sinfull motions in Christ yet He took that course which He knew would be most effectual to prevent them in his Followers whom He would have to follow his steps in this as a mean to keep them down When he was reviled he reviled not again c. but committed himself to Him that judgeth righteously Vers 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes ye were healed The Apostle repeateth and enlargeth his fourth argument it being the sweetest and strongest of all the rest to presse patient suffering for well-doing to wit That since Christ hath born the weight of our sins by enduring the wrath due to us for them in his own Person upon the crosse how patiently should his Redeemed Ones bear light afflictions for his sake And withal he adds some further arguments to presse the same point taken from the sweet ends of Christ's death and the advantages Believers have thereby The ninth in number is That the very end of Christ's death being to purchase vertue for the slaying of sin in his own and for quickning them to the duties of holinesse it doth become all his Redeemed Ones to follow their duty without desire of revenge upon those who put them to suffer wrongfully The tenth is That seing the Redeemed by Christ have spiritual and eternal health and welfare by vertue of those wounds which he received from God and men for them therefore they ought not to take in evil part wounds and stripes from men for following their duty to him Hence Learn 1. Christ's suffering in the room of the Redeemed is a subject that they should not soon weary to think and speak of it being to them a ground of much patience and comfort under their sufferings to consider that God cannot now be avenging himself upon them for their sins who are fled to Christ nor taking satisfaction to his justice at their hands he having received it already from Christ Therefore the Apostle having held forth Christ's sufferings ver 21. as an argument to constancy in duty notwithstanding of persecution from men he loveth to come over the same argument here again Who his own self bare our sins c. 2. The sufferings of Christ were not only exemplary that we might have a copy how to carry our selves right under our sufferings but they were expiatory of our sins and satisfactory for them to the Fathers justice for after the Apostle had set forth Christ in the former words as casting us a copy of the right way of suffering lest any should think that to be his greatest design in suffering he addeth this Who his own self bare our sins in his own body 3. Jesus Christ our Mediatour who was altogether free of any guiltiness inherent in himself as was cleared from vers 22. had all the sins of the Elect upon him by imputation and was handled by divine justice as if he had been guilty of them all as is imported in this expression He bare our sins which frequently in Scripture signifies to bear the punishment of sin See Lev. 20.17 20. Ezek. 23.49 4. As sin is to a waking conscience one of the heaviest burdens that ever was felt Psal 38.4 So Jesus Christ hath by his satisfaction upon the crosse lifted up as the word here signifieth that weight from off the conscience of those who feel as much of it as chases them to him for ease so as it shall never presse any such down to hell or to despair for the Apostle speaketh of his own sins and the sins of other penitent and believing sinners as a weight that none but Christ was able to lift and which he hath lifted up and born Who his own self bare our sins 5. That the second Person of the blessed Trinity might be fit to bear our sins he behoved to be incarnate and to take on a true body not borrowed or assumed for a time but a body of his own which with his soul being personally united to his Godhead he will keep for ever and ever that his conversing in Heaven with his Creatures that have bodies may be the more sweet for he bare our sins in his own body 6. Although the principal part of Christ's sufferings for us was in his soul Isa 53.10 Mat. 26.38 Yet he is said to bear our sins in his body not only because that is an ordinary designation of the whole Person consisting of soul and body but because it is most wonderful that ever the Son of God should have assumed so frothy a being as a body of flesh because his bodily sufferings did visibly represent his love to sinners and the desert of sin and because his soul suffered only while it was in his body before his death therefore the Apostle saith He bare our sins in his body 7. Our Mediatour behoved to be put to a painfull lingering and shamefull death because he was in the room of many who deserve such kind of deaths even by humane Laws that he might the better illustrate the terror of God against sin and might take the sting out of such kind of deaths to any of his own who should endure the like for his sake for these causes he bare our sins in his own body on the tree to wit of the crosse 8. That which doth most heighten our