this point not onely to live without offence but to strive to excell in the vertues that concerne outward honesty of life And to this end it were excellent if Christians would marke in what things the men of the world where they live doe strive to excell
not onely lyars but such as love lies Rev. 22.8 And a good man is said to have this property that he will not receive an ill report against his neighbour Psal. 15. And by receiving evill reports a man becomes accessary to the slander guilty of it for as it is true that the receiver of evil-gotten goods is accessary to the theft so is it in the case of slander somewhat worse for there may be theeves though there be no receivers but there can be no slanderers without some to receive the slander Neither is there any great difference betweene the tale-bearer and the tale-hearer for the tale-bearer hath the divell in his tongue and the tale-hearer hath the divell in his eare Quest. But what should wee doe to avoid tale-bearers or if wee do heare reproaches or slanders of other men Answ. As the North wind drives away the raine so must thy angry countenance do the slaundering tongue thou must not any way shew any liking of his discourse but the contrary yea and further thou must as farre as thou art able make an apologie for the godly man that is evill spoken of And the tongue of a godly wise man should be in this sense healthfull because it should be ready to heale that wound which the tale-bearer hath made in the name of his neighbour Prov. 12.18 and 25.23 Thus of the second reason The third and fourth reasons are contained in these last words viz. That they may by your good workes which they shall behold glorifie God in the day of visitation The reasons are because God may visit them and if he do they will glorifie God upon the remembrance of your good workes But here I purpose to handle the words as they lie in the order of reading them and so I have foure things to consider of First of good workes secondly of the beholding of good workes thirdly of the glorifying of God fourthly of the day of visitation Good workes Divers observations are implied here First that Religion sets men to worke there is labour in godlinesse Hee must worke that will be truly godly or religious God entertaines no servants but he sets them to worke they are called to labour all the daies of their life Wee must worke out our salvation without working wee cannot be saved though our workes be not the cause of salvation This point proves that the Gospel is not a doctrine of liberty religion doth call men to working not to live as they lift but as he lists that died for them and requires their service And secondly this doctrine shewes who is a true Christian. For as the Scripture is wont to describe a profane man by saying that he is a worker of iniquity so doth it avouch that hee is a godly man that worketh truth and righteousnesse Psal. 5. Prov. 14.23 Ioh. 3.21 Psal. 106.2 To be a worker of iniquity imports three things First grosse knowne sin secondly a daily custome in the practice of it and thirdly an estimation of sinne as the means of our happie life The wicked man lives by sin as the labourer doth by his trade So here that man that will labour and that constantly about the workes of a holy life making it his every daies care to do Gods will and accounts it the happinesse of his life to doe good duties that man is a godly man It is not talking of Religion will serve the turne nor the shewes of it but hee must worke and endure the labour of godlinesse Iam. 1.25 Act. 10.36 And further this should teach Christians often to remember their holy calling and examine themselves what workes they have done as such servants as desire to give a good account to their Master and the rather because no servants can have fairer worke it is all good worke and servants were so ingaged to their masters nor did owe more service and because never was there a master that gave better wages than God doth to his servants And therefore let every Christian be daily carefull to looke to his worke that when his Master cometh he may find him so doing Thus of the first point Doct. 2. Secondly that workes do specially commend us to the good opinions of men it is our workes must justifie us before men by good workes wee must winne testimony to our sincere religion from men Faith justifies us before God and proveth us to be true Christians as works do before men prove us to be so And therefore wee should strive by well doing to win as much credit as we can to our Religion among men Iam. 3.13 Doct. 3. Thirdly that the foundest way of confuting our Adversaries is by our workes we must make reall apologies wee must put them to silence by well-doing Now in that he calls the good workes done by them their good workes I might note divers things 1 The necessity of good workes they must have workes of their owne the good workes done by others availe not them nor justifie them 2 The goodnesse of God that vouchsafeth to call those workes their works when yet they were wrought by him as having had their beginning from his grace and Spirit Esa. 26.12 3 It is true that they onely can doe good workes good workes are onely theirs a wicked man cannot do good workes because his person is hatefull to God and his nature altogether impotent and though he may doe some actions which for the matter of them are good yet he pollutes them with his sins of which hee hath not repented and cannot bring them forth compleate for matter manner and end Tit. 1. ult Mat. 6. But it is the goodnes of workes which I specially intend to intreat of in this place Good workes The goodnesse of mens workes may be diversly considered either according to the differences of workes good from such as are not so or according to the formes of good workes or according to the time of doing workes or according to the uses workes are put to For the first Some mens workes are neither good nor seeme to be so as are the apparent sinnes of men Some mens workes seeme good but are not as the almes and prayer and fasting of the Pharisees Some mens workes are good but seeme nâ—t so at least in the eyes of some men and so the religious duties of godly Christians seemed to be vain practices of Sectaries and innovators Act. 28. and so Pauls zeale and knowledge seemed madnesse to Festus Act. 26. Some workes seeme good and are so such are the open good workes of the godly in the judgement of godly men guided by charity For the second If workes be tried by their forme then those workes are good works which are done with correspondencie to the revealed will of God in his Word they must be commended in the Word and done according to the directions of the Word so that all workes done besides or above the Law of God are sinfull and naught and the doing of
downe in him he is lowly and meeke which hee hath learned of Christ Mat. 11.29 Secondly affectionatenesse He loves the name of the Lord and to be the Lords servant Esa. 56.6 He doth good duties with good affections Thirdly contempt of the world He can deny his profit pleasure ease credit or the like He is no more worldly or eaten up with the cares of this life He doth not esteeme of earthly things as he was wont to do and shewes it in his carriage Fourthly sincerity For now he hath respect to all the Commandements of God he desires to be sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides he is carefull of his waies in all places and companies he will obey absent as well as present Psal. 2.12 and there is no occasion of offence in him 1 Ioh. 2.8 He is wonderfull wary and carfull to provide that he may not be an offence to any body and withall he is not found to strive more for credit than for goodnesse or more ready to judge others than to condemne himselfe Iam. 3.17 If this description be throughly weighed it will be found to containe the most lively and essentiall things that distinguish true converts from all other men Nor may the force of any of these be weakned because many that seeme true Christians do shew the contrary to some of these for many that seeme just to men are an obomination to God and besides these things may be in the weake Christian in some weake measure though not so exactly Thus of the third doctrine Doct. 4. Wee may hence note That there is a peculiar time for the keeping of this visitation of grace All the times of mens lives are not times of visitation there is a speciall day of visitation called in Scripture The day of salvation the accepted time the due time the season of Gods grace 2 Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It usually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelve houres from the morning to the evening so Ioh. 11.9 Sometimes it notes time generally as in such Scriptures as say In those dayes the meaning is In those times Sometimes it notes some peculiar season for the doing or suffering of some notable thing as the speciall time when God plagues wicked men is called their day Psal. 37.13 Ioâ— 18.20 So the time when Christ declared himselfe openly to be the Messias is called his day Ioh. 8.46 So it is here taken for that speciall part of our time of life wherein God is pleased to offer and bestow his grace upon us to salvation Now this cannot be the whole space of a mans life for it is evident that many men for a long time of their life have not at all beene visited of God in this visitation of grace they have fate in darknesse and in the shadow of death and this time is called night Rom. 13.13 Againe others are threatned with the utter losse of Gods favour if they observe not a season as Heb. 3.6 c. Luk. 19.41 42. Yea lome men have lived beyond this season and for not observing it were cast away Prov. 1.24 28. The very terme here used shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proves a limitation of the time for all the yeare is not the time of visitation among men but some certaine season onely Quest. But how may we know when this season of grace is Answ. It is then when God sends the Gospel to us in the powerfull preaching of it when the light comes then comes this day when the doctrine of salvation is come then the day of salvation is come and God offers his grace then to all within the compasse of that light God keepes his visitation at all times and in all places when the Word of the Kingdome is powerfully preached the time of the continuance of the meanes is the day here meant in a generall consideration But if we looke upon particular persons in places where the means is then it is very hard precisely to measure the time when God doth visit or how long he will offer his grace to them only this is certaine that when God strikes the hearts of particular men with remorse or some speciall discerning or affections in matters of Religion and so bringeth them neere the Kingdome of God if they trifle out this time and receive this generall grace in vaine they may be cast into a reprobate mind and into incurable hardnesse of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esa. 6.10 compared with Mat. 13.14 15. Use. The use is for the confutation especially of the madnesse of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time never considering that the meanes of repentance may be taken utterly from them or that they may be cast into a reprobate sense or that death may suddenly prevent them or that the times are onely in Gods hand it is he that appoints and begins and ends this day of visitation at his owne pleasure yea hee doth not allow to all men in every place the like space of time for the continuance of the meanes This day lasteth in some places to some men many yeares whereas in other places the Kingdome of God is taken away from them in a short time as when the Apostles in the Acts were driven from some Cities after they had beene in some places but a yeere or two in others but a month or two in others but a day or two If men object that the theese on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the theese was by an unexpected death prevented of a great part of that time hee might have lived by the course of nature and therefore his example cannot patronize their resolution that thinke they may safely put over all till their last end and yet suppose they may live the full age of the life of man Secondly what can the example of one onely man helpe them seeing thousands have perished at their latter end going away without any repentance or grace Why rather do they not feare seeing so many millions of men are not visited in their later end yea at the very time the other theese repented not so that that example can shew no more than that it is possible that a man should find grace at the end it doth not shew that it is probable or usuall Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to
