Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	father_n	person_n	trinity_n	2,522	5	9.8786	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17384	A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.	Byfield, Nicholas, 1579-1622.; Gouge, William, 1578-1653.	1623 (1623)	STC 4211; ESTC S107078	497,216	958

at large from verse 21. to the end of the chapter Which doctrine of Christ's suffering is fitted partly to the case of seruants and partly to the vse of all Christians Concerning the Passion fiue things are in all these verses noted First who suffred Christ suffred verse 21. Secondly the end of his suffering viz. to leaue vs an example c. verse 21. Thirdly the manner how he suffred set out 1. Negatiuely and so he suffred first without sin verse 22. secondly without reuiling verse 23. 2. Affirmatiuely and so he commits himself to him that iudgeth righteously Fourthly the matter what he suffred viz. our sins in his owne body on the tree verse 24. Fiftly the effect of his sufferings 1. In respect of vs and so his suffrings serue To kill our sinnes Verse 24. To make vs aliue to righteousnes Verse 24. To heal our natures Verse 24. 2. In respect of himself and so they procured his exaltation to be Shepheard and Bishop of our soules verse 25. Thus of the order Euen Christ suffred The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named heer with speciall Emphasis Euen Christ or Christ also Christ is the sir-name of our Sauiour as Iesus was his proper name Iesus is a name onely giuen him in the new Testament but Christ was his name in both Testaments and signifies Anointed being a Greek word as Messiah doth in the Hebrew And so it is a name importing his office of Mediator as being thereby proclaimed to bee the substance of the ceremoniall types euen the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anointed in the old Testament and were types of Christ's anointing It is true that we doo not reade that our Sauiour was himself anointed with oile because his anointing consisted in the substance of that shadow For the shadow signifieth two things First ordination to the office secondly the pouring out of gifts by the holy Ghost for the exornation of the office Now whereas Christ is Mediator in both natures his anointing must bee distinguished according to his natures The whole person was anointed but yet differently in respect of his natures for gifts could not be poured out vpon his diuine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediator and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost vpon that nature in measure as the Psalmist saith aboue his fellows Psalm 45. The first doctrine about the Passion is heere briefly contained in these three words of the Apostle Euen Christ suffred which is a doctrine full of excellent vses for thence First wee may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffred whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffred The ground of their error was that there was but one Person in the Deity which in heauen was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirm the same things of the Father they did of the Sonne that he was visible mortall and immortall passible and impassible passible on earth and impassible in heauen But we haue learned from the Prophets and Apostles to beleeue three Persons and so to acknowledge that the second Person suffered onely and that in his humane nature Secondly we may hence learne that Christ was subiect to the Law after a peculiar manner so as no other man was subiect For hee did not onely fulfill the Law by a most perfect obedience but hee suffered the malediction and curse of the Law also Some men are subiect to the malediction of the Law onely and so are all the wicked reprobates that obey it not Some men are subiect to the Commandements of the Law and not to the malediction and so our first parents were while they continued in their innocency because God did not require them to suffer so long as they obeyed the Law and so all godly men in Christ are vnder the Law in respect of obedience but not in respect of malediction onely Christ is subiect to the malediction and obedience of the Law as our surety Thirdly hence wee learne a plaine demonstration of the truth of the humane nature of Christ Hee had not a fantasticall body but a true body because he did verily suffer in the flesh as followes afterward Fourthly Hence wee may bee informed of the excessiuely vile disposition of the world in that it is so set on wickednes that the very Sauiour of the world if hee come into the world shall suffer from the world Fiftly wee may hence learne that Christ suffered willingly and of his owne accord For in that hee that is God suffered it shewes hee had power to preserue himselfe so as all the world could not haue forced him to suffer and therefore wee haue cause so much the more to admire his loue to vs that suffered for our sakes as the next point will shew Sixtly wee may hence learne to