esteem of Christ's love in giving himself to die for us and most strongly oblige us not to spare our persons for him is the consideration of the excellency of his Person and of our unworthinesse for whom he suffered both which the Apostle leads Believers unto here while he doth so often mention him and us Who his own self bare our sins in his own body on the tree that we c. 9. Till the merit of Christ's death be applied by Faith to the hearts of sinners they are alive to sin being active and delighting in the commission thereof they are dead to righteousnesse being no lesse impotent for any spiritual act or holy performance than dead men are for the actions of the living as is supponed in this That Christ's death was for these ends that we being dead to sin might live to righteousnesse 10. Christ's intention in dying for sinners which he doth in some measure gain in all his Redeemed Ones in this life and will fully attain in the other was That the love of sin in their hearts might by the vertue purchased with his bloud be so weakened that they might have no more pleasure in the commission of it than dead men have in the delights of the living and that their hearts might be quickened with spiritual life for holy performances and they might live eternally praising their Redeemer for that righteousnesse of his bestowed upon them whereby they are justified sanctified and saved for these two are here made the great ends of Christ's death that we being dead to wit being made
intention in dying that He might lead us by the hand as the word here signifieth and give us ready accesse to a reconciled God He hath suffered for sins the Just for the unjust that He might bring us unto God 6. No lesser degree of suffering could be accepted from our Cautioner than the suffering of death there being no other way except all had eternally died to illustrate the exact justice and righteousnesse of God in punishing sin Rom. 3.24 25. and his faithfulnesse in executing that just threatning Gen. 2.17 to take away the sting out of the first death to His own 1 Cor. 15.55 and keep them from tasting of the second Joh. 8.51 for which cause the Apostle here affirms of our Mediator That He suffered being put to death 7 Although Christ did truly humble Himself even in respect of His Deity by assuming frail flesh in a personal union therewith Joh. 1.14 and obscuring the glory thereof for a time with the vail of flesh Philip. 2.6 7. Yet the Godhead being altogether impassible His sufferings were properly in His humanity to wit both in His soul which suffered the unspeakable wrath of God Joh. 12.17 Mat. 26.38 and in His body which suffered all sorts of torments whereof it was capable Luke 22.44 both which parts of humane nature are here comprehended in one because His soul suffered only while it was dwelling in flesh before His death being put to death in the flesh 8. Our Cautioner having paid our debt could not be holden in the prison of death but by the power of His own Spirit or Godhead which are essentially one was quickened in His humanity by the union of His soul to His body and raised up as an evidence that He was discharged of our debt and we in Him Rom. 4.25 as a pledge that we shall be quickened by the vertue of His Resurrection to newnesse of life Rom. 6.4 c. and after death raised to possess glory with Him 1 Cor. 15.20 for He was put to death in the flesh but quickened by the Spirit 9. All the considerations of our suffering Mediatour whereof the Apostle doth here mention several are strong inducements to His Redeemed People to suffer for Him when He calls them to that honour for so may every particular here mentioned be applied that since the Son of God being so innocent and just did suffer and by suffering did so compleatly satisfie Justice for so mis-deserving wretches and did suffer to the very death for so sweet an end to bring sinners to God and had so glorious in outgate It becometh all His Redeemed Ones to adventure chearfully upon suffering for Him to which every expression hâ—â—e may be applied as a motive For even Christ hath suffered for sin the just for the unjust that he might bring us to God being put to death in the flesh but quickened through the Spirit Vers 19. By which also He went and preached unto the spirits in prison 20. Which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight souls were saved by water Here is the seventh argument pressing upon Christians constant obedience to the Gospel notwithstanding of hardest sufferings The sum whereof is That since there are many souls of men and women to whom Christ did once by his Spirit in the Ministery of Noah and others of his Servants make plain the way to life and salvation who are now imprisoned in Hell for evermore because of their slighting so much patience and pains as the Lord did exercise toward them especially during the time of Noah's preparing the Ark wherein a few only escaped destruction by