in particular concerning the sinne of speaking evill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will never raile any more that is truly gathered unto God in his day of visitation It is possible Christians may speake evill one of another in particular and it is lamentable when they doe so but that is upon supposall of particular faults in those of whom they speake evill But that a man should speake evill of godly men in generall because they are godly with desire hee might finde them evill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sin of speaking evill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selves to every ordinance of man for the Lords sake whether to the King as superior FRom the thirteenth Verse of the first Chapter to the ninth Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the thirteenth Verse of the first Chapter to the end of the eleventh Verse of this second Chapter Now those words and those that follow to the ninth Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subjects servants wives and husbands Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants from Verse 18. to the end of this Chapter of the duty of wives in the seven first Verses of the third Chapter and of the duty of husbands in the eighth Verse of that Chapter So that the Apostle having taught all Christians before how to behave themselves in their generall calling hee now undertakes to teach some sorts of Christians in particular how to order themselves in their particular callings and so hee teacheth them in some things that concerne the Politickes and in some things that concerne the Oeconomickes Unto order in a Common wealth belongs the duty of Subjects and unto houshold government belongs the duty of Servants Wives and Husbands From the coherence and the generall consideration of the whole exhortation divers things may bee noted before I breake open the particulars of the Text. 1 The Word of God must bee the warrant of all the actions of our life it not onely gives order about the businesses of Religion but it prescribes matter of obedience in all our conversation it tells us what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes us the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant wee may finde either expressed particularly or else implyed in generall directions and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture and so not affright or disquiet our selves with vaine fears that way 2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world this appeares in that hee enjoines them the duties of subjects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are divers and many why Christians should bee above all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because evill minded men have in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes be provoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others upon displeasure raised by them Fourthly because if earthly Princes bee good the carefull obedience of their Subjects may incourage them to be great helpes to Religion even to be Nursing-fathers and Nursing-mothers to the Churches 1 Tim. 2.2 Fiftly because perversnesse and contempt and carelesse neglect of the lawes of Princes many times proves scandalous and Wee must not offend them that are without 1 Cor. 10.2 Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell have beene cast backe and professe that therefore they abhorre such people because they observe their disobedience against humane government either through indiscretion or nice scruples or perverse wilfulnesse The use may be to reprove the carelesnesse of many Christians this way and that for divers offences as first for sluggishnesse in not studying the Lawes of the Countries where they live Some Christians have a secret jealousie against the Lawes of men and doe in heart thinke meanly of them and unlesse the equity of the Law stare them in the face they doe without any further consideration securely cast aside the care of it and rush into the breach of it Secondly divers Christians doe much sin against the holy desire and direction of the Apostles in the intemperancy of their words when in ordinary discourse they speake with much scorne of the observation of the Lawes of men which they understand not A Christian that will not study to be quiet in respect of the Lawes of men is a singular plague to the Church where he lives Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates to shew the power that Princes have to make Lawes to governe them by And this is fit to be noted because of the strange weakenesse and perversnesse of some Christians that are much offended with their Teachers if they fall upon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speake out of flattery or wilfulnesse or the like corruption of conscience I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends or in such a manner as they discover an apparent hatred of godlinesse it selfe for these are worthy to bee blamed but even of such Ministers as prove the rights of Christian Princes with compassion and love and meeknesse without provoking or reviling tearmes even these I say are mistrusted and censured though we heare and see in other Scriptures that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned Doct. 4. It is necessary wee should first bee taught our duty to God and those
doth of the greatest Prince on earth after he hath retained him to be his servant Secondly if it fall out that they endure any hardship or be put to beare any inconvenience it is no more than what the Master himselfe doth or hath endured Matth. 10.25 Thirdly that the difficulty of this work may not dismay thee he powres out his owne spirit upon his servants Ioel 2.29 and guides them so that in effect he doth all their worke for them Esaiah 26. Psal. 90. Fourthly when they endevour themselves to doe his worke in sincerity he accepts their service marvellous graciously he is so well pleased with them that his countenance doth shine upon them Psal. 31.16 yea he boasts of their service Iob 1.8 and 2.3 Fifthly if through ignorance or infirmity they misse it sometimes and so marre his worke if they but come to him and confesse it he is ready and easie to forgive and plenteous in mercy Psal. 86.4 5. Esay 44.20 21. Mal. 3.17 Sixthly no men are kept and entertained more comfortably than they are he doth not onely finde them food but gives them gladnesse of heart where a thousand of other men that have meanes enough have so many sorrowes among that they beare their names as a very curse Esay 65.13 14. Seventhly if by wilfull ignorance or carelesnesse they offend him yet hee will correct in measure Ier. 30.10 11. and will quickly repent himselfe of his judgement concerning them Psal. 135.14 Hee never puts away any servants Esay 41.8 9. If they should at any time runne away and be lost hee will never cease seeking them till he finde them and bring them home againe Psal. 119. ult Eighthly he gives great wages none like him all his servants have a great reward Psal. 19.11 And in the end hee bestowes upon them great inheritances besides what free-holds he bestowes upon them in this life Psal. 126. 22. 1 Pet. 1.3 Ninthly he takes pleasure in the prosperity of his servants Psal. 35.27 It is a joy to him when they doe well and thrive Tenthly besides what they get for themselves they get great suits for others also they beg many a pardon and obtaine any of them yea great suits Iob 40.5 Ioh. 15.15 16. Eleventhly when any thing ailes them his mercifull kindnesse is a wonderfull comfort to them Psal. 119.70 And if they should fall into danger in respect of the debts of other men God becomes surety for them and sees all discharged Psal. 119. verse 122. Twelfthly no men have such protections Their adversaries are sure to come to confusion the men that strive with them shall certainly perish Esay 41.11 12 c. The hand of the Lord shall be knowne towards his servants and his indignation towards his and their enemies Esay 66.14 Thirteenthly they shall not lose what they have wrought but God will establish their worke he will never forget them and their works shall be had in everlasting remembrance Esay 44.20 Psal. 90.16 17. Lastly God doth not onely thus extraordinarily provide for his servants but he takes order and provides also for the seed of his servants which few or none of worldly masters doe Psal. 69.37 Uses The use should be three-fold First it should teach Christians to live with contentation and in all things to give thanks and to say alwayes with David O Lord thou hast dealt well with thy servant according to thy Word Psal. 119.65 Secondly it should make them take great delight to doe his worke they should love to be servants to such a Master Esay 56.6 Thirdly they should every where speake of Gods praises that entertaines them so graciously they should open their mouthes all the day long with the praises of such a Master Psal. 134.1 and 135.1 Verse 17. Honour all men love the brother-hood feare God honour the King THese words are the conclusion of his exhortation to subjects Wherein the Apostle doth not onely repeat the substance of a subjects duty to his Soveraigne but withall doth summarily commend unto them the description of an absolute Subject or Citizen in all his relations and tels them in a few words what would make a Christian living in humane societies eminent for exactnesse of his behaviour for hee in these words formes him in his carriage to all men to good men to God and to the King And so his charge enjoynes First courresie to all men Secondly charity to godly men Thirdly piety to God Fourthly loyalty to the King Honour all men The first thing that the Apostle would have a Christian that lives in humane societies looke to is a right behaviour of himselfe toward all men that is toward the multitude in generall not because that is his greatest care or the greatest part of his care and duty but because the greatest offence many times arises from the neglect of his outward carriage towards all sorts of men and because Christians are usually faulty in not watching over their wayes herein By all men he meanes the generall body of societies where wee live even all sorts of men good and bad whether religious or profane friends or enemies acquaintance or strangers Nor ought they to be scrupulous of giving honour to wicked men for though many men or women in the places where wee live may and ought to bee contemned for the wickednesse of their lives yet there are none so vile but there are some grounds of honour in them either in respect of some remainder of Gods Image in them some gifts worthy praise or some place of eminence or authority or some outward blessings in which they excell others as riches birth strength valour or the like Now Christians have divers wayes by which they may expresse this generall honour to all sorts of men First in their salutation It is a very comely thing in Christians to salute willingly and in words and in gesture to shew civill respect even to wicked men Abrahams behaviour towards the Hittites may shame the most Christians Gen. 23.7 12 c. Yea the very Hittites themselves may teach them good manners in this kinde Secondly in their communication and so it is an excellent rule given by Salomon that a man should consider to speake what is acceptable and avoid what may irritate Prov. 10.12 13. and 15.23 Thirdly in their conversation and so they should shew a worthy respect of such among whom they live if they looke to these rules 1. To avoid those persons or things may bring trouble or wrongs or offence to the multitude And this they shall doe if they strive to live without offence themselves 1 Cor. 10.30 and doe shame the company in respect of tale-bearers Prov. 15.3 and 20.19 Levit. 19.16 and such as cause divisions and offences amongst men Rom. 16.17 and that they doe not vilifie any rashly either by reproaching them for outwards defects and so they must not curse the deafe Levit. 19.14 or by peremptoty judging of the finall estate of the soules of
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
