vaine talkers and will have all the words and by their good wills will talke of nothing else and so hinder edification in profitable doctrine and such as is out of question Tit. 1.10 11. and when men lust to be contentious and are like Salamanders that live alwaies in the fire and know no zeale without contention 1 Cor. 1â— 16 7. When men differ in judgement in the very points of foundation and erre against such truths as must be beleeved to salvation 8. If men be so â—â—ghâ— headed and variable that they are tossed to and fro and carried about with every winde of doctrine sometimes of one opinion and shortly after of another especially when men are so new fangled as in every place to receive almost any doctrine that is new divers Ephes. 4.14 9. When men quarrell so earnestly about things of lesse moment contrary to the custome of the Churches as about praying or prophecying bare or covered or about eating the Sacrament full or fasting 1 Cor. 11. or about such indifferent things as may bee used or not used with Christian liberty Rom. 14. or about Genealogies 1 Tim. 1.4 and such like And that this reproofe may enter the more deeply upon the hearts of some Christians it will be profitable to consider of the ill causes of disseâ—â—ing which are these and such like 1. Ignorance of the Scripture if they had more true knowledge they would not disagree and this ignorance yea sometimes palpable ignorance may bee found in some that thinke themselves to have more knowledge and to be more spirituall than a multitude of those from whom they disagree Mat. 22.1 Tim. 1.6 7. 1 Cor. 14.37 38. 2. Want of love to those found truths that morâ— concerne sanctification causeth God in his justice sometimes to give men up to delusionâ— and to beleeve lies 2 Thâ—s 2. 3. Vaine-glory the very desire to be some body and to excell others makes some Christians gladly to receive or bring in different opinions 1 Câ—r 4.8 Phil. 2. â— Gal. 5.26 4. Over much trust upon the judgments of some â—hâ—n they esteeme when they respect some Ministers so much as to be of their opinion though their consciences be not enformed of any â—ound reason from the word of God for it This estimation of men above that is written hath deceived â—â—â—y â— Cor. 3.21 4.6 5. Respect of earthly things Some men teach and professe to hold opinions of dissenting sometimes meerely for advantage to their estates either to get maintenance or preferment in the world by it Tit. 1.10 11. Rom. 16.19 20. 6. Prejudice is the root of dissenting many times as the Gentiles would not abide yeelding to ceremonies out of very dislike of the Jewes and the Jewes would not understand the needlesnesse of their ceremonies out of very contempt of the Gentiles and so the strength of faction on both sides kept them from agreeing 7. Heaping up of Teachers disorderly when Christians are so diseased with humour and so hard to be pleased with sound doctrine that they hunt up and downe to heare all sorts of men it many times proves hurtfull in this respect that they get infection from the different humours of the many Teachers they heare Disordered hearing in this respect breeds as a surfeâ— of the inward regard of sound doctrine so a great aptnesse to receive divers and strange doctrines 2 Tim. 4.3 4. 8. The contempt of their godly Teachers and want of sound affection to them to them I say that have a charge over their soules whom they ought to obey And this is the more vile as some Christians order the matter because of their hypocrisie in magnifying the judgement or gifts of Teachers that are absent and have not the charge of their soules and abusing the due respect of their owne Teachers which is yet more vile if this injury be done to such as were their Fathers in Christ. Thus of the Use for reproofe By the limitation given before from other expresse Scriptures we learne so to understand this doctrine of unity as it excludes all unity of opinion or practice with such Churches or particular persons as hold doctrines against the foundation of Christian religion so as we must never agree with them As for instance We may not without the damnation of our soules be of one mind with the Church of Rome for there are many things which they beleeve and practise which we must in no case joyne with them in and it is impossible to reconcile us to them unlesse they change their minds I will instance in divers things wherein we cannot without losing Christ be of one minde as 1. In opinion of merit of workes for thereby we make the Gospel or Doctrine of Gods grace of none effect and the promise of God void which is to deny the grounds of Christian religion Gal. 5.3 Rom. 4.14 11.16 2. In the opinion of worshipping Saints and Angels for the Apostle saith expressely that they that doe so hold not the head and so cannot be true members of Christ Col. 2.18 19. 3. In their Idolatry in making and worshipping of Images and almost infinite superstitions contrary to the second Commandement expressely and so as we are commanded to get out of this spirituall Babel in respect of her spirituall fornications 4. In their doctrine of Traditions for they teach that Traditions that are not agreeable to Scripture yet are to be received if they be deliveâ—â—d by the Church in equall authority with the Scriptures If we be of one mâ—â—de with them herein we cannot escape Gods eternall curse as these Scriptures shew Gal. 1.8 Rev. 22.18 5. In their doctrine of perfection for they teach a man may perfectly keepe the Law of God Now this is so dangerous an errour that the Apostle saith there is no truth in the man that holds it 1 Iohn 1.8.10 I omit the rehearsall of other differences Thus of the first vertue The second vertue charged upon Christians is compassion