the flood Therefore it doth concern those who have the Gospel more clearly preached to them to give obedience thereunto whatever they may suffer for it within time Hence Learn 1. The second Person of the blessed Trinity hath been exercising his Mediatory Office long before his incarnation and by his Spirit the third Person speaking through his Servants hath been publickly inviting sinners to repentance and faith in himself for this preaching to the old world here spoken of must be the same in substance with that which is more clearly held forth now under the Gospel it being Jesus Christ the same yesterday and to day and for ever Heb. 13.8 who did then preach by his Spirit who speaks his mind only Job 10.13 14. By which he went and preached 2. When the mind of Christ is plainly held forth by the Ministery of his Servants then Christ himself comes to them to bestow himself and fellowship with him by his Spirit upon them that receive his Word and to deal with others in wrath as if they had rejected him immediatly and in his own Person dealing with them for though Christ did not preach in Person to the old world but only in the Ministery of Noah and others of his Servants Yet of Him it is here said that by his Spirit He went and preached 3. It pleaseth the Lord to invite to repentance and make offers of his grace unto many who will never obey his counsel nor imbrace his offers that he may make his grace more manifest while he doth more effectually prevail with his own that are among them Act. 18.10 and may take away all excuse from them that wilfully disobey his counsels and reject his offers Joh. 15.22 for there are spirits or souls who once had Christ preached to them that are now in prison 4. The souls of men and women do not 〈◊〉 to nothing nor die as their bodies but so soon as they are separated from the body must either go immediately to the place of blessednesse Luke 23.43 or else to this place of their everlasting imprisonment for though it could not be told where their bodies were that drowned in the â—â—ood Yet their souls are to the fore and 〈◊〉 spirits in prison 5. Hell is a place of safe custody 〈◊〉 â—â—ame of it here imports where there is no 〈…〉 Devils and damned souls to torment one another out of which there is no possibility of escaping for by this prison can be meant nothing else but Hell which elswhere in Scripture hath this same name Rev. 20.7 it being the place where only the spirits of them who were disobedient to the Lord are now in prison 6. Of all the sins that men and women commit who have the way of salvation truly preached to them this is of the highest nature and the chief cause of their damnation that they will not be perswaded to accept the offers of God's grace and mercy in Christ will not obey the sweet directions of his Word will not follow the motions and strivings of his Spirit with them thereby in which course whosoever do continue they look like those that are appointed for the prison of Hell for it is clear by comparing this Text with Gen. 6.3 that these here spoken of had
our strength for all we have to do Isa 45.24 for this coming to Christ here prest may be looked upon as the mean of growth in mortification and every grace as is clear by comparing this to whom coming c. with what goeth before and follows after 4. All that come to Jesus Christ shall find Him a solid foundation to rest upon able to bear them and all their burdens constant in His love to them and in the fulfilling of all His undertakings and as such He is daily to be closed with for for these and the like causes He is here set forth as the object of Faith under the similitude of a stone 5. Christ is a living foundation for sinners to build themselves upon having life in Himself essentially Joh. 5.26 and communicating life spiritual and eternal to every soul that closes with Him 1 Joh. 5.12 for so also is he here proposed as the object of saving Faith to whom coming as unto a living stone 6. Felt deadness should not keep any soul back from Jesus Christ who see need of life from Him and hazard of eternal death without Him it being impossible to attain to spiritual or eternal life but by closing with Him Joh. 6.51 for coming to Him as to a living stone imports that the desire of life should draw souls that do find much deadness spiritual and do fear death eternal to Him To whom coming as to a living stone 7. There is not another rock or foundation-stone whereupon the Church or any true Member thereof can be built but Jesus Christ himself The Prophets and Apostles are only called the foundation Eph. 2.20 in so far as they hold out in their Doctrine this living foundation and this Apostle by that Rock whereupon Christ said He would build His Church Mat. 16.18 did not understand himself or his successours though never so faithfull Ministers but Jesus Christ Himself whom he had a little before confessed to be this living stone and therefore he thus holds Him