1. EVery natural man is like a beast 378 2. Every unregenerate man is out of his way 379 3. How they come to be misled 379 4. No natural man can of himself come home to God 380 5. The natural man is in continual danger ibid. 6. All believers are in a safe condition 381 7. The Ministers of the Word are Shepherds under Christ 382 CHAP. III. THe contents of this Chapter 385 Verse 1. 1. MArriage in Gods account an high and honorable state 385 2. Both husbands and wives must learn to know their duty ibid. 3. The duties of wives ibid. 4. Why the Apostle insisteth so largely about the same 386 5. Gods Ministers have been at all times liable to be slandered ibid. 6. The prevention of an Objection ibid. 7. Wives must be subject to their husbands ibid. 8. Wherein their subjection consisteth 387 9. Wives must be subject even unto bad husbands 388 10. Wives are not to marry irreligious husbands 389 11. Such as live in disobedience are unbelievers ibid. 12. Good examples excellent preparatives to conversion ibid. 13. Wives professing Religion must shew it by their behavior towards their husbands for their conversion ibid. Verse 2. 1. HOw bad husbands may be won 390 2. Chastity and reverence why required of wives ibid. 3. What chastity is and by whom it is to be observed 391 4. How wives ought to fear their husbands ibid. Verse 3 4. 1. A Preservative of subjection and chastity 392 2. What apparelling it is that the Apostle forbids ibid. 3. How far costly apparel is forbid and to whom and when 393 4. Rules about wearing of apparel ibid. 5. The matter and maner thereof considered 394 6. Reasons against access in apparel 395 7. Objections answered 397 8. An useful meditation upon the putting on and off of our apparel 398 9. A remedy for excess of apparel ibid. 10. Inward purity required ibid. 11. Our principal care should be to adorn the soul ibid. 12. The covetous and curious reproved 399 13. Grace is of an incomparable nature 400 14. A meek and quiet spirit the proper ornament of a good wife 401 15. The worth of grace ibid. 16. It s of great price in the sight of God ibid. Verse 5 6. 1. REasons of the forementioned Exhortation 401 2. The amplification of either reason ibid. 3. The examples of Gods servants are to be followed in all their vertues 402 4. Antiquity joyned with verity is to be esteemed ibid. 5. There have been always holy women as well as men 403 6. Why women are as forward as men ibid. 7. It s needful there should be good women 404 8. Holiness is that which commends one ibid. 9. Marriage no hinderance to holiness ibid. 10. Holiness cometh by faith in Christ 405 11. Holiness may be where there are weaknesses ibid. 12. Wives cannot perform their duty aright unless they be holy ibid. 13. Why more good men then women are mentioned in Scripture ibid. 14. Why wives must imitate Sarahs obedience and reverence 406 15. It s not enough to do duties unless done in a right maner ibid. Verse 7. 1. SUperiority exempts not from duty 407 2. Wherein the husbands duty consisteth ibid. 3. Husbands stand in no less need of instruction then wives ibid. 4. Husbands are to dwell with their wives ibid. 5. In what cases they may be absent 408 6. Husbands must be men of understanding 409 7. In what particulars the same will appear ibid. 8. What honor the husband is to give to his wife 410 9. The particulars implyed therein 410 10. The Reasons thereof 411 11. Sundry sorts of husbands reproved ibid. 12. Objections answered 412 13. Wives are the weaker vessels 14. Wives are no less heirs of the grace of life then their husbands 414 15. Husbands should pray with their wives ibid. 16. Whatsoever may interrupt our prayers is to be avoided 415 Verse 8 9. 1. THere must be between Christians unity in Religion ibid. 2. Who disagree from the truth in the foundation 416 3. Who holding the foundation do yet erre from the truth ibid. 4. Differences for matters of ceremony 417 5. The evils which ensue hereupon ibid. 6. Differences about private Opinions ibid. 7. There must be unity in our conversation ibid. 8. Christians must be of like affection each to other 418 9. That Christians may love one another what they are to do and what to avoid 420 10. What pity is and that we must pity our selves ibid. 11. We must pity the souls of others 421 The Reasons 422 12. Why we must pity the bodies of others 423 13. Means conducing hereunto 424 14. We must be pitiful to our beasts ibid. 15. What courtesie is and that Christians are to be courteous 425 And how it shews it self ibid. 16. Christians must not revenge themselves on their Enemies 426 17. Lawful revenge on our selves and others 427 18. Gods children must even outwardly differ from the wicked ibid. 19. We must requite evil with good ibid. 20. An Objection Answered ibid. 21. Another Objection Answered 428 22. Reasons why we are to requite evil with good ibid. 23. The effectually called are willing to do any thing for God 429 24. The excellency and worth of effectual calling ibid. 25. How to discern hereof ibid. 26. Why many Christians are unsetled herein ibid. 27. The word always perswades us to our good 430 28. Christians are a blessed people ibid. Verse 10 11. 1. VVHy we ought to be patient and requite evil with good 431 2. A peaceable and patient man shall live the longer and the quieter ibid. 3. Life and long blessings of God which his children may desire 432 4. Why the godly are at sometimes taken away by death ibid. 5. Long life proveth not a blessing to the wicked and yet might ibid. 6. In what respects it may be lawful to desire to live 433 7. Whence it is that most are desirous to live long 433 8. In what respects days may be said to be good here and in what evil 434 9. Mens days be usually evil ibid. 10. Mans life short ibid. 11. Good days are a blessing of God ibid. 12. The wicked may live long yet have not good days 435 13. Prosperity why denyed for the most part to Gods children ibid. 14. Whether we may pray for prosperity ibid. 15. Whether we may pray for afafliction 436 16. Whoso would be happy must refrain from evil speaking 437 17. Means whereby to bridle the tongue ibid. 18. Reasons inducing thereunto ibid. 19. We must abstain from the close and covert evils of the tongue 438 20. Guile to be avoided in Religion towards God ibid. 21. Guile to be avoided in carriage towards men 439 22. What the evil of sin is and that we must avoid it 440 23. The evil of sin worse then the evil of punishment ibid. 24. All sins are to be eschewed ibid. 25. They are to be eschewed at all times in all places with all the kindes thereof under
making the world of nothing and we our selves have no power but lie dead in sins no all the means in the world cannot do it without God but we go on and on in the Devils service and hasten to destruction and when we are thus going God saith I will go visit yonder poor creature who will else perish We are Patients Convert thou me and I shall be converted No Minister the best in the world hath any power of himself O see how they labor and sigh to do good to their own Wives and Children and yet see no good thereof they onely save as the Lords instruments not otherwise Let them therefore which have felt this work acknowledge God in it and give him all the glory They that be yet without it let them not defer it as a small matter to the last as if they could couvert themselves when they list as most mens behavior is but that they humbly seek it of God in attending on his Ordinances appointed to that end 2. That its Gods great mercy to convert a sinner Oh it s the greatest mercy that can be bestowed a mercy to be delivered from sickness into health from Prison into liberty from poverty to riches from death to life as of Israel out of Egypt Joseph out of Prison c. But alas these be but toys to this To be delivered out of the power of darkness and translated into the Kingdom of his dear Son to have his eyes opened that was blinde raised out of the grave of sin delivered out of the slavery of Satan and bondage of sin from being a limb of Satan to be a member of Christ O the most happy change that can be expressed This is the happy day for a man then Salvation comes to his house where none was before Thus was Zacheus thus three thousand at one time thus the Jaylor thus many among us are visited O happy visitation and day to be remembred We never see good day till this day come we may see merry days sinful days but never good day till this without this undone Let those that have felt it and obtained it for ever give glory to God 3. That a man can never glorifie God till God thus visit and convert his Soul for so saith the Text That they may glorifie God When when God shall visit them Therefore labor for this for what can we do without it nothing but dishonor him do not at all glorifie him O that this were considered 4. That when a man is converted then he will glorifie God yea he cannot chuse but in heart admire Gods goodness and love him in tongue break out into his praise of his truth and service and in his life seek to glorifie him Then will he also do all he can to gain others as Christ to Peter as good hide fire in straw from breaking out and hold oyl in your hand as not thus glorifie him when once converted They see their case so happily altered as they never took so much pleasure in sin but now it vexeth them as much and they are as desirous to glorifie God Therefore when men in heart are not moved have no tongue to praise God speak of his Truth call upon others nor in lives study to please God let such know they are yet in their sins and not in the number of converted persons 5. That even such as have been ill speakers of the Truth and Gods servants may yet be converted and prove good Christians for why God draws his number out of the Devils rabble for so we are all by nature So was Paul yet proved an excellent Christian so no question there are some in this company that would not now do that they have done for all the world 1. Never despair of them that be very bad but pray for them give them good counsel Who knows what God will do especially being come of good Parents Above all lead an innocent life before them which may so work with them as in Gods good time they may be happily changed 2. This may be an exceeding provocation to the worst that they may prove good and be saved as unlikely as it is Me thinks it should wonderfully move vile wretches to fall down and humble themselves before God and never cease till the Lord do as much for them as for the Jaylor and others seeing it is a thing that may be and God hath set down such examples to that end Thy disease though grievous yet is not irrecoverable so thou seek to the Physitian of thy soul in time therefore dispare not They that seek earnestly labor strive give all diligence study call for wisdom cry for understanding and that early to day while it is called today and when God call men to repentance and points no time he means the time present as in writings between man and man They that thus seek shall finde 3. Yet let none in stead of good take hurt by this and heart to go on in sin seeing vile persons and the worst may become converts and saved ones so they may as they may handle the matter seeking the Lord humbly and speedily for if any think they have not done enough already and therefore will go on to adde new sins unto their old and that it s too soon and will put off and presume that they may repent when they will and so shall at last let such know they shall finde God a just and severe revenger of all such proud contemners and presumptious persons O many such shal rounce at Gods mercy-gate that shall never come in as the five foolish Virgins and Esau that sought the blessing though with tears how many be now in Hel that had thought to have repented before their death and so enjoyed Heaven No men shal know they shal not despise his mercy at their pleasure and yet have it at command Then shall they call upon me saith the Lord but I will not answer they shall seek me early but they shall not finde me Therefore Seek ye the Lord while he may be found call ye upon him while he is near Verse 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the king as supreme Verse 14. Or unto governors as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well NOw followeth the second part of this Chapter containing Exhortations to certain kindes of men according to their particular and special callings and places as the former have been Exhortations to duties of Sanctification belonging to all Christians and chiefly of the duties of Inferiors towards their Superiors namely of Subjects to their Magistrates Servants to their Masters and in the beginning of the following Chapter of Wives towards their Husbands These Verses
as it was in Adam but it s in Gods keeping and we are by him kept as in a Castle we are kept by his power which is Almighty above all power but how long for a few years and then left to our selves O if we were left the last year last day last hour we would fall from God if occasion were offered but kept we are by the power of God to Salvation till we come to Heaven O let us be thankful to God for this safe and happy state and keep our selves close to him and continually seek him and commend our selves to his keeping and then we be safe Here is no cause indeed of security or boldness for though we cannot fall finally yet dangerously and to our hearts smart we may if we wax careless as many times even Christians come to the sheepfold yet keep not so close to their shepherds voyce as they ought but are bold to be straying into one by-way or other as of pride covetousness contention and the like and this costs them dear who if they would have been ruled by their shepherds voyce outwardly in his Word or inwardly in his Spirit no question they might have spared this 2. Let those that be yet wandring hasten to come home to Christ and be in this most safe and happy estate let them confess and humble themselves and seek for pardon and listen to the voyce of their blessed shepherd Christ Jesus who calls them to him if they so do they shall make a happy change But when we require this of a number they set light by it and think they are well enough and better already now they may have their will and be merry and speak what they list and do what they list and get gain as they can but if they should be convert and be ruled by the Preacher they should then be tyed too short as they should do nothing have no liberty but be in bondage c. O poor Creatures that think that liberty which is deadly bondage little do those consider that their sweet meat Sin will have with it a great deal of sowre sawce And the service of God is perfect freedom tying from nothing but from sin and to nothing but that which is good and holy to our comfort here and Salvation hereafter and doth not this shrewdly hurt us Do not therefore let the foolish and beastly pleasures of sin keep you from turning to God for it will be woful in the end If we saw a man going to Execution in brave apparel with musick and his companions bringing him bowls of wine would we delight herein or count him happy would we not rather pity him for all this more need have they of pity that will needs run on in sin and following their lusts and pleasures refuse to return unto Christ the Shepherd and Bishop of their souls Shepherd c. Christ performeth the office of a Shepherd and Bishop to his people outwardly by the Ministery of his Servants the Ministers of the Word and inwardly by his holy Spirit His Ministers be the inferior Shepherds under the chief Shepherd Christ Jesus He useth them to feed his people with green Pastures to lead them to the still waters of comfort to fetch home the wandring c. who are therefore called Watchmen and Shepherds It s the duty of all Ministers that have the charge of souls to be most vigilantly watchful and exceedingly careful over the people committed to their care As watchmen must be careful in keeping the City from their Enemies as those shepherds to whom the Angels appeared in the Gospel were watching over their Flocks by Night yea as Jacob in tending his Flocks endured both the cold by night and the heat by day so much more must they in Preaching in season and out of season praying holy living and by all means seeking to gain men to God fetching home the stray ones binding up the broken comforting the feeble c. 1. This rebuketh those Ministers that in stead of watchmen are blinde and careless sleepers that delight in sleeping in stead of shepherds are wolves devouring the flock eating the fat cloathing themselves with the fleeces Those as either they cannot feed or come not at their flock to feed them so do they not care to fetch home them that are astray but rather by their ill example keep them from returning and so far are they from comforting the weak and binding up the broken as they have no skill herein or list hereto but rather set themselves against such There are but few that make Conscience to hear the Word abroad when they have it not at home yet those are more baited at for going to the Word then all they that sit in Alehoâ—ses or are gaming or ryoting on the Lords-day Those are also to be reproved that feed with froth in stead of sound meat as those that are negligent in feeding feed them to halves and half starve them O Lord what shall become of those when the great Shepherd Christ Jesus shall come to Judgement where shall they stand for even they that have been most careful yet are far short of all mens answers that I know I would be loathest to have the answer of a wicked and unfaithful Minister to make 2. As the Ministers must do their duties so ought the people like sheep that wander suffer themselves to be brought home into Christs flock and sheepfold and not let the Ministers labor with them year after year and yet they never the nearer being brought home to Christ And those that be brought home to Christ must be careful that they be led out still and fed in the green Pastures that they listen to their shepherds voyce and follow it carefully that so the Ministers may yield up their account with joy and not with grief and that is good for the people Heb. 13. 17. Thus if we do God shall have the glory Ministers the comfort and the people shall save their own souls And the great shepherd shall say to us Come ye blessed of my Father and set a crown of immortal glory upon our heads CHAP. III. THe Apostle proceedeth in his special Exhortations belonging to special persons namely to Wives and Husbands shewing the duties which they owe each to other from the beginning unto the eighth Verse Thence unto the eighteenth he heapeth up divers general Exhortations to sundry Christian duties belonging to all Christians Thence unto the end he entreateth sweetly of the Passion and Sufferings of Christ with the benefits redounding thereby not onely to us but to the Church in former Ages CHAP. III. Verse 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 IN this and the following Verses unto the eight the duties of wives and husbands are laid down and enforced with many