life in sinne Use. And so from hence by way of use men may discerne whether they live in sin or not for he that is a servant to his corruptions and esteemeth them as the happinesse of his life and resists them not and hath a desire to sin ever iâ— without doubt alive in sin and dead to righteousnesse And so contrariwise where these things cannot be found there the person is not alive to sinne Doct. 2. Hence is implied also that to live in sin is but miserable living and therefore those whom God loveth he changâ—th from that condition and maketh them die to sin Now this may be shewed out of other Scriptures briefly for 1. Sin infects a man and all he goes about it staines his very conscience and like the leprosie will pollute his clothes his flesh his house and whatsoever he toucheth almost Titus 1.15 It maketh all things impure 2. To harbour sinne is to harbour the divell too who alwayeâ— takes possession of the soule that is given over to sin so as the heart of the sinner is the Fortresse of the Divell Eph. 2. â— 2 Tim. 2.26 2 Cor. 10.5 Eph. 4.26 3. While a man lives in sin he is in danger to be crossed and 〈…〉 in every thing he doth he shall have no portion from God nor inheritance from the Almighty Iob 31.2 Good things will be restrained from him Esay 59.2 and he may finde himselfe cursed in every thing he sets his hand unto Deut. 28.16 17 18 c. his very blessings may be cursed Mal. 2.2 his very table may be a snare For certainly God will be revenged of the sinfull man that is alive in sin Nah. 1.2 3 6. 4. His soule is dead within him while he is alive Eph. 2.2 1 Tim. 5.6 And how can it be otherwise when God which is his life is departed from him and with God all spirituall blessings are gone from his soule too The end of this life is to die miserably Rom. 8.10 and 6 2â— Gal. 6. and to perish for ever with the Divell and his Angels Revel 21.8 Mat. 25.45 And in a speciall mâ—ner it is a miserable living to be lively and joviall as they call it in sin such men are worse than the generall sort of sinners For these wretched men that are so lively in sin have a most miserable heart in them a heart like an Adamant like a very stone within them are senselesse and brutish like the very beasts that perish Psal. 49. ult Besides in many of these God scourgeth sin with sin and giveth them up to such a reprobate mind that their wickednesse oftentimes exceeds the wickednesse of the wicked Ier. 5. Rom. 1.26 28. And further many times strange punishments light upon those workers of iniquity Iob 31.3 To which may be added that oftentimes such wretched creatures conclude in most wofull and hellish terrors so as they howle for vexation of spirit while Gods servants sing for joy of heart Esay 65.13 14. Rev. 6.15 16. But in generall of all that live in sin it is manifestly here implied that they have no part in Christ Christ in respect of them and as they are in their present condition died in vaine Use. The consideration whereof should awaken men from that heavie sleep in sin unto an earnest care to live righteously it should warne men every where to repent Eph. 5.14 and the rather because this very patience of God in bearing thus long with them and the mercy offered them in the Gospel will increase to greater wrath and condemnation if men will not be warned Rom. 2.4 5. 2 Thes. 1.8 9. Doct. 3. Hence also it is cleere that Gods Elect before their Calling have lived in sin as well as others Eph. 2.3 Tit. 3.3 Col. 3.6 Which is fit to be noted for divers uses For first it sets out the rich mercy of God and his free grace in election and manifestly shewes that we merit not the blessing Eph. 2.3 4 c. And secondly it should teach the godly divers duties as first not to be proud or high-minded but rather remembring what they were to make them the more humble all their dayes Secondly to despaire of no man but rather to shew all meeknesse toward all men 2 Tim. 2.25 Tit. 3.2 3. Thirdly to cleave fast unto Christ in whose only propitiation they can be saved from their sins 1 Iohn 2.1 2. God forbid we should rejoyce in any thing more than in Christ and him crucified Gal. 6.16 Lastly we should think it more than enough that we have heretofore lived in sin we should henceforth resolve to spend that little time that remaineth in a carefull obedience unto Gods will ceasing from sin 1 Pet. 4.1 2 3. Thus of the Doctrines implied in the Text. The Doctrines that may be gathered more expresly follow Doct. 1. None but mortified Christians are true Christians It is manifest thâ—t none have part in Christ but such as are dead to sin such men only doth Christ acknowledge for he is a Redeemer to none but such as turne from transgressâ—â—n in Iacob Esay 59.20 All that are in Christ are new creatures their old thiâ—gs are past and all things are new 2 Cor. 5.17 None are Christs but such as beare the similitude of his death in their dying to sin Rom. 6. Men lose their Baptisme if they be not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed but such onely as are borne by promise that is that received life by the promises of grace and a better life Rom. 9.8 Christ was sent to preach glad tidings to such as mourne in Sion Esay 61.1 2 3. The mourners in Jerusalem were the onely men that were marked for God Ezek. 9. Christ will have no Disciples but such as will deny themselves Luke 9. and are not fashioned according to this world Rom. 12.2 And this should teach men to have mortified Christians in greater honour and to esteeme highly of such as will not be corrupted with the excesse of the times and doe shew by a sound conversation that they are weaned from the lust after earthly things and are consesecrated to God and his service We should honour and acknowledge such above all other men in the world yea in the Church It should â—lso compell upon us a care of a mortified life and a daily resisting of sin and the Divell and striving to be made like to Christ. Finally if the count must be made by mortification there will then be but a short count upon earth For looke into Christian Churches and cast out first all open profane persons such as are drunkards fornicators swearers murderers railers against goodnesse such as serve vanity and shew it by strange apparell and such like men secondly all open idolaters and superstitious persons and such as hold damnable opinions thirdly all civill honest men such as have only the praise of men for a harmelesse
delay but with heart and readinesse finish his worke This is to seeke righteousnesse and to haste to it Esay 16.5 Amos 5.14 Thus he must observe to doe as the phrase was Deut. 5.22 Eighthly it will be a great helpe unto him if he get into the way of good men and walke with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly he must keep his heart with all diligence for thereout commeth life He must carefully resist the beginnings of sinne within and avoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisie in suffering his heart to be absent when God is to be served Pro. 4.23 For thereby hee may lose what he worketh if his spirit be not without that guile Tenthly all that know the happinesse of a righteous life should strive to amend those defects which are found even in the better sort of people that so their life at length may answer to the end of Christs death and therefore wee should examine our selves throughly The defects and faylings found in the lives of righteous men may be referred to two heads First for either they faile in the parts of righteousnesse Secondly or in the manner of well-doing In the parts of righteousnesse there are great failings whether we respect the first or second table I will briefely touch the principall defects which are observed and complained of in Christians in both tables In the first table men faile either in the knowledge of God or in the affections to God or in the service to God First for knowledge how little do many men know of Gods praises and glory that might be knowne and how farre are many from a right conâ—eit of God when they come to thinke of him or to worship him Secondly in the most there is a great want in the exercise both of the fear of God and trust in God men have not such awfull thoughts of God as they should have nor doe they tremble so as they should at his judgements that are in the world Psal. 4.4 Heb. 2. ult Dan. 6.26 And for the trust in God men are specially faulty that they doe not commit their waies daily to God for assistance and successe in all estates resting upon him alone as they ought to doe Thirdly joying and delighting our selves in God is hardly found in any and yet no wife should take such continuall delight in her husband to solace her selfe with him as a Christian ought to doe with God Psal. 37.4 and 68.3 4. Phil. 4.4 Fourthly in the service of God there are divers defects as 1. Some neglect the private reading of the Scriptures who ought to exercise themselves therein day and night Psal. 1.2 2. In prayer some have not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enjoynes us to pray one for another in many Scriptures 3. Praising of God in our discourses as becommeth his great glory in his workes where is this found and yet required at our hands and at the hands of all people and that which we should doe with a whole heart and while we live Psal. 96.6 7 8. and 63.4 and 9.1 and 67.2 4. Where is that walking with God required in Scripture Who doth alwayes set the Lord before him Where are those soliloquies betweene the soule and God Are not many content to goe weekely and monthly without speaking to God And thus of the defects concerning the first table In the second table divers things may be noted as were defective in the parts of righteousnesse as First there is a generall defect of mercy men doe exceedingly faile in that liberality to the distressed and poore servants The bowels of mercy are every-where shut up either altogether or in the neglect of many degrees and duties of mercy Secondly in many Christians there is a fearfull want of meekenesse they being guilty of daily sins of passions and worldly vexations and that many times with a kind of wilfulnesse against knowledge and conscience Thirdly the carâ—â— of life and worldlinesse doe strive and blemish the conversation of many and discover a strange defect of that contempt of the world should be in them Fourthly domesticall disorders doe even cry to heaven against many husbands for want of love and of most wives for want of obedience and of servants for want of diligence and faithfulnesse in their places And thus men faile in the parts of righteousnesse In the manner of well-doing many things are wanting first both in the generall well-doing of good duties secondly and in speciall affection to God thirdly and in the manner of Gods service In generall First zeale of good workes is exceeding defective in the most Tit. 3.14 Men shew not that willingnesse and fervency of affection should be shewed in all parts of righteousnesse men doe not lift up their hearts in Gods waies Gods commandements are usually grievous and tedious Secondly there ought to be a holy feare in the practice of their good duties 1 Pet. 3.2 which is uâ—ually wanting men doe so much trust upon themselves and doe duties with such boldnesse and neglect of their wayes whereas they should feare alwayes Pro. 28.14 Oh that meeknesse of wisedome required Iames 3.9 where is it to be found Thirdly men are not circumspect to make conscience even of the least duties as they ought and to observe to doe them even to watch for the opportunity of well-doing and to looke to the meanes of the performance of every duty and to abstaine from the very appearance of evill and to be discreet in looking to the circumstances of time place persons c. Eph. 5.15 Deut. 5.32 Fourthly there is great want of moderation in Christians for either they are just over-much in conceiving too highly of themselves for what they doe or else they are wicked over-much in thinking too vilely of their workes Eccles. 7. Fiftly men are strangely negligent in the growth of grace and knowledge men stand still and doe not prosper and strive to increase in every good gift as they ought 2 Pet. 3.18 Many graces are not strengthened and many workes are not finished Secondly in mens affections to God how are men defective Where is he that loves the Lord with all his heart and all his might and all his soule Deut. 30.6 and 6.3 Thirdly in Gods worship these things are in many wanting 1. Reverence and that holy feare which should be shewed when we appeare before the Lord Heb. 12.28 2. Men usually forget to doe all worship in the Name of Christ Colos. 3.17 3. The care of praising of God that is of looking to Gods acceptation in all service is much forgotten Heb. 12.28 4. The desire of unity and consent in judgement among our selves when we worship God is miserably neglected and rejected by divers wilfull Christians Zeph.