forth here To whom coming as unto a living stone 8. Though Christ be a solid and living foundation for sinners to rest upon Yet is He rejected by the most part of men as unworthy to be their choice He having little outward glory to draw hearts toward Him Isa 53.2 and all men being naturally blind concerning His spiritual excellency 2 Cor. 4.4 and their own need of Him Rev. 3.17 and there being but a very few in comparison of the rest that are given unto Him to be saved by Him Job 12.39 therefore is it that He is disallowed indeed of men 9. Others rejecting of Christ should be so far from discouraging His own to close with Him and make use of Him that by the contrary it should move them to a more hearty and frequent closing with Him being confident that He shall deal the better with them that they are not hindered or discouraged by the example of rejecters from closing with Him for even this may be also looked upon as having the strength of an argument to move those who have hitherto been strangers to Christ to come now to Him and those who are near to come yet nearer that He is disallowed indeed of men 10. Christ is disallowed when he is not fled to and made use of for that life and rest and other advantages to be had in Him for in opposition to Believers coming to Him and use-making of Him He is said to be disallowed indeed of men 11. Jesus Christ not only as He is God but as He is our Mediatour is and hath been from eternity Prov. 8.30 the Father's choice and delight in highest esteem with Him which is evidenced by the Father's giving all things into His hand for our good Mat. 11.27 and all for that very end that He may be honourable in our esteem Joh. 5.23 by His hearing of Him as our Intercessour in all His petitions Joh. 11.42 and hearing all our lawfull desires for His sake Joh. 16.23 and by the unspeakable terrour which He will manifest against rejecters of Him beyond what other sinners shall find Heb. 10.28 29. All which do prove that as our Mediatour He is most dear and precious to the Father and worthy is He to be so there being none in heaven or in earth fit for that work of Redemption but He Rev. 5.4 5. Therefore is He chosen of God and precious 12. The Father 's high esteem of and delighting in the Mediatour Christ should move sinners to come to Him to choose Him for their portion and to delight in Him being confident that their so doing cannot but be well-pleasing to the Father who hath chosen Him that He may welcom sinners and hath fitted Him to be all things to them that may contribute for their blessedness 1 Cor. 1.30 for this is a motive of coming to Him that He is chosen of God and precious From ver 5. Learn 1. Christ's way of engaging the hearts of His own to a daily use-making of Him is by proposing to them in His Word the sweet advantages and rich priviledges which they shall have by their so doing with the consideration whereof he allows them to move their own hearts to perseverance in that exercise for this Verse doth contain a bundle of advantages and priviledges that souls have by daily use-making of Christ branched out to move them thereunto to wit That by their coming to Him as to a living stone they also as lively stones are built up a spiritual house c. 2. Every renewed act of Faith closing with Christ as the Scripture holds Him forth doth draw from Christ some new increase of spiritual life whereby the soul is made more sensible of sin hath more appetite after Christ and His Truth and more activity in duties that may honour Him all which are effects of spiritual life and resemblances betwixt it and the natural life for this is here made a prevailing motive to that coming to Christ which is recommended to sinners in the former Verse that they who did so should be made lively stones which must be understood of an increase of spiritual life it being spoken to them who are supposed before to have been born again 3. Even as Believers are holden throng in daily employing and use-making of Christ so do they make progress in grace and holiness so do they also become solid and fixed in their understanding of the Truth that they may not be carried about with every wind of doctrine constant in their love to Christ and in their believing of His love to them and established in their walking like unto His Truths for in opposition to the unsetledness of mis-believers and of them who do not live in the daily imploying of Christ but rest upon their measures received those that are daily coming to Him are here said to be lively stones built up c. importing beside their progress a state of stability and fixedness which they attain to by their so
