It should teach us by all means to labour about assurance that we might with boldnesse and confidence goe unto God and cry Abba Father 2. That he that is the Father of the Elect will be the Judge of the world Though it be hard for a pittifull man to be strict in punishing yet with God his mercy and justice doe not fight one against another The Use is to warne wicked men to take heed how they apply the promises and prerogatives of the godly to themselves for God will certainely judge them according to their estate 3. Constant prayer is a great meanes of comfort against the feare of judgement in this life and against the hurt of it in the last day Luke 21.34 The Use is to shew us how wee may remedy the feare of death and judgements much prayer and calling on the Name of God will exceedingly availe 4. That to call on God as a Father will not serve turne unlesse our practice answer our prayers unlesse we passe the time of our sojourning in feare it is not any pattering our of words will serve the turne nor praying for customes sake it must be such a prayer as makes us afraid to sin before such a Father 〈◊〉 such a Judge 5. Whâ—n he saith if we call it imports that many professe God to be their Father who yet doe not shew it to be so by daily and constant calling upon his name It is a great question whether many that professe God and his truth doe indeed conscionably pray unto him which should awaken us and make us settle close to the practice of daily prayer 6. It is a lawfull prayer that is directed to one of the persons of the Trinity in the outward forme of words I meane that though we should name onely the Father and not mention the Son or holy Ghost yet the prayer were lawfull so as 1. We doe not exclude the other persons in our judgements and affections 2. That we desire upon the present occasion to compell our hearts to a more speciall meditation of the glory of one of the persons as the occasion of the matter requireth But the maine and principall doctrine is that God as he is our Father shall be our Judge If any aske How then is Christ commonly said to be our Judge Act. 17.30 I answer that the last judgement being a work ad extra is common to all the three Persons and is so attributed in Scripture but in different respeâ—ts for the authority of the last judgement is in the whole Trinity but the execution of it is in the Sonne This doctrine must needs be comfortable to the godly who would feare the tryall when his owne Father is Judge yea and law-giver and hath before promised infinite mercy and is an everlasting Father 〈◊〉 compassion never failes for so is God to us and hath given pledge and seales and earnest of assurance that it shall goe well Thus of the person who shall judge The manner followeth Without respect of persons Theâ—e are 〈◊〉 downe many admirable praises of the justice of these last Assises whereof this is one that here shall be no respect of persons It pleaseth God in so great mysteries as this is not to set downe all at once but to distill some few memorable things and those severally both to excise diligence in the study of the Scriptures and to imply the disability of our na 〈…〉 comprehend much at once of such dreadfull things Not to respect persons in judgement hath divers things in it It is to judge without 〈◊〉 â—t is to judge without care how the judged takes it it is to judge without respect of their strength or disgrace it is to take no reward 〈…〉 accept the persons of great men for their greatnesse or riches sake it is to be led with no colours or vain pretences it is to judge according to truth and not according to opinion or the common voice and tâ—us much and much more is imported in this justice of the Lord at that day The Use is 1. For humiliation and terror to wicked men This should wonderfully pierce them â—o hear how they must speed at that day their judgement shall not be to amend them but to confound them the same God that hath dealt with other men in justice will judge them also and this may increase the terror that there will be no taking of rewards nor can riches availe in the day of wrath Iob 36.18 19. unlesse it be to increase their judgement Iam. 5.1 3. 2. For instruction it may teach divers things 1. To chase out all evill conceits and secret boilings of the heart against God Iob. 34.19 2. To humble our selves now in the dayes of our flesh and make our peace with God before this day come Deut. 10.17 Iob 34.19 32 33. 3. To imitate this praise in God not to know men after the flesh or to judge of things according to outward appearance or the opinion of the world especially not to give titles to men Iob 32.21 and especially Judges and such as rule others should looke to this 2 Chron. 19.7 Col. 3.25 4. To long to see that day every body delights to be at the Assises and we see how men are pleased and that wonderfully when Princes doe justice upon great persons we gladly hearken after it and continually talke of it how then should we long to see this last and greatest judgement the like to which never was in the world scarce any glimpse of it 3. It may serve for singular consolation to all the godly especially it may incourage the poore and all inferiors to doe their duties since here they shall be assured of acceptation and the oppressed shall here be righted Act. 10.34 Col. 3.11 Eph. 6.9 Rom. 2.11 Iudgeth The manner of propounding the time is to be obserued There is a threefold judgement 1. The first judgement was that executed upon Angels and men fallen in the beginning of the world 2. There is also a middle judgement even that by which God in this life judgeth the righteous and the wicked every day 3. Now there is also the last judgement to be performed in the end of the world and that is here meant yet the Apostle well expresseth it in the present tense to note 1. The speedinesse of it he will come to judgement wonderfull quickly either by particular or generall judgement Phil. 4. Iam. 5. 2. The suddennesse of the judgement he many times comes on a wonderfull sudden Iob 36.33 and at the last he will come as a theefe in the â—ight 1 Thes. 5.2 3. But principally it noteth the certainty of it it is as sure as if it were now a doing certainty I say in freedome both from inconstancy and impediments There are many things may assure us of the certainty of the last judgment 1. The constant doctrine of it before the Law Iud. 15. under the â—aw by David Psal. 50.