thing he would have kept safe Secondly seeing he is the Bishop of our soules we should learne not to give to any man above what is written seeing they are but stewards of his graces and servants under him Thirdly we should especially strive to be such as Christ may take the charge of us and may prove that we belong to his charge If we be of Christs charge then first we must heare his voice all our dayes with great attention and affection His sheepe heare his voice and the voice of a stranger they will not heare Iohn 16. Secondly we must be sure we have returned and repented us of our former wandrings else he is not the Bishop of our soules Thirdly we must resolve all our dayes to obey him that is thus declared to have the over-sight of us and be ruled by such messengers as he sends unto us in his name Bishops also and Ministers should here learne to know what a good worke it is to have the charge of soules under Christ and accordingly carry themselves with all faithfulnesse and diligence and justice and humility not Lording it over Gods heritage but as such as give account unto the chiefe Bishop at his comming 1 Pet. 5.2 3. 1 Tim. 4.1 2 3. and 3.1 They are but Christs Curates Lastly woe to such as are complained of to this Bishop there will be no escaping he will not be corrupted they may escape the punishment of earthly Bishops but they shall never escape the punishment of this heavenly Bishop Matth. 3.5 FINIS SERMONS UPON PART OF THE THIRD CHAPTER OF THE FIRST Epistle of St. PETER Being the last that were preached by the late faithfull and painefull Minister of Gods Word Nicolas Byfield VVherein Method Sense Doctrine and Use is with great variety of matter profitably handled and sundry heads of Divinitie largely discussed Published since the Authors death by WILLIAM GOUGE LONDON Printed by ROBERT YOUNG 1637. TO THE RIGHT HONOURABLE SIR HORATIO VEERE KNIGHT LORD Veere of Tilbery and Generall of the English Forces in the service of the high and mighty Lords the States Generall of the united Provinces of the Netherlands And to his pious and vertuous Consort the Lady Mary Veere such increase of grace as may bring them to fulnesse of Glory Right Honourable 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 I 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 Honâ—urs is a twin 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 be 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 workâ—s 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 and Wife which is principally handled in this Treatise 7. Your Honour my good Lord hath all your dayes beene 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 are a 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 hee is bound be willingly taketh this occasion in all humility with all thankfulnesse to acknowledge The premisses considered the said Publisher confidently resteth upon yâ—ur Hâ—nours patronage and boweth his knees before the Throne of Grace for a mercifull Remembrance and bountiâ—ull 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 Black-Friers London 25. Ian. 1625. Your Honours much obliged WILLIAM GOUGE AN EXPOSITION OF Part of the third Chapter of the first Epistle generall of Saint PETER 1 Pet. 3. 1 2 3. 1. Likewise let the Wives be subject to their Husbands that even they which obey not the Word may without the Word be won 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 broided haire and gold put about or in putting on of apparell 4. But let the hid man of the heart be uncorrupt with a meek and quiet spirit which is before God a thing much set by FRom the thirteenth verse of the former Chapter to the eighth verse of this chapter the Apostle exhorts to such duties as concerne 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 either 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 duty from ver 1. to 7. and then the mens dutie in the seventh verse In laying downe the wives duty he proceeds in this order First he briefly propounds the service of her duty in the first words Wives be subject Secondly he expounds upon it by shewing divers particular things she must expresse in her conversation as Amiablenesse ver 1. Chastitie and Feare ver 2. Meeknesse ver 3 4. Then thirdly he confirmes all by two reasons both taken from example first of godly women in generall ver 5. secondly of Sarah in particular ver 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 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
not experience shew that such wives as are so monstrous as to professe they will not be subject or doe in practice crosse their husbands or rule them doe we not see I say that such creatures are hatefull to God and men doe not all sorts of people detest them in their discourse The wife is the image and glory of the man 1 Cor. 11. is it not an ill favoured sight to see a scurvie picture that resembles the substance after a vile fashion As man by obedience is Gods image so is the woman by obedience mans image 8. Wives must bee obedient to their husbands that the Gospel be not evill spoken of especially the younger wives Tit. 2.5 To conclude this point it is to be noted that he faith Ye wives be subject that is ye Christian wives that professe religion as if he would say religion should make you not only better women but better wives The husband should feele the benefit of the wives religion even in her carriage towards him the should make it appeare that the more shee heard sermons or read the Scripture or praied to God the better she would become to her husband Thirdly it may bee asked why the Apostle chargeth wives onely with subjection seeing many other things are required of them The answer may be first because this of all other things is most essentially requisite as that which characteristically differenceth the duty of the wife she must love her husband but that is so reqâ—iâ—ed of her as it is required of the husband also and the like may bee said of other things But subjection is a thing God so stands upon as if they had other praises as that they were wise provident chast 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 foundly performed doth imply the rest and in the practice of it causeth the practice of other duties Thirdly in that the Apostle doth reduce all their duties 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 profanenesse as being persons that resolve to live as they list Fourthly it would be considered in what things they must be subject and so wives must be subject to the husbands commandements to do 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 he 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 be ruled by the word of her husband His will must be her law to live by So likewise she must be subject to his reproofes to amend what he dislikes and to avoid what is displeasing to him so likewise she must be subject to his restraints and to the order he gives about her labour diet apparell companâ—e or the like striving in all things to please her husband 1 Cor. 7.34 Ephes. 5.23 and this subjection extends also to that due benevolence the Apostle requires 1 Cor. 7. 3 4 5. Fifthly we must consider in what maner wives must be subject and so divers things are required of them for their subjection must have in it care honour and sincerity First they must be subject 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 Pro. 14.2 which notes that the studies in every businesse how to set every thing in order as the Carpenter doth study how to set every part of the frame in joint Oh that this word Studie could be carved upon the hearts of women that they might never forget it what a world of unquietnesse and inconveniences might be prevented if care and studie did enter into their hearts Secondly they must be subject with honour to their husbands now wives honour their husbands and shew it divers wayes as by giving them reverent titles as Sarah called her husband Lord and by modest and shamefac't behaviour in her husbands presence her husband should be the covering of her eyes and by striving to imitate what is excellent in her husband so she should be his image and his glory as man is the image and glory of Christ and by avoiding 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 subjection must appeare many wayes as first by being subject to him not in some things but in all things as the Church is subject to Christ. Secondly by being subject at all times and in all places at home as well as abroad and alwayes as well as for the first quarter of the yeare Thirdly by practising this subjection 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 honour she beares to her husband performing this subjection to her husband as it were to the Lord himselfe Eph. 5.12 Finally she must make conscience to obey and be subject though the husband did not find fault or much require it even because God doth require it Sixtly it would be considered negatively in what cases or respects the wise is not subject to the will of the husband and so her subjection is qualified and limited or lightned divers wayes First in the quality of her subjection she is not to be subject with a servile subjection as a servant or vassall is subject to his Lord but in a sweet and familiar kind of subjection as the body is subject 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 subjection she is not subject to his will in matters of her soule and religion when his will is coâ—trary to Gods will Wives must be subject but it must be in the Lord Col. 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 subject but she may admonish and advise her husband with certaine cautions as if she be sure the thing she speakes against be sinfull and hurtfull and withall that she 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 subjection doth not bind her to consent to or conceale his whoredomes wherein he breakes the Covenant betwixt them and defiles the marriage bed nor is she bound to obey him in any thing she knowes to be a