comfortably commend themselves to God which labor for the good of their persecutors ibid. CHAP. V. THe Contents of this Chapter 613 Verse 1. 1. THe duties of Ministers with reasons to enforce the same ibid. 2. The Scriptures inform every one of their duty 614 3. The calling of the Ministry a painful calling 615 4. Ministers are fittest to teach one another and judge of one anothers actions 617 5. To practice the duties we teach procures obedience thereunto ibid. 6. Peter was no Pope neither challenged any Supremacy ibid. 7. How Peter was a witness of Christs sufferings 618 8. All that we have must be improved for the Churches good ibid. 9. Spiritual wisdom to be used to procure Obedience ibid. 10. The troubles of Gods Ministers procure them more respect ibid. 11. Such as are heirs of glory should be much respected ibid. 12. They that suffer with Christ shall reign with him ibid. 13. Glory is laid up for the Saints in Heaven ibid. 14. How we may know whether we shall be heirs of glory ibid. 15. Through faith we are even here possessed of heaven ibid. Verse 2. 1. MInisters must preach the Word 619 2. Differences between reading and preaching 620 3. Ministers must preach the Word soundly 621 4. Ministers must preach diligently ibid. 5. Christians are Gods flock 622 6. Ministers are to regard all their people 623 7. Every Congregation is to have a several Pastor ibid. 8. Every Pastor is to look to his own charge ibid. 9. Ministers must oversee and look into their flocks 624 10. Ministers are not by constraint but willingly to perform their duties towards their people 626 11. Ministers must not perform their duties for filthy lucre but of a ready minde 627 12. Duties are to be done with a willing heart 628 13. No man is to follow any calling meerly for gain ibid. 14. Most of the gain of the world is filthy gain 628 15. What 's to be accounted filthy lucre 629 16. Usually the Scriptures mention not riches but with some check ibid. 17. Means to help against covetousness 630 Verse 3. 1. MInisters must not exercise any temporal power over their people ibid. 2. Ministers must not carry themselves proudly and disdainfully 632 3. Ministers must not use rigor toward their people ibid. 4. Christians are Gods heritage 633 5. Ministers must not onely preach well but live well 634 Verse 4. 1. CHrist the chief Shepherd 637 2. The great reward of faithful Ministers 638 3. At what time they shall receive their reward 639 Verse 5. 1. VVHat we are to understand by the yonger and the elder 640 2. Wherein the duty of Ministers towards their people consists ibid. 3. People must submit themselves to the Ministery of the Word ibid. 4. Gods Ministers must particularly inform every one of their duty 642 5. Wherein the duties of the yonger towards their elders consists ibid. 6. How Superiors must be subject to their Inferiors 647 7. How equals must be subject one to another 648 8. Humility the fountain of submission ibid. 9. Whatsoever submission proceeds not from humility is hypocrisie ibid. 10. What humility is with the fruits in respect of God 649 11. The fruits of humility in respect of men 650 12. Examples of Humility 651 13. Humility an excellent vertue 652 14. The fruits of pride in respect of God ibid. 15. The fruits of pride in respect of men 654 16. Examples of pride ibid. 17. How abominable it is and whence it comes 655 18. The very best not free therefrom ibid. 19. God sets himself against the proud 656 20. How God resists them ibid. 21. How God giveth grace to the humble 657 Verse 6. 1. HOw Ministers ought to preach and people to hear 658 2. Two other reasons perswading to humility ibid. 3. The consideration of Gods power a good means to perswade to humility ibid. 4. Humility is the way to glory 659 5. God doth all things in due time ibid. Verse 7. 1. THe prevention of an Objection 660 2. Christians must not be careless ibid. 3. They must not be too careful about their souls 661 4. They must not be too careful about their bodies 662 5. They must not be too careful about worldly things 663 6. God cares for his own children 664 Verse 8. 1. VVHat Sobriety is 665 2. What Spiritual watchfulness is ibid. 3. A man must be awakened before he can watch ibid. 4. By nature we are asleep in sin ibid. 5. Reasons for Watchfulnesse 666 6. Satans malice exceeding great 667 7. Satans strength and subtilty 668 8. Satans diligence 669 Verse 9. 1. SAtan is to be resisted and why 673 2. Faith gives Satan the foil 675 3. True faith rare 675 4. What faith it is that prevails over Satan ibid. 5. All Gods children are liable to Satans Temptations 676 6. God enables his children to overcome Satans Temptations ibid. 7. Ministers must endeavor as to inform the understanding so to work on the affections of their people 677 8. People must joyn practice to their knowledge ibid. 9. There 's a near conjunction between believers ibid. 10. Gods Church is dispersed through the world 678 11. The Saints in Heaven are free from temptations ibid. Verse 10. 1. GOds Ministers must further their peoples Salvation by all means 679 2. God is the author and giver of all grace 681 3. Whom God will save those he does effectually call 683 4. Such as are effectually called shall partake of glory ibid. 5. God will not forsake them whom he hath called ibid. 6. All good comes to us by Christ 684 7. Gods children must here suffer before they can partake of heaven ibid. 8. The afflictions of Gods children are small 685 9. Gods people must labor for perfection ibid. 10. Children must hold out to the end 686 Verse 11. OUr Election and Vocation should move us to praise God 687 Verse 12. 1. HOly things should be handled by holy persons 688 2. A good name is to be labored for ibid. 3. Such as are faithful in the Ministry draw their peoples hearts to them 689 4. We ought to speak and think so well of others as we have ground for ibid. 5. We ought to be wary in our commendations ibid. 6. The profitableness of writing Epistles ibid. 7. Gods wisdom in providing for us his Word and goodness in ordaining Ministers to reveal unto us his will therein 690 8. People must particularly know that the Religion they profess is the Truth of God ibid. 9. Christians must persevere in the truth ibid. 10. Constancy in well-doing difficult 691 11. Doctrine and Application must go together ibid. Verse 13. 1. CHristians must be mindeful one of another how far distant soever 691 2. God hath some even in the worst places 692 3. Hereticks wrest Scripture ibid. 4. Election diversly taken 692 5. It s not enough to live in an elect Church but we must finde that we are Elect 693 6. Why the Apostle calls them an Elect
company ibid. 7. The sending of commendations how useful it is ibid. 8. The preaching of the Word the instrument of Regeneration 694 9. Ministers must love their People as their Children ibid. 10. People must love their Ministers as their Fathers 695 Verse 14. 1. IT s needful that where love is it should be continued 696 2. Christians should salute one another ibid. 3. The ancient maner of saluting among the Jews 697 4. Our saluting one another must be in love ibid. 5. Hinderances of Love 698 6. What meant by Peace ibid. 7. Outward blessings may lawfully be desired and how 698 8. Christ is the fountain of all peace 699 9. Respect is to be had of all Gods people 701 10. The near union between Christ and true Christians ibid. 11. Fervency of Affection and Faith requisite in Prayer ibid. ERRATA In the margent PAge 57. line 4 for inherit read merit page 114. for Iohn 4. read Iohn 8. p. 357. l. 14. for hated of r. haters p. 582. l. 7. for above r. about p. 475. l. 19. adde may before do Words to be amended Page 40. line 15. for scourge read scour p. 46. l. 45. for them read thee p. 56. l. 47. for in r. it p. 57. l. 31. for it r. as p. 66. l. 15. for with r. which p. 149. l. 40. for grace r. disgrace p. 160. l. 3. for conversation r. conversion p. 173. l. 39. for of r. as p. 191. l. 40. for to r. doth p. 202. l. 5. for no r. an p. 218. l. 43. for chief r. Church p. 228. l. 30. for we r. he p. 253. l. 11. for of r. to p. 258. l. 6. for the r. they p. 266. l. 7. for Cod r. God p. 272. l. 18. for of r. as p. 274. l. 33. for calling r. called p. 294. l. 40. for the r. their p. 305. l. 48. for wrath r. word p. 350. l. 19. for them r. him p. 360. l. 1. for our r. one p. 363. l. 4. for from r. for p. 400 l. 37. for out r. one p. 410. l. 45. for unequal r. equal p. 417. l. 26. for discharge r. disgrace p. 419. l. 30. for swin r. swim p. 428. l. 30. for good good r. good for p. 453. l. 10. for mans r. many p. 455. l. 7. for short r. store p. 495. l. 43. for course r. recourse p. 495. l. 34. for in r. then p. 497. l. 33. for Son r. Sun p. 507. l. 31. for up r. upon p. 515. l. 36. for one r. our p. 527. l. 41. for he r. we p. 615. l. 44. for fleet r. fleece p. 630. l. 9. for throne r. thorn p. 640. l. 12. for uses r. verses p. 641. l. 24. for world r. word p. 643. l. 43. for which r. with p 619. l. 29. for of r. so p. 661. l. 20. for partly r. party p. 669. l. 5. for trust r. distrust p. 677. l. 8. for of r. in p. 700. l. 3. for them r. they A Godly and Fruitful EXPOSITION ON THE FIRST EPISTLE OF St. PETER THe general scope and intent of this Epistle is To confirm those Christian Jews whom he had procured to the Faith by his Ministery that they might persevere in the same to the end notwithstanding any troubles they should meet with for the same More particularly he layeth before them The wonderful riches of Gods mercies vouchsafed them in Christ Jesus by his Death and Resurrection whereby they were recovered out of their woful estate by sin and brought to an happy and blessed condition even Salvation through him Hereunto he exhorteth them constantly to cleave and not to suffer themselves to be withdrawn therefrom by any means as also that they would walk worthy so great mercy in an holy life and conversation both in the general duties of Christianity and the particular duties of their special Callings and that they would so do notwithstanding any troubles they should meet withal for the same The parts of this Epistle are two 1. The Preface in the first two Verses of the first Chapter 2. The Substance of the Epistle in the following Verses and Chapters to the end This containeth Doctrine and Exhortation Doctrine from the Third Verse of the first Chapter unto the Thirteenth of the same Exhortations in all the rest of the Chapters and Verses and they be of two kindes 1. Unto general Duties belonging unto all Christians 2. Unto special to several sorts of men and women according to their special Callings CHAP. I. Verse 1. Peter an Apostle of Jesus Christ to the Strangers scattered throughout Pontus Galatia Cappadocia Asia and Bythinia Ver. 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ Grace unto you and Peace be multiplied THese verses contain the Preface in which two things 1. An Inscription 2. The Salutation In the former we have a description 1. Of the person writing and that both by his Name Peter and by his Office An Apostle of Jesus Christ. 2. Of the parties to whom he doth write and that both by their outward state to the World-ward viz. Strangers scattered up and down in strange Countreys namely Pontus Galatia Cappadocia Asia and Bythinia and by their estate to God-ward viz. Parties belonging to salvation which he sets forth by the causes thereof and degrees namely 1. Their Election 2. Sanctification 3. Redemption by the obedience of Christ Jesus which shewed it self in his shedding his blood for them In the latter a brief but pithy Prayer to God for his favor as the fountain from whence all happiness was to be bestowed yea multiplied upon them Peter Three Names are given unto this our Apostle in Scripture 1. Simeon of Simon that he had at his Circumcision 2. Cephas by interpretation a Stone which our Saviour Christ gave him at his calling thereby signifying what he meant to do for him namely to make him a stout defender of the Faith on the behalf whereof though he was born of Parents of small note he proved one of notable courage This is in the Chaldee or Syriack tongue 3. Peter which in Greek is all one with the former so that these two Names were in effect but one In his second Epistle he names himself Simon Peter Here learn 1. Christs kindeness to Peter in giving him a Name to assure him of some grace which he would bestow upon him Though we cannot do so yet it behoves us to give our Children such names as may edifie them and put them in minde of some good thing either to imitate some good man or woman whose Name they bear or else to follow some good that the Name puts them in minde of 2. In that he puts his Name to his Epistle he shews his godliness and innocency which makes him bold for Truth may be blamed but cannot be shamed Contrary to many Hereticks and false
of us so frail are we shall never live to the end of it and therefore are to make the best use of that we shall hear In the latter end of the former Chapter he had spoken of Regeneration whereof he was perswaded many of them were partakers now he perswades them to declare and honor that state and calling by a life answerable even an holy conversation both in their general and special callings renouncing the sins and corruption from which they were called and which became not new persons and performing all the contrary good duties beseeming them that are called to the state of grace and hope of glory This whole Chapter contains Exhortations some general to all Christians from the beginning to the thirteenth verse some special from thence to the end In the three first Verses he exhorteth as well to the laying aside some faults as the performance of a most necessary duty The faults to be avoided and abandoned verse 1. The duty to be practiced verse 2. Whereunto is annexed a Reason why they should so earnestly long after and heartily embrace the Word of God even because they had already found some benefit thereof yea the special goodness of God thereby verse 3. CHAP. II. Verse 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speakings Verse 2. As new born babes desire the sincere milk of the Word that ye may grow thereby Verse 3. If so ye have tasted that the Lord is gracious WHerefore laying aside c. Sundry things may be hence observed in general 1. That Regeneration and the love of sin cannot stand together it must needs be accompanied with a new life This is the end of our new birth The life of a Regenerate man must be a continual practice of mortification and study to please God this may be seen from the dependance which this hath with the former Wherefore laying aside c. as if he should say Seeing you are Regenerate and God hath done so much for you as thus and thus therefore we must lay aside c. 1. Here 's reproof for those that bless themselves as if they were Regenerate and Believers who do yet still live in their old lusts Do Vines bear Haws and Brambles do men gather Grapes of Thorns 2. Admonition to all that have proof of this work of Gods special grace in them which Man nor Angel could not have wrought and which is given but to a few that they labor to shew forth their thankfulness by renouncing all evil and setting themselves on the contrary duties to please God 3. Comfort to them that do thus They may rejoyce in the assurance of their Regeneration they have cast off the work of darkness put on the armor of light 2. That there 's no perfection here to be attained for men cannot lay away that they have not but that they have even the best have remnants of the old man they have sin dwelling though not reigning in them they are sanctified throughout but not perfectly so that though it be true That he that is born of God sinneth not it s also That if we say we have no sin we deceive our selves and the truth is not in us God will have it so to humble us and exercise us in his Word Sacraments Prayer c. 1. This condemns all such monsters as challenge any perfection or purity here whereof have been sundry sorts raised up by Satan at all times as the Pelagians Catharists Caelestians Donatists Anabaptists Libertines Family of love c. a dangerous Opinion 1. To puff up with arrogancy while they look for inherent righteousness to come to heaven 2. To drive such into desperation that feel the corruptions of their hearts rebelling and cannot be rid of the same which yet was the case of Paul himself We are at the best unprofitable servants and while we live shall for many things stand in need to make this Petition Forgive us our trespasses 2. This must not yet quail or discourage us from this Spiritual combat but rather set us on work more carefully for though we cannot overcome in all yet we may prevail much and though we shall have cause to say with Paul O wretched man that I am c. yet we shall also have cause to say with him I thank God through Jesus Christ and though we shall have cause to grieve that we can get no more mastery yet we shall have cause to rejoyce that we have attained to that we have wherein though we have gone on but slowly yet sincerely Original sin is not a cistern if it were we would never leave till by the grace of God we had emptied it but it s a spring when we have pumped out all we can at night at a Fast at a Sacrament yet it will come in again quickly there will still be more whereat notwithstanding we must not be discouraged and give over but out with all again for the longer we tarry the fuller it will be therefore we are to set upon it both quickly and continually 3. That it s no easie thing to be a Christian it s no plain nor easie life or work but a very difficult sore and painful life for a man to renounce those sins which be so neer to him and he so wonderfully given to to deny himself and take up his cross therefore we are bid strive labor study give all diligence hereunto mortifie our earthly members pluck out our right eye cut off our right hand c. so many affections as be within us so many armed soldiers we have to fight against therefore is our life compared to a warfare as who are to fight against three sore Adversaries the Devil the World and our own Lusts the worst of all O how hard it is to resist the multitude and example of the vulgar and most how hard to despise the baits of unlawful Honors Profits Pleasures how hard to overcome the contrary troubles for well-doing how hard to resist the Devil but chiefly our own corrupt heart is a rebellious traytor subtile and wicked which few overcome and great is their reward which doovercome 1. They that finde themselves in an easie way are not in the state of grace It s easie to follow the course of the world and our own will but he that doth thus is in the broad way but to deny these and obey God we shall finde hard it will cost much labor many prayers sighs tears much hearing meditation partaking of the Sacrament and the like 2. For them that wrestle and finde themselves beset and therefore are fain to take pains let such be of good comfort this is the way to heaven be not discouraged go on the work is hard but the crown and reward is wonderful eternal 4. That under those corruptions here named all