So with God there is neither circumcision nor uncircumcision Jew nor Gentile bond nor free but all are one in Christ Col. â— 11 Which should be a marvellous comfort to Christians that are meaner than others in the world to think on it that God requireth as hard worke of the richest as he doth of them and makes as great account of a poore Christian as of the mightiest Monarch And it should teach Christians humility and not to strive so much for precedency but rather if men will excell others it should be in service and sufferings Fourthly all men are not called he saith here Yee are called as importing that it was a speciall honour done to them Many have not the meanes of Calling and many refuse their Calling when they have the meanes Which shewes the wofull estates of worlds of men unto whom the voice of God by his Word in the Spirit comes not Fiftly the Calling of God doth propound conditions upon which his election in time doth depend for many are called but few chosen upon their Calling and the reason is because they yeelded not to the conditions of their Calling God calls men to a new Covenant and requires first the beleefe of all things promised on his part secondly sanctity and holinesse of life thus they are said to be Saints by Calling 1 Cor. 1.1 thirdly to suffer for well-doing if there be occasion so here Now upon the Conscience and consent of the heart unto these conditions doth God make his choice or acknowledge men and therefore hereby mens hearts must bee tried or men must try their hearts and estates whether they be effectually called or no. Sixtly men are bound to take notice of and to learne and obey the will of God revealed in his Word though it be hard to finde out as here the Apostle faith They were called to suffer which is a thing that is not easie to prove by expresse Scripture but must be found out as it lies enwrapped in consequences in divers places of Scripture For if the lawes of men binde and oblige us to punishment though we know them not because we ought to take notice of them much more must we study the Lawes of God though they be many in number and hard to finde out without much labour and many helps Seventhly our generall Calling doth binde us to a carefull observation of our particular Calling as here their Calling in Religion to be Gods servants did binde them to looke to their duty as mens servants yea and to be subject to their corrections though unjust And therefore those Christians are farre out of the way that neglect their particular Calling and the charge God hath delivered them upon sentence of Religion and their generall Calling Eightly the maine doctrine in them or in the scope of them is that God calls his servants all of them to suffer for the truth Hee shewes them heaven and the salvation of their soules and bestowes rich treasure upon their hearts but withall tells them he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing Our Saviour Christ told his Disciples plainely that they must thinke of taking up the Crosse daily before they come to wearing of the Crowne And therefore they do foolishly that undertake the profession of Religion before they have set downe to know what it will cost them Thus of the second reason The third reason is taken from the example of Christ who suffered greater wrongs than can be befall servants or any other sort of men and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chapter Which doctrine of Christs suffering is fitted partly to the case of servants and partly to the use of all Christians Concerning the Passion five things are in all these verses noted First who suffered Christ suffered ver 21. Secondly the end of his suffering viz. to leave us an example c. verse 21. Thirdly the manner how he suffered set out 1. Negatively and so he suffered first without sin verse 22. secondly without reviling ver 23. 2. Affirmatively and so hee commits himselfe to him that judgeth righteously Fourthly the matter what he suffered viz. our sins in his owne body on the tree ver 24. Fiftly the effect of his sufferings 1. In respect of us and so his sufferings serve To kill our sins Verse 24. To make us alive to righteousnesse Verse 24. To heale our natures Verse 24. 2. In respect of himselfe and so they procured his exaltation to be Shepheard and Bishop of our soules ver 25. Thus of the order Even Christ suffered The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named here with speciall Emphasis Even Christ or Christ also Christ is the sir-name of our Saviour as Jesus was his proper name Jesus is a name onely given 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 even the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anoynted in the Old Testament and were types of Christs anointing It is true that we doe not reade that our Saviour was himselfe anointed with oyle 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 Mediatour in both natures his anointing must be 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 upon his divine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediatour and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure as the Psalmist saith above his fellowes Psal. 45. The first doctrine about the Passion is here briefly contained in these three words of the Apostle Even Christ suffered which is a doctrine full of excellent Uses for thence First we may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffered whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffered The ground of their errour was that there was but one Person in the Deity which in heaven was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirme the same things of the Father they did of the Sonne that he was
we might partake of his holinesse and live and there is much fruit in the afflictions of the godly all working together for the best unto them If God spare wicked men it is because they are bastards and not sonnes and yet there is a great deale of difference betweene Gods usage of wicked men and of godly even in their trouble For he spares and pitties his owne children as a man will spare and pitty his owne son He never strikes them but it is in measure and in their branches He doth not make a full end of them to confound them as he will doe with wicked men Heb. 12. Esay 27. Ob. The world sees no such excellency in them or in their Estate Sol. The world knowes them not because it knowes not God their father they are now the sonnes of God but it doth not appeare what we shall bee but we know that when Christ shall appeare we shall be all like him 1 Iohn 3.1 2. This doctrine of Gods fatherly love to his people may serve for instuction 1. To godly men 2. To carnall men 3. To earthly fathers 1. Godly men should learne here to live like the children of God and so they'doe if they looke to three things 1. That they live without sin and not shame their father by their wicked lives their workes should shew and beare witnesse by their care to finish them that God is their father and set them about them Iohn 5.36 Their righteousnesse must exceed the righteousnesse of civill men in this world Mat. 5.20 and therefore their daily prayers unto God should be that hee would establish them in holinesse before him till the comming of Iesus Christ 1 Thess. 3.13 2. Secondly that they live without care having such a heavenly father to provide for them Mat. 6.25 c. 3. Thirdly that they live out of the society with wicked men cleaving only to the houshold of God 2 Cor. 6.18 they should love their fathers house Psal. 27.4 and deny utterly the love of this world Iohn 2.15 16. 