so in a spiritual sense by the vertue of Christ's death to sin might live unto righteousnesse 11. As every man in his natural state before the application of the vertue of Christ's bloud to his soul is in no lesse dangerous and deadly a condition than a man that is wounded and bleeding to death Luke 10.30 which is not to be understood as if such had any spiritual life at all but that while they live naturally they are altogether dead spiritually and posting toward eternal death as a man bleeding in his wounds is to his natural death So it is only the vertue purchased by Christ's sufferings that brings true health to sinners which consisteth in the pardoning of their sins Isa 33.24 the curing of their spiritual distempers Psal 103.3 and enabling them like healthy men to go about spiritual performances Isa 35.6 for it is here supponed that sinners are naturally in a deadly condition and that there is no health for them but from Christ's sufferings by whose stripes ye were healed 12. Although we ought to conceive nothing of Christ's body now glorified that may any way in our apprehension stain the incomprehensible glory and beauty thereof Philip. 3.11 Yet so deep were the wounds that Christ received from the Father's justice that we may safely conceive the impression of them to be no lesse biding in his heart for the entertaining of sympathy with his Redeemed Ones who are wounded in their consciences with the sense of sin and fear of wrath or in their bodies by stripes from men for their faithfulnesse to Him than if He had yet in his body the print of those wounds to move his sympathy towards them for the word here signifieth the biding print or skar of a wound after it is healed By whose stripes ye were healed 13. None can with patience and chearfulness suffer wrongs for Christ but they that do by faith apply the vertue of his suffering for them to their own souls for the pardoning and subduing of sin quickening of their hearts in holinesse and healing of their spiritual distempers which effects of his death are so sweet to them that partake of them that they cannot but chearfully endure the worst that men can do against them rather than do the least thing that may be offensive to Him Who his own self bear our sins in his own body on the tree that we being dead unto sin might live unto righteousnesse by whose stripes ye were healed All which the Apostle sets down as so many motives to constancy in well-doing notwithstanding of hardest sufferings Vers 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls The last argument to press upon Believers patient suffering of wrongs for Christ and their duty to Him is taken from that blessed change which by the vertue of his death is made upon them and this the Apostle sets forth in two branches The one containing the woful case they were in before Conversion to wit That they were then wandering in their ignorance and sinful wayes to their own destruction like straying sheep The other holds forth the blessed state they are now brought to to wit That by the powerful grace of Christ put forth in their conversion they are brought back to Him the good Shepherd and Overseer of their souls and therefore they ought to follow Him and their duty notwithstanding of any hardship they can meet with in that way Hence Learn 1. Before conversion the Elect as well as others are wandering toward their own destruction unable to bring themselves into the right way and in hazard to be preyed upon by the roaring Lion which condition is fitly set out by this similitude which the Apostle here makes use of from Isa 53.6 Ye were as sheep going astray 2. True conversion is that change which Christ worketh upon sinners whereby they are made not only to turn their back upon their former sinful courses but also to betake themselves to Jesus Christ seeking to enjoy his favour and fellowship submitting to Him as their Ruler and Guide and resigning themselves to be at his disposal for so the Apostle here describes it Ye were as sheep going astray but are now returned to the Shepherd 3. This blessed change which is made upon sinners in conversion is that which doth evidence to them that they have received the healing vertue which flows from the wounds of Christ to his Redeemed Ones None else can esteem themselves healed by his stripes but those that find themselves brought back from their former sinfull courses and made to follow Him as their Leader for after the Apostle had said by his stripes ye were healed he addeth this as the evidence thereof for ye were as sheep going astray but are now returned to the Shepherd 4. Those whom Christ's powerfull grace hath thus turned toward Him shall find Him prove himself to them a good and faithful Shepherd and Ruler as the word also signifieth reclaiming them from their wanderings not only before their conversion Luke 15.4 but likewise after it Psal 119.176 providing plenty of wholsom food for them as his flock Psal 23.1 c. tenderly leading and bearing them in his bosom in their sick and weak conditions Isa 40.6 and so protecting and defending them that none can pluck them out of his hand Joh. 10.28 for He to whom they are returned is the Shepherd of their souls 5. It is not any one relation among the