know how abominable sinne is that makes the Sonne of God suffer miserable things if hee become a surety for sinne Seuenthly wee may hence learne to know the ineuitable destruction and fearefull perdition of impenitent sinners For if God spared not his own Sonne that was but a surety for sinne and did none himselfe will hee euer spare them that are principals and monstrous offenders Eightly did euen Christ suffer then we should euermore arme our selues with the same minde and prouide to suffer in the flesh 1. Pet. 4.1 It is a shame for vs to expect or desire a life of ease and prosperity seeing the Prince of our saluation was consecrated through afflictions Heb. 2.10 and 12.3 And the more should wee bee confirmed to suffer in willingnes in this life because God hath predestinated vs to bee conformed to the image of his Sonne in sufferings Rom. 8.29 Lastly in that it was Christ that suffered wee may hence gather comfort to our selues in his passion all the daies of our life because his sufferings must needes bee of infinite merit being the sufferings of him that is God as well as man Thus of the Person suffering The persons for whom hee suffered follow For vs. The sufferings of Christ were not casuall such as befell him for no vse nor were they deserued by himselfe For hee neuer offended God nor did hee seeke his owne peculiar good in them but hee suffered all hee did for our sakes Esay 53 5. Hee was wounded for our transgressions the chasticement of our peace was laid vpon him and verse 8. Hee was plagued for the transgression of God's people and as the Apostle saith hee was deliuered to death for

What hast thou to do to iudge another man's seruant he standeth or falleth to his owne master Rom. 14. Secondly that all masters haue authority ouer their seruants though the master be a poor man or an ignorant man or a cruell man or a froward man or a hard man yet the seruant must bee subiect to him and bear himself as reuerently and obediently as if he were the richest or wisest or worthiest master in the world and the reason is because the subiection is due not to the masters riches or gifts or greatnes but to the authority which God hath giuen him as a master and therefore seruants must look to this point and the rather because it will be the greater triall of their subiection and singlenesse of heart when neither feare nor reward nor any outward respect doth compell or constrain them but simply the conscience of God's Commandement and the masters authority Thirdly wee may heer inquire how masters come by this authority ouer seruants by nature they haue it not and therefore must haue it by law The lawes of men cannot make one man a seruant and another a master therefore it is by the Law of God Since it is by the Law of God if wee haue recourse to the tenne Commandements wee shall finde that it is the fift Commandement which giueth masters this authority and honor the exhortations of the Apostle being but interpretations of that Law And that this point may bee cleered two things must be searched into First what sorts of men are called fathers and mothers there and secondly why they are so called in the Commandement seeing the most sorts of them in the vsuall life of man haue other titles For the first This tearm Father wee shall finde in Scripture to be giuen first to such as begat vs Heb. 12.9 Secondly to Ancestors Ioh. 6.18 Thirdly to Tutors so Students are called Children of the Prophets Fourthly to such as beget vs in respect of grace as to our Ministers 1. Cor. 4.15 Gal. 4.19 Fiftly to Magistrates Gen. 41.43 1. Kings 24.12 Ezra 1.5 Sixtly to Elders in age 1. Tim. 5.1 Seuenthly to the Inuentors or Authors of any science art or trade Gen. 4.20 Lastly it is giuen to masters so Naaman's seruants called him Father 2. Kings 5.13 And from hence masters were wont to be called Patres familias as Magistrates were called Patres patriae For the second Magistrates Tutors Ministers Masters and all Superiours are called Fathers first because the father was the first degree of superiority and the fountain and seminary of all society Secondly God of purpose preserues this title in all superiority thereby to sweeten subiection to Inferiors and to make them think the seuerall dangers burdens labours and subiections in each condition to be not onely tolerable but meet to be born because they endure them vnder parents as it were and so such superiority for that reason should not bee resisted or enuied Thirdly that thereby Superiours may bee put in minde of their dutie to auoid insolency cruelty oppression and the too much respect of themselues God charging them by this title to remember that their Inferiors are to them by God's Ordinance as their children Thus of the proposition of the duties of seruants The exposition followes and so first he sheweth the manner how they must be subiect viz. With all feare Seruants must subiect themselues to their masters in all feare which being put downe indefinitely must be