2. Carnall men should hence take notice if it may be to be better advised and not meddle with the godly no not to despise the least of these little ones Their Angels alwayes behold the face of God for them and their heavenly father will requite their wrongs Mat. 18.10 c. 3. Earthly parents should here learne of God God cares for his children before they were and shall not they care for their children when God hath given them to them Gods greatest care is to provide holinesse for his children and should not they learne of God therein Lastly this may serve for reproofe both of some of the godly and also of the wicked that live in the Church of God some of the godly doe greatly forget themselves about this point that is such as stirre not up themselves to take hold of God and to call upon his name in their distresses but sit downe dismaide and dead hearted as if there were not the compassion care or help of a father in God this is reproved Esay 64.8 Those sons of Belial also that live in the Church and call God father but live like the Devill who indeed is their father whose workes they doe those I say are most bitterly reproved in these and such like Scriptures even from their daring to call God father Mal. 1.6 3. ult Ier. 3.4 c. Mat. 3.9 7.21 Iohn 4.23 8.38.41.44 1 Iohn 3.15 2 Iohn 9. Through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ. There is difference of senses about the understanding and dependancy of these words amongst Interpreters Some take sanctification in a large sense for mans righteousnesse in generall and obedience and sprinkling of the blood of Christ as the two parts or kindes of it by obedience understanding mans righteousnesse or holinesse in himselfe and by sprinkling of Christâ— blood that righteousnesse of Christ that righteousnesse I say made ours by imputation both which are applyed or wrought by the spirit of God Some others make sanctification the end and obedience and sprinkling the meanes and so conceive that before mans sanctification there goes two things in God Election and fore-knowledge and two things in Christ obedience and sufferings and all this in both that we might be sanctified Others understand sanctification of the heart or spirit of man as a means intended in Gods Election for the fitting of us unto obedience of life and the fruition of the benefits purchased by the blood of Iesus Christ and thus I take it it is meant here The summe seemes then to be this that our lives may bee obedient to Gods will and that we may enjoy the benefit of Christs death we must be sanctified within in our spirits Sanctification of the spirit Man is said to be sanctified or made holy three wayes 1. Of not holy privatively and so man that was once without holinesse is made holy by regeneration and justification 2. Of lesse holy and so Gods children are daily sanctified by proceeding from grace to grace 3. Of 〈◊〉 holy negatively and so Christ as hee was man was sanctified For there was a time when Christ had not this holinesse in his humane nature viz. when his humane nature was not Spirit is taken sometimes for the holy Ghost sometimes for an evill Angell 1 Kings 22. Luke 10.20 sometimes for the Gospell which hath adjoyned to it the spirit or working of the spirit of God 2 Cor. 3.6 sometimes for the soule of man and so it is taken sometimes more strictly for the understanding the Queene of the soule the reason of mans minde and then the soule is taken for the feare of affections Ephes. 4. â—3 1 Thess. â— 23 sometimes more largely for the whole inward man the whole soule with all the faculties of it and so I take it here Divers things may be noted here in the generall 1. First that without sanctification we can never have comfort of our Election by our obedience others may discover our Election and by inward holinesse we may discerne it of ourselves 2. That our sanctification hath some dependance upon Gods election and that 1. as he hath ordained the rules of good workes we should walke in Eph. 2.10 2. as he hath bound himselfe by his decree to guide his people to the holinesse he doth require of them 3. That an outward civill life will not serve the turne God requires especially the sanctification of the heart of man 1 Sam. 16.17 when God looks for the markes of his owne people he trieth the heart and reines Ier. 11.20 4.14 Prov. 4.23 23.16 Gods wayes are in the blessed mans heart Ps. 84.5 4. That there is flesh in the best of Gods Elect in this life their spirits onely are sanctified Thus in generall More particularly concerning the sanctification of the spirit I propound two things distinctly
and soberly in this present world else thou câ—â—st never meete with true peace further then thou art good and true in thy heart and as thou increasest in the care of reformation in thy life so shalt thou increase in every good and perfect â—ift till thou come to a ripe age in Iesus Christ Tit. 2.12 Esay 32.16 Psal. 125. ult This likewise may bee comfortable to a poore Christian and that two wayes 1. First If he consider that grace is not given all at once but by degrees and therefore hee must not bee discouraged though hee have many wants 2. Secondly if he consider the bountifulnesse of God to all that seeke grace and peace it may be had in abundance For the Apostle implies that God will multiply grace and peace if wee bee constant in the use of the meanes and glorifie him by seeking to him hee will give liberally and reproach no man And thus much of the salutation Verse 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead HItherto of the salutation the substance or the body of the Epistle followes the doctrine whereof is two wayes to be considered 1. as it is propounded 2. as it is repeated Three things are principally propounded and the same also repeated or gone over againe For there is first matter of consolation 2. Matter of exhortation 3. Matter of dehortation The consolation is from this third verse to the thirteenth of this Chapter The exhortation is from ver 13. of this Chapter to ver 8. of the 3. chap. The Dehortation is from ver 8. of the 3. chap. to the end of that chapter Then doth the Apostle a little changing the order goe over the same three things againe For he exhorts from ver 1. of chap. 4. to the 12. ver of the same chap. and then he comforts from ver 12. to the end of the 4. chap. and the Dehortation he lodgeth under request to the Elders and the people chap. 5.1 to 12. In this first part he intends to comfort where I consider first the Proposition of comfort ver 3 4 5. Secondly and the confirmation of that comfort ver 6 to the 13. In the Proposition I observe first the maner of propounding and the arguments themselves by which he would comfort The maner of the Proposition is that it is expressed in forme of thankesgiving in these words Blessed be the God and father of our Lord Iesus Christ. The arguments of consolation are 3. The first is taken from our Regeneration ver 3. the second from our Glorification ver 4. the third from our Preservation unto glory ver 5. Blessed be God c. Two things I observe from the coherence of these words First that a Christian can be in â—o such distresse but hee hath still cause to be thankfull to God for many blessings though he be a stranger and used like a stranger though he be scattered and driven to and fro yet in all the dayes of his