one towards another Have compassion one of another The word signifies such a fellow-feeling or sympathie that makes us like affected as if we were in their case The doctrine then is cleere That we ought to have a sympathy one towards another this is a singular vertue In handling of which point I will observe these things 1. The proofes of it from other Scripture 2. The Explication of the sense shewing in what things we should be like affected 3. The reasons of it 4. The Uses 1. The proofes are very pregnant and full in these other Scriptures Rom. 12.4 15. Heb. 13.3 2. For the explication This sympathie is to be exprest both in the case of the evills of others and in the case of the good of others In the case of the evills of others we ought to be tenderly affected towards them both in respect of their sufferings troubles griefes and crosses Heb. 13.3 10.34 Iob 30.25 whether they be inward or outward as
to the end These two verses then containe the salutation where observe 1. The person saluting 2. The persons saluted 3. And the maner of the salutation it selfe 1. The person saluting is described 1. By his name Peter 2. By his office an Apostle 3. By the author of his calling Iesus Christ. 2. The persons saluted are described both by their outward estate and by their spirituall estate For their outward estate notâ— both what it was and where it was they were strangers of diâ—persion and that through Pontus Asia c. For their spirituall estate they are Gods Elect and their election is amplified 1. By the foundation of it which is Gods fore-knowledge 2. By the meanes of execution of it which is the sanctification of the spirit 3. By the end which is two-fold 1. Obedience of life 2. Remission of sinnes by the sprinkling of the bloâ—d of Christ. 3. The forme or maner of the salutation is in the end of the second verse Peter This Apostle was by Nation of Galile borne in the towne of Bethsaida His fathers name was Iona or Iohn a fiâ—herman He was the brother of Andrew who as they were fishing at the sea of Galilee of a fisherman was made a fisher of men His name at his Circumcision was Simon and his name of Peter was given him by his Saviour It signifieth a stone a rock perhaps it was given him for his confession and acknowledgment of Christ the rocke upon which the Church was built He was called by our Saviour Cephas which in the Chaldean tongue is of the same signification The Siâ—iâ—ck versâ—â—â— seâ—s the 〈◊〉 of the Epistle thâ—â— The epistle of Peter Simon Cephas This is he that was ever accounted a Prince amongst the Apostles taught in the mysteries of the Kingdome of heaven by the voice of the Sonne of God himselfe before his death This is he to whom the Lord after his resurrection three times said Simon thou sonne of Ionah lovest thou me feed my sheepe feede my lambes It is storied of him that in one day he converted 3000. â—â—ules He cured Aeneas of the palsey raised Dorcâ—s to life first preached to the Gentiles being instructed by a sign from heaven and baptized Cornelius with his houshold He was by agreemeâ—â— appointed to be the Apostle of the Circumcision Apostle Peter had a threefold call from Christ 1. To the Discipleship 2. To the Apostleships 3. And then to the Apostleship againe having fallen from his former call by his threefold deniall of Christ. An Apostle was the highest office in the Church The Apostle Ephes. 4. reckons the callings of the Ministery some were extraordinary viz Apostles Prophets Evangelists some were ordinary viz the Pastors and Doctors His mentioning of his Apostleship here shewes three things 1. Authority 2. Modesty 3. Consent 1. His authority must needs be great seeing he was the Orator Legate Embassadour of Iesus Christ which should perswade these to whom hee wrote to receive his doctrine with all reverence and care and not them onely but us also for whom it is left upon record so as what is here forbidden we should take heed of and what is commanded we should receive as the words of Christ we should take heed we fashion not our selves after the lusts of our former ignorance vers 14. and not dare to live in malice deceit hypocrisie c. Chap. 2.1 or yeeld to the fleshly lusts that fight against our soules Chap. 2.12 or to be offensive or disobedient in our particular callings Chap. â— â— or to â—â—veâ—â—â— our selves Chap. 3.8.9 or to live after the wills of men or to walke in the sinnes of the Gentiles such as are mentioned Chap. 4.3 4. and so of the rest 2. His modesty appeares in this that he seekes not principality of Primacie 3. And hiâ— consent in that he professeth hereby to bring no other doctrine then that the rest of the Apostles did For being in the same office with them he brings the same words of Christ also Of Iesus Christ Here he shewes who put him into this office and Apostleship even he that was prime of Pastors head of all principality and power The uncreate and eternall wisdome of the Father The image of the invisible God The first borne of every creature The great Messias The promised seed The sonne of David The Lord our righteousnesse The sheephâ—â—rd and bishop of our soules He is called Iesus a Saviour an Hebrew name to intimate the interest of the Jewes and Christ annointed a Greek name to intimate the interest of the Gentiles the joyning of both together note that he is a perfect Mediator without respect of persons for the elect both of Jewes and Gentiles It is a matter of great weight in the condition of life we live in to have and to be able to shew a good warrant and sound calling thereunto For the knowledge of our calling from God may both incourage us and support us incourage us to doe the worke required as in this case of preaching Woe unto us if we preach not the