creatures that can sufficiently set out what Jesus Christ will prove himself to be unto true Converts all the usefulnesse and sweetness which is but scattered among all the relations which one creature hath to another being but shadows of what he is to them that are truly turned to Him for the Apostle saith they are returned to Him who is not only their Shepherd but their Bishop or Overseer who foresees and guards them against hazards so far as is fitting and furnisheth them with all necessary provision in his service and so proves himself the Bishop or Overseer of their souls 6. As the Believers outward man and the least thing that doth concern the same is cared for and respected by Jesus Christ Mat. 10.30 So He loveth to commend his respect and oversight to them mainly in reference to their souls which are their better part the welfare whereof necessarily bringeth along with it the welfare of the body and their souls being beyond peril That may make them chearfully adventure upon bodily hazards in following Him who is the Shepherd and Bishop of their souls 7 That which engageth the hearts of sinners to love Jesus Christ and out of love to Him to follow their duty through hardest sufferings is the frequently renewed sense of their woful condition wherein sometimes they were and of the blessednesse and priviledges of that state whereunto his grace hath brought them for after the Apostle had represented this change to them ver 9 10. as
a motive to holinesse he doth here hold it forth again as a motive to constancy in holinesse notwithstanding of sufferings For ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls CHAP. III. THis Chapter hath three parts In the first containing the duties of married persons the Apostle presseth upon Christian Women first That they should make conscience of duty to their Husbands though they were Pagans that so they might be gained to fall in love with Christianity ver 1. by the sight of their chast and religious carriage ver 2. Secondly That they should not be much taken up with trimming of their bodies ver 3. But thirdly That their prime care should be to have their souls adorned with grace especially meeknesse because 1. that's an ornament durable and 2. it 's in high esteem with God ver 4. So should they resemble holy Women recorded in Scripture ver 5. and prove themselves heirs of Sarah's blessednesse ver 6. Next he exhorteth Husbands to a wise and tender walking toward them by some arguments ver 7. In the second part he exhorteth all Christians whatever their relations be to the exercise of such graces and duties of holinesse as serve for keeping up a comfortable communion among themselves and with the Lord ver 8. and disswadeth them from some evils that might mar the same Because first they were all called to inherite the same blessednesse ver 9. And secondly because a holy walking with God and a peaceable carriage toward others is the only way to sweeten the lives of Christians under all their troubles ver 10 11. Thirdly that that was the way to have God's favourable providence watching over them for good Fourthly to get acceptance to their prayers And fifthly to eschew his wrath ver 12. The third part containeth several motives to constancy in holinesse and encouragements against suffering in that way As first that well-doing was the way toward off the evil of all their troubles ver 13. Secondly that no trouble for well-doing should hinder but rather promove their blessednesse to which encouragements the Apostle subjoyneth six directions for attaining a right carriage under suffering First that they should labour to banish the fear of flesh ver 14. Secondly that they should adore the holinesse of God in carving out a suffering lot for them Thirdly that they should timously enrich themselves with the knowledge of the Truth so as they might be able to give a reason of what they suffered for Fourthly that they should manifest meeknesse toward their persecutors And fifthly entertain fear of their own miscarriage ver 15. Sixthly that they should labour still to keep a good conscience under their suffering so should their carriage convince and make ashamed their very persecutors which is their third encouragement ver 16. Fourthly that their sufferings after this manner should prove much more comfortable to them than if they were procured by their own miscarriage Fifthly that the good will of God had the carving out of these sufferings ver 17. Sixthly that innocent Jesus Christ had suffered to the death for reconciling them to God and for the applying of his purchase was raised by the power of his Spirit or God-head ver 18. Seventhly that there are many souls now imprisoned in Hell for slighting such Truths as Christ's Spirit speaking through Noah and others of his Servants had prest upon them ver 19 20. Eighthly that the spiritual safety of Believers from the deluge of Gods wrath was made no lesse sure to them by their