dispersion hee may observe many memorable things for which he ought to blesse God Secondly that a Christian should never thinke of spirituall blessings but his heart should kindle in him with desire to praise God for them Blessing is diversly taken or caryed sometimes man blesseth man sometimes God blesseth man sometimes man is said to blesse God and so here Man blesseth God three wayes 1. In his heart when being refreshed with Gods favour and inflamed with the joyes of his presence and nourished with the sense of his blessings hee doth lift up his heart within him inwardly with affection striving to laâ—d God and acknowledge his mercy 2. In his tongue when he taketh to him words and openeth his lips to confesse and praise God either in secret or openly either privately or publikely 3. In his workes and that 4. wayes â— When hee sets up memorialls of Gods great workes or deliverances 2. When hee receives the Sacrament setting himselfe apart to celebrate the memory of Christs death by which the covenant of God was confirmed and the fountaine of all grace opened David when hee would render thankes unto God takes the cup of salvation And the Sacrament is called the Eucharist from giving of thankes and so the cup is called the cup of blessing 3. By the obedience of his life striving to glorifie God in a holy conversation 4. And lastly by shewing mercy and thereby causing the hearts and lives of others to blesse God Great reason hath man to blesse God 1. For God is blessednesse it selfe and whether should the water runne but into the sea from whence it is originally taken 2. Besides the Lord hath required our praise as the chiefe meanes of glorifying him 3. And thirdly he hath blessed us and therefore we have great reason to blesse him He hath blessed us in the creatures blessed the worke of our hands blessed the fruits of our loines blessed us in his sonne blessed us by his Angells blessed us by his Ministers blessed us in the blessings of the Gospell and blessed us in the fruits of the earth blessed us in his house and in our owne houses blessed us in our Sabbaths Sacraments the Word Prayer c. blessed us in our soules bodies states names c. And therefore let the people praise thee O God yea let all the people praise thee All thy workes praise thee and the Saints shall sing of thy praise and of the glory of thy power and the majesty of thy kingdomâ— The God and Father of our Lord Iesus Christ c. This periphrasis is used to distinguish our God from the god of Turkes Jewes and Pagans The Lord was used to be knowne to the olde Church by the names of the God of Abraham the God of Isaac and the God of Iacob but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Iesus Christ. Two things are here affirmed 1. that God is the God of Christ. 2. that he is the Father of Christ It is not against the use of Scripture to say that God is the God of Christ for Iohn 20.1 Christ saith I goe to your God and to my God and Psal. 45.7 it is said of Christ God even tâ—y God hath annointed thee with the oyle of gladnesse above thy fellowes Now if any aske how this can be that God is the God of Christ I answer by distinguishing the natures in Christ. If you consider Christ in his divine nature he is God of himselfe but not sonne of himselfe His person is of the Father but his essence is of himselfe but I thinke that this is properly taken or meant of his humane nature for that he received from God by the mighty working and over shadowing power of the holy Ghost
And as he is the God of Christ so he is the Father of Christ his God in respect of his humane nature and his father in respect of his divine nature such an high Priest it became us to have as was after the order of Melchisedech without father or mother For so waâ— Christ without father as man without mother as God now in that he is here said to have a father it is to be understood of his divine nature in respect of which by an eternall generation the person of the Son was begotten of the Father dreadfull is this mystery and most difficult to be understood or conceived and the rather because nothing câ—rnall or earthly is here to be imagined For the Son was not begotten as sons amongst men are but after a more admirable and more excelling maner neither know I how to expresse a way of conceiving of this generation better then by way of negation denying unto it whatsoever hath imperfection There is a threefold generation The first is corporeall called iâ— Schooles Logicall and predicamentall and this iâ— of bodily things which by themselves and out of themselves and without themselves doe beget The second is transcendent and metaphysicall and this is of spirits and is menâ—â—ll For here the minde as an uncompâ—unded subject doth not oâ—â— of it selfe but by it selfe and in it selfe beget and thus it begets contemplation or reason thoughts or affections The third is supreâ—â—â— and singular or 〈◊〉 and that is that generation by which the Father in himselfe and by himselfe by nature and not by faculty or power begets the Son and this is thâ—t which in this place is to bee conceived of so that we must asâ—eâ—d higheâ— then the geniâ—uâ—â— of bodies or soules and when we are come to the Ocean that is beyond and highes then either of those we must rest and wonder especially taking heed to our thoughts aâ— in other things so that in three things we imagine no likenesse betweene the Father begetting the Son in the Trinity and earthly fathers begetting their sonnes in the world First here is no priority in time betweene the father and thâ— sonne as in some sense there is in corporeall generations For Christ is of the Father but not after the father Secondly there is no inequality the son is not lesser then the father For Christ is coequall as well as coeternall Thirdly here is no division the son is not divided from the father For Christ is not only like the father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the same substance with the father he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consideration of this doctrine that Christ is Gods son may serve for divers uses For as it may confirme us in the detestation of the blasphemous wickednesse of the Jewes that would never receive the doctrine that Christ was the son of God so it may diversly both instruct and comfort It may instruct us three wayes For first here we may see that it is a matter of necessity to be beleeved and accordingly we should labour to informe our selves aright in this doctrine as being a point should bee illustrious in the Churches of the Christians and the rather because of that promise that whosoever shall confesse that Iesus is the son of God God dwelleth in him and hee in God Secondly we may hence gather our owne dignity For if this bee an honour unto Christ to have God to be his father then what reason have poore Christians to rejoyce considering that whatsoever they are in this world yet they have no worse then the true God the great Iâ—â—ovah to be their father also Thirdly from hence by inference we may learn our duty to God For by this doctrine we heare that God is the father of Christ now by other Scriptures we may observe how Christ â—â—ryed himselfe toward his father and from him we may learne how to order our behaviour also Three things are memorable in Christ. 