Gospell when we are sent of God support us against all the troubles that â—ay befall us in our Callings for the doing of our duties Seven sorts of men transgresse about this matter of calling 1. Such as runne into callings before God send them as many Ministers doe 2. Such as live by such meanes as God calls them from as they doe that live by usury lottery oppression deceit c. 3. Such as doe the workes of a lawfull calling at an unlawfull time or on the Sabbath 4. Such as abide not in their callings 5. Such as meddle with many Callings or Vocations being called but to one 6. Such as live without a calling 7. Such as are slothfull to execute the calling God hath set them in If Christ make Pâ—ter his Apostle or if Peter be Christs Apostle he must goe and speak in his name Thus of the person saluting The persons saluted are first described by their outward estate The strangers that dwell here and there There are three opinions about these strangers who they should bee 1. Some thinke they were the provinciall Iewes who were scattered into these parts and converted to the faith of Christ by Paul and Silas and because Silvanus which is Silas was about to returne to visit these Churches therefore Peter writes by him Hierome thinkes they were converted by Peter himselfe who had preached unto them when he was Bishop of Antiochia In the sixt of the Acts there are two sorts of Jewes viz Grecians and Hebrewes The Grecians were such Jewes as were scattered abroad The Hebrewes were such as kept their owne state and removed not There are two reasons alleadged why these provinciall Jewes should be meant 1. Because they are not simply called strangers but strangers of the dispersion which should note such Jewes as were driven thither
the Papists for 1. This word of God was afterwards written and so written as nothing must be added Rev. 21.18 2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven as the coherence shews Therefore unlesse they can shew the like authority for their traditions they say nothing 3. Their traditions were of the first sort and so condemned in Scriptures Secondly we may note that Christians when their hearts are turned unto God doe see a wonderfull glory in spirituall things They see that which the Prophets desired to see and could not Mat. 13 16,17 2 Cor. 3.16 17 18. which is one difference betweene the knowledge of the godly and the knowledge of the wicked For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage and this should teach us to pray for the spirit of wisdome and revelation to know the riches thaâ— is in Christ Jesus being daily carefull that the god of this world doe not hide the glorious Gospell of Christ from us But have we the will of God onely by report This word report belongs principally to the first times before the Scriptures of the New Testament were written and so the word was sure enough being delivered by Apostolicall men who confirmed it by miracles And if the word doe also belong to our times then Godâ— Ministers are said to report Gods will unto us as Embassadors doe the wills of Princes by the instructions given in their commissions or as Lawyers report the law out of their great Charter or Statute-books or as Physitians report their remedies out of the books of practice and tryed experiments It is true that the doctrine of holy things is like unto a report 1. In respect of wicked men who passe all over as a tale that is told or respect it at best but as a nine dayes wonder 2. In respect of godly men who receive it but by peeces and degrees not as one continued story but as a report 3. In respect of the matter of happinesse it is so removed from our natures and we have so little right unto it that it comes to us as a report not aâ— any thing we knew before or could expect or looke for 4. In respect of the opportunity of it if wee take not hold of it in the very season it will be gone The Lord doth not every day set before us life and death but onely at some times and then how soone is the voice gone if our hearts open not to receive it Thus of the things contained in Gods answer as they are barely propounded Now in the words that follow they are further commended to us First by the efficient causes of them By them which preached the Gospell unto you The Gospell is diversly accepted in Scripture Sometimes it signifies the history of the life and death of Christ so in the title of every Evangelist his booke and so 2 Tim. 2.8 Mat. 26.13 Sometimes it signifies the glorious tidings of Christ come in the flesh and of salvation in him so it was promised by the Prophets Rom. 1.2 Act. 13.32 but most usually it signifies in generall the joyfull newes of happinesse eternall through the favour of God in Christ Jesus notwithstanding our misery in our selves and this was called the promise in the Old Testament and the Gospell in the new The Greek word properly signifieth good newes and in the New Testament the word is used to expresse that most happy newes of God reconciled in Christ and of perfect happinesse in him Now because this newes contains the more excellent part of Gods word therefore I will consider of it more exactly This heavenly newes is the more admirable if we consider 1. What it is that the Gospell doth signifie 2. How we are assured of the newes in the Gospell 3. What are the effects of it 4. What is required in the persons that have any part in this newes Then I would resolve certaine questions and lastly make some use of all For the first the Gospell brings newes unto forlorne men 1. Of peace and reconciliation with God The Gospell of peace 2. Of remission and forgivenesse of our sins Act 10.43 3. Of freedome from death and condemnation 4. Of a divine and most sufficient righteousnesse to be revealed from heaven Rom. 1.16 17. 