To send his holy Spirit into our hearts 5. To make intercession for us And is on the right hand of God In general 1. He gathers his Church by raising up Christian Kings and Governors where he hath any Elect. 2. He governs and keeps the same defeating all subtile plots of his Enemies and confounding all their devices Thus did he on the behalf of the Church in Egypt Thus also by overthrowing Hamans conspiracy Thus did he by dissipating the Spanish Armado and defeating the Gunpowder Plot. 3. Exerciseth his Church with crosses to scour off the rust which usually long Prosperity brings thereon In Particular for the Members of his Church that shall be saved he gathers them guides them and exerciseth them to obedience by crosses and represseth a great part of the rage of their Spiritual Enemies strengthening them against the same and for the Enemies of his Church he brings confusion upon them as on Pharaoh Senacherib Haman Herod c. Thus do we also see many Enemies of Christs Church daily cut off what else would become of the Church Angels and authorities and powers c. That is both good and bad the good willingly the others against their will are subject unto Christ. 1. For the good Angels If such glorious Creatures be subject to Christ then 1. How great a one is he and how glorious is his Kingdom He that hath Kings and Princes under him is an Emperor What 's he then to whom angels and authorities and powers are subject 2. The greater honor and dignity our head hath the more joy and comfort may we have which are his members Again In that he appoints them to watch and guard us then 1. What a great honor is this to us as if a plain Countrey man should dine at a Noble mans Table and have great Gentlemen with gold Chains to attend him 2. How may we hereby be comforted and encouraged against Satans malice 3. We must keep within compass and walk carefully in Gods ways we must take heed we do no uncomely thing lest thereby we make the Angels loath to attend on us or to carry ill tidings of us to God or be Messengers of some displeasure against us They themselves are very zealous for God and accordingly look that we should so be 2. For the evil Angels I shall not need to speak of their number power subtilty malice watchfulness to do hurt as neither of their office and work which is to hinder all good and further all evil Note we onely 1. That all these are subject Christ and he hath triumphed over them 2. That as it s no small honor to him our head to have all these under him so the meditation hereof cannot but be comfortable to us both in regard of him and our selves 3. That those evil Angels cannot do that evil they would and if they cannot much less can their instruments If even the Devils be subject to him that they cannot do what they would much more can he repress the rage of wicked men notwithstanding both of their malice and power But of these points I have spoken at large by way of Catechism CHAP. IV. THis Chapter consists of three parts 1. An Exhortation to Sanctification in general being the common duty of all Christians and belonging to all that shall be saved from Verse 1. to Verse 7. 2. An Exhortation to some particular duties of Sanctification from Verse 7. to Verse 12. 3. A comfort against persecution or an encouragement to the suffering of affliction for Christs and Righteousness sake from thence to the end of the Chapter Verse 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin Verse 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God HEre is 1. An Exhortation and 2. A motive to perswade thereto The Exhortation is to resolve to mortifie and subdue the lusts of our corrupt nature and to cease from sin namely living in any sin which is both explained and amplified explained by setting forth the parts of Sanctification severally where 's shewed 1. What must be laid away the lusts of men these we must not follow nor walk in 2. What we must do even walk according to Gods will amplified by the circumstance of time even so much time as remaineth in this life behinde The motive to perswade hereto is For that Christ hath suffered for us in the flesh namely in his humane nature both in body and soul for that are we to understand by flesh in the first place as thereby in the second the mortifying of our corrupt nature or that sinful disposition which is in us called flesh which spreadeth it self both over our bodies and souls and in the third this natural life of ours while the soul lives in this body of ours for us not for himself but our sins for us not angels who are reserved undereverlasting chains of darkness but for us men for us even me and thee whosoever thou art that believest for us the Apostle himself being one for every man must labor to know it to be for him and the rest of Gods elect Forasmuch then I say as Christ hath suffered for us in the flesh we must arm our selves with the same minde even not onely to bear afflictions patiently and if it were to suffer persecution for his cause but also to dye unto sin not living any more to the lusts of men but to the will of God As Christ hath dyed for sin so should we dye to sin and not live in that for which Christ paid so dearly and God so hated and from which we are freed but rather in token of our thankfulness for our deliverance we must labor by all possible means to mortifie these our wicked lusts and to lead an holy life to the glory of our Redeemer Our Note may be this That The passion of our Savior Christ ought to be a mean to mortifie our lusts and to kill sin in us for who can love the knife that killed his dearest friend or that would have been his own certain destruction neither can any man have any perswasion upon good grounds of his part in Christ death except he dye to sin for as one end of Christs death was to free us from condemnation so another was to kill sin in us for he purgeth those whom he redeemeth He is a perfect Savior and Redeemer not setting us free from some but out of the tyranny of all our enemies therefore of sin as well as wrath again would Christ dye for a company and have no use of them but leave them still to live in sin As therefore we would not live in sin let us often meditate
Gal. 5. 1. Believers are made free by Christ. Wherein Christian liberty consists 1 Pet. 1. 19. Isa. 53. 4 c. Gal. 3. 13. Rom. 8. 1. Isa. 32. 3 4. 35. 4 5. Gal. 3. 24. See Gal. 5. 1. Col. 2. 16. Rom. 14. 17. Use 1. Psal. 103. 13. Use 2. Acts 22. 28. Ester 8. 17. Iohn 8. 36. 〈◊〉 16. 16. Through mans corrupt nature even the most holy Ordinances of God and best things are subject to be abused 2 Pet. 2. 16. Use 1. Use 2. Acts 1. 6. Mat. 23. 14. Three restrainers of things indifferent Acts 15. 28. Rom. 14. 13 15 19. Rom. 15. 2. 1 Cor. 10. 28. Acts 16. 3. Gal. 2. 3. 1 Cor. 7. 23. Col. 2. 16. Gal. 5. 1. 1 Cor. 7. 25. A Christian though free yet is still a Servant Luke 1. 74. Rom. 6. 22. Use. They are good Subjects which not only obey their Magistrates but live well one with another Prov. 14. 28. Use. Luke 12. 20. See 1 Cor. 12. 26. 1 Pet. 3. 7. We are to honor Our Superiors in six particulars Lev. 19. 32. Gen. 18. 2. 1 Kings 2. 19. Gen. 23. 7. Mark 10. 17. Luke 14. 8. Gen. 43. 33. Iob. 32. 4. 1 Pet. 3. 6. 1 Sam. 1. 15. Matth. 19. 16. Rom. 13. 7. One equals in two particulars Phil. 2. 3. Rom. 12. 10. Our Inferiors and why 2 King 5. 13. Iob 31. 13. Our selves 1 Thess. 4. 4. Rev. 21. 27. Heb. 11. 2. Prov. 10. 7. and 22. 1. We are to honor both good and bad according to their places Even in them that are most bad there 's something to be regarded Rom. 12. 18. Iames 3. 16. Use 1. Use 2. We are to love the persons of Gods children 1 Thess. 4. 10. Psal. 16. 3. and 101. Reas. Isa. 4. 3. They are termed The glory Zech. 2. 8. Use 1. Psal. 15. 4. 1 Iohn 3. 10 14. Num. 23. 10. Use 2. Gen. 13. 10. We are to love the fellowship not of the ungodlies Prov. 4. 14. 1 Cor. 5. 9. 2 Thess. 3. 6. See also v. 14. 2 Tim. 3. 5. Reasons 2 Thess. 3. 14. Prov. 13. 20. 2 King 8. 27. Rev. 18. 4. Prov. 3. 33. Deut. 28. 16 17 18 c. Use. Psal. 119. 115. Psal. 120. 5. But of the godly Psa. 16. 101. Acts 10. 7. Prov. 13. 20. Use. 1. See B. Balls 1. Epist. of 3. Decad. and 5. of Dec. 6. Use 2. Isa. 5 22. Use 3. Rules to be observed by Christians in their private meetings See hereof on verse 17. of the former Chapter Obj. R. How God is to be feared Prov. 1. 7. Commendation and signs of Gods fear Use. Deut. 28. 65 66 67. The duties of the first and second Table accompany one another 1 Iohn 4. 21. Use 1. Iames 1. 26. Use 2. The knowledge and fear of God is the fountain of all the duties we perform towards men Gen. 10. 11. Use 1. Use 2. Use 3. Difference between Religious and Civil honor See Mr. Perkins Cases of Consc. p. 357. Mr. Allen on Command 5. What honor comprehendeth If honor be due to the bad how much more to religious Kings Gods Word teacheth us in all things how to carry our selves Use. Ministers must stoop to the lowest and meanest of their charge Acts 20. 26. Masters must not turn this off themselves Even particular families are to be well ordered and lookt to Servants must be subject to their masters See Eph. 6. 5. Col. 3. 22. 1 Tim. 6. 1. Use 1. Use 2. Use 3. Use 4. The prevention of an objection What we are to understand by good gentle and Deut. 15. 13. Froward Masters 1 Sam. 25. 17. Servants must be subject even to their bad and froward Masters Reasons Gen. 31. 42. Col. 3. 24. 1 Sam. 24. 17. Use 1. Phil. 4. 13. Use 2. Use 3. Rom. 12. 18. Rom. 12. 21. Mat. 5. 43 44. To be incited to the performance of any duty its necessary to know that its pleasing to God Col. 3. 20. Heb. 13. 16. Heb. 12. 29. Use. The actions of Gods Children when pleasing to God Use 1. Use 2. Prov. 28. 9. Why servants must do their-duties to unconscionable Masters See Ioh. 6. 26. See Isa. 38. 3. Use. How we may know whether we do our duties in conscience 1 King 15. 5. Mat 23. 24. Mat. 27. 6. Iohn 18. 28. Isa. 1. 15. Use. Al suffering is not commendable nor comfortable Matth. 5. 11 12. Use 1. Note Use 2. 1 Pet. 4. 15. Dan. 6. 5. 1 Sam. 24. 17. On June 16. 1611. being the Lords day there was such a grievous tempest of wind as cast away many Vessels at Sea amongst others one Passage-boat toward Ipswich with almost twenty persons and on the 18. day were thirty two persons trodden to death and bruised at a Play in Norwith Patience in suffering for faults hath no reward with God Mic. 7. 9. Ier. 10. 19. See also Dan. 9. 7. Neh. 9. 33. Use. Rev. 16. 9. See Eccl. 8. 4 5 1 King 2. 20. Prov. 29. 15. What it is to suffer wrongfully Iob 29. 16. Prov. 10. 10. 25. 18. Rev. 12. 10. Psal. 140. 11. 15. 3. Lev. 19. 16. Psal. 15. 3. Rev. 22. 15. What those must do that suffer wrongfully It s common to Gods people to suffer for weldoing Iohn 7. 7. 1 Pet. 4. 3. Iohn 17. 14. How fearful their condition is that are hated of others for their goodness Mat. 25. 42. 2 Thess. 1. 6. Such as are hated for well-doing must bear the same patiently Heb. 11. 24. John 12. 25. Acts 5. 41. Rom. 5. 2. 1 Thess. 1. 6. Phil. 1. 29. Mat. 5. 12. Rev. 6. 9. God hath ordained his to undergo troubles in this world Acts 14. 22. Deut. 32. 15. Use 1. Use 2. Use 3. Heb. 12. 6. Use 4. Use 5. Use 6. Isa. 4. 4. and 27 9. Use 7. Use 8. 1 Pet. 4. 18. Ier. 25. 29. 49. 12. In this world the godly suffer for well-doing Luke 9. 2 Tim. 3. 12. Iohn 19. 33. Reasons hereof 1 Cor. 11. 19. Isa. 26. 16. Rom. 8. 29. Use 1. Use 2. Phil. 1. 28. Mat. 5. 12. 2 Thess. 1. 6. 2 Tim. 4. 7. 8. Christs sufferings an incitement for us to suffer Use 1. Use 2. Use 3. Use 4. Heb. 12. 3. Christ suffered even for the meanest Iames 2. 5. Use. Christ a patern for our imitation Matth. 11. 28. 1 Iohn 2. 6. 2 Cor. 3. 18. An illustration of Christs sufferings Christ was free from sin 2 Cor. 5. 21. 1 Iohn 3. 5. Luke 1. 35. Use 1. Isa. 53. 4. Ob. R. How the godly stand righteous before God Use 2. Use 3. Christs admirable patience in his sufferings Matth. 26. 57. Luke 22. 66. Matth. 27. 2. Luk. 23. 7. 11. Why we must not revenge Rom. 12. 1 Thess. 4. Prov. 20. 22. Gal. 5. 20. Amos 3. 6. Iob 2. 10. 2 Sam. 16. 10. French Academy pag. 301. cap. 30. Use. Obj. R. They that revenge themselves call into question Gods wisdom and justice Deut. 32. 35. Psal
94. 1. Rom. 12. 19. Use. Num. 26. 9 10. 1 King 2. 24. God is a righteous Iudge Acts 17. 31. Use. Iam. 5. 6 7. Prov. 22. 23. Christs passion set out by the ends thereof Heb. 1. 2 3. Deut. 21. 23. Gal. 3. 10. We must not be weary in meditating on Christs passion and hearing thereof 1 Pet. 1. 12. Phil. 8. 9. A brief of the sufferings of Christ set down at large by the Evangelists See Luke 12. 50. Iohn 13. 27. Use 1. Use 2. Ioh. 3. 16. Psal. 116. 12. Use 3. Iohn 5. Use 4. For whomsoever Christ dyed he dyed to kill sin in them 1 Cor. 1. 30. Tit. 2. 14. See 1 Cor. 6. 20. 2 Cor. 5. 15. Luke 1. 74. Eph. 5. 25. Use 1. See Rom. 3. 31. Tit. 2. 12. Eph. 2. 10. Use 2. Use 3. Acts 15. 9. 1 Iohn 3. 3. 1 Kings 2. 28 34. Use 4. Rom. 8. 1. Obj. R. Phil. 5. 25. The two parts of Repentance Christians must endeavor to mortifie their lusts Use 1. Use 2. Gal. 5. 24. As we must be dead unto sin so must we be alive unto God See Luk. 1. 75. Tit. 2. 12. Rom. 6. 18. Use. Luke 1. 75. Tit. 2. 14. All that Christ suffered was for our profit Christ dyed even for poor servants Sin is a disease Our bodies are subject to many sicknesses Christ is our Physician Sin hateful to God Use. How we may speed in our suits to Christ. Psal. 103. 3. Every natural man is like a beast Psa. 22. 12 13 16 20. Psal. 32. 9. Isa. 1. 3. Ier. 8. 7. Prov. 6. 6. Isa. 1. 2. Deut. 32. 1. Use. Isa. 11. 6. 7 c. Every unregenerate man is out of his way Isa. 53. 6. Rom. 3. 12. Psal. 58. 3. Reasons How they come to be misled Psal. 95. 11. â— Ier. 8. 6. Prov. 14. 12. Acts 2. 37 26 18. No natural man can of himself come home to God Iohn 6. 44. Use. The natural man is in continual danger Prov. 4. 19. Use. All Believers are in a safe condition Iohn 17. 11. See Psal. 43. 1. and 46. 4. Use 1. 2 Kings 6. 16. Use 2. The Ministers of the Word are Shepherds under Christ. Ezek. 32. 7. 34 8. Their duty See Act. 20. 28. Use 1. Use 2. The Contents of this Chapter Doctor Marriage in Gods account is an high and honorable state Heb. 13. 4. Use. Doctor Both husbands and wives must learn to know their duty The duties of wives Why the Apostle insisteth so largely about the duties of wives Obs. Gods Ministers have been at all times lyable to be slandered See 2 Cor. 6. Use. Prov. 18. 13. The prevention of an objection Doctr. Wives must be subject to their husbands 1 Cor. 11. 8 9. 1 Tim. 2. 13. 1 Tim. 2. 14. Eph. 5. 22 23. Col. 3. 18. Reasons Wherein their subjection consisteth Simil. Acts 5. 29. Use. Simile Simil. Prov. 12. 4. Prov. 19. 13. and 21. 9. Doctr. Wives must be subject even unto bad husbands See Mat. 5. 41. Simile Use 1. Use 2. Doctr. Wives are not to marry irreligious husbands See Gen. 6. 2 3 Ezra 9. 10. 2 Cor. 6. 14. 2 Chron. 19. 2 Neh. 13. 24. Use. Doctr. Such as live in disobedience are unbelievers Use. Doctr. Good examples are excellent preparatives to conversion Rom. 10. 17. Iob 33. 23. Simile See Deut. 4. 6. Mat. 5. 16. Iames 3. 13. 1 Pet. 2. 12. 1 Sam 24. 17. Doctr. Wives professing religion must shew it by their behavior towards their husbands for their conversion 1 Cor. 7. 16. Use 1. 1 Sam. 18. 7. Use 2. Heb. 11. 7. How bad husbands may be won Chastity and reverence why required of Wives 2 Tim. 3. 5. Use 1. Matth. 5. 14. Use 2. What Chastity is and by whom it is to be observed Use. Prov. 7. 25 27. How wives ought to fear their husbands Use. A preservative of subjection and chastity What apparelling it is that the Apostle forbids 2 Tim. 2 9. Quest. Ans. Gen. 24. 23 30 Exod. 3. 22. Psal. 45. 9. Mat. 6. 29. and 11. 8. How far costly apparel is forbid and to whom and when 1 Cor. 1. 25. Obj. Sol. Note Rules about wearing of apparel 1 Cor. 12. 24. Deut. 22. 5. 1 Tim. 2. 9. Phil. 4. 9. The matter thereof considered Luke 16. 19. Mat. 22. 11. The maner Zeph. 1. 8. Use. Isa. 2. 11 12. and 3. 24. Ezek. 16. 49. See Christ. Warfare part 2. c. 15. p. 375. Reasons against excess in apparel Gen. 2. 25. Simile Simil. Mat. 6. 32. Maa 7. 13. Simile Mat. 6. 28. Simile Simil. Use. Objectious answered The 1. Rom. 12. 17. Acts 24. 16. Matth. 5. 16. The 2. The 3. Exod. 23. 2. The 4. A useful meditation upon the putting on of our apparel and putting off the same A remedy for excess in apparel Inward purity required Our chief and principal care must be to clothe and adorn the soul. Reasons Rev. 3. 18. Use 1. The covetous reproved As also The curious Simil. Simil. Use 2. Grace is of an incorruptible nature Use. A meek and quiet Spirit the proper ornament of a good wife Iames 3. 17. Gal. 5. 23. Use. Iames 1. 26. Eccles 7. 9. 1 Pet. â— 4. The worth of grace It s of great price in the sight of God Reasons of the forementioned Exhortation The amplification of either reason The examples of Gods servants are to be followed in all their vertues See Luk. 7. 32 1 Cor 10. 6. Heb. 11. 4 5. and 12 1 c. Use. Heb. 11. 7. Mat. 2. 41. Antiquity joyned with verity is reverend and to be followed Use. 1 Pet. 1. 18. There have been always holy women in the world as well as men Reasons Why women are as forward as men Use 1. Use 2. It s needful there should be good women Holiness is that which commends one Prov. 31. 30. and 20. 15. Isa. 4. 3. Marriage no hinderance to godliness Heb. 13. 3. Use. Luke 4. 39. Holiness cometh by Faith in Christ. Holiness may be where there are weaknesses Use 1. Rev. 11. 2. Use 2. Wives cannot perform their duties aright unless they be holy Why more good men be mentioned in Scripture then good women Heb. 11. 32. Use. Simil. Gen 18. 6. Wives must imitate Sarahs obedience and reverence Reasons hereof Use. Neh. 7. 64. It s not enough to do duties but we must do them in a right maner Superiority exempts not from duty Col. 4. 1. Wherein the husbands duty consisteth Husbands stand in no less need of instructions then Wives Husbands are to dwell with their Wives In what caces they they may be absent Matth. 19. 6. Prov. 5. 18 19. Use 1. Matth. 19. 8. 1 Cor. 7. 5. Use 2. Use 3. Husbands must be men of understanding Mat. 6. 22. Psal. 133 2. See 1 Cor. 14. 35. In what particulars the same will appear Use 1. Use 2. Use 3. 1 Tim. 5. 8. What honor the husband is to give to his wife Acts 10. 26. Rev. 22. 9. Sundry