vnderstood both in respect of God and in respect of their masters Seruants must shew their feare of God in their places diuers waies First by auoiding such sinnes as are contrary to the will and commandement of God in their generall life such as are swearing lying slandering hatred of the godly drunkennesse whoredome and the like Psalm 101.3 4 5. Secondly by carefulnesse to doo God seruice as well as their masters not onely by spending the Sabbath in the duties of Religion but in redeeming the time in the week-daies as may be without hindrance of their work or offense to their masters to imploy themselues in praier reading conference c. and the reason is because as seruants must doo their masters work as they are seruants so they stand bound in the common obligation to do God's seruice as they are men and no man but is subiect to the Law of God who hath giuen all his Commandements to seruants as well as to masters Thirdly by dooing their masters work out of conscience respecting the will and commandements of God and therefore seruing their masters with all faithfulnesse as if the seruice were to bee done to God himself or to Iesus Christ Eph. 6.5 Col. 3.23 Fourthly by praying for their masters and for the good successe of their labours for their masters commodity thus Abraham's seruant is commended for his practice of the feare of God and left for an example to all seruants to doo likewise Genes 24. Fiftly by dooing their masters work without eye-seruice being as carefull and as diligent when their masters are absent as when they are present as remembring that the Lord sees them though their masters doo not Col. 3.22 The feare then toward their masters they may shew diuers waies First by auoiding what might displease their Masters such as is answering again Tit. 2.10 contention with their fellowes and all vnquietnesse Phil. 2.4 sullennesse Prou. 29.19 and all vnfaithfulnes shewed either by purloining in the least things Tit. 2.10 or carelesness in disappointing the trust committed to them as also masterfulnesse pride and haughtie behauiour when they will not abide it to be told or directed or doing what they list not what they be appointed Secondly by reuerent behauiour to be shewed by lowlynesse of countenance by giuing titles of honor and respect Iohn 13.13 by standing before them when they sit Luke 17. by auoiding rude behauiour or sawcy familiarity as accounting them in heart worthy of all honor 1. Tim. 6.1 one point of which reuerence is that seruants should not presume to deliuer their opinions easily in their Masters presence vnlesse it be required or may bee gathered by argument from the lesse Iob 32.6 7. Thirdly by their secrecy in all the affayres of their Masters especially they should take heede of discouering their Masters infirmities to others abroad out of the family Fourthly by auoyding inquisitiuenesse to meddle only with their owne businesse the seruant knoweth not what his Master doth Iohn 15.15 Fiftly by doing their work with all faithfulnesse and diligence in absence as well as presence that when the Master comes he may finde them so doing Math. 24. Thus of the manner of the duty ●he persons to whom they must thus submit themselues follow And so they must be subiect with all fear not onely to the good but also to the froward To the good and gentle For the sense we must enquire who are good Masters and who gentle Good Masters are discerned by diuers signes

teachers Sixtly forgetfulnes of their latter end Therefore is their iniquity in their skirts still because they remember not their last end for both the terror of that day and the shortnes of their life and the iudgements they would meet with of those things if they were to dye would fright them out of those courses But they will not apply their hearts to wisdome because they cannot remember their daies Lament 1.9 Psal. 90.12 Seuenthly euill teachers are a great hindrance For they strengthen the hands of the wicked and by preaching peace perswade them they are in no danger Ierem. 23.14 Ezech. 13.22 Eightthly in some there is a very spirit of fornication in the midst of them they are so excessiuely delighted with an influence after the courses they take that no arguments can enter into their hearts though they haue neuer so good meanes vsed Hosh. 5.4 Ninthly there is in some men a senslesse spirit a fat heart a reprobate minde so as the things they doe see yet they cannot lay them to their hearts nor bee stirred by them and so for the most part they see little or nothing at all but are vtterly vnteacheable There are of these sorts of men almost in all assemblies and conditions of Christians where they haue had the meanes with much power Esay 6.10 Acts 28.27 Tenthly there is in some a peruerse spirit wilfully to reiect the Word of GOD and all good counsell though they know they are not right and so follow vanity and become vaine 2. King 17.14 15. and by following foolish vanities forsake their owne mercies Eleuenthly the custome of the world hath ouercome many and that makes their hearts dead and senslesse and carelesse of returning the examples of the most and of the wise men and great ones of the world hath confirmed them in their wandrings Ephes. 