5. Of eternall life The Gospell of the Kingdome Mat. 9.35 and all for Christ Jesus sake the son of David Rom. 1.23 But how can we be certaine of this newes 1. By the testimony of the Spirit 2. By the vaticinies of the Prophets 3. By the miracles that first confirmed it 4. By the testimony of Christ himselfe that in our nature preached it Mat. 4.13 5. By the word of God or of the Apostles The effects of the Gospell are 1. It brings life and immortality to light 2 Tim. 1.10 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin it makes men condemne themselves in the flesh 1 Pet. 4.6 3. It revives and refresheth with wonderfull encouragements 1 Pet. 4.6 4. It makes a man sacrifice himselfe to God Rom. 15.16 5. It is the ministery of the Spirit 2 Cor. 3. 6. It fenceth the affections against the love care after worldly things Hence we are said to be shod with the preparation of the Gospell of peace 7. It establisheth hope Col. 1.23 8. It is the power of God to salvation Rom. 1.16 Fourthly there are eight things required in every one that would have part in the Gospell 1. Reformation of life 2. Faith and trust in it Mat. 16.15 16. Eph. 1.13 Heb. 4.2 and to this end get evidence and seale to it Eph. 1.13 3. A singular estimation of it so great as 1. Our chiefest praise should be in the Gospell 2. We should be content to suffer any thing for it and not be ashamed of the afflictions or bonds of the Gospell Marke 8.35 10.29 1 Thes. 1.5 2 Tim. 1.8 Philem. 13. 4. Poverty of spirit Esay 61.1 5. A diligent strife and constant endevour to attend upon it wee should presse to it Luke 16.16 6. Professed subjection to it 2 Cor. 9.12 7. We should endevour to live so as might become the Gospell Phil. 1.27 8. We should continue in it and not be moved away from the hope of it Col. 1.23 a vile offence to be turned from it Gal. 1.6 But was the Gospell never preached till now that hee saith it is now reported Distinguish If the Gospell be taken for the newes of Christ come in the flesh then it was not preached till the times of Christ and the Apostles But if it be taken for the promise of grace and pardon in Christ it was given in Paradise to Adam and continued by the Patriarks and Prophets Act. 10. 43. Heb. 13.8 Moses wrote of Christ Ioh. 5.46 Moses wrote of Christ two waies 1. By writing the promise concerning
Men must be subject because God hath taken mens consciences bound to subjection Rom. 13. 3 Because Kings are heads of the people and therefore as members it is agreeable that they should submit and bee ruled and guided 4 In respect of the benefit men receive by Magistrates both in outward things and in matters of Religion For outward things men enjoy publike peace and quietnesse and protection by the help of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they be godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heaven so doe Princes on earth Yea they are called gods and so in two respects first as they are Gods Deputies and Viceroyes God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soveraignty Now wee must performe this honour by reverence and by feare of them and by judging the best of them and their actions without conceiving suspitions of them or receiving evill reports against them or daring to speake evill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receive by them acknowledging to the full all their praises The third is loyalty by which wee resolve and endevour to the uttermost of our powers to maintaine and preserve the persons rights prerogatives crownes and dignities of Princes If wee must lay downe our lives one for another then much more for our King and Country The fourth is piety we must pray for them with all manner of prayer wee must make supplications for Gods blessing upon them and deprecations for the removing evils from them and if they should sinne and God bee wroth with them wee should stand up in the gap and make intercession for them and we should give thanks for all the mercies the Lord shewes unto them 2 Tim. 2.1 The fift is maintenance tribute must bee paid Rom. 13.7 Christ himselfe submitted herein The last is subjection to their punishments Rom. 13.4 yea to their injuries as David Christ and the Apostles did submit themselves to the injurious dealing of Saul Pilate and the Tyrants when perhaps they could have made resistance Use 1. The use may be first for terror to the seditious great hath beene the vengeance of God upon Traytors the earth swallowed up Corah Dathan and Abiram for their rebellion Absolon was hanged up by the haire between heaven and earth as unworthy both of heaven and earth The words of our Saviour Christ are in an high degree true in this case Hee that taketh â—up the sword shall perish by the sword And S. Paul saith They shall be damned that resist the power Secondly it should much humble the better sort of men for divers 〈◊〉 that are too common such as are the receiving of evill reports and speaking evill with too frequent intemperancy grudging at the payment of tribute and taxations evill surmises of the actions of Princes and the aptnesse â—o fâ—vour themselves in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should be perswaded to make conscience of this submission and to that end they should bee at the paines to study this Doctrine and withall pray to God to direct them and keepe them in his feare and obedience herein and besides they should be sure that they meddle not with the changers or with the seditious Pro. 24.22 Your selves These words may note either the manner of our submission or the matter the manner thus Submit your selves that is yeeld obedience uncompelled doe it of your selves stay not till you be forced to doe