all that are borne of God though in respect of outward fruits and the power or joy of inward gifts they may bee said to lose Ioh. 3.9 Without the word God hath divers meanes to further the salvation of men and he is pleased sometimes to worke by one meanes and sometimes by another sometimes by the Word preached sometimes by the Word read sometimes by Prayer sometimes by the Sacraments sometimes by the example of his Servants So that God doth worke our good sometime by one ordinance and not by another in the same thing and at the same time sometimes he will cure a man of a particular trespasse by the admonition of some private Christian Mat. 18.15 Iam. 5. ult sometimes he will bring a man to feele legall terrors by the doctrine of the Law and sometime hee will worke it by afflictions sometimes he will prepare a man to receive the grace of Christ by praier as he did Cornelius sometimes hee winnes him to it by the example of his servants as here And the reason is partly because God would shew the vertue that is in each ordinance and partly to teach us not to despise or neglect any of the meanes and partly to shew his owne power that workes freely by what meanes hee will as being not tyed to any And therefore they deale very corruptly and perversly that under pretence of commending one ordinance of God labour to abase the respect of another as they doe that say the house of God is a house of prayer and therefore there needs not so much preaching not considering that our Saviour Christ himselfe that alledged that place out of the Prophet to condemne buying and selling in the Temple yet did spend his greatest paines in preaching in the Temple and out of it thereby shewing the prime ordinance of God for the conversion of the soules of men was the preaching of the Gospel to them By the conversation of the Wives Great heed ought to be taken by such as professe Religion in looking carefully to their conversation especially towards such as are without Col. 4.5 Ephes. 5.15 1 Pet. 2.12 It is not enough to doe good duties but we must doe them as becommeth godlinesse T it 2. and so as may allure and win the very ungodly and therefore it is required that our works should shine Mat. 5.16 for by our practise wee resemble God himselfe and by our workes professe to shew not only what Gods Word is but what Gods nature is Our life must have the image of God printed upon it and therefore they doe fearefully that professe Religion amongst wicked men and by their workes order themselves so foolishly deceitfully conceitedly wickedly that they cause the name of God to be blasphemed Quest. But what should wee doe to our practise that by our conversation wee might allure and win wicked men to a love of the truth Answ. 1. First wee must avoide such things in our conversation as may irritate them as scandalous behaviour in any particular offence as deceit lying filthinesse drunkennesse pride covetousnesse passion or the like and withall take heed of mis-spending our zeale about such things wherof demonstration cannot be made to the conscience And besides in the good things we doe we must take heed of conceitednesse and ostentation but in meeknesse of wisedome have our conversations amongst men Iames 3.13 and further we must take heed of judging and censuring of others even of those that be without Iames 3.17 2. Mortification doth shine effectually into the conscience of wicked men it doth move them much if they see we be such as doe heartily judge our selves for the faults that hang upon us and doe not allow our selves in any sin Esay 61.3 3. A sound contempt of this world and the things thereof doth much affect the very naturall conscience of men if they see that not in words but in deed the love of this world and the glorie thereof be not in us and contrariwise it much vexeth them that we should professe the hope of heaven and contempt of the world and yet be as full of cares feares covetousnesse and such like ill affections as the very men of the world 4. Meeknesse and softnesse of nature exprest in our behaviour is very amiable as the coherence in this Text shewes and Tit. 3.1 2. 5. Mercie to the poore especially if we doe abound in it and be ready and cheerefull to it doth justifie us much before men Iames 1.26 Doct. 2. A good example even in inferiours may win men to Religion True Religion expressed in practise is amiable in all sorts of Christians women as well as men inferiours as well as superiours servants as well as masters children as well as parents Tit. 2.3.9.10 Luke 1. and the reason is because the true grace that is expressed by any Christian hath the likenesse of God printed upon it and so is amiable for his sake whom they by their works resemble And this may be a great encouragement to inferiours and should breed in them a great care of well-doing But the main thing intended in this Text is That religious wives ought to strive to win their husbands if they have such as are not religious or not in such soundnesse as they ought Quest. But what should a wife doe to win her husband Answ. She must in generall resolve to doe it not by her words but by her conversation as this Text shewes It is not her talking to her husband will doe it no nor her talking of religion to him that in it selfe is like to prevaile It concernes women very much to remember this point of the Apostle to seeke the reformation of their husbands by their conversation not by their words Ob. But Abraham was willed to heare his wife Gen. 16. Sol. What then hath every wife such an husband as will heare her as Abraham did his wife Besides the question is not what the husbands should doe but what the wives should doe when the husbands as not such as they should be Ob. But how shall a woman know when to speake to her husband and when not Sol. She must not speake to him no not of religion 1. when in the matter she would speake of she is not furnished to speake as becomes the Oracles of God 2. when by experience she hath found that her husband is irritated and provoked by her words 3. when she is not her selfe free from some fault as apparent in other things as that is she mislikes in her husband Qu. But what things must she looke to in her â—â—nversation that she may by her workes win her husband Answ. The first thing is that she be in all found subjection obedient to her husband in all things or else God may win him but she must have no part of the praise of it And this is strongly imported in the very scope of this place In generall she must strive to be to him even for conscience
sake that he may see it comes from the force of religion in her a good wife discreet provident carefull to please meeke such an one as his heart may trust in her and delight in her Wives that be foolish wastfull idle froward or busie-bodies if they have never so much shew of religion yet they are not fit for this worke to win any body much lesse their husbands Secondly she must looke to her conversation in things of her religion that therein she behave her selfe as becommeth religion Tit. 2.3 and so she must take heed of conceitednesse and contempt of others or neglect of her calling upon pretence of duties of her religion and looke to it that she be not her selfe guilty of any knowne fault unreformed and withall she must strive to shew the power of her godlinesse in good fruits labouring to abound in good workes 1 Tim. 2.10 both at home and abroad being pitifull mercifull ready to help them that are in misery according to her power and in the things she hath liberty to dispose of Other things follow in the three next verses Verse 2. While they behold your chaste conversation coupled with feare IN these words is contained the second thing the Apostle chargeth upon wives in his exposition viz. A chaste conversation with feare so ordered as their husbands may daily behold it and observe it in them Where the Apostle implies what the husbands will doe viz. they will observe the conversation of the wives and expresseth what the wives ought to doe viz. in conversation to shew chastitie coupled with feare First then we are to consider of that which is implied viz. what the husband will doe and this is imported in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While they behold While they behold The originall word signifies to observe and prie into a thing to finde out the secrets of it and so it notes That carnall men such as these husbands were doe watch and marke the conversation of such as be religious to observe all they can in them that professe true religion Thus they watched David and Christ and Daniel and so doe they all the godly and thus they imploy themselves in spying and marking the wayes of the godly sometimes out of the naughtinesse of their hearts supposing godly men to be like unto themselves and therefore hope to find out wickednesse in their practise sometimes out of malice lying in wait to find out any fault in their carriage of which they may accuse them and vilifie them in the world and sometimes they doe thus as compelled by the force of their naturall conscience which gives glory to the graces of God in the conversation of true Christians while they observe in them that holinesse which they find not in themselves or other carnall men And therefore the Use should be to teach all that professe religion to looke carefully to their waies and walke circumspectly that they give not occasion of offence but rather carry themselves so as to make proofe of their sincerity and good conversation by their workes Secondly from hence we may gather also That a Christian must looke to his justification before men as well as to his justification before God for as God beholds his waies so doe men and he is bound to seeke his justification from men as well as his justification from God And therefore as the Apostle Paul had taught the justification of a sinner before God so the Apostle Iames urgeth the justification of the godly man before men which this Apostle imports in this place when he requires such a conversation as may compell carnall men to say they are just men So our Saviour Mat. 5.16 Quest. What can carnall men see in the conversation of the godly to make them give glory to God or the truth Answ. By the good conversation of true Christians they gather the goodnesse of the law or religion which they professe And besides they thence gather that they are not hypocrites but are religious indeed whence they see what power their religion hath over them in all their waies And further the scandall of reproaches cast upon the godly is often by the observation of their conversation utterly removed in the hearts of such carnall men as set themselves throughly to observe and marke the course of the godly Your chaste conversation The word here translated Chaste in all other places of the New Testament is translated Pure and so shewes that it ought to be accepted here in a larger sense than the word chaste doth import yet so as chastity is a part of the purity of a Christian. Doct. A pure conversation is required in all true Christians yea even in women as well as men That purity is required is manifest by divers Scriptures yea to be examples in purity 1 Tim. 4.2 It is the chiefe fruit of the wisedome is from above Iam. 3.17 A pure heart is required 1 Tim. 1.5 and a pure conscience 1 Tim. 3.9 and pure hands 1 Tim. 2.8 And that it may be had is apparent for our Saviour saith Yee are all pure Iohn 15.3 Quest. How can a man in this world be pure can any man be without sinne Answ. No there is no man that sinneth not In many things wee sinne all James 3.2 Who can say I have made my heart cleane and am pure from my sin Pro. 20.9 And If any man say he hath no sin he is a liar and the truth is not in him 1 John 1.10 And yet though in that sense no man is pure yet in other senses the godly man may be called pure and is bound even by the Gospel to purity as 1. In respect of some particular offence A godly man may be so pure as to abide the triall of God himselfe as David wills God to judge him according to his righteousnesse and the innocency of his hands meaning in that point of false or treacherous dealing against Saul which was charged upon him Psal. 3.4 5. 18.15 2. In respect of imputation every beleever is perfectly pure all his sins are as if they had never beene and Christs righteousnesse is his and in that righteousnesse of faith he is perfectly pure before God himselfe Rev. 19.8.14 3. In respect of men he may be pure in conversation though not in respect of God and so he is pure when he is unrebukeable and unblameable amongst men And this ought to be found in the conversation of every Christian to live without offence and without rebuke Phil. 2 15 16. 4. There is a pure conversation in respect of God not that we can converse without sin but God is pleased for Christ his sake to account our conversation pure when it hath divers prints and markes of his true grace in us And so Christian purity hath in it many things 1. Separation from impure men Psal. 1.1 2 Cor. 6.17 2. The desire of purity in the perfection of it God accounts his servants pure because