Baptism and the work of Christ's Spirit with it than the temporal safety of Noah and those few persons with him from the floud was made sure to them by the Ark ver 21. And ninthly that their Surety is now in highest power and glory that he may bear them through all their troubles and possesse them in that salvation which he hath purchased for them ver 22. All which prove that Believers ought to follow their duty to him notwithstanding of all sufferings for him Vers 1. Likewise ye wives be in subjection to your own husbands that if any obey not the Word they also may without the Word be won by the conversation of the wives 2. While they behold your chast conversation coupled with fear THe Apostle being to point out the duties of married persons he beginneth with and insisteth most upon the duties of the Women partly because they had maniest discouragements and partly because their making conscience of their duty was the best means to provoke their Husbands to their duty Upon them he presseth subjection or dutifulnesse to their Husbands by two arguments The first is Because their obligation to their duty was no less strait than the obligation of others who stood in any of those relations mentioned in the former Chapter The second is Because their unbelieving Husbands might through Gods blessing be moved to receive the Gospel which formerly they had rejected ver 1. providing they did mark nothing but chastity and holinesse joyned with the fear of God and reverence toward themselves shining in the conversation of their Wives ver 2. And therefore Christian Women had reason to make conscience of duties even toward their Pagan-Husbands Hence Learn 1. They that would rightly divide the Word of Truth among the Lord's People must not content themselves to presse the duties of holinesse in general as they concern all Christians but must learn in their Doctrine to come down to the lowest relations that are among the Lord's People and to point out the particular duties of these it being in the discharge of such duties mainly that Religion is adorned Tit. 2.10 Therefore the Apostle after he hath spoken at large of the duties of holinesse belonging to all in general he comes among other relations to point out the duties of wives to their husbands Likewise ye wives be subject c. 2. The sum of a Womans duty to her Husband is subjection which doth consist in a reverend esteem of him as of one placed by the Lord in a degree of superiority above her which will produce reverent speaking of him and to him ver 5. and in giving obedience to his commands in things lawfull both which are in the signification of this word whereby the Apostle expresseth the whole duty of Wives to their Husbands Likewise ye wives be subject to your own husbands 3. However there be difference among those relations that are betwixt the Lord's People some of them having more of dominion and subjection in them as those last mentioned in the former Chapter betwixt Magistrates and Subjects Masters and Servants others of them having more of equality and love in them as this which is here betwixt Husband and Wife Yet the obligation to the duties of the latter sort is no lesse strict than to the duties of the former both being enjoyned by the same authoritie and so to be made conscience of upon
especially in the use of sensual delights that he may be able to keep them within the bounds which right reason according to the Rules of God's Word doth prescribe to them Therefore the Apostle exhorteth to adde to knowledge temperance which is a grace whereby a Christian's passions and affections are held under the dominion of sanctified reason 7. Because all that walk in this way may expect trials and crosses in it Therefore must a Christian that would grow labour for a rational and willing submission to these knowing that he deserveth worse that they may come from love and work together for his spiritual and eternal good upon which Scripture-grounds Believers Christian patience is built which is here to be added to the former 8. The Christian that would grow must never conceit himself to be above the necessity of attending the external Worship and Ordinances of Christ but must conscionably wait upon these not resting upon the out-side of them but looking especially to the right manner of going about them for so much doth this woâ—d godliness signifie being distinguished from inward graces and duties to our neighbour as here it is 9. A thriving Christian must with his godlinesse make conscience of duties to his neighbour especially of entertaining a kindly and tender affection toward all whom he is bound in charity to esteem Children of the same Father with himself and kyth this affection to weak and strong by sympathizing with them in trouble supplying their necessities edifying their souls and every way studying to promote their spiritual and temporal welfare according to his place and ability which is to adde