a most intire affection each to other which often in this life is not because of the weakness of Grace It s unseemly for Kinsmen to disagree much more Brethren but most for Christians to fall out to contend wrangle and be at odds Do we not profess we are members of Christ and perswade our selves our Neighbors are so We do then let Nature teach us See how the natural members be affected Are we not Fellow-Brethren When therefore we live in enmity with our Neighbor that is a Christian we do as much as in us lies put him out of the Lords Roll and unbrother him for is he our Brother of the same Father and Mother and can we jar with him especially though somewhat should fall out otherwise then well can we suffer the Sun to go down upon our wrath God forbid When we come to Heaven we shall love all our Fellow-Brethren better then ever two Brethren loved in this World and shall we not aym at it now and come as near it as we can and we have need so to do for the World loves their own therefore hates us shall not we then hold together shall we be divided within our selves O what wrack comes of this in the Church of God in these days whiles Brethren differ and contend the common Enemies Atheists and Papists multiply For the maner of it It must be without faining love unfained God hates dissembling in every thing loves simplicity and plain dealing as in Jacob and Nathanael If love which is the main vertue be counterfeit and false what shall become of all the duties that proceed from thence Two sorts of persons may be here chiefly taxed 1. Such as pretend to love but indeed hate as Joab to Amasa Saul to David Judas to our Savior Christ such have a mark of Rebrobation workers of Iniquity to whom belongs some notable judgement of God they be like the Devil who pretended to love Eve and our Savior Christ of these see Psal. 12. 2. 55. 12. 62. 4. Pro. 26. 24. Jer. 9. 2. 1 Sam. 18. 17 25. 2 Sam. 20. 9. Those are more dangerous to them they hate then if they bare open hatred as one enemy within the walls is worse then ten without it s also worse for themselves for any vice cloaked or masked under shew of vertue is double iniquity such shall receive greater damnation yet how common is this Many will speak men as fair as may be yet lie in wait to do them a shrewd turn and as soon as their back is turned raise a slander of them and do them all the hurt they can Others haply have done so with us but so must not we do 2. Such as pretend they love but do not Many will salute with Good morrow and Good night when as there 's no true love one handful of true hearty love is worth ten armfuls of their Court holy-water crouchings and congees down to the ground These are clouds without rain vessels with false bottoms that have onely a little water in the top Such are they who pretend they love the poor who yet coming to them can get nothing of them but what they are enforced to and that very hardly So many good Ministers have proved the good-will of a number that have made goodly shews but have found small kindeness at their hands What love call you this its dead as Faith without Works Such is theirs who will speak well of such and such and seem to pity them saying They are worthy men and pity they should want but yet relieve them not at all If God should so feed and deal with them they would soon complain See that ye love one another with a pure heart fervently Here 's the Exhortation wherein we have again both the duty required which is to love one another and the maner also with a pure heart fervently Love one another This noteth 1. A mutual love It must come from one to another mutually and be at every hand As others are to love us so are we to love others none free Many wil look for a deal of love from others that yet care not how little they themselves part with would be visited but care not to visit others would have their own vertues commended but will not do so by others have their infirmities covered but will not do so by others would not be provoked yet will provoke would not that others should be quickly angry with them who will yet be angry with others Alas this is weakness It s a more blessed thing to give then to receive and we should rather strive to go before and set others in our debt by love A good minde rather remembers the debt that is going from him then that which is coming to him This often comes of pride in some men to look for much of others and perform little themselves The husband often looks his wife should walk at an inch with him though he will break many ells out of square So the wife will look for much of her husband not caring how little she perform This is no equity We must do as we would be done to It s more dangerous for us to neglect our duty to others then for them to neglect theirs to us let us therefore strive who shall perform most each to other Husbands Wives Neighbors c. 2. A community We must not love one or two or a few but all that fear God in the place wherein we live Love communicates it self and is not ingrossed to a few Many can be content to love one or two or a few but they oppose and justle against many others and live unkindely with them This is no true love nor ought love so to be yet in many Towns there is siding which at the length turns to its undoing yea we must love the meanest that fear God and not neglect them as the meanest member of the Body is regarded of the chiefest we must not have the Faith of Christ in respect of persons God hath vouchsafed to give his Son to Redeem them his Spirit to Sanctifie them and Heaven to be possessed of them and shall we despise them Nay we ought rather to encourage and hearten them on in well doing seeing so few of that sort fear God If we regard them they will bear their poverty the better and it will be a great chearing to them There 's nothing more comely then for the wealthy to be thus affable and kinde to them The Lord is the Maker of both and being fellow-Brethren and fellow-Members the one as dear to God as the other a little wealth must not puff up the ones minde over the other With a pure heart Every kinde of love is not that which is here required it must be the fruit of the Spirit proceeding from a Sanctified heart and be agreeable to
them betimes then we prevent evil actions The worst action was at first a thought which if it had then been resisted and cast out would not have proved so deadly as we now finde by woful experience for want of this sin grows from one degree to another till it be ripe If we thus resist and cast them out though they be our sins God will not impute them but pardon them in Christ and this may comfort us but yet because it were best not to be troubled with them or commit them at all we should even long to be with God when having laid down our bodies we shall be wholly freed from them But in the mean time let us thank God in Christ Jesus and say It s not I but sin that dwelleth in me when we do to the uttermost of our power prevent them and those we cannot yet we resist earnestly The world make little account of thoughts but let them flie out and the heart range whither it will whether on the Lords day or at other times when duties are performed and no marvel for they make no conscience either of their words or actions even on the Lords-day But they shall one day be called before a Judge that knows them all and made them without them who will condemn them for them Which fight against the soul The first Reason and that of greatest force that which fighteth against our principal part we had need resist manfully but thus do fleshly lusts for 1. They hinder the good thoughts we should have in stead of them and so make us do duties untowardly 2. They egge and entice us to evil and steal away our hearts from God and his obedience as an Adulterer enticeth and draweth a mans wife out of her husbands company so do these draw us from God and so pollute our souls which made the Apostle to complain That they rebelled against the law of his minde and led him captive he was yoked and made to do the evil he would not and so on the contrary 3. They fight against the peace of our Consciences for these make us guilty and so hinder our quiet for as well-doing breeds peace so evil-doings disquiet 4. They seek indeed the ruine and destruction of the soul for the wages of the least of these is death These not resisted or not repented of will surely cause damnation and these in themselves deserve no less 1. How ought we then to watch against these with all diligence as they keep watch that be besieged by Enemies 2. Take away from them all means of nourishment and starve them as besiegers do by their besieged adversaries 3. Mortifie them all we can else they will destroy us If we live after the flesh we shall dye It will not spare us we therefore must not spare it we must admit of no reconciliation no ransom this is holy and lawful revenge But contrarily there are not a few Christians 1. Which do not watch against their lusts and thoughts but let them come and go at their pleasure and take little or no notice of them or not as though they sought their destruction nay how few once regard their thoughts especially such as have no consent How many come and go and no account taken of them 2. Which rather minister matâ—er to their lusts for their nourishment as to their pride to anger to wandring thoughts by letting their eyes and ears be at liberty 3. Which do not mortifie them nay bear with them and speak favorably of them and not as if they were deadly Enemies Oh people little think of the danger of these lusts else they would otherwise do If any lie in wait to hurt us in our bodies we watch to resist them and its wisdom or if any come to rob us we cry out Oh he seeks to rob me and get away my goods or if one should sue us for part of our Land What a stir and opposition do we make What a madness is it then that these which fight against our souls we suffer to go in and out at their pleasure without any check entertaining them rather as friends then enemies If one should strike at our leg we would fence it if we could but if he drive at our head then much more If one would thrust us into the arm we would avoyd all we can but if he go about to stab us at the heart then much more so should we most of all for our souls These lusts pretend friendship but they are Enemies fighting Enemies an Host as the word imports against our souls O let us be wiser and deal with them as deadly Enemies O our fault herein If some come and tell us this night some be pointed to rob us or there is one lies in our field armed threatning to kill us as we come that way O I thank you good Neighbor say we that you would tell me I shall love you while I live but if any come and tell us of a Lust Pride Covetousness Hastiness that is in us he had need behave himself wisely in the doing of it that shall have any thanks for his labor nay not one of many but will take it ill and snuff and think the worse of him O what folly is this to bear with such deadly foes 4. If these inward lusts fight against the soul if these ill thoughts yea the least of them be enemies to the soul and must be resisted What then do the ugly sins and abominable speeches and actions of the wicked These wound and pierce the soul most deeply their Oaths Cursing Drunkenness Prophanation of the Sabbath Whoredom Oppression Lying gash the soul most fearfully and kill it at last eternally What mad people then be most of the World which love and live in the practise of these thus murthering their own souls As the man that was possessed of a Devil broke all fetters so do these kept among the graves so do these in Alehouses cut himself with sharp stones so do these with ugly sins If a man seek to make away himself stab himself or cut his own throat we say He is beside himself its time to binde him when the World therefore gash themselves and stab themselves with their vile sins are they not mad yea so much more then the others as the soul is better then the body As strangers and pilgrims The second Reason Hereby are meant such as are out of their own house out of their own Nation which he speaks not because they were out of Canaan and dispersed in other countreys in that sence he called them Strangers in the former Chapter not in a worldly but in a Spiritualsence namely in respect of the Kingdom of Heaven which was their Countrey and from which wandring here in this world they were absent Hence Note that All Gods Servants and Believers are Pilgrims here in this world This is not their Countrey They
it s not the glory of Serving-men to make those drunk whom they can get into the Cellar and thereupon rejoyce Poor woful Creatures that little think that for this they shall one day come to Judgement and their jollity be requited with everlasting torments in Hell If they must answer for every idle word and for such pleasures though in themselves not unlawful wherein they have regarded neither time place person measure nor end how much more for their wicked companionship in Swearing Blaspheming filthy talking Prophaning the Lords-day and the like Such would one day give the whole world if they had it for one hour to repent but in vain They now treasure up wrath to themselves and as they now delight in evil company so shall it be said unto them Go ye cursed of my Father c. There there shall they enjoy their company in whom they have so much delighted but to their further Torment 3. It rebuketh a marvellous fault in Christians that so little regard one another so seldom meet together or when they do spend the time to small purpose not edifying one another as they should do Some through Pride are so conceited of their parts as if they did not stand in need of any as others think themselves too good to converse with any and others through covetousness will not spare any time this way But time was when Christians made much one of another and often in simplicity and plain-heartedness met together to talk of good things and to further and strengthen one another and then Religion prospered and people grew in grace but now though there be more knowledge there is less zeal and true-heartedness and this is the cause of the decay of goodness amongst ancienter Christians when the brands are pulled in sunder and the heat decays the fire goes out Welfare our yonger Christians which cling together Beware you that have been long professors lest they that set out after you outstrip you and go far before you which many may see to your shame O is it not pitiful that when Christians meet the time should be spent in worldly talk without neâ—d or in vain idle frothy talk of News or other folks matters and things of no edifying This comes to pass sometimes through want of matter their hearts being barren of good things sometimes for that their hearts and mindes are earthy and delight not in those things Hence it cometh to pass that Christians become the worse one for anothers company not a few leaving an ill example and savor behinde them to the poysoning of others this is hard in Christians let us strive by all means that this may be amended To this end these Rules are to be observed by Christians in their private meetings 1. That they do not hereby neglect their Callings to the hinderance of their families except it be an extraordinary case of heaviness of minde when a poor soul for a while will borrow a little of the body as he hath beguiled the soul before so to procure comfort for thus shall they open the mouthes of bad people against Religion as if it made men idle 2. Break up at reasonable times and that for avoiding of offence especially if there be other then our own Family yet as often we sit up till midnight at Cards c. so at some times we may take more liberty herein 3. Keep within bounds for the business in hand they must not meddle above their reach as some in expounding the Scriptures plunge themselves over head and ears they must wade as the Lamb as far as they see ground to presume further is dangerous and leadeth into Error besides the abuse of Scripture Neither must they meddle with Church-Government and matters of controversie it s the Devils policy to set such things abroach to hinder more profitable matter and that there may be jangling no godly edifying In stead of these they must confer about points lately heard or about their own spiritual conditions doubts temptations and the like or about the lets and means of faith c. 4. Though there should fall out some differences yet they must not fall out in wrangling and contention but though they are in the right break off for the time to avoid contention Neither must any be so conceited as to stand upon their own wit and skill but refer themselves unto those which have their senses exercised to discern between truth and error 5. That none desire to have all the speech but be willing also to hear others for some that are not so forward in speech may yet put in his part to as good purpose as they that think well of themselves 6. That they avoid medling with other folks matters or censuring others this is an ill use of meeting together especially their Ministers Sermons wherein they should take every thing well that may be so taken and before they blame any thing they must be sure they understand and are not deceived or mistaken yea and then it must rather be humility to inform one another then to censure them with over-much harshness and boldness and to blaze the same abroad to their disgrace Many through their indiscretion do their Ministers much hurt and put them into strange courses of invectives whom in meekness they might easily win and so mar a good cause with ill handling Thus of their Fellowship Fear God This is the fountain whence as well the forementioned duties flow as those which follow and all other must be performed They must be such as will stand with the fear service and duty we owe unto God But God is perfectly good and we are to fear nothing but that which is evil We must fear to offend God and stand in awe of him This is not slavish in respect of punishment either inflicted or threatned such as Ahabs Belshazzars c. but Filial which cometh of love especially yet with consideration also of his Majesty Glory and Greatness This is often commanded and throughout the whole Scriptures highly commended as being the beginning of wisdom the whole duty of man a spur to obedience whereof these are infallible signs To hate sin and depart from evil every sin the inward as well as the outward secret sins as well as open such as might seem advantagious as well as others unlike those which will say thereof It s nought indeed and we should not do it but flesh and blood is frail God help and so living in it To keep the Commandments all the Commandments all the Commandments always yea always with delight To tremble at the Word as also at his judgements The want of this is the floodgate of all Iniquity Prophaneness Security Hypocrisie and hardness of heart utter Enemies hereunto This is the preserver of the heart against evil and temptations a main provoker unto that which is good when we would yield unto this or that temptation commit this or that