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
unto reformation if they will carefully observe these rules following 1. They must study to be quiet 1 Thes. 4.12 They must not trust their owne conceits of things but with good conscience study how to prevent occasions of unquietnesse and how to carry themselves discreetly and with meeknesse It doth require much study to live quietly 2. They must be sure they meddle with their owne businesse as it is further added in the same place They must be sure to place their greatest care in learning how to discharge their owne duties to others and not allow themselves liberty to suspect or censure the waies of others with whom they converse Such wives as are so diligent to studie their husbands duties and to finde fault with them in their callings seldome or never live quietly with their husbands whereas the Apostle here would have such wives as have ill husbands to lay the ground of a quiet life in the care of sound discharge of their owne duties to their husbands 3. They must heartily repent for their faults of unquietnesse and frowardnesse past and not only humble their soules in secret before God for such sins but also shew their repentance to those with whom they converse by an humble acknowledgement of their vile nature and froward behaviour even in the particulars of it Repentance for knowne trespasses can never be sound if it be secret and not made knowne to the parties grieved 4. It will wonderfully help them if they pray constantly to the Lord Jesus that left such a patterne of meeknesse and to entreat him by influence of his grace to quiet and sweeten their natures Beseech the Lord Jesus even by his meeknesse to make us meek and able to expresse his vertue in a quiet conversation 5. They must not give place to wrath but if they perceive their hearts rising and inclined to passion and provoking and censorious words they must presently lay necessity of silence upon themselves till they be able to speake quietly and without frowardnesse This one rule constantly for a while observed would breed a great alteration in their dispositions quickly and in time weare out the force of the disease Unquietnesse is much enlarged by the words are uttered after the offence is taken And thus of a meek and quiet spirit only we may note from the indefinite requiring of meeknesse That Christians and in particular Christian wives must exercise meeknesse and quietnesse towards all persons and at all times and in all places In all places I say and so both at home and abroad towards all persons and so they must carry themselves quietly not only towards their husbands but towards their servants and their neighbours whether they be poore or rich and at all times they must not be young Saints and old Divells as the Proverb is that is of a soft and gentle behaviour at first and then grow froward afterwards Age and infirmities are not sufficient excuses for vicious anger and unquietnesse Besides in that the Apostle resembles meeknesse to apparell it imports That by nature we are borne without it our soules being as naked in respect of meeknesse as our bodies be in respect of cloathes and withall that it should be our every-daies care to put on meeknesse and fit our selves for quietnesse as wee would put on our cloathes And further as it is not enough to put on our cloathes but we must tie them and fit them handsomely so must we use discretion in the putting on of meeknesse and quietnesse fitting the vertue to the reasons and occasions of the day Thus of the second part of this verse The third and last is the reason why women should be so carefull of this kind of dressing and apparell and that is because it is a thing of great price in the sight of God Which in the sight of God is of great price Divers things may be hence observed 1. That God doth highly esteeme of the vertues and true grace and good behaviour of his servants and therefore in this place their vertues are said to be very rich in Gods sight and in the Scriptures he gives the terme of riches to their gifts 1 Cor. 1.5 and grace is called glory Esay 4.5 and God is described as if he were in love with his people when they carry themselves graciously Iohn 14.21 And this serves greatly to exalt the praise of Gods good nature and tender affection to man and the more because all good things in us are his owne gift Iames 1.17 and because our best gifts have many imperfections in them and our best workes are defiled with sinne Esay 64. and besides because he greatly esteemes them even the least beginnings of goodnesse in his servants as their desires to be good and their very preparations of their hearts to goodnesse Esay 55.1 2. Psal. 10.17 2 Christians are bound in all their behaviour to carry themselves so as that God may accept of them and esteeme what they doe and this is required of them in every state of life They are tyed to this not only in what they doe in Gods house but in what they doe in their owne house This all are charged Heb. 12.28 and so wives here and so servants Eph. 6. 5 6 7. The praise and acceptation of God should be ever before their eyes the reasons are because the formes and rules of all behaviour are given by God his Word is the light to our feet and the lanthorne to our paths Psal. 119. and is only able to make the man of God perfect in every good word and worke 2 Tim. 3. ult and besides if we doe well we are sure never to faile of the praise of God whereas if we seeke the praise of men wee may be deceived For either they may praise us for that which is abominable in the sight of God Luke 16.15 or they may dispraise us when wee doe well or at best their praise is mutable And further it is God that must reward our good conversation Eph. 6.8 and therefore reason that hee bee looked after in what wee doe Lastly this is a signe of difference betweene the godly and the wicked in doing good duties a godly man is knowne by this signe that his praise is of God and not of men Rom. 2.29 Mat. 6. The Use should be to teach us therefore in all our waies to labour to please God and above all things to seeke his acceptation Now if wee would have God pleased with what we doe we must looke to divers rules 1. Wee must bee sure that wee are not in the flesh for they that are in the flesh cannot please God Rom 8.8 Wee must be sure we are new creatures Gal. 6.15 2. Wee must set God alwaies before us and remember his holy presence Gen 17.2 Psal. 16.8 God cannot abide to be forgotten 3. Wee must come to the light that it may bee manifest that our workes are wrought in God Iohn 3.22 Wee must walke by
prayers be not hindred HItherto of the duties of Wives the Husbands dutie followes in the words of this Verse Where three things are to be observed 1. The proposition of their dutie 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 heires of Gods grace 3. Because else their prayers and Gods service will be 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 dutie 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 duties as well as wives Now if God charge the husband it 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 He first by his precept informes his wife before his face and shews him a patterne how he shall walke towards him and therefore now may the more willingly attend to his owne dutie Secondly because things last spoken have usually the greatest and longest impression upon the heart and this is a matter of greater 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 bee out of order how can the body bee 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 safety can the Ship be in Besides what a world of hurt will the ill example of the husband doe in the family either in children or servants Quest. 2. But why are husbands charged with so few words 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 it Yee Husbands God speakes to them in the second person to import that they should heare these words as if God were present to speak to them in his owne person and 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 binds 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 waies 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 mind 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 laws 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 mightwith comfort undertake this taske And then it should much move them to observe how God hath given his commandement to them he first chargeth their wives before he charâ—â—tâ— them And besides he hath given a long charge to the wives 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 Jesus 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 Jesus 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 He hath no man to controule him in his office and hath not God made him both King and Priest in his family His houshold is a little Kingdome or a little Church where he is of soveraigne power and hath great supremacie and if the world acknowledge not the glory of his place yet it is acknowledged in heaven 4. From the maner 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 he 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 prayed for But especially let him consider that God hath bound him to his wife by covenant yea that he hath bound himselfe to God by covenant for this thing yea that the oath of