1. Hi◠〈◊〉 2. His patience and humility 3. And his willingnesse to die all inferred upon this consideration that God was his father For first If the father worke the sonne workâ—th also yea whatsoever the Father did the Son did also Yea Christ did not desire to be beleeved when he said he was Gods son further then he proved it by doing the workes of his father And for his patience and humility it was admirable This son of God had not whereon to lay his head hee endured the impious contradictions of vile sinners hee would not tempt God by presumptuous trusting upon extraordinary support when ordinary meanes was offered he was to be coâ—secrated through afflictions and to learne obedience by what he suffred and when he had suits to God his father he doth in all humility pray and importunâ— yea hâ—â— used strong cryes in the dayes of his â—â—esh and left his father to expound the meaning of his prayer also by the good pleasure of his own will â—ven to honor him as he thought best for him And for his willingnesse to die in the â—3 of Iohn hee useth that as a reason why he could gladly goe out of the world because it was nothing elâ—e but to goe to his father In all these we that are yonger brothers should learne how to order our selves aright toward God If we call God father we should do the works of our father and never desire to be longer reputed the children of God then by our workes we could shew our generation to be of God by resembling his holinesse And for patience and humility we are specially charged with it by Christ even to learne of him to be lowly and meeke and it is a great shame for us to make so much adoe about our crosses when we consider the patience of Christ or to thinke it much if we bee not heard in our prayers at the first or as we would have it in the letter of our desires when we observe the cariage herein of God towards Christ the son of his love And as this doctrine doth instruct so it doth comfort and that especially three wayes 1. For first it may comfort us against all the difficulties of sanctification and against all the power of Satan For as this doctrine tells us that Christ is the son of God so other Scripture doth assure us that he will mightily prove himselfe to be the son of God by the spirit of sanctification shewing his power in throwing downe and dissolving the workes of the Devill 2. Secondly it may comfort us in all our suits to God For as by other Scriptures we know that Christ is our advocate and hath taken upon him to present our prayers to God so by this doctrine we may gather the successe We are sure to speed well when we have the Kings son to put up our petitions and the rather because Christ doth desire to shew his
or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
their children such pride lying swearing c. as doth corrupt them 2. They should contrariwise instill good precepts into them and the rather because what good they are at first seasoned withall by their parents will more stick by them 3. They should 〈◊〉 leade them to the Word of God and betimes exalt the glory and 〈◊〉 of it in them that they may bee informed that from thence all perfect rules are to be fetcht 4. They should inure them to good company 5. They should give them good example themselves and set before them the best example of others 6. They should betimes correct those buds of sin which spring out of the propagated sin 7. Lastly they should carefully set up the worship of God in the family that from their cradles they may see the practice of piety 2. Children should also learne from hence 1. Not to rest wholy upon the tradition of Parents and to know it is not a sufficient rule to warrant their actions their Parents said or did so and therefore they must say or doe so too It is no dishonour to Parents that their children should know they are not absolute it is a glory God the Father hath reserved unto himselfe especially if thy Parents have beene given to idolatry or superstition thou must clense thy heart from all that drosse thou hast any way received from them Gal. 1.13 Ier. 8.19 10.8 2. What good is commended especially of the good fathers those we should imbrace and the rather for their sakes There are three sorts of Fathers we should observe with great respects 1. The holy Fathers mentioned in Scripture wee should study their praises and precepts 2. The glorious Fathers and Martyrs that have beene in former ages those especially that either were before Antichrist his time or in his time did rise up against their idolatry and superstitions 3. Our owne particular godly and religious auncestors and parents according to the flesh If God have given thee godly Parents thou shouldâ—â— rejoyce and with all affection make thy gaine of their holy examples and counsels accounting it a singular mercy of God to give thee such to guide thee as carry so much neerenesse and affection to thee 3. Shall not this evidently confute their grosse folly that so much urge the tradition of the Fathers 4. Are men so zealous for the tradition of their fathers of the flesh and shall not we be much more zealous for the traditions of God himselfe delivered in his word and the rather because wee are bound to love God above all the fathers or mothers of the world and besides his counsels are all perfect there can be no defect in them and further no parents can afford us such acceptation or reward for obedience Hitherto of the second point viz. from what wee are redeemed Now followes the third viz. how we were redeemed Verse 19. But with the precious bloud of Christ as of a lambe undefiled and without spot GReat is the wonder of Gods works of nature in the making of this huge â—rame of heaven and earth of nothing and in the providence about all creatures especially in divers things more eminent in those works But of all the works of God the works of grace even the great work of mans redemption is beyond all comparison wonderfull that hee should set his love upon such forlorne wretches as men in their corruption are and that hee should provide for them such an excellent happinesse But above all the meanes by which he doth this is infinitely beyond the reach of all the judgements and affections of all creatures and this is it which is most effectually comprehended in this verse That he should effect this redemption by his owne Sonne such a Sonne so richly qualified with such a price as the very bloud of his Sonne with such a strict account of him that his nature and works for man must not have a spot or blemish in them oh how should we be swallowed up with admiration and cry out God! yea how should we be vext at the vile dulnesse and deadnesse of our hearts that cannot be more affected with those indelible ravishments How justly might we perish for ever that have no more mind to seek after such a Redeemer and cleave unto that God and Father of mercies that hath found out such a way of redemption for us But that the nature and use of this great point may be urged yet more fully I consider of the particulars in this verse concerning the meanes of our redemption For here are two things to be noted 1. By whom we were redeemed 2. How we were redeemed 1. In respect of his passion by his precious bloud 2. In respect of his obedience by his righteousnesse 1. Of nature A lambe without blemish 2. Of action A lambe without spot Christ. This word is a collective it imports not onely the person but also the office of the Messias For Christ is not God alone or man alone but God and man united in one person for it is a word alwaies used of the person sustaining both natures Nor doth it rest there but it signifies