the offence against God nor the quality of the fault not the best way to bring them to amendment but following the rage and fury of their own hearts God will call them to an account for the same He forbiddeth cruelty against beasts much more against those that are made according to his own image They were or are the children of others though now your servants to whom being fatherless you had need be the more merciful and may not your children also be servants Do you to other mens children as you would others should deal with yours are they not also your own flesh and it may be as dearly bought with the blood of Christ as your selves Though you are to keep a good strait hand over your servants yet must it be with moderation 2. If servants be bound thus to carry themselves towards bad Masters how much more then to the good and gentle to such as are careful of their good every way to such as give them good counsel instruct them bring them to good duties give them that 's fit for them teach them their trade and govern them with moderation What shall we say then to the servants of our times that have such Masters and Dames and yet be unfaithful lazy and negligent Where shall these appear assuredly it s no small favor to be under such Governors the times we live in are grown to a strange pass In times past about twenty or thirty years ago when the light alas was dim what diligent and painful servants were there who would tarry at least seven or ten years in an house whereas now they are so unruly that no house can hold them long they finde fault for the most part when there 's no cause Formerly servants were careful to please their Governors and glad if they could and would accept of their endeavors and be pleased with them but now Masters and Dames are fain to please their servants if they can do any thing they be so teachy and masterly as they may not be spoken to belike the course of things must be turned the order of nature perverted Masters must be as servants to please and servants as Masters to do what they list Hath God honored the servants of these times with the Gospel denyed to former ages and do they thus requite God and profit by it will it not be to their further condemnation The monstrous pride of youths is the cause of all this disorder the peace and plenty that God hath given us hath so lift them up as they have forgotten the ancient simplicity and plainnefs that was heretofore and have their mindes so high set as their study is to prank up themselves brave and get gay clothes to keep company and have their swing this they minde and not their business If they thus continue they shall never be worth a servant themselves or else shall be plagued with such as themselves were nay who knows whether for their pride and unconscionableness they may not come to rags and a bit of bread 3. Now what is here required of servants towards bad Masters must also be performed by us to those we have any way to deal withal Thus Subjects are to do the duties of Subjects towards their Princes though they should be Tyrants or deal hardly with them Thus though we live by neighbors that be untoward and contentious we must live quietly Thus must husbands wives live together We must not be overcome of evil but overcome evil with goodness God hath no where bid us do to others as they do to us that 's the leaven of the Scribes and Pharisees but to love our enemies and to do good to them that hate us c. yet must not this hearten any to be bad but every man must make his Neighbors yoke as easie as he can not laying too much upon him They must not say as some husbands to their wives they must do their duties to us whatsoever we be What! are you so cunning indeed know you so well other folks duties and your own no better you should know your own duties best How great then is their sin that cannot live with good Neighbors How great that wives that having a kinde and careful husband is ever fretting complaining and vexing him How great that husbands that having a loving dutiful careful wife doth not use her kindely but hoggishly yea it may be loveth others better He that cannot live with bad ones and do his duty is scarce a good Christian but he that cannot do his duty to good ones is not so good as an Heathen and a Publican Verse 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully NOw follow the Reasons to perswade to patient suffering of the hard dealing of unconscionable Masters and needful it was to use a great many Reasons to perswade to such a duty being so hard to nature which accordingly he doth If you do so and do as you ought you please God and its acceptable to him as the word is translated in the following verse for being referred to God we can do nothing thank-worthy to God when we have done all we are unprofitable servants but we may do that which by Jesus Christ may be acceptable to him This is the first Reason Whence may be noted That To enforce the performance of any duty how difficult soever this is enough that its pleasing to God that 's to be lookt at of us in all our life and actions Hereby the Apostle exhorts Children to perform their duties to their Parents as all to do good and to distribute What Tenant would not be glad to do that which will please his Landlord or a Subject that which will please his Prince And should not we readily do such things as will please God yea if it should be to the laying down of our lives Is not he the Soveraign Lord of the whole world that made us and all things Hath not he as he is most holy pure and good in himself been admirably merciful to us Is not his will a right will Is he not pleased with that which is good Doth any thing displease him but sin Should we not do that which is pleasing to him though difficult Should we not fly from that which displeaseth him though we might get thousands by it If we please him hath he not a Kingdom for us If we displease him is he not a consuming fire Oh! this may make us hang down our heads that we are no more careful to please such a great and good God Alas if a thing have any difficulty we pass it off though the doing thereof would please God never so well Oh! why do we not pray oftner and with better affection why hear we not the Word more diligently why are we not more heavenly minded more patient more liberal would not God be pleased herewith and is there
do yet live in foul sins Again some one hath deceived them or wronged them and they can speak very hardly against falshood and ill dealing who yet can see foul faults in others but such as have not touched them and not speak against them at all Some make great account of their truth and honesty and Oh they would not deceive their Neighbor nor carry away any thing out of his house and why fie on it hath not God forbid it who yet will rob the Lord of a great part of his day which he saith is his Some also make conscience to give their Servants victuals enough but make no conscience to give them any good instruction or to pray for them and with them c. These things they ought to have done and not left the other undone 2. If a man have a care of all Gods Commandments hate all sin and do all good always endeavoring to keep a good conscience in all things He hath an ill conscience that nourisheth any sin He that bears with himself in one sin shuns none for conscience Some are very forward to the Word Sacraments good Company ask why Because say they God requireth the same but why follow they not their calling pay every man his own deal justly doth not God require these also He is an Hypocrite that doth the former but makes no conscience of the latter Contrarily some follow their calling pay every man his own c. who yet robs God of his due and the times of worship Requireth not the Lord as well these as those Again such a man dares not do such and such a sin rob kill steal c. Why because of God and his Word who yet will swear lye rail break the Sabbath hate their Neighbors c. Why hath not God as well forbid these as those 3. If a man be careful to do his duty zealously as in Prayer not to bow the knee onely but the heart also at the Word not to hear onely with the outward ear but from the heart to reverence the same with a purpose to be ruled thereby He that slubbers over duties coldly it s a sign he looks onely to men not God 4. If a man be as careful to do his duties in private as he is in publique as in private to pray as he is in publique to hear so to meditate to be oft making moan for sin begging mercy and grace wrestling against his corruptions c. Every Hypocrite doth outward duties true Christians are in secret the same How many froward husbands will shew much kindeness to their Wives before company whereas he that makes conscience of his ways is most kinde in private So a man must make as much conscience of secret sins as of open sins of private sins in a corner of secret corruptions pride hypocrisie distrustful impatient and lustful thoughts so of wandring thoughts in Prayer and at the Word and Sacraments and of worldly thoughts on the Lords-day He must be grieved for them pray against them 5. If a man be not for a brunt but hold our constantly and continue yea and that in persecution as well where wind and tide is against him and he meets with ill will and hard measure for so doing as when he hath good countenance and may so do without control Thus David Daniel and the three Children though Princes both spake sate and did against them most part do contrarily Some make a shew a little while but quickly through love of the world through fear or favor fall away as questionless if Religion should alter most would go with the strongest side and many which now come to the Gospel would as readily go to Mass yea carry a faggot to burn them that now sit with them in the same seats These be they that know not the truth that receive not the love of the truth that live as they list and will not obey the truth Examine your selves by these Notes and as you are to repent and ask mercy and pardon for all that 's past even your best actions and the maner of your performance thereof so for the time to come do not any duty in Hypocrisie but all for conscience unto Gods Commandment Verse 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God THat which the Apostle said in the foregoing Verse he doth in this amplifie by the contrary and then repeats in the end of this that he said in that In the first clause speak we first of suffering for faults then of patient suffering for the same For what glory is it if when ye be buffeted for your faults c. Here note That All suffering is not commendable nor comfortable to suffer for faults is a shame and matter to hang the head for all sin hath shame belonging thereto Therefore when our Savior saith Blessed are ye when men revile you he addeth for my names sake and falsly and Blessed are they that suffer persecution he addeth for righteousness sake Whoso suffereth deservedly for his faults is herein a companion with the Devil and Reprobates a companion of the old world Korah Achan Gehazi c. who were deservedly punished 1. This condemneth them that boast of their sufferings without cause The Papists keep a book of Martyrs executed here in England in the days of our late Queen and King Woful Martyrs the Devils Martyrs if they be any like those which be hanged with us every Assiz for Murther and Robbery and the vilest things they suffer for high Treason for their bloody and devilish conspiracies against their Prince and State They might be ashamed of such if they were not devilishly impudent it s the cause not the punishment makes the Martyr and as one saith None can dye the death of a Martyr but he that beforehand hath lived the life of a Christian so did they never they put to death hundreds yea thousands in former times both here and in other Countreys onely for not yielding to their blasphemous lyes but not one of these hath suffered for Religion but for their Treasonable facts who if they had suffered for their Religion yet had been no Martyrs for their Religion is lyes and it had not been for Christ and the Gospels sake and its possible for an Heretick to be as stubborn and impudent in maintaining a lye as the childe of God can be constant in the Truth yea to dye also for a lye though not with the like comfort as the other for the Truth 2. Among our selves some will say I think I have as many troubles as any body and have been as ill spoken of but if it was for thy faults thou hast no cause to boast Hast thou got an ill name for a Company keeper for suspition of uncleanness for an oppressor for an
fit and weighty Arguments Whence note 1. That Marriage in Gods account is an high and honorable state all things prove it Author Time Place Persons c. God hath said it and who can tell the worth of things so well as the Author and Maker of them Such are blame-worthy that disgrace it as they are that live basely and dishonorably in it 2. That both husbands and wives must learn to know their duty How else shall they teach their children and servants God puts children and servants to us as Apprentices to be trained up in the trade of Christianity whom we teach very much by our good Example If husbands and wives should not learn their duties they may live like a pair of Creatures not like a pair of Christians Touching the wives duties he exhorteth them 1. To subjection ver 1. 