God is upon him he hath sworne before the Lord to doe his duty Thus of the generall motives Further in that he said Husbands indefinitely he shewes thereby That all husbands are bound to observe this charge and all alike God chargeth rich learned wise godly husbands as much and as well as poore unlearned and ill disposed men Two Uses may be made of this point for first hereby we may see cleerely 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 bloud 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 add 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 duty charged upon husbands is contained briefly in these words and under this phrase of dwelling with them is comprehended in effect all essentiall matrimoniall duties 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 be partners in all outward blessings All things should be common so as the husband must provide maintenance for his wife and that not only while he lives with her but he ought as he is able to provide for her maintenance after he is dead 4. Mutuall benevolence or the mutuall use of each others bodies 1 Cor. 7. 5. Delight in her company so as to be loath to be absent from her it is not enough to be with her but he must dwell with her Pro. 5.19 6. Serving of God together as the last reason in the end of the verse shewes Now divers reasons may be given of this why husbands should dwell with their wives 1. From the institution of marriage divers things may be noted as that God said hee would provide a helper for man to be before him Gen. 2.18 and besides Adam confessed she was bone and flesh of his flesh which the Apostle urgeth Eph. 5. And further it is said For this cause shall a man leave father and mother and cleave to his wife and they shall bee one flesh All which imports a necessity of living together 2. From the example of Christ husbands should love their wives as Christ loved the Church Now how Christ desires to be with the Church may bee seene in the Canticles and hee hath promised he will be with his Church to the end of the world Mat. 28. 3. From the unnaturalnesse of the offence of living asunder Did ever any man hate his owne flesh saith the Apostle Ephes. 5. or can the arme or head in the naturall body live well from the other parts of the body no more either comely or convenient is it for husbands to live from their wives The use is therefore for great reproofe of many husbands that have so little desire or delight to converse in this holy and loving manner with their wives but study all occasions to draw them from home yea some men had rather live abroad with their dogs or hawkes than at home with their wives But especially those beasts are abominable that leave the society of their wives to follow strange women that is Whores Secondly here is somewhat for wives too If they would have their husbands to keepe home and delight in their company they must labour to be amiable and pleasing and study to be quiet and obedient that their husbands may be encouraged with delight to live with them Againe the indefinite propounding of the duty shews that they must dwell with them at alltimes not for the first quarter after they are married but for ever and that for conscience sake not only to avoide shame or the displeasure of the wives friends or onely while her portion lasts or for such like carnall respects But before I leave this point something would be said of foure cases of absence which may bee put as first the case of absence in respect of calling secondly the case of separation from bed and boord thirdly the case of nullities fourthly the case of divorce For the first when God gives a man a just calling to live from his wife or to goe into forraine parts it is lawfull to forbeare cohabitation for the time as in the case of Souldiers or Merchants or Ministers that are called to exercise their Ministeries in remote places In these cases when the wives cannot or will not goe with them they may lawfully live absent yea though their wives consent not to it because all relations to man must give place to our relation to God Now when God calls any man to any imploiment no man can disannull that calling and therefore such in the Ministery as have lawfull callings to exercise their Ministeries in other countries and have not fit imploiment at home doe very sinfully when they refuse to preach the Gospel in such places upon that silly pretence that they cannot get their wives to consent For the second viz. the case of separation from bed and boord it is for the most part very wicked and abominable because we have not either commandement or permission or example of any such in the Word of God And besides experience shews it breeds a world of scandalous inconveniences though I doubt not but in some speciall cases the Magistrate or Church may cause such a separation for a time but as it is ordinarily practised by divers husbands and wives it is very vile For the third viz. the case of nullities we must understand in divers cases though the man have bound himselfe by the contract or consummation of marriage to the woman yet he must not dwel with her because such contracts and marriages are meere nullities in the sight of God and of no force 1. If he marry her that is divorced for any other cause than fornication Mat. 19.9 2. If the marriage be incestuous that is within any of the degrees prohibited in the law of God see Lev. 18. Which lawes were not ceremoniall or politicall but morall and naturall which may appeare as by other reasons so by this one God saith he did destroy the Nations for such incestuous matches Lev. 18.24 Now God could not punish the Nations for breaking a law was never given them The ceremoniall and politicall lawes were given to the Jewes and not to the Gentiles thus it was not lawfull for Herod to
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
this duty of prayer Hence it is that where we reade of any commandement to pray in Scripture usually it is as large as any of the ten Commandements even such as bindeth all persons to the performance of it which should serve greatly to shew the profanenesse of most families that have no prayer A familie without prayer and the exercises of religion in it is a very den of wild beasts and a cage of impure birds and the wrath of God hangs over those families that have not prayer used in them as these places shew Psal. 79.6 Zeph. 3.1 2. Dan. 9.13 Ezek. 22.30 Doct. 4. Yea in that he takes for granted that Christian husbands and wives did pray onely admonishing that they looke to it that their prayer be not interrupted it shewes That every godly Christian can pray and doth make conscience of it to doe it Psal. 32.6 for every Christian that is a true Christian hath the spirit of adoption by which he cries Abba Father Rom 8. 16. And it is made a signe of a wicked man not to call upon the name of the Lord Psal. 14.4 Doct. 5. In that prayer may not be interrupted or hindred it shews plainly That this is an exercise for every day constantly while we live in this world which these places confirme 1 Thes. 5.17 Col. 4.2 Rom. 12.12 Psal. 105.4 praying by fits will not serve turne Doct. 6. Wives and husbands though they had never so many praises other wayes or for their carriage one towards another yet if they be not religious persons and in particular such as serve God by daily and devout prayer they are not true Christians nor accepted of God The Apostle takes it for granted that all Christian men and women doe make conscience of daily prayer to God Which serves notably to conâ—ure the vaine trust in civill honesty and the fairenesse of domesticall conversation which bewitcheth many persons in the world Doct. 7. When the heart is not right towards man it is not right towards God as here domesticall disorders hinder the exercises of religion towards God That husband that loves not his wife hath no great mind to pray Wives that make no conscience to live quietly and obediently with their husbands suffer a like alienation from God both in their ability to serve him and in his acceptance of it Doct. 8. In that he saith your prayers it shewes That every Christian must make prayers of his owne As the just man lives by his owne faith so must the true Christian thinke of getting his living under God by his owne prayers 'T is not enough that he partake of other mens prayers in publike or that he can get others to pray for him in private God lookes for prayers from himselfe Doct. 9. In that he saith prayers it imports That there be divers kindes of prayer and that private Christians must make not onely a prayer but prayers to God Eph. 6.18 Phil. 4.6 Col. 4.2 The sorts of prayer and differences arise 1. From the instrument by which it is formed for there is the prayer of the heart onely such was Hannah her prayer 1 Sam. 1. There is a prayer of the mouth only such is the prayer of hypocrites Esay 29.13 There is the prayer both of heart and mouth and such is the prayer ordinarily of all the godly 2. From the place of prayer some prayers are publike some private and a Christian must use both Some are alone some with others 3. From the forme and so we have the prayer of Christ as the patterne and rule for all prayers and the prayers of Christians agreeable to that patterne We must not râ—st upon saying over the words of the Lords prayer and neglect all other prayers Againe some prayer is conceived some is in a set 〈◊〉 used A set forme is 〈◊〉 for the publike and for such weake Christians as are not yet able to expresse their owne desire to God in their owne words No◠〈◊〉 conceived formes unfit or unlawfull for such as are able and desirous to performe prayer according to the rules of prayer as is apparent by the examples of all sorts of prayers in both Testaments 4. From the object of prayer and so some prayers are made daily at set times and thence it was that the Chuch of the Jewes had their houres of prayer Acts 3.1 and some are uttered suddenly according to some speciall occasion And of this sort are ejaculations short petitions put up to God expressing the present motion in the heart Doct. 10. It is a great losse or inconvenience to have our prayers interrupted This is plaine from the Text. And there may be many reasons assigned of it I will instance but one or two first because for that time a man is thrust out of the presence of the King of heaven To pray is to stand before his face Secondly because while prayer stands still our spirituall trade stands still while we pray not we thrive not Thirdly if it were nothing else but the respect of others it must needs be a great inconvenience to omit prayer because thereby we withdraw our aides from the Church and that is as bad as in evill times of war to withdraw our succours from the house of Israel Quest. But how many waies can prayer be interrupted Answ. Prayer may be interrupted either in heaven or in earth either in the hearing of it or in the making of it Prayer is interrupted in the hearing of it or God will not heare prayer 1. If the person making it lie in any sin without repentance Pro. 15.8 Esay 59.2 Lam. 3.44 Psal. 66.18 2 Tim. 2.19 1 Iohn 3.22 2. If it be not made in faith that is if we beleeve not that we shall have what we aske Mat. 11.24 Iames 1.6 3. If not made in the name of Christ Iohn 16.23 4. If it be made carelesly and coldly if a mans head be full of distractions so as he regards not what he prayes he is not likely to be heard for how shall God heare him when he heares not himselfe and how shall God heed what he saies when he heeds not what he saies himselfe 5. If a man aske amisse that is aske for carnall and corrupt ends Iames 4.3 6. If a man be not in charitie with his neighbour and will not forgive him his trespasse Mat. 6.14 7. If a man be unmercifull and will not heare the cries of the poore Esay 58.7 Pro. 21.13 Thus prayer is interrupted in the hearing of it Prayer is interrupted in the making of it when men are indisposed to prayer and so omit the performance and thus prayer is interrupted Sometimes by the violence of wordly cares and businesse the heart of man being overcharged with these cares of life Sometimes by domesticall discords and private passions which it seemes the Apostle especially meanes in this place Sometimes by the love and lust after some particular siâ— for while mens hearts run after sin they