it and so the Apostle should thereby import that our submission even to men should bee performed willingly and so wee should willingly and cheerefully obey their lawes honour and defend their persons pray for them to God yeeld them tribute yea wee should without murmuring submit our selves to their punishments yea cheerefully beare their injuries and so it removes grudging and force from our submission But I rather understand the words to note the matter to bee submitted and that is our selves not our goods onely for tribute or custome but our persons also must bee at the Princes service our very bodies must be submitted both to doe the labour thaâ— belongs to the beating of any office for the publike good and to the enduring of any punishment by the lawes to be inflicted upon the body and to the imploying of the body and life in defence of the true Religion and of the Kingâ— person law and desire in warre or otherwise This is manifest by the frequent wars in the Old Testament both required and performed nor may any say that Christians in the New Testament are not charged in the businesse of warre for First It was Christ's maine intendment to forme a spirituall Kingdome to God he left the state of earthly Kingdomes to the condition they were in before Secondly when the Apostles doe in the generall require the submission of Christians to their Magistrates without exception of their obedience in warre or otherwise it is manifest that they leave them to the lawes of nature and the lawes of God before Thirdly even in the New Testament this is implyed by Baptist's answer to the souldiers Luk. 3.14 and the praises of those worthy warriours Heb. 11.33 34 In which place also is a manifest proofe for subjection even in our bodies to the sentences of Magistrates whether just or unjust And the Magistrate's sword Rom. 13.4 is not onely a sword of justice upon malefactors in his owne land but of revenge on the enemies of God or the Church or Common-wealth abroad And for that saying of our Saviour to Peter He that taketh the sword shall perish with the sword Mat. 26.52 it is spoken of him to whom of the Lord it is not delivered that is of him that hath not authority from God as Magistrates have to command others to take the sword and it was spoken to Peter a Pastour of soules Put up again thy sword into his place That materiall sword was not for him to use Thirdly note that it is indefinitely propounded Your selves that is all of all sorts no man can bee exempted from subjection to Princes Christians must obey as well as Pagans strangers as well as home-borne while they are within their gates All the doubt is whether Church-men are to bee subject to secular Princes The Papists deny it but wee affirme it and have reason so to doe First because the precept is generall without exception Secondly because the Apostle saith Rom. 13.1
34. and 35. And whatsoever power the Princes had in the Old Testament the same power Christian Princes have in the New Testament Many testimonies might more be added Salomon deposed Abiathar Iehosaphat sent his Princes to see that the Priests and Levites did teach the Law of God in their cities But these may suffice Quest. But may the Magistrate lawfully make or appoint any orders to binde the Subjects about the worship of God Ans. The Magistrate may and ought to determine the circumstances of Gods worship which are not determined in the Word hee may not appoint any more duties as a worship to God but as a keeper of the first Table Hee may give order for the circumstances in or about the doing of religious duties in the Church as hee may appoint the time place and outward forme of prayer administration of the Sacraments fasting almes or the like These things must not be done tumultuously or confusedly but in order and that order the Magistrate may prescribe All actions about Gods worship are of two sorts some differ not from the worship it selfe but are things that God especially looketh at in his worship such as is the purity and sanâ—tity of the heart some belong to the worship of God as heâ—ps and instruments for the better peâ—forming or declaring of that worship The first sort of actions must be prescribed onely by God who onely can give what he requires and of this sort whatsoever is not commanded is forbidden no man may adde or take away or change in these things The second sort are not all of a kinde neither For some are necessary in respect of the being of them as thâ—t there should be Churches marriages or that the Sacraments should be administred c. and these also must be instituted of God onely but some are contingents and belong to the manner how or when as may best agree to the condition of each particular Church Now these last God hath left to the Church and so to the Christian Magistrate to dispose of so as God's truth Christian simplicity or publike edification be not hindred or violated Quest. But here might some one say In these things the matter was appointed of God the Magistrate meddles onely with the manner or the circumstances But may Magistrates by their owne authority bring into the Church things that for matter or manner were never appointed by God and so enjoyne their owne inventions to be observed by the subject Ans. Inventions of men are of diverse sorts for First some are impious and contrarie to the Word of God in their owne nature such as are The invocation of Saints selling of Masses and Indulgences the forbidding of marriage and meats making of Images consecration of Altars the use of holy water prayer for the dead monasticall vowes worship of reliques the exalting of one Bishop to be over all the world and such like these may not be commanded they are the leaven of Pharisees and will spoile