2. To chastity and reverence ver 2. Then having disswaded them from curiosity and over much setting out themselves in apparel faults whereunto naturally women are too much addicted ver 3. he perswadeth them on the contrary to deck themselves rather with grace especially meekness and quietness as not onely being in the sight of God of great price but that which will hold out whereas the outward adorning is corruptible and vain ver 4. Those he further presseth by the examples of ancient godly women ver 5. and particularly of Sarah whose daughters they were if they did perform their duties to their husbands as she did to hers in a right maner namely for love and conscience sake and not moved thereto out of any slavish fear ver 6. Herein our Apostle insisteth the more largely for that upon his and the other Apostles preaching That Believers were not to marry with Infidels and that some wives which were converted to christianity brake off society with their husbands because of their beastly and strange lusts a slander arose that the Apostles taught That wives were not to be subject to their husbands especially if they were Infidels against this our Apostle here cleareth himself and his Doctrine Thus hath it been with Gods Ministers from time to time even Christ himself was slandered and therefore when the like befals us we must not be discouraged But let people take heed how they slander a Minister for if it be a wicked part to bear false witness against any man how much more against a Minister being a publique person and whereby much hurt may redound Such slanderers work Journey-work for the Devil in an high degree take heed that you slander them not out of ignorance but especially out of malice Neither censure before you know the matter fully for He that answereth a matter before he heareth it that is advisedly considereth thereof it is folly and shame unto him Likewise c. There 's subjection required of Inferiors towards their Superiors so of Servants towards their Masters and here of Wives towards their Husbands but this must be considered according to their places This I note because some base minded husbands do insult over and abuse their wives in most tyrannous maner looking for as much subjection of them as of any servant or drudge which is not the minde of the holy Ghost Ye wives be in subjection to your own husbands Here 's required of wives subjection towards their husbands though God made them in many things equal yet in wisdom he thought meet to make some little inequality and appointed the husband to be the Superior and Head and so to rule and the wife to be subject to him yet not so but that he hath his Rules to bound his rule that it exceed not It was Gods will even in the state of innocency that the wife should have been subject though it should have been more willing free and pleasant then it is now for now it s not done without difficulty but after the Fall God laid it on her as a punishment for being deceived she was first in the transgression This is often required and hence it is that the husband is called the wives Head and for this cause was the vail betokening her subjection Neither is this without Reason for if all were equals in the Commonwealth there would be confusion and if all Bells were of a bigness and all the strings of an instrument of one size there would be a harsh sound and no melody So were there not some small inequality between husbands and wives there could not but be contention It s Gods order that wives be subject as it s his order the Sun should shine the Earth bear fruit the Heavens cover us If these things should not do thus it were monstrous so unless wives will be Monsters they must be subject Accordingly God hath provided to make man the stronger the woman the weaker vessel that he might be the fitter to rule she feeling her own weakness the more willing to be ruled This she ought to account an especial mercy as having a Head to guide her who else having had the rule in her own hand had been unable to manage it aright yea as this is no servile or base subjection but joyned with equality in many things which is signified in her making not of mans head lest she should be superior nor of his Foot lest she should be much inferior but of his Ribs to shew equality So hereby they are freed from all other subjections as of Parents Masters c. yea in many things are not subject as it were to Law as for whom their husbands must answer This subjection must guide the whole Conversation besprinkle the speech and cause a right Affection and quiet Spirit This stands in reverencing their husbands in their hearts and shewing it in words and behavior as it s in the following Verse She must also submit her self to the advice counsel and direction of her husband for her dyet apparel c. not doing things of her own minde but with his counsel As the Moon hath all her light from the Sun so must she have her direction from her husband and as the great Wheel of the Clock must guide about all the rest so must he be to her and she must not have a proper motion by her self If he do any thing she must take liking and not thwart or control the same nay if she should know a thing to be better then that he is about as concerning removing to this place ot that buying this or selling that c. yet being not in a thing simply unlawful she must not cross him gently perswade him she may much less stand upon her own wit and will contrary to his minde And if she should see him impatient yet is it not her part to requite like for like neither to carry her self unreverently nay though she see he doth that which is unlawful she must not check him at her
conversation may become wicked through the tradition of our Elders So among our selves if any be reproved for this or that they will answer It hath been done thus these forty years It was so ere you came and will be when you are gone If it be a wicked and unlawful custom why plead you for it It s more then time it were banisht it stinks because thus they did in darkness therefore we should so do in the light what folly were this They will not do so in worldly things as apparel dyet building They were wont to go in hose and stockings all of one and have no chimneys in their houses who will now do thus yet better retain those then bad and unlawful customs Holy women There hath always been a company of holy women in the world as well as of men and why not both were made after Gods image at first equally good and in the fall both are equally corrupt and the children of wrath and in the recovery have equal right to Christ to the Gospel to Grace to Sanctification and Holiness Men have no priviledge this way Grace had been as well bestowed on them as in the Old Testament on Sarah Rebekah Rachel Deborah Jael Hannah Naomi Abigail c. and in the New on the three Maries Elizabeth Lidia Dorcas with sundry others as on men Women also were as forward to maintain Christ to follow him to bury him and Christ after his resurrection first appeared to them Our own experience also Sheweth that in most Congregations women be as forward as men in frequenting the Word and Sacrament And why not 1. They are of a timerous nature and so more easily wrought upon by the Word and by Gods Judgements 2. They keep at home not seeing or hearing the abominations that be abroad 3. They have many crosses and pains sicknesses and Childe-bearings putting them in minde of death and drawing them near to God and so furthering their Salvation 1. This serveth to stop the mouths of such idle heads as take pleasure to disgrace women 2. It serveth to encourage women and to comfort them There have been ever good women women therefore must stir up themselves to encrease the number especially having more means then those had in former times And needful it is that there should be good women as well as good men 1. For their own sake who have souls to save or destroy 2. That there might be an holy seed to make up the number of the Elect good Mothers bringing up their children well and good Wives being helpers to their Husbands both in soul and body As for those women that be wicked unclean prophane and ungodly notwithstanding the fearfulness of their nature their keeping at home and their manifold crosses What would they have been if they had been men They would have been monsters and of such women-monsters Hell is as full as of men-monsters Note further That he saith not wealthy women fair women but holy women Here 's the ground of his commendation A little holiness is better then a great deal of riches and beauty That that is to be desired of a man is his goodness Beauty fades with sickness wealth hath many ways to take it away but grace holds ever to life eternal and commends before God Angels and good men Therefore when God threatned to take the wealth from the rich men of Jerusalem and gay cloaths from the women yet saith he will make them amends How Every one shall be called holy They shall so profit by their affliction as where it might have been said Yonder goes a rich man yonder goes a fair woman a woman in costly apparel now Yonder goes a godly man a vertuous gracious woman This is commendation indeed and for this we ought to labor that we may have our part herein Again He calls them holy though they were married Marriage hinders not holiness nor is single life more holy then it It s the holy Ordinance of God and the bed undefiled The gift also of continence and single life is sometimes given to carnal worldlings and prophane persons but denyed to Gods dear Servants by whom he will encrease his Church and Kingdom This condemneth the Church of Rome Oh they extol single life and disgrace Marriage as if it were a living in the flesh O their vile hypocrisie they would seem holy and yet maintain Stews openly yea some of them have written in defence of Sodomy and for Fornication and Adultery the infinite skulls of murthered Infants the fruit of their Whoredoms found near the Dens of their abode witness how unholy they are The Pope would be Peters Successor yet was he a married man Till God call us to marriage we are to live in single estate purely when we are married soberly and holily If we be single we are not the more holy or if married the less holy But how could they be holy in those days By Faith in Christ whereby their hearts were purified they severed from the world to the Lords use There 's no Sanctification no Salvation but by Christ Now Christ is more clearly revealed then he was in those days more holiness is therefore now expected all ignorant unbelieving impenitent and unholy women are in a fearful case especially considering the means The Lord will one day present these holy women Look you here here be women that in the dawning of the day saw Christ and you have lived in the Sun shine of the Gospel and have not believed He calls them holy though they had their weaknesses as Sarah had so that we are not to account those as not holy that have imperfections for God accepteth of Believers in Christ and pardoneth their imperfections This therefore correcteth the over harsh spirit of those which cry down our Church as unholy and a Synagogue of Satan and no Church because of some blemishes Our Savior did not so but more charitably calleth Jerusalem The holy City which indeed was the Church though stained with many blots of error and bad life It comforteth also those that be truly sanctified and upright in heart notwithstanding their imperfections and failings God accounts you Saints and righteous persons Adorned themselves c. Of those duties which they did perform I have already spoken observe we onely this how they came to do their duties thus he sheweth they were holy and godly women and so performed the same Note then that Wives cannot perform their duties aright unless they be holy no being a good wife till a good Christian no building of a godly life on any foundation but upon Faith in Christ Whoso would do their duties aright to Gods glory their own comfort and anothers good they must fetch and draw grace from Christ by Faith they that think to do otherwise build in the Ayr build that which will fall on their heads and which will never
hold or continue Even as Sarah He speaks of many and yet names but one yet such a one as they could not but acknowledge worthy of imitation Though more good men be mentioned in Scripture then women that was because of Genealogies and their publike places not that their number was greater then the others yet of neither of both are so many named by multitudes as were in all those ages God said he had Seven thousand which had not bowed their knee to Baal and it s said That at our Apostles Sermon Three thousand were converted yet none are particularly named In Heb. 11. some are named with their actions and commendations but that there were multitudes of others is there also implyed When therefore we read the Scriptures we must not think that there were no more good people then we finde there named Oh! there were many thousands more onely so many are Registred as might be for our good all could not As when we come out of a City or great Town looking back we see the tops of a few Steeples and great houses but when we were near we saw a great many more so when our backs are turned upon an Age alas it s but a few we can see then in comparison of them that lived in that age Howsoever be we of men remembred or not if we be holy men and women we shall not be forgotten of God our Names are Registred in Heaven whether one day our bodies shall come as well as our souls Obeyed Abraham calling him Lord That she obeyed him the story shews for whithersoever he went and flitted she went with him and when she was bid make ready for the strangers it was done and that speedily not a word against it and her calling of him Lord is here mentioned as an usual thing done by her proceeding from a reverend regard she had of him as her husband appointed her of God In all things lawful wives must be like Sarah therein though haply somewhat against their minde they must frame themselves to their husbands disposition They must not speak to them snappishly currishly curstly nor over familiarly calling them by their Christian Names but respectively and reverently Whose daughters ye are as long as ye do well Such women as live godly purely be subject adorn themselves with grace and are patient and meek they shall not lose by it but shall have peace to their Consciences and a good Name in the Church as Sarah and be heirs of Heaven as she is being like her they shall speed as she did As men Believers are called The Sons of Abraham he being the father of the faithful so all godly good wives The Daughters of Sarah that holy Matron that had a good Name in the Church while she lived and is now in Heaven Let this be a provocation to women to perform these duties I hope we give you no bad counsel neither wrong you in requiring of you but what Sarah did and to do what may make you like her here and hereafter what answer shall those make that are no whit moved hereby ungodly impatient immodest women are not daughters of Sarah but of that wicked one the Devil and with him shall have their portion As they that could not prove their Pedigree had no portion in Canaan so they that fetch not their Petigree from Sarah and be not her daughters in subjection pure conversation sweet speech quietness in spirit are not good wives nor shall have the blessing of such And are not afraid with any amazement It may be Christian wives were afraid that if they did not set out themselves in bravery of apparel their unbelieving husbands would not care for them but seek after others For this the Apostle prescribes a remedy let them not yield to do evil for avoiding that but trust in the Lord not being afraid with any amazement It s not enough to do duties but we must do them in a right maner that makes or mars Hence many in doing duties to God do them not in praying they pray not hearing they hear not because not from the heart in Faith but out of custom and in ceremony and formality Wives must not be dutiful because else they should lead a woful life their Husbands would cut them short in their will c. These are carnal respects for Heathens to be moved with but Christian women must be dutiful out of conscience towards God and love to their Husband as they whom God hath appointed to be their heads Verse 7. Likewise ye husbands dwell with them according to knowlege giving honor unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred NOw he comes to the duty of Superiors particularly of Husbands whom he onely nameth for that he that is a good and godly Husband to his Wife will be also a good Magistrate or Minister if he be called to those places And in that he teacheth Superiors their duties we may note That Superiority exempts them not from duty every honor carries a burthen along with it The more high any is in place the more is expected of him as more was of him that had the five then of him that had the two talents as they look for much duty from others so not a little is required of themselves Every Superior should make his Inferior more beholding to him then he can possibly be to his Inferior even Inferiors may be as dear unto God as themselves are And they themselves have a Lord and Master in Heaven to call them to an account The Word also doth no less ininstruct them in their duty then the others in theirs No man holds his place to be idle but the greater it is the more is required of him The Word must guide them in their places they must not do as they list Likewise ye Husbands c. In other places the Husbands duty is set forth by love no love no husband a man not an Husband but here by the fruits which are 1. To dwell with their Wives 2. As men of knowledge and understanding 3. To give them honor and that 1. Because they be the weaker vessel 2. Heirs with their Husbands of Grace and Salvation 3. The contrary would breed unquietness and so interrupt and hinder their Prayers together which were grievous Herein he instructeth Husbands as before he did the Wives they standing in no less need of instruction and no less failing in their duty then Wives who therefore must humbly patiently and christianly hear their duties with a desire to be ruled accordingly Dwell with them The Husband must forsake Father and Mother and cleave to his wife they must keep together for all the marriage ends the procreation of Children the avoiding of sin and keeping themselves chaste and for the continual comfort they ought to have each