his annointing of God as the word signifieth and so that hee hath accomplished all that was signified by the anointings in the law and so he was in substance all that the anointing of Prophets Priests and Kings could signifie and so â—â—mmarily it puts us in mind of the excellencies of our Saviour in person and office above all things in the world So then if you aske By whom man was redeemed The Apostle by saying by Christ doth as it were particularly tell you that we are redeemed by him 1. Thâ—â— from all eternity was the begotten Son of God 2. That in time was conceived so miraculously by the over-shadowing of the holy Ghost and borne of a Virgin a most transcendent wonder made a true man and this hâ—â—â—ne nature of ours was taken into the subsistâ—â—ce upon the person of his divine nature so as he was now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God and a man Rom. 9.5 3. That in both these united natures by an unspeakable mission from God the Father he did undertake that marveilous office of mediation betweene God and man wherein he tooke it upon him to unite us to God and God to us for ever This is our Saviour and this is he alone that claimes the glory of this worke he alone trode the wine-presse of Gods wrath he alone is our Saviour and there is no other Act. 4. Esay 64. 1 Cor. 1.30 there is no 〈◊〉 in heaven and earth by which we can be saved but onely by his The Uses follow 1. We may here observe the wonderfull wisdome and mercy of God in the choice of our Redeemer for this is he that was fore-ordained of God by him we are restored by whom we were created by him we partake of Gods love that was the Sonne of his love in him we obtaine the adoption of 〈◊〉
sparkles of appetite after it and delight in it and care to have recourse unto it in all estates It quickens to a continued diligence in exercising themselves in it and therefore we should study the continuall praises of it and pray God also that he would give his Ministers a doore of utterance to set out the glory of those mysteries contained in it Col. 4.3 and besides it should much humble us for our marvellous neglect both in faith and obedience especially if any way wee have caused the word of God to be blasphemed by our indiscretion or sinne wee cannot worse vexe God then by neglecting or despising or dishonouring his word and contrariwise God is wonderfully pleased with us if hee may finde his word to be had in honour and respect with us and therefore such as love the word heartily have great cause to comfort themselves For they are deare to God and Christ ever for that reason as these places shew Ioh. 14.23 17.6 1 Ioh. 2.5 Revel 3.10 The particular doctrine may be raised either from the coherence or from the words in themselves From the coherence wee may note that the Word is the onely ordinary instrument outwardly for the begetting of the seed of true grace in us Iam. 1.18 Rom. 10.14 c. The Uses are divers 1. For first this may inform us concerning the distinct offices of the word and Sacraments The Word begets grace the Sacraments confirme it the beginning of grace we have from the Word the strengthning and nourishing of grace from the Sacraments 2. This may informe us how much we are bound to God for his Word and how much we are beholding to the ministry of the Word 1 Tim. 5.17 spirituall things are hereby ministred unto us Hereby we are begot againe to God we had perished for ever without the Word 3. This may informe us concerning the wofull estate of all such congregations or particular persons as live without the Word of God in the life and the power of it they sit in darknesse and in the shadow of death There is neither wombe to beare thee nor breasts to give thee suck Oh the depth of the judgements of God upon millions of wretched men Oh the sore famine of the Word and this distresse is the more miserable because people are lesse sensible of it Oh if men would think without grace I cannot be saved without the Word I cannot have grace and therefore what shall it profit me to win the whole world if I lose my owne soule by living in places where I cannot heare the voice of Christ Note that the Spirit of God as the internall efficient is not mentioned of purpose it is lest out to compell in us a care of the outward means in which we are sure to find the Spirit working Ministers should therefore speake it boldly and pray that God would open their â—ouâ—hes to speak of these mysteries as becomes the mysteries of God and Christ Phil. 1.14 Col. 4.2 Hence wee may know also how to judge of those that consent not to the wholsome words of God See 1 Tim. 6.3 4. In themselves the words afford us three doctrines 1. The Word is of God and it is of God as the Author of it For man wrote it by the inspiration of the holy Ghost 2 Pet. 1. ult and men preach it now by the commandement of the everlasting God Tit. 1.3 And it is of God that disposeth of the due times of publishing it Tit. 1.3 and God is the subject of it For the Word principally intreats of God his nature and his works All the successe also of the Word it depends upon God There are divers Uses may be made hereof 1. It should set us on longing after Gods word to heare God speake or write to us wee see men long to reade or heare the speeches of the King much more of GOD the King of Kings 2. It should teach us to heare the word as the word of God and not of men 2 Thes. 2.13 that is 1. Reverently as if the Lord himselfe spake to us from heaven 2. Without ascribing to men the praise and glory is due to God wee should glorifie the word Act. 13.48 3. Not daring to let it run out lest God require it Heb. 2.2 If the Angels keep them how much more we Rev. 22.9 4. With confident assurance trusting upon it infallibly 2 Pet. 1.19 5. With subjection of our reasons and conscience to it nothing but the word hath this soverâ—ignty 6. Without adding or detracting Rev. 22.18 19. 7. With passion or wickednesse Iam. 1.18 c. 8. With all possible care to practice it Iam. 1.18 3. We may be assured it will have effect it cannot be bound no malice of men can hinder the will of God 2 Tim. 2.9 4. Therefore let not men despise it for the Ministers sake It is of God and that will appear when the dust which we have shaken off our feet shall witnesse against the world that receives us not Mat. 10.24 Which liveth This which may be referred to either seed or God or the Word but that in the originall the word for seed is not of the same gender and the testimony of Esay in the next verse quoted shewes it must be referred to the word The word lives in God It is a fountaine issuing out of the spring of Gods knowledge and will It lives in Christ the personall word of the Father The word of life is attributed to Christ 1 Ioh. 1.1 to the Scriptures Phil. 2.15 It lives also in the heart of a Christian who conceives by vertue of the seed cast in by the word It lives by effect as it makes us live and so it doth in divers respects both in respect of our naturall life and in respect of eternall life In respect of naturall life First Man liveth not by bread but by every word that proceedeth out of the mouth of God Deut. 8.3 and the creatures are sanctified by the word of God and prayer 1 Tim. 4.4 5. Secondly because the word upholds the godly in their afflictions David saith heâ— had long since perished in his affâ—â—ctions but for the word and our Saviour Christ prayes that God would keepe his by his word Ioh. 17.14 15 16 17. Now for spirituall life The word lives by effect in that it enlives us three waies For first it quickens us in regeneration so in this verse 2. It sanctifies us to live holily Ioh. 17.17 3. It preserves us in the most deadly spirituall assaults in which else we might perish 1 Ioh. 2.14 The word may also be said to live because it is lively Heb. 4.12 It may be said to live because of the sure performance of that which God promiseth though the promise were made many ages since and because the efficacie of the Scriptures abideth still they are as lively now as in Davidâ— time or in Christs time There may be many Uses made hereof First