all and therefore may not be brought in by any authority Secondly other inventions of men there are that concerne onely things that in their owne nature are indifferent neither commanded nor forbidden of God in these the Magistrate hath power to command but yet not an absolute power for hee may offend in commanding and subjects may offend in obeying And therefore I distinguish thus If the Magistrate command things indifferent in their owne nature to bee used and professe that hee requires them with opinion of worship holinesse or merit or necessity to salvation then the Magistrate sinnes in so commanding and the subject sinnes in obeying but if the Magistrate command things to be used which in their owne nature are indifferent and professe to disclaime the opinion of holinesse worship merit or necessitie then it is lawfull to obey his commandements in such cases So then traditions brought in with an opinion of necessitie c. are unlawfull but traditions brought in for order and decorum are lawfull 1 Cor. 14.40 and this is apparent For if God have left the ordering of things indifferent to men why may not Magistrates appoint that order And if Christians may take in or bring up customes in the time of God's worship why may not the Magistrate doe it by his authoritie If Christians may make an order for what garments women should weare on their heads in the time of God's worship why may not the Magistrate make an order what garments Ministers should weare in the time of God's worship If subjects may of their owne heads appoint a feast of their owne making at the time of God's feast as they did their love-feasts in the Primitive Church and withall appointed the action or gesture of kissâ—ng one another why may not the Magistrate by his authoritie bring in an action or gesture it being such a gesture as God hath neither commanded nor forbidden Finally if in things indifferent a private man may use things indifferent of his owne head why may hee not use them which the Magistrate commands and when hee commands him and if hee may refuse to use some things onely because of his owne will why may hee not refuse them when the Magistrate forbiddeth him But that this point may be more cleere I will set downe a Catalogue of inventions of men used for religious ends and uses without any commandement of God and that both before the Law and under the Law and under the Gospell First before the Law we read of these things The laying of the hand under the thigh in swearing Genes 24. c. Iacobs piller erected as a religious monument Genes 28.18 Secondly under the Law we read of these instances The Altar of the two Tribes and an halfe Ios. 22.10 and 27.30 Davids dancing and playing on all sorts of instruments and songs before the Arke 1 Chron. 13.8 and 15.16 and 2 Sam. 6.14 Davids wearing of a linnen Ephod the garment of the Levites 1 Chr. 15.27 Davids appointing of the offices of the Levites and his bringing in of the new order of singing men into the Temple 1 Chron. 24. and 25. The use of sack-cloth and ashes in fasting Salomon built another Altar besides the Altar of the Lord 2 Chron. 7.7 Hezekias kept the Passeover at a time not appointed by the Law and the people kept it seven dayes longer 2 Chron. 30.2 3 27. About the celebration of the Passeover it is manifest that the godly Iewes brought in of their owne heads 1. The gesture of sitting which Christ himselfe also used 2. The solemne use of the cup of which mention is made also that Christ used it Luke 22.17 The Rechabites abstinence not onely from wine according to the Law of the Nazarites but from husbandry and houses Ierem. 35. The Jewes had every where Synagogues which were not commanded by the Law Luk. 7.5 Mardocheus appointed the feasts of Pur or lots Iudas Maccabeus appointed the feast of Tabernacles which our Saviour graced
true God and yet it is manifest that the Gentiles have most idolatrously abused themselves in that course of erecting Pillars Lev. 26.1 For the fourth point Such ceremonies as had signification put upon them were notwithstanding lawfull as is manifest by the consideration of most of those ceremonies mentioned before the Altar by Jordan the Cup used at the Passover the Cover on the heads of women and the love-feasts with the holy kisse and so had all the Jewish ceremonies Now for the last thing which makes things indifferent with us scandadalous we are not left without witnesse from the Scriptures in such cases but that ceremonies knowne to be scandalous were notwithstanding used For it is manifest concerning the Jewish ceremonies that they were scandalous in the usage to the Gentiles and in the omitting to the Jewes Acts 21. 21 22 27 28. Gal. 2.3 9 12. But that this point of scandall may be distinctly understood divers rules are to be considered of First that the angring or bare displeasing of other men is not the offence or scandall condemned in Scripture as not onely the words in the Originall shew but all sound Divines grant A scandall is a stumbling blocke that occasions a man to fall from grace in the profession of it into sin or errour Secondly that to give offence by doing any thing which is simply evill in it selfe as David did by his adultery and murder this is out of all question abominable Thirdly that the offence of Aliens is to be regarded that is we must not doe any thing by which men that are not yet converted may bee hardened from the liking of Religion and so offence must not be given either to the Jew or to the Grecian 1 Cor. 10.31 Fourthly that when the authoritie of the Magistrate or Church hath determined concerning the use of things indifferent wee are not now left free nor are bound to looke at the scandall of particular persons but must make conscience