to godliness brotherly kindness 10. The duties of love are not to be all confined to the Saints only But if we would prove our selves growing Christians we must thirst after and endeavour the true good of the souls and bodies of all to whom our prayers or pains may be profitable within the compasse of our calling which is to adde to brotherly kindnesse charity a grace the exercise whereof the Scripture presseth upon Christians in reference to all men Gal. 6.10 1 Thess 3.12 Vers 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitfull in the knowledge of our Lord Jesus Christ Because even those who are endued with these graces are ready to become lazie and too contented with their measure Therefore the Apostle to the 16. vers doth by many moving arguments labour to rouse them up to diligence and the study of growth The first motive is from the advantage thereof That the Christian in whom these graces are and are in lively exercise and growth shall never be without work as the word here translated barren doth properly signifie nor shall his work be without such fruits as shall manifest for his own comfort and God's honour the good of others that he doth savingly know and hath an interest in Jesus Christ as his own Lord Therefore the growth and exercise of grace is much to be studied Hence Learn 1. The most unquestionable duties had need to be prest upon Christians by many arguments for what we do most easily assent to in judgment we are oftentimes most carelesse of in practice Therefore doth the Apostle in this following part of the Chapter multiply motives to presse this one clear duty That gracious persons ought to study growth in grace 2. Even these of whom the best in the world may be charitable that they are gracious ought notwithstanding to put themselves to the trial both concerning the truth and growth of their graces Therefore even these who are before spoken to as having precious faith and other graces are here put to try if these things be in them and abound 3. Though the grace of sanctification be in and from Christ as the treasure and fountain thereof yet it is really inherent in the Regenerate as the subject It is not sufficient to believe that there is abundance of grace in Christ but we must try and labour to see if these things be in us from Christ 4. It is a safe and approven way to try the reality and growth of grace by the effects thereof to wit a Christian's activity in commanded duties and his fruitfulness in his conversation for the honour of Christ and the good of others for here the Apostle putteth them to try if these things be in them and abounding which he saith they will know by the effects of them They make you that ye shall neither be barren nor unfruitful in the knowledge of Christ 5. As grace may be in the habits and seeds of it where it is not lively and growing So it is not the being of it in us but the livelinesse and growth of it that makes a Christian busie and bear the fruits of chearful obedience to Christ's Commands edifying and supplying others and the like which fruits will kyth in some measure where grace is and is in vigour and will evidence a saving knowledge of Christ and interest in Him for saith the Apostle If these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ Vers 9. But he that lacketh these things is blind and cannot see far off and hath forgotten that he was purged from his old sins The second motive to diligence and growth in grace is taken from the hazard of the want or decay of these graces Those that are altogether void of saving knowledge faith and the rest of the graces mentioned are utterly blind in all things spiritual and cannot be taken up with any thing beyond this present world and so doth declare that they undervalue that great priviledge the forgivenesse of sins which by their Baptism and Profession they did seem and were esteemed to have Yea and even those in whom these graces really are but are under a decay and without exercise they are so far blind in things spiritual and intent upon things worldly that they do for the time walk as if they had forgotten their pardon Concerning both which the Apostle's argument may be understood and hath force to move all to diligence and the study of growth in grace Hence Learn 1. How sharp-sighted soever gracelesse souls may be in things that concern their back and belly and this present world Yet till Christ make a gracious change upon them they can see nothing of the hazard of their perishing the worth of salvation or their need of Christ that they might fly to Him and give up themselves to His service and so make preparation for death and eternity For he that lacketh these things is blind and cannot see afaâ— off 2. While folks are of this temper and way however they may be esteemed pardoned souls by themselves and others and dealt with by the Church as if they were such Yet by their being wholly taken up with this present life and making