of other in prosperity and adversity for body and soul and this is for the continuance and increase of love True it is the Husband may be absent from his Wife either by the commandment of his Prince being imployed in any service whether in Church or Commonwealth or upon his own necessary affairs as Merchants and Marriners or upon meer necessity as many dwelling in one place do yet work in another yet must not he fail in his absence to pray for her to keep himself chaste to have her as it were still present with him sending to her as often as he can and returning as speedily as he may Also if any contagious disease should be they may with mutual consent part for a while It must be matter of weight must keep them any time asunder not any unkindeness yea though both be willing to dwell asunder For whom God hath joyned together no man must sunder And as they may keep in one house so one bed and board must hold them therefore it is that she is said to lie in his bosom and Let her breasts satisfie thee at all times 1. This condemneth all unlawful parting 's of Husband and Wife as of the Jews which put away their Wives when they took dislike of them by giving them a Bill of divorcement This came of the hardness of their hearts but was not so from the beginning Of sundry in our times which live asunder as have been married yong through some sinister respects of their Parents or rashly or inconsiderately though come to years of discretion which afterwards they have disliked neither party loving the other according to Gods Ordinance of those Husbands that idly give themselves after marriage to travel to see Countreys and Fashions thus exposing as well themselves as their Wives to Satans temptations Of those that for the most part haunt Inns Alehouses and Taverns Gusling Gaming and Whoring being but seldom at home If the Husband is to leave Father and Mother much more such places to cleave to his Wife Of those which following their Recreations and Pleasures put all upon their Wives chiding them for whatsoever is done amiss by Servants or others those prove cruel taskmasters to their Wives like Pharaoh's to the Israelites were it not better for such their businesses being over to read confer and lovingly converse with their Wives and should not their company be better to them then all companies in the world 2. This condemneth those that part boards the Husband being either so proud as he thinks his Wife not good enough to sit with him at Table or she so unquiet that he eats by himself each Hog in his own Trough yea and beds too and that either continually or upon discontent for some time or upon surliness and overmuch coyness when the Husband will not be troubled with the childes crying c. as if he were not sometimes to bear such marriage troubles but lay all upon his Wife 3. This condemeth the marriage of Children who must be kept asunder many years This comes from the excessive haste of Parents which dare not trust God for a marriage rich enough till they come of years but thus prevent the Lord Such think they work wisely but for the most part it s but foolishly They think thus to build their houses but for the most part it proves their ruine such seldom loving one another According to knowledge Husbands must be men of understanding and knowledge in the Scriptures and grounds of Christian Religion that they may do good to their wives and whole family They are the head therefore must be able to guide the eye therefore must see If the eye be dark all must needs be dark as the oyntment on Aarons head ran down on his beard and thence to the skirt of his garment their knowledge must be exercised for the good of their wives and the meanest in their family They must be men of knowledge 1. To instruct them in the ways of God to pray with them and especially when through weakness or sickness their wives have been forced to stay at home to inform them of such Points as were publikely delivered by the Preacher 2. To comfort them in their heaviness of minde affliction of body loss of children and the like and that from the Word of God being able to asswage the bitterness of their grief 3. To advise and counsel them for the best 4. How to admonish and reprove them They must not do it without cause nor when there is cause in an ill maner before company or with carnal bitterness but rather in the terms of the Scriptures and in love 5. When to yield to their requests or perswasions Herein Adam Sampson and Ahab failed but Job in rebuking his wife shewed he was a man of knowledge 6. To bear with their weaknesses and infirmities meet to be born with 7. Not prescribing them to do any unlawful or unreasonable thing whether on the Lords day or at other times as to say They are not within when they are within c. 8. Not keeping such a number of Dogs as may be both loss and continual vexation to their wives or removing up and down till they have wasted all they have Thus bad wives may be brought on to goodness and good wives made better 1. This condemneth the common abuse of this Land How few husbands be men of knowledge able to instruct comfort advise govern or admonish their wives how few able to pray with them repeat a sermon to them or comfort them in any of their heavinesses Hence it is that they burthen their wives with needless things Hence many women of some good parts and towardness matching with such Worldlings and Ignorants have been undone Hence so many jars and contentions in families How many wives would perform their duties if their husbands would go before them in performing theirs O what evils might be avoided if husbands had but discretion but most are void of understanding cannot give a reason of their Faith cannot pray in their families scarce give thanks for their meat check and discourage their wives from goodness if they have any inclination thereto Alas in these days if they get a little hair on their faces and their portion into their hands they think themselves fit to marry though they have neither wit nor understanding or if they stay some years it s to get goods to set up with not that they may be furnished with knowledge Parents enquire after wealth and how their daughters shall live but do not much regard their living with men of knowledge 2. This condemneth the Papists which forbid the Layety to read the Scripture But where 's knowledge to be learned if not by them It s enough with them that their Priests have knowledge yet must not they marry 3. For those that are married and have failed herein let them redeem the
time If he be worse then an infidel that provides not bodily maintenance for his family then what is he that provides not spiritual For those that are to marry let them beg for wisdom and labor for knowledge that being married they may live Christianly and according to knowledge For parents let them instruct their sons in knowledge and before they provide them wives let them know indeed that they are men of knowledge and for those that have daughters to marry let them not so much aym at wealthy husbands as with those which may live with their daughters according to knowledge Giving honor unto the wife The honor which is here prescribed is not Divine honor Peter would none of it at Cornelius his hand nor the Angel at Johns nor that honor which an Inferior is to give to his Superior whereof we may read in the fifth Commandment but such as a Superior may give to an Inferior so is the wife in some things but as anunequal to his equals so is the wife in many things This comprehends diverse things 1. That the husband is to respect and esteem his wife as of a most comely necessary and profitable instrument appointed of God as a meet help for him for the comfortable passing of his life and such a one as he could not be without profitable to the encrease of posterity to the building up of his house for the bringing up of his children for the ordering of his family and disposing of things within doors wherein he himself hath no skill and which being left to servants are but sorrily done profitable also to converse with in prosperity to take comfort from in adversity yea by joyning with him in every good duty to further his souls salvation She is every way a necessary not evil as the world faith but good an help meet for man both in respect of body and soul who more careful painful faithful comfortable to her husband then she If God take away the wife alas how lame and maimed is the husband his one hand is gone When husbands do not thus esteem of their wives they discourage them occasion unquietness in them if they be women of Spirit or otherwise make them foolish 2. That the husband is to ask his wives counsel and advice in businesses God hath made her of his privy councel and two eyes see more then one yea oftentimes that he may not despise her she more then he Jacob sent for his wives into the field and conferred with them about his journey Many husbands have confessed that if they had taken their wives counsel it had gone better with them Naaman heard his servants advise and followed it much more should the husband the wives Abraham heard and yielded to Sarah about Hagar and Ishmael such are indeed injurious to their wives that will never make them of their counsel 3. That according to his ability he is to allow her competent maintenance for her self children and family not spending all abroad as too many do 4. That he is to give her a fit employment for her place It were a foul wrong for her to sit in a chimney-corner or set about some base employment a servant in the mean time carrying the keys and having the whole disposal of the house And as he is thus to give her a fit employment so therein to let her alone not prying narrowly into every thing and following her from room to room and taking account of every thing and every peny made of it as distrusting his wives thrift wisdom or faithfulness 5. That he do not over burthen his wife or require more of her then she is well able to go through He must not be a task-master to her lest she cry unto God and he hear in his anger especially not when she is sickly or childe-bearing when she is big or after her delivery for then he is to bear much with her Such as fail herein whereby either their wives or children are cast away have they not a guilty conscience and an hard answer to make 6. That he must not reprove her before company no not before her Children or Servants for as this provokes her so it weakens her authority that she shall prevail the less with her Family in her husbands absence 7. That he ought not to take part with Childe or Servant when she rebukes or corrects them though haply she be in a fault he must tell her thereof in private 8. That he is to use her lovingly and kindely not proudly tyrannously or cruelly abusing his authority for though God hath given him preeminence yet is he not to use it as he list but as God prescribes What may not incite husbands hereunto God requires it they are their own flesh Christ loved his Church dearly as accordingly they are to love their wives She hath forsaken all for him and he hath chosen her from all others Her Friends entrust her with him and expect kindeness at his hands He promised the same at the time of his Marriage before God and the Congregation This also will provoke her to her duty and so further a comfortable living together Whoso then regards the Commandment of God and will suffer it to bear â—way with them or their Covenant and Promise must thus honor their wives This condemneth 1. Those Monsters which not onely lade their wives with Curses and Railings but abuse them also with blows and heavy strokes oftentimes in their drunken fits shurting them out of doors these be bruit beasts when knew you the Cock spur the Hen Devils in the shape of men Its marvel their Neighbors take them not and binde them for mad men for none but mad men beat themselves and their own flesh whom Bedlam or Bridewel would fit better then to be at liberty unless they could use it better 2. Those though not altogether so bad as the former yet can lend their wives a box on the Ear or a dowse on the Neck or a spurn with their foot 3. Those which though they can rule their hands yet are so hoggish and churlish to their wives as they know not how to please them ever unquiet and like Nabal so wicked that one cannot speak to them yea will both rail on them and revile them 4. Those that sometimes be pleasant and use their wives well who yet at small things will be so hot and angry as they break out into unseemly harsh and bitter words that vex and grieve the spirit of their wives This argueth much weakness in the heart Anger resteth in the bosom of fools and He that is hasty to wrath exalteth folly as He that is slow to wrath is of great wisdom Such sharp and unkinde speeches fall out sometimes between those that love well and be good Christians but it s their fault and matter of humiliation Neither let any please themselves with this that they are
quickly pleased again for they may speak such words in their fits as can hardly long after be forgotten they may pierce so deep that the wounds made thereby are not soon healed and when healed not without scars yea it s a matter of reproach among men to be counted hoggish and unkinde to one's wife Obj. Oh but my wife is froward and speaks to me otherwise then she should thus and thus provoketh me not without cause I do thus and thus to her A. If our wives had no infirmities they were worse then beasts that would misuse them and yet there be some who have very good wives whom notwithstanding they use but untowardly and if they had no imperfections what need had we of patience Having imperfections shall we take hold of every little frailty It s presupposed that husbands should be stronger then so and doth not Christ bear with the infirmities of his Church Beside wives have many times occasions to distemper them as frowardness of children untowardness of servants sickliness c. and they are otherwise good wives love us well be careful for our state bring up our children well and so should be born with nay have not we our selves some one or other infirmity that they are feign to bear with Obj. Oh then we shall have enough of it we shall never have done therefore better hold them to hard meat and make them smart for it c. A. This lesson was not learned in Christs but in the Devils school for God bids us bear with one anothers infirmities and The wisdom from above is peaceable and gentle mildeness also and loving usage shall prevail more and do more good then cruelty and severity Many a good man that hath had an impatient wife by his grave admonitions godly life patience and Prayers hath obtained that she hath proved a very good woman Obj. Oh but my wife will not yield to any good order cares not for prayers neglects her Family brings up her children idly c. A. Here 's wisdom as not to see God dishonored by suffering evil so not to break love or disturb peace We must in Gods matters hold our authority and Gods right though in all our own matters we yield the contrary had like to have cost Moses dear We may not buy peace on such hard conditions yet in such cases we must rather perswade then enforce shew what the Word of God saith use Reasons and Arguments to this purpose yea if need be denounce Gods wrath and judgements which notwithstanding ought to be done in private and love without carnal bitterness We may be earnest yet not impatient and if we perceive any little amendment take knowledge of it and thereupon encourage them pray for them instruct them with meekness waiting while God give them an heart to repent and in good sort to comply with their husbands As unto the weaker vessel Here 's the first Reason to enforce the former duty Wives are the weaker vessels They are weaker in body then men weaker also in minde timerous and fearful soon discouraged soon provoked quickly take hurt and are quickly out of temper God hath done this a purpose it was so from the beginning that the wife might the more willingly submit and its necessary for peace and order that one rule and the other submit which that the Wife may do and be glad of an head and guide she is made the weaker vessel yet are not Wives so weak but God hath given them competent ability of body and minde to go through with their duties and as they be the weaker so they have the weaker works except bearing of children which they brought on themselves by sin then men theirs being for the most part within doors 1. Hereupon let Wives submit themselves the more willingly and the weaker they finde themselves let them trust the more on God that they may be strong in him 2. For Husbands let them use their Wives kindely being weak they must not grieve them nor disquiet them to their undoing they be good costly and very profitable vessels for excellent use but easily crackt therefore had we more need have the more care of them as we have of some choyce glass A Gentleman will not put his Watch or Clock into the hands of Children or Fools nay he thinks that he is scarce wise enough to handle it himself What discretion then and wisdom is needful in Husbands about their Wives 3. This rebukes those that use their Wives ruggedly and curstly sometimes railing at them other times beating them whereby many good Wives are spoiled A Venice glass well used and lookt too may last long so may a good Wife but some use them so hoggishly as they are not like to last long some vex and grieve their Wives that they pine away with sorrow What an account have these to make justly may God punish such by taking away their good Wives and sending them such as may be scourges to them And as being heirs together of the grace of life The second Reason from the honor whereunto God hath advanced them They be Kings daughters Heirs of eternal life no less then men They have the same right to Heaven that men have and so to the means Christ Jesus the Word Sacraments Prayer Faith Repentance Sanctification God hath herein made them equal so as that there be holy women as well as men so all believing women be the daughters of God and so his Heirs Heirs of the grace of life Among men sons not daughters if there be any sons be Heirs and not all neither but one but God though he hath many sons yet doth also make all his daughters Heirs But of this on verse 5. 1. This should make women content with their state and thank God highly though they be appointed to be subject to their Husbands and be also the weaker yet seeing God hath made them equal in the greatest matters they may rest satisfied especially seeing even those things also wherein they might seem abused are much for their good 2. It may provoke them to labor for their part in grace and means of glory God hath not excluded them they must not exclude themselves A grievous fault it is in a number of women that they regard not goodness as though being poor women especially little were required of them But have they not souls to save as well as others must they not come to Heaven the same way as others and as they be wives and mothers much is required of them 3. For husbands let them use their wives exceeding respectively seeing God hath so honored them To abuse Gods daughters his heirs is grievous If a man had an Heathen woman to his wife he ought to use her well much more being a Christian The more grace any woman hath the more kindely must she be used such are Kings daughters heirs of
Temple onely the Devil will be sorry as who loseth all but your selves shall have the benefit both here and for ever Further Being converted we should still listen and stoop to whatsoever commandment we have thence of renouncing and forbearing this or that evil or doing whatsoever good without reasoning delays excuses saying Now I see what the Word saith I have done I will yield and become obedient Thus it ought to carry us contrary to our profit pleasure ease custom of our selves fashion and example of others which yet but few do Thus of the first sence For the second The duties of youth to the aged As the Apostle hath been before in hand with Subjects Wives Husbands Servants duties and now with Ministers so doth he proceed to inform the yonger of theirs towards their elders Gods Ministers must not onely teach things generally belonging to all but even special things belonging to every age sex and condition of persons They must not onely labor that people may become Christians but that they may be good in their special calling like good husbands they must be in every corner instructing each in their duties they must finde out what be the special faults of youth as rashness pride unconstancy speaking against them and laboring to prevent or cure them so what be most needful for them as sobriety humility discretion stayedness accordingly calling for these thus must they do with the aged speaking against their testiness and covetousness and calling upon stayedness and soundness in all good judgement and conversation So they must take notice of the faults most incident to women as niceness curiosity loquacity accordingly endeavoring to cure them thereof for even in those that be good Christians yet there may be some such particular and special failings as whereby the name of God and his Gospel may be ill spoken of Thus did the Apostles being herein good and wise stewards to give to every one of the Lords Family their portion of meat in due season workmen that needed not be ashamed The Scripture teacheth every man his duty wherein accordingly revealing every piece of Gods councel we are to instruct them for want of this the Gospel hears ill even of those that have some good things in them Therefore as Ministers must be wise prompt Scribes taught of God and careful herein so people must be content nay like well hereof not repining nor finding fault with their Ministers for such weaknesses and faults as our nature is prone to Neither must people dislike and say What cannot the Minister be content to open his Text and teach us general things but he must meddle how we Husbands live with our Wives we Wives with our Husbands how we behave our selves in our Families how we Servants should do our work c This is an ill sign a good hearer is desirous the word should come home close to him and tell him of his duty yea ere thou come to the hearing of the Word pray O that the Minister may come home close to my corruptions O that I may be so instructed in my duty that I may please God by performing the same yea if the Minister come not home so close as we would we should go and enquire of him of our duties and what shall we do In particular The yonger must honor their elders as it s in the fifth Commandment here called submiting themselves under which be these duties 1. They must reverence them inwardly in their hearts and declare it by countenance gesture and behavior and this they must do because old age is a piece of Gods image and of his eternity who is termed the Ancient of days If there be gray hairs alone they require reverence but if with godliness then double honor for that is a great piece of the image of God 2. They must haste towards them when they are called and looking on them reverently answer them soberly and dutifully 3. When they speak they must have their ears open c. for which the ancient is wisdom 4. They must be obedient to them to their good councels admonitions rebukes and follow their good example and thank God they have those that have experience and have trod the way before them and who it may be have bought it dearly to tell them their duty freely As if one that had passed a dangerous water with much difficulty should tell another Travellor which way to go safely through 5. To pray for them to have all graces increased in them and they fitted more and more to do good to many and that they may live long to that end and to help on yong ones Alas if all were Colts in a Plough or Cart what work would be there usually therefore old ones are joyned to hold in and guide the yong So doth God in wisdom and mercy by those that are old guide and direct them that are yong so that youths must not behave themselves rudely or sawâ—ily in countenance word or deed neither babble nor prate nor shake off their counsel and example which God hath given them to follow 1. For Elders If the yonger must honor and reverence them then they must be such as deserve it and procure it they must speak so wisely and profitably as yong ones may willingly lay their hand on their mouth and be silent they must also give them godly and good counsel and an holy example which the yonger may follow when they see you dissolute disordered given to this or that vice Sabbath-breaking lewd company riot they must advise and perswade them to beware telling them from their own observation how many have by such means brought themselves to ruine so about their matching that they are to be ruled and guided by their Parents so when they see any trifle out their time and defer their repentance and live riotously they must thus from their own experience expostulate with them O make use of your time while you have it This is your freest time if I had not got somewhat in my youth it had been bad with me now being so dull and forgetful or if we lost our time then and God hath since brought us to repentance let us tell them from our own miserable experience O take heed do not as I did I lost my time and spent it away foolishly when I should have learned goodness and now how dull am I Alas I shall never come to any great matters now I am past and have lost my youth if it had not been Gods unspeakable mercy I had perished and he lets in a little light into me but alas how slow of capacity am I what a bad memory have I So if we see them that will not be advised by counsel we must rebuke them yea carry such a gravity and godly hatred of sin as the wicked may stand in awe and not dare abide our sight when they do evil But the
are but stewards of the gifts we have Use. 1 Cor. 4. 7. We must be faithful in our places Use. Gods gifts manifold See Psal. 104. 24. Use 1. Use 2. The Calling of the Ministry is of all others the most needful Ier. 3. 15. Mat. 9. 36. See Ezek. 3. 36 and 7. 26. Amos 5. 13. and 8. 11. Zech. 11. 16. Use. 2 Cor. 2. 16. Use. 2. Use. 3. Whoso is in the Ministery ought to preach Rom. 10. 14. Simile Matth. 10. 7. 2 Tim. 4. 2. Use 1. Use 2. Ministers must Preach the Word of God Use 1. Use 2. Iohn 10. 17. 1 Thess 5. 21. 1 Iohn 4. 1. Acts 17. 11. Ministers must so preach as it becomes the Word of God Use 1. See Psal. 50. 16 Rom. 2. 21. Use 2. Acts 10. Psal. 139. 3. See Exod. 20. All that bear Office in the Church must do the same faithfully See Acts 6. 3. Acts 11. 29. Rom. 15. 26 28 Use 1. Rom. 12. 7. Ier. 48. 10. Use 2. Prov. 26. 6. Ability to discharge ones calling is of God Use 1. Use 2. 1 Chron. 29. 14. The conscionable performance of our duties tend to gods glory See 1 Tim. 6. 1. Use 1. Use 2. We must aym in our places at Gods glory 1 Cor. 10. 31. Use. Eccles. 1. 7. All glory comes to God by Iesus Christ. Use 1. Use 2. There must be entire love between Ministers and people 1 Thess. 2. 19 20. Use 1. Use 2. John 4. 16. Christians are not to be the less but more loved for their troubles Use. The want of preparation for troubles before they come make them harder to be born when they are come Use 1. Use 2. Obj. Sol. Psal. 30. 6. Iob 29. 18. Simile See Ier. 37. 10. 1 Iohn 3. 2. See Phil. 1. 12 13 14. See Heb. 11. Afflictions are tryals Above the truth of grace in us Read the story of Pendleton and Saunders in the Book of the Martyrs About the measure of our grace Use. They serve to refine that measure we have We must rejoyce in afflictions See Iam. 1. 12. Q. Heb. 12. 11. A. Ezra 3. 12. Acts 5. 41. and 16. 25. 1 Thess. 1. 6. Heb. 10. 34. Use 1. Use 2. Use 3. Mat. 5. 46. Why the sufferings of Christians are called Christs sufferings 2 Cor. 1. 5. Gal. 6. 17. Col. 1. 24. 1 Sam. 22. 12. Acts 9. 4. Christians suffer with Christ. Use. Ioh. 15. 18 19. 2 Thess. 1. 9. Iude 14. Rev. 1. 7. The godlies afflictictions end in joy Use. Psal. 126 5. Matth. 5. 9. See Heb. 10. 34. 11. 35. Iob. 30. 9. Gal. 4. 29. A good name is a tender thing Prov. 21. 1. Use 1. Eccles. 7. â— Use 2. Prov. 10. 18. Psal. 15. 3. Prov. 25. 18. Slanderers of Gods Servants are persecuters Psal. 22. 6. 7. Use 1. Gal. 4. 30. Numb 23. 8. Use 2. See Iude 15. Use 3. To slander Gods Children for their godliness is usual Use 1. Use 2. Such as are reproached for the name of Christ are happy Matth. 5. 11. Phil. 1. 29. Phil. 1. 28. Use 1. Use 2. The judgement of the world is contrary to Gods Use 1. Use 2. To suffer for Christs sake an evidence of Gods Spirit in us Iohn 15. 19. Iohn 16. 3. 7. Matth. 10. 20. Use 1. Use 2. Use 3. Such as are endued with Gods Spirit are blessed Rom. 8. 14. Use 1. Use 2. Use 3. Such as are endued with Gods spirit are glorious Use 1. Use 2. See Ioh. 15. 21. 1 Iohn 3. 24. Psal. 15. 4. and 119. 199. The gifts of the Spirit which the godly have cannot be lost They that speak ill of Gods servants for their well-doing speak ill of Gods Spirit Exod. 16. 18. Luke 10. 16. Use. 1 King 22. 13. By our suffering of persecution God is glorified See Ioh. 21. 19. Two kindes of sufferings Suffering for ill-doing are shameful Use 1. Use 2. Dan. 6. 5. Sufferings for godliness are glorious Use 1. Use 2. 1 Iohn 3. 14. To suffer for well-doing affords matter of Thanksgiving Acts 5. 41. Phil. 1. 29. The Churches troubles are more now then heretofore Acts 2. 17. Isaiah 4. 2. 27. 9. Heb. 12. 10. Use 1. Use 2. Amos 9. 9 10 c. Use 3. 1 Cor. 11. 32. Afflictions must begin with Gods Servants Use 1. Use 2. Psal. 73. 7. Iob 21. 7 8 9 c. Use 3. Why Gods children must here suffer afflictions Psal. 32. 3 4. Use. Gods Church is his house Numb 12. 7. Rev. 1. 13. Use 1. Use 2. Use 3. Use 4. Assurance of Salvation possible Use. 2 Pet. 1. 10. Iohn 8. 44. The state of the godly and ungodly much different Psal. 11. 6. Rom. 8. 28. Isaiah 4. 5. Psal. 1. 3 4. Use 1. Use 2. Use 3. The afflictions of the godly not comparable to the miseries of the ungodly Gen. 18. 5. Rom. 2. 6. See Psal. 78. 55. 65. Isa. 27. 27. Ier. 25. 29. and 49. 12. The ungodly's misery cannot be expressed 1 Iohn 3. 2. 1 Cor. 2. 9. Use 1. Use 2. Disobedience to the Gospel a grievous sin Simile Heb. 2. 2. Use 1. Iohn 5. 4. Use 2. Mat 9. 13. Whom we are here to understand by righteous See Ezek. 28. Use 1. Use 2. Use 3. 1 Cor. 6. 9. Acts 10. 4â— Rom. 2. 7. and 8. 1. Mat. 7. 22. It s an hard thing for a man to get to Heaven Mat. 7. 14. Simile Use 1. Use 2. Rom. 7. 19. Simile Use 3. 1 Iohn 1. 8. He that is not righteous is ungodly and a sinner 2 Cor. 5. 10. The fearfulness of the ungodlies condition on the day of Iudgement cannot be expressed Use. The troubles of the godly are by his appointment God is careful of his children in the time of their troubles Isa. 49. 8 15. See Rev. 6. 9. Reasons Use. See 2 Tim. 1. 12. Rev. 2. 10. Heb. 10. 23. Psal. 9. 10. Such as continue in well-doing may comfortably commend themselves unto God Use 1. Use 2. Such may confidently commend themselves to God which labor for the good of their persecutors Use. The Contents of this Chapter The duties of Ministers with reasons to enforce the same The Scriptures inform every one of their duty Simile Use 1. Use 2. Acts 20. 35. The calling of the Ministery a painful calling See Downham of the duty and dignity of the Ministery page 17. Use 1. Simile Luke 10. 7. 1 Cor. 9. 7. Use 2. Use 3. Gen. 4. 4. Use 4. The first Reason of the following duties taken from his own person being one every way fit to exhort them Ministers are fittest to teach one another and judge of one anothers actions 1 Cor. 14. 32. Use. See Hosea 4. To practice the duties we teach procures obedience thereto Acts 1. 1â— Peter was no Pope neither challenged any Supremacy How Peter was a witness of Christs sufferings All that we have must be improved for the Churches good Spiritual wisdom to be used to procure obedience The troubles of Gods Ministers procure them more respect
with that which followeth contain the Subjects duty towards their Magistrates wherein we have 1. An Exhortation in these words Submit your selves to every Ordinance of man That is whatsoever kinde of Government you shall live under for all Kingdoms Countreys Provinces Cities be not govern'd after the same sort termed the Ordinance of man not because it s ordained by man for its Gods Ordinance but because its proper to man and is so much for his benefit This submission consists as well in our willing bearing their Superiority over us and patiently bearing our inferiority under them as in doing all the duties of our places to them and that whether they be worthy of it or not Those are distributed into the Principal and Supreme the King or those that are Subordinate by him Governors 2. Reasons to enforce the same 1. The Lord is the Author of Magistracy and requireth our subjection therefore we ought to yield thereunto 2. They are appointed for the great good of Church and Common-wealth the punishment of evil doers and praise of them that do well without which no Society or Kingdom can stand 3. It s Gods minde that hereby we should put to silence the ignorance of foolish men Before I come to the words in particular consider we two things in general The first from the Coherence As before he would have them in their whole conversation to behave themselves as Christians and exhorted them to a godly life so he doth now require them to shew the same in their particular callings and in those special places wherein they were put Whence note That Every mans duty is to shew his godliness in his particular calling As the General of a Field appoints every one their places and standings Horsemen Footmen Gunners Pikemen c. accordingly requiring and expecting of each the performance of his duty in his several place So hath the Lord appointed some Superiors others Inferiors and accordingly every man must shew his goodness as in all things so in his particular calling especially and be faithful in the trust reposed in him therein as one friend should be to another especially in great and weighty businesses Every place whereunto a man is called as to be a Husband Magistrate Minister Housholder c. hath a special trust going along therewith so that whoso will shew himself godly if he be a Magistrate he must be a godly Magistrate if he be a Minister he must be a godly Minister c. Thus Abraham was a godly man which he shewed in being a godly Housholder So Joshua in being a godly zealous couragious Captain So David Jehoshaphat Hezekiah Josiah in being godly Kings suppressing Idolatry and setting up the true worship of God 1. This sheweth and unvizardeth many to be bad which would be counted honest men They being Magistrates do alas either take against goodness and defend evil or at least like Gallio care for nothing So being Ministers have no will nor skill gifts or ability to teach the people nor give example of true godliness So Housholders if they be not ill examples of swearing idle-talking prophaning the Lords-day and the like yet make no account to govern their Families aright in reading the Word instructing them therein Praying with them and the like Therefore let none so think of themselves as of honest men and godly which be not godly in their special Calling neither let others commend such for such though haply endued with some good qualities O he is a very honest man It s a foolish and lying commendation whosoever is a godly man will be good in his particular Calling Before they enter thereinto they will finde themselves fit for the same or if they must needs take the same upon them they will labor to fit themselves and therein for all are not fitted alike do their utmost endeavor So if a man be godly he will be a good Housholder and where Gaming and the Devils Books were wont to be rife there have Gods Books read and Prayer exercised Therefore whereas the godliest Preachers and Christians are wont to be blamed as men that cannot abide Government and would pull the Scepter out of the Magistrates hands as Korah with his companions this must needs be a foul slander for be they godly men yea in the conscience of their adversaries then can they not but be good Subjects and are indeed the best Subjects who pay to the King according to their ability most willingly that pray for the King most often and heartily that break fewest of his Laws and they lead a godly life to keep Gods wrath away from the King and Realm whereas others live badly and thereby provoke God against both 2. It s necessary that men labor first to be godly ere they enter into their particular Callings O then would they be godly Magistrates Ministers Housholders and the contrary is the cause of so much wrack in Church and Common-wealth Why be there so many wicked Husbands and lewd and disobedient Wives so many careless Housholders that care not for the souls of their Servants and Children and why so many bad Ministers even because they be bad men and have not first endeavored to be holy The second The reason why the Apostle is so earnest with them for duty in the place of Inferiors Its twofold partly upon a conceit that was in the minde of the Gentiles that Christs Apostles and their followers were Enemies to Government and could not abide Caesar which came to pass as well through wicked men raised up by the Devil which feigning themselves to be holy men did rebelliously set themselves against Caesars Government and drew the people away as Judas of Galilee who feigned himself to be Christ and was an Enemy to Caesar and perswaded the people that seeing he was an Heathen Emperor they needed not pay him tribute Hereupon when Christ came he was asked Whether it was lawful to give tribute to Caesar or not and notwithstanding of his wise and Subject-like answer yet at his arraignment he was accused as an Enemy to Caesar and because he said he was a King as indeed he was though no worldly King and his Kingdom and Caesars might well enough stand together they thought he could not but be Caesars Enemy as for that the wicked and Heathen Emperors would try their obedience in unlawful things as by commanding themselves or their Images to be worshipped so were Daniel and the three Children tried which they not daring to obey though they yielded patiently in the punishment inflicted on them were therefore counted Rebels though to try men in bad things be no true tryal of believers and partly because of a disease of the Jews whereof they were somewhat sick and in part faulty which notwithstanding was not occasioned either through Christ his Apostles or the Gospel even that they thought they should not obey these Heathen Magistrates and the Romane Empire