of it that wee offend not the Church by working a greater huâ—t or losse to the Church than the particular hurt of private persons can extend unto In such cases as this the Apostles rule holds If any man seeme to bee contentious we have no such custome nor the Church of God 1 Cor. 11.16 And we are bound in this Text of the Apostle Peter to obey the humane ordinances of men in authority from which obligation other mens offence cannot free us And the Apostle chargeth us to looke to it that wee offend not the Church in prescribed ordinances and that we be carefull not to offend private men in free ceremonies Fifthly that where ceremonies are left free and indifferent and have no commandement to restraine their use or enjoyne it there are men to redeeme the offence of their brethren with no other price than the losse of liberty in things indifferent The Apostle Paul faith rather than hee will offend his brother he will never eat flesh while he liveth 1 Cor. 10.8.13 Hee doth not say He will never preach the Gospell while hee liveth or never receive the Sacraments while hee liveth a necessitie lay upon him to preach the Gospell and to yeeld to the use of all lawfull things to get his libertie whosoever be offended Sixthly that where the person that takes offence is wilfully ignorant and by all meanes avoids instruction and will not have the patience to be taught such offence is not to be regarded Thus our Saviour Christ teacheth confidently his doctrine of eating his flesh though the Capernaites were offended and some of his Disciples turned Apostates about it being such persons as would not abide the exposition of his meaning Iohn 6.52 Seventhly the like is to be said of such persons as take offence out of envie or malice as the man in the Parable that envied Christs bountie or the Pharisees that out of malice were offended at Christ Mat. 20.15 Mat. 15.14 1 Pet. 2.8 Eighthly that in things that have proved scandalous yet we are not bound to lose our libertie till the weake brother declare his offence Meat sacrificed to idols was offensive to many in all countries yet the Apostles rule is Eat and make no question unlesse one say This is meat sacrificed to idols 1 Cor. 10.25 28. Thus of the five things that make things indifferent to become inconvenient and yet not unlawfull I might adde some other things as that a man may practice and use such ceremonies for the advancing of the substantiall part of Gods worship as hee himselfe hath everie where preached against Acts 22.21 and in some cases hath refused to doe Gal. 2.5 24. Againe that such inconvenient ceremonies may be imposed upon such persons and Churches as never received them before Acts 15.19 38. and 21.25 Quest. The last question is Whether wee must submit unto Magistrates when they command unlawfull things Ans. A great difference is to bee put betweene things commanded by Magistrates concerning the lawfulnesse of which was doubt and such things concerning which the Subject is assured that they are unlawfull It is cleare that if I know the Magistrate commands a thing unlawfull I must not doe it because in that case I am bound to obey God and not men but suspition or doubting of the lawfulnesse of things is no discharge for obedience It is true that in things indifferent which I may doe or not doe I must bee fully perswaded and whatsoever is not of faith is sinne but I suppose that the Inferiour is not discharged from his obedience in any case but when he knowes the Magistrate commands a sinne Infinite confusion would follow in the family and Common-wealth and Churches if the conjectures and suspitions of the Inferiours might warrant their refusall of subjection Secondly though I must in things unlawfull refuse to obey yet I must looke to the manner of refusall I must take heed that I be not guilty of that sinne of speaking evill of dignities 2 Pet. 2. Iude 8. Which prohibition was given them when the Magistrates were wicked men and did command unlawfull things Thus of the doctrine and explication of these things that concerne mans ordinances and their authority in the extent of them The uses follow Use. The use may be for reproofe and so both of those that offend in the excesse and of those that offend in the defect First some men attribute too much to the ordinances of men and that divers wayes as when they account mens ordinances in the observation of them to be a worship to God or to be meritorious or to bee necessary to salvation or in themselves simply to binde consciences and also when more care is had for the keeping of mens ordinances than of Gods Commandements or when Gods service is hindred or transgressed or neglected for mens traditions Secondly some men offend in the defect as 1. Such Christians as deny obedience to the ordinances of men in the indifferent or onely inconvenient things 2. Such
here rendred a Bishop was a tearme given to watch-men and spies and over-seers of works and sometimes to any sort of Rulers In the Apostles time it seemes the tearme was impropriated and given onely to Ministers that had charge of soules For the Apostles appointing certaine men to looke to the bodies of Christians which they tearmed Deacons they appointed other eminent men to looke to the soules of Christians whom they termed Bishops as appeares Phil. 1.1 Acts 20.28 In the time of the Apostles the terme suffered yet a more strict impropriation and was given to some especiall Ministers that had charge not onely of the people but also of the Clergy and in time in some Churches unto these choice men of the Ministery were added the titles of Barons jurisdiction and power of censures sole power of ordination and the like In this place the Apostle gives the terme of Bishop to Christ as the first and principall Overseer of our soules to whom the charge of their originall doth belong Secondly we must note that Christ is not said to be a Bishop of our soules but the Bishop of our soules which imports that he is such a Bishop as there is no other like unto him That charge that Christ hath of our soules he hath it alone There is no Bishop like to Christ our Bishop for 1. There is no good Bishop but he for he died for the soules he hath charge of and so doe not other Bishops And whereas other Bishops may bee unrebukeable in respect of men sometimes he is unrebukeable in respect of God and men too never any Bishop lived so well or did so much good or loved good men and promoted Gods cause so much as hee 2. No other Bishop can instruct the flocke as he doth For hee can make his people profit because he teacheth inwardly whereas they can teach onely outwardly and hee instructs all his flocke and makes them all to know God from the greatest to the lowest of them which no other Bishop can doe 3. He is the onely Bishop because all other Bishops mâ— give accounts to him 1. Pet. 5.3 4. Hee is the universall Bishop of all soules other Bishops â—â—ve their particular charges or Churches but he hath the charge of all the flockes under heaven all Parishes are within his charge 5. All other Bishops have their ordination from him they have no authority but what they receive from him Acts 20.28 6. Because no other Bishop can take the absolute charge of our soules they are not able to keepe us our soules have many diseases which they cannot cure and are assaulted with many adversaries which they cannot resist 7. Because hee is a heavenly Bishop they are but earthly and divers parts of his office he executes in heaven whereas other Bishops can doe nothing for us but on earth 8. Because hee is the onely Law-maker the onely Law-giver to our soules other Bishops can make no Lawes but by his authority Iam. 4.11 9. Because the other Bishops may require goodnesse in their flocks but cannot make them good he can make all his people righteous he is the Lord and their very righteousnesse Ier. 23.6 10. Other Bishops die and leave their flockes unprovided but hee lives ever and never forsakes his Church but is with them to the end of the world Mat. 28. ult Thirdly who are the charge of Christ Not all that are found in the charges of other Bishops he will not stand to our division of Parishes he counts by Election and righteousnesse all that the Father hath given him are his charge and none else The coherence shews they are onely penitent sinners Fourthly the happinesse of such as are under his charge which must needs be great O! It is a great comfort to a poore sinner to know that Christ hath a charge of his soule for he shall be sure that Christ will feed his soule and nourish it up by his Ordinances and will keep him to eternall life and use him with all tendernesse and compassion A bruised Reed he will not breake and the smoaking Flaxe he will not quench The particulars are metaphorically handled before in the consideration of the benefits we receive from Christ as a Shepheard Uses The Uses follow and so First for information and so first we may here take occasion to thinke of the preciousnesse of our soules for as they' are made of better stuffe than all this visible world being spirits and were redeemed with a greater price than would have beene laid downe to redeeme this whole world so it here appeareth because God sets his owne Son to tend our soules which should make us make more reckoning of them and not be so carelesse of them It were an ill bargaine to win the whole world and lose our owne soules Secondly in that he takes charge of our soules it imports that his Kingdome is not of this world and that he leaveth our bodies and outward estates to the charge of the Kings and Rulers of the earth he claimes himselfe chiefly the charge of our soules Thirdly in spirituall things it is imported that we are to be subjected to such as have the over-sight of us onely so far forth as they command us in the Lord and not otherwise Other Bishops have their power subordinate to Christ and must in all things see to it that they doe nothing against Christ. We are subject first and originally to Christ the charge of our soules properly belongs unto him Fourthly we may here see what need our soules have of looking to if they were not in great danger and subject to many diseases and necessities Christ had never taken such a peculiar charge of them Fiftly it imports the abject estate of all grosse offenders for if Christ be the Bishop of soules they cannot belong to his charge For wise and godly men as much as lieth in them cast out notorious offenders and protest against them and therefore will Christ much more cast off and refuse all such servants of the Divell and the World and Antichrist as will not beare his yoke Sixtly it imports that all Bishops must have ordination from him and therefore such as cannot shew their calling from Jesus Christ are plants which he will root out Use 2. Secondly for consolation to all the godly All that have committed their soules to him may rest upon it that he is able to keepe them till the day of his comming 1 Tim. 1.2 They shall never be lost none can take them out of his hand Iohn 10.29 It is the will of God that none of them should be lacking Iohn 6. And therefore they may comfort themselves with those words of the Apostle Nothing shall ever be able to separate us from the love of God Rom. 8. ult Use 3. Thirdly for instruction and so it should teach us to take chiefe care of our soules For from his office we may learne that he accounts our soules to be the chiefe
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