profane like Esau to contemne Gods blessing but seeke it while it may be had Heb. 12.17 Quest. But what should we doe to get Gods blessing Answ. First you must diligently resort to Gods house for there God hath commanded the blessing Psal. 133.3 and be carefull and attentive hearers of Gods Word for the ground that drinketh in the raine receiveth a blessing from God Heb. 6.7 the raine of instruction must soake into your hearts 2. You must turne you every one from all your transgresâ—ieâ—â— if you will have Gods blessing in his Son Jesus Acts 3.26 without found repentance Gods blessing will not be had Men must not thinke to get Gods blessing and doe after the things they doe now a daies every one that â—hâ—â— is right in his owne eyes Deut. 12.7,8 Finally we must be all such as feare God truely Psal. 115.13 and such as will not lift up their soules to follow vanity but get cleane hands and a pure heart for such only shall receive the blessing from the Lord and righteousnesse from the God of their salvation Psal. 24.4 5. and to this end we must carefully hearken to Gods voice and observe to doe all that he commâ—â—deth us Deut. 15.4 5 6. Lastly Gods owne children that have felt the comfort of Gods blessing must be admonished to carry themselves so as they may grow in the comforts of it more and more 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 piety 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 means to help them also to this great happinesse of inheriting Gods blessing Gen. 18.18,19 4. If they be put to it to deny themselves in things most deare to them for the glory of God they shall approve 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. Verse 10. For hee that will love life and see good daies let him refraine his tongue from evill and his lips that they speake no guile Verse 11. Let him eschew evill 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 he had shewed That if a man would live a quiet and contented life free from troubles and mischiefe he 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 be a protectour of such godly and carefull men and he would recompence upon the wicked all the wrongs they doe 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 viz. such as would needs love life and to see good and quiet daies 2. The duties 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 ver 10 11. 3. The reason of his advice and that is taken from the nature of God and his disposition both towards the godly and amongst the wicked ver 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 thank themselves for the unquietnesse and distresse they live in And this will appeare if we 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 ownefolly 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 vaine 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 orfrandulent words and that men did avoid 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 some times 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 certainely and how soone he might be delivered from the power of any sin And for his infirmities with how little labour might he 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 extremely 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 temptations are upon them and they are truely humbled under them how doe some Christians wilfully refuse consolation and limit God so as never to be quiet till the temptation be removed though the Lord himselfe answer them that his grace shall be sufficient for them The Use should be 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 St. Peter and the Prophet David agree so right in judgement
by Christ 154 Excellent uses of the manifold descriptions of Christ 248 249 As he is a Lord how he excels other Lords 249 How said to be both a stone and a living stone 249 250. c. Christ is precious many wayes 254 How we may get an esteeme of Christ above all things 281 How we may manifest this esteeme ibid. How Christ is an honour to us 292 Christ many waies refused 298 In what respects Christ bare our sinne 531 Christian. A Christians life is a joyfull life 54 What they must doe to preserve that joy in their hearts 55 How farre he may rejoyce in earthly things 56 Priviledges of weake Christians 229 Encouragement for weak Christians 237 Christians have divers sacrifices 266 Only Christians come of the best generation 317 They are royall many wayes 318 The priesthood of a Christian is a singular priviledge 320 321 It should put us in minde of divers duties 321 Christians are holy many wayes 322 How Christians are said to be all of one Nation 325 Why called a peculiar people 326 327 A sound Christian shewes himselfe so by his conversation 388 For what reasons Christians should be much affected with the consideration of their Calling 689 The necessity of knowing our calling 690 How it may be knowne 691 Divers sorts of Christians ibid. Carnall Christians know not their Calling ibid. c. The reasons of it 692 Good Christians have a blessed estate above all men 693 True Christians inherit nothing but blessing 693. and that many wayes 694 Church Eleven prerogatives of the Christian Church 79 80 The Church like Mount Sion in many respects 276 277 The uses hereof ibid. The excellencie of the word above all other assemblies of the world besides 277 Cleane Cleanenesse Eight things to be done for the getting of a clean heart 175 Come We Come to Christ many mayes 256 Eight wayes to come to Christ 257 Encouragements thereto ibid. c. Compassion It was shewed by Christ five wayes 332 In man how 679 Motives to it ibid. What bowels of Compassion doth import 683 Confound Beleevers shall never be Confounded 284 The diverse acceptation of the word Confound ibid. How Confounded may be taken in a good sense 285 Meanes by which God keepes the Beleever from being confounded ibid. In what he shall not be confounded ibid. How farre he may be confounded 286 Conditions of such as will not be confounded 287 What sorts of men shall suffer shame and Confusion ibid. Conscience It ought to be adorned with nine things 18 Kindes of Conscience 503 Reasons why men ought to be instructed about Conscience 499 What Conscience is ibid. It s proper worke 500 How Conscience is imployed in us ibid. The law by which Consc. judgeth the maner of proceeding in judgment 502 Prerogatives of Conscience ibid. c. Divers kinds of Conscience 503 Differences of evills in mens Consciences 504 Signes of an evill Conscience that is still and stirred 505 Hurts of an ill Conscience with foure effects â—hereof 506 Aggravations of the miserie of an ill Conscience 507 What must be done to make an ill Conscience good 508 Two things for guiding the Conscience 509 Signes of a good Conscience ibid. Benefits of it 510 How farre Conscience may be bound 510 511 Conversation Our conversation said to be vaine in sixe respects 140 The sins which make it so ibid. There is vanitie in the Conversation of the Saints themselves ibid. Five degrees of our redemption from a vaine conversation 141 Seven signes of it ibid. Speciall rules for the right ordering of a holy Conversation 323 Meanes to â—ttainâ— it 324 Differences betweene a holy Conversation and a civill ibid. A sound Christian shewes himselfe so by his Conversation 388 Vide Honest. Sixe things which make an honest Conversation 389 An honest Conversation is the way either to convert or convince the Gentiles 392 By what meanes we may win wicked men in our Conversations 594 595 Reasons why a Christians Conversation should be coupled with feare 598 599 Conversion Nine signes to know whether we be effectually converted 585 Rules for it 586 Courtesie It containeth seven things 685 Creation The wonderfulnesse of our Creation shewed many waies 151 152 The use of it ibid. D DAy Many sorts of Dayes nâ—ted in Scripâ—â—â—â— 416 How the Day and season of grace may be knowne 417 Darknesse The acceptation of the word Darknesse 338 c. Degrees of it 339 Nine aggravations of the Darknesse that is in wicked men 340 The use of it ibid. c. Foure signs of spirituall Darknesse 341 There is some Darknesse even in the children of Light ibid. There are seven differences between the Darknesse of the godly and the darknesse of the ungodly 341 342 Death Vide Die 198 534 Deceit Vide Guile The miserie of Deceitfull persons 206 207 Of Deceitfull Servants 207 The iniquitie of our times herein 208 Signes of a man without Deceit 209 Despaire How many wayes wicked men may Despaire 307 Preservatives from Despaire 308 309 Speciall differences between the Despaire of the godly and wicked 309 310 Desire The necessitie utilitie and nature of this affection of Desire largely handled 221 The true Desire of the word hath foure distinct things in it first Estimation of it secondly Longing for it thirdly Content in it fourthly Constancie in the renewing of it 221 222 How we may discerne our affections to it 222 Signes both externall and internall of our Desire to the word 222 223 c. Impediments 223 Meanes of getting true Desire to the word 225 Rules for preserving these Desires 226 Motives thereto 227 How farre wicked men may desire the word 230 Die Vide Death Men Die many waies 534 The many inconveniences by forgetting to Die 198 How to prove willing to Die ibid. Disobedience How unbeleevers are guilty of Disobedience and their Disobedience aggravated 293 Drunkard Drunkennesse Reasons against it well applied 106 E EArth Earthly In what the vanity of Earthly things appeares 700 No reason to be in love with them ib. c. What daies are Evill in respect of wicked men 703 Wherein godly mens daies are Evill ibid. Great difference of the evill daies of good and evill men ibid. How farre Christians may rejoyce in Earthly things 56 Elect. The Elect have eight priviledges above all men in the world 7 8 Three sorts of Elect 150 Election A fourefold Election 7 How they may be knowne ibid. 315 Good use of the point 8 There are many things in our Election which may ravish us 314 Rules to live so as becommeth the assurance of Election 316 Envie It is a hatefull sin 214 Signes of a man free from Envie 215 Evill-doers Who are pointed out for such 446 Evill-speaking Vide Backe-biting Report the aggravation of it 213 Reasons against it 216 The effects of it foule 217 The use to be made of it with Rules against it 218 What to doe to avoid it 219 In what cases odious 395 Helpes to