2.1 2. Twelfthly despaire is the cause in some they say there is no hope Ierem. 18.12 Vse The vse of all should bee especially to awaken the carelesse and to perswade men all shifts and excuses laid apart to set their hearts vpon this work of repentance and returning men should not be like horses or mules but receiue instruction and turne vnto the Lord else iniquity will be their ruine If they repent not they must perish and they doe nothing by their delaies but heape vp wrath against the day of wrath They liue foolishly for while they reiect God's Word what wisdom can be in them and they must die miserably Are they not as the clay in the hands of the potter and will they still prouoke God to his face Yea if they frustrate the power of all the meanes they enioy so as it may not bee of effect to turne them it shall bee easier for Sodom and Gomorrah in the day of iudgement then for them yea the very dust of their feete whose ministery they haue despised will rise vp in iudgement against them Vnto the Shepheard The happines of the penitent consisteth in this that they liue euer after vnder a Shepheard and Bishop for their soules First then they haue a shepheard to tend them Heer diuers things are to be inquired First who this Shepheard is seeing the Text mentions him not expresly The Prophet Ezechiel saith It is God's seruant Dauid Ezech. 34.23 and in Heb. 13.20 the Lord Iesus raised from the dead is said to bee the great Shepheard of the sheep who is therefore called Dauid because hee came out of the loins of Dauid Secondly who the sheep are and they are not cattell but men Ezech. 34. vlt. yet not all men but God's Elect euen those his Father gaue him Iohn 10.29 and those chiefly when they are returned as the coherence shewes Thirdly the attributes giuen to this Shepheard in other Scriptures Heer he is named barely The Shepheard but it is profitable for vs to knowe what kind of Shepheard he is and so foure things are said of him 1. That he is one Shepheard that is that it is he only to whom immediately the charge of these men is giuen Ezech. 34.23 2. That he is the true Shepheard and that in diuers respects First in respect of his calling he came not in by the window as the thief and robber doth but was called of God to this work euen from the womb Esay 49.1 Iohn 10.2 Secondly he is a true Shepheard because he hath all the imploiments that belong to a shepheard hee goeth out to his flocks with a rod and a staffe and his shepheards crook hee hath a rod to driue-on his sheep both a rod of instruction and correction and hee hath a crook to catch them and pull them back and he hath a staffe to driue away euil beasts Psalm 23. Thirdly he is the true Shepheard because neuer shepheard did his work or discharged the trust and care laid vpon him so faithfully The best Pastors and their actions done by those that be men and after their owne hearts yet haue many frailties and fail many waies both in the skill attendance and power 3. That he is the good Shepheard by an excellency Iohn 10.11 and so he is in diuers respects First because other shepheards haue their flocks deliuered to their hands but hee seeks his sheep and hath none but such as he was fain to finde out in the woods and deserts and solitary places of the world yea he left as it were his owne glory to come downe from heauen to look these lost sheep Ezech. 34 11 12. Secondly because he laid down his owne life to redeem his sheep and to get power to bring them back Iohn 10.15 yea put his neck vnder the sword of his Fellow his Father he was contented that his owne Father should kill him Zach. 13.7 Thirdly because hee keeps such sheep as haue no fleeces on them but what hee giues them all his were naked sheep that no other shepheard would haue taken vp hee cloathes them all with the fleeces of his owne righteousnesse and so becomes the Lord their righteousnes Ier. 23.4 6. Fourthly because he is compassionately mooued with the wants and distresses of his sheep not for himself but for their sake and this hee shewes not onely by pitying them when they haue no subordinate shepherds to tend them but by loathing those euill shepheards that leade them to euill pastures or any way hurt them Zachary 11.8 4. That he is the great Shepherd Heb. 13.20 and so hee is in diuers respects First because his sheep are his owne Other shepherds for the most part tend the sheep of other men but all his sheep are his owne Iohn 10.12 Secondly because hee marks all his sheep hee did not onely seek them when they were lost but made them when they were not Psalm 100.3 They are not onely the people of his pasture but the sheep of his hands Thirdly because hee hath more flocks than any shepheard euer had for he hath flocks in all parts of the world