must often meditate on the motives that may perswade them to subjection And so there are five things that might bow their hearts and breed in them a conscience of their duties First the Commandement of God it is Gods will they should beare themselves thus humbly and obediently toward their masters Secondly the promise annexed to Gods Commandement should move them God wil reward their work Eph. 6.8 Col. 3.24 And in particular inasmuch as their service is required in the fifth Commandement therefore if they be good servants God will blesse them with long life Thirdly the threatning if they bee not good servants but beare themselves naughtily and stubbornly they shall not only receive shame and punishment from men but God will plague them for the wrongs they doe to their masters even for all the grief wherewith they have vexed them and for all the losses they have brought to their masters Col. 3. ult Fourthly the examples of such as have born themselves full well in Scripture should much move them the piety of Abrahams servant Gen. 24. and the painfulnesse and faithfulnesse of Iacob Gen. 31.38 c. and the readinesse of the Centurions servant Mat. 8. yea it should much move them that Christ Jesus himselfe was in the forme of a servant Phil. 2. Fiftly the care of the Religion they professe should much move them if they be carelesse and proud and stubborne the Name of God and the doctrine of Religion may be blasphemed 1 Tim. 6.1 And if they be humble and carefull and faithfull they may adorne the doctrine of the Gospel as the Apostle shews Tit. 2.9 10. Use 2. Such parents as put their children forth to service must take heed that they spoile them not by giving eare to the complaints of their masters or by allowing them any way in stubborne and disobedient courses Thirdly if masters would have their servants to please them by their subjection they then must learn how to rule and govern them not only by teaching and charging them what to doe but also by over-seeing them whereby many faults may bee prevented and accordingly by seasonable reproving them and correcting of them betimes for the more wilfull offences so studying to carry themselves gently towards them as that they lose not their authority by too much love of their owne ease and quietnesse else it is just that their servants should prove a continuall vexation to them Pro. 30.22 and 29.19 To your Masters The parties to whom they owe subjection are their masters where three things may be observed First that though servants are under subjection yet it is not to all men or to other men but only to their masters which may warne men to take heed that they abuse not other mens servants or speake basely of them For though in respect of their masters they are servants yet in respect of them they are as free as themselves And in particular it should teach divers to meddle lesse with other mens servants by way of complaint to their masters It was Salomons rule Accuse not a servant to his master lest he curse thee and thou be found guilty Pro. 3.10 He gives two reasons of his advice The one is that his complaining may so vex the servants over whom he hath no jurisdiction that it may cause them in their impatience to vex him with their reproaches of him which an ingenuous minde should strive to avoide The other is that in such complaints most an end there is much mis-taking when men meddle with such things as belong to other mens families and then it is a soule shame to be found faulty To conclude this point we should remember that of the Apostle What hast thou to doe to judge another mans servant he standeth or falleth to his own master Rom. 14. Secondly that all masters have authority over their servants though the master be a poore man or an ignorant man or a cruell man or a froward man or a hard man yet the servant must be subject to him and beare himselfe as reverently and obedient as if hee were the richest or wisest or worthiest master in the world and the reason is because the subjection is due not to the masters riches or gifts or greatnesse but to the authority which God hath given him as a master and therefore servants must looke to this point and the rather because it will bee the greater triall of their snbjection and singlenesse of heart when neither feare nor reward nor any outward respect doth compell or constrain them but simply the conscience of Gods Commandement and the masters authority Thirdly wee may here inquire how masters come by this authority over servants by nature they have it not and therefore must have it by law The laws of men cannot make one man a servant and another a master therefore it is by the Law of God Since it is by the Law of God if we have recourse to the ten Commandements we shall finde that it is the fift Commandement which giveth masters this authority and honour the exhortations of the Apostle being but interpretations of that Law And that this point may bee cleared two things must be searched into first what sorts of men are called fathers and mothers there and secondly why they are so called in the Commandement seeing the most sorts of them in the usuall life of man have other titles For the first This tearme Father we shall finde in Scripture to be given first to such as begat us Heb. 12.9 Secondly to Ancestors Ioh. 6.18 Thirdly to Tutors so Students are called Children of the Prophets Fourthly to such as beget us in respect of grace as to our Ministers 1 Cor. 4.15 Gal. 4.19 Fiftly to Magistrates Gen. 41.43 1 King 24.12 Ezra 1.5 Sixtly to Elders in age 1 Tim. 5.1 Seventhly to the Inventors or Authors of any science art or trade Gen. 4.20 Lastly it is given to masters so Naamans servants called him Father 2 King 5.13 And from hence masters were wont to be called Patrâ—s familias as Magistrates were called Patres patriae For the second Magistrates Tutors Ministers Masters and all Superiours are called Fathers first because the father was the first degree of superiority the fountain seminary of all society Secondly God of purpose preserves this title in all superiority therby to sweeten subjection to inferiours and to make them think the severall dangers burdens labours subjections in each condition to bee not only tolerable but meet to be borns because they endure them under parents as it were so such superiority for that reason should not be resisted or envyed Thirdly that thereby superiors may be put in mind of their dutie to avoid insolency cruelty oppression and the too much respect of themselves God charging them by this title to remember that their inferiours are to them by Gods Ordinance as their children Thus of the proposition of the duties of servants The exposition followes and so first
are so excessively delighted with an influence after the courses they take that no arguments can enter into their hearts though they have never so good meanes used Hos. 5.4 Ninthly there is in some men a senslesse spirit a fat heart a reprobate mind so as the things they doe see yet they cannot lay them to their hearts nor be stirred by them and so for the most part they see little or nothing at all but are utterly unteachable There are of these sorts of men almost in all assemblies aad conditions of Christians where they have had the meanes with much power Esay 6.10 Acts 28.27 Tenthly there is in some a perverse spirit wilfully to reject the Word of God and all good counsell though they know they are not right and so follow vanity and become vaine 2 Kin. 17.14 15. and by following foolish vanities forsake their owne mercies Eleventhly the custome of the world hath overcome 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 Ier. 18.12 Use. The Use of all should be especially to awaken the carelesse and to perswade men all shifts and excuses laid apart to set their hearts upon this worke of repentance and returning men should not be like horses or mules but receive instruction and turne unto the Lord else iniquity will be their ruine if they repent not they must perish and they doe nothing by their delaies but heape up wrath against the day of wrath They live foolishly for while they reject Gods Word what wisedome can be in them and they must die miserably Are they not as clay in the hands of the Potter and will they still provoke God to his face Yea if they frustrate the power of all the meanes they enjoy so as it may not be of effect to turne them it shall be easier for Sodom and Gomorrah in the day of judgement than for them yea the very dust of their feet whose ministry they have despised will rise up in judgement against them Unto the Shepheard The happinesse of the penitent consisteth in this that they live ever after under a Shepheard and Bishop for their soules First then they have a Shepheard to tend them Here divers things are to be inquired First who this Shepheard is seeing the Text mentions him not expresly The Prophet Ezekiel sâ—ith it is Gods servant David Ezek. 34.23 and in HeiÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Jesus raised from the dead is said to be the great Shepheard 〈◊〉 the sheep who is therefore called David because he came oâ—e of the 〈…〉 of David Secondly who the sheepe are and they are not cattell but men Ezek. 34. ult yet not all men but Gods Elect even those his Father gave him Iohn 10.29 and those chiefely when they are returned as the coherence â—hewes Thirdly the attributes given to this Shepheard in other Scriptures Here he is named barely The Shepheard but it is profitable for us to know 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 given Exek 34.23 2. That he is the true Shepheard and that in divers respects First in respect of his calling he came not in by the window as the theefe and robber doth but was called of God to this worke even 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 he goeth out to his flocks with a rod and a staffe and his Shepheards crooke he hath a rod to drive-on his sheep both a rod of instruction and correction and he hath a crook to catch them and pull them backe and he hath a staffe to drive away evill beasts Psal. 23. Thirdly he is the true Shepheard because never Shepheard did his worke or discharged the trust and care laid upon him so faithfully The best Pastors and their actions done by those that be men and after their owne hearts yet have many frailties and faile many waies both in skill attendance and power 3. That he is the good Shepheard by an excellency Iohn 10.11 and so he is in divers respects First because other Shepheards have their flockes delivered to their hands but he seekes his sheep and hath none but such as he was faine to find out in the woods and desarts and solitary places of the world yea he left as it were his owne glory to come downe from heaven to looke these lost sheep Ezek. 34.11 12. Secondly because he laid downe his life to redeeme his sheep and to get power to bring them backe Iohn 10. 15. yea put his necke under the sword of his Fellow his Father he was contented that his owne Father should kill him Zech. 13.7 Thirdly because he keeps such sheep as have no fleeces on them but what he gives them all his were naked sheep that no other Shepheard would have taken up hee cloathes them all with the fleeces of his owne righteousnesse and so becomes the Lord their righteousnesse Ier. 23.4 6. Fourthly because he is compassioâ—â—â—ely moved with the wants and distresses of his sheep not for himselfe but for their sakes and this he shewes not onely by pitying them when they have no subordinate Shepheards to tend them but by loathing those evill Shepheards that leade them to evill pastures or any way hurt them Zech. 11.8 4. That he is the great Shepheard Heb. 13.20 and so he is in divers respects First because his sheepe are his owne Other Shepheards for the most part tend the sheepe of other men but all his sheep are his owne Iohn 10.12 Secondly because he markes all his sheep he did not only seek them when they were lost but made them when they were not Psal. 100.3 They are not only the people of his pasture but the sheep of his hands Thirdly because he hath more flockes than any Shepheard ever had for he hath flocks in all parts of the world to the very ends of the earth Micah 5.4 For he was not only to raise up the Tribes of Israel but to be a light to the Gentiles and giveth salvation to the ends of the earth Esay 49.6 Fourthly because he is great in skill and power in skill because though he haâ—e such great flocks yet he knowes all his sheep particularly and calls them 〈◊〉 â—heir names Iohnâ—0 â—0 3 and so he knowes all their wants and diseases too 〈◊〉 all the waies to help and cure them In power because he hath a mighty â—â—me Esay 40.1 â— 11. and he stands and friends them in the strength of Jehova and in the majesty of the name of the Lord his God Micah
infected with temptations evill counsell evill example c. 3. Because the inferiour must mend first and therefore the Apostle begins with the wives and would faine have them in order before they require respect from their husbands 4. Because if the women be gained to religion they may be great meanes to worke good upon their husbands for as they are pernitious instruments of the divell to doe their husbands hurt if they bee wickedly bent so may they bee great meanes to doe them good if they bee soudly reformed themselves as the Apostle imports in the first verse of this chapter Besides if the mother be godly and carefull though the father should not be so yet the children may be by her instructed and well brought up and the advantage from her for the childrens good is the geater because shee is most with the children and usually they more affect her than the father 5. Because many times their provocations from absurd husbands are so great as if God did not speake very much to them they could never indure it with subjection To conclude when things are much urged or repeated in Scripture usually thereby three things are imported about the matter so urged the one is difficulty the other necessity and the third excellency all three may bee well thought on here The Lord is very long in giving the charge to wives and it is both because it is a very hard taske to learne to be a good wife and because it is a thing wonderfull necessary and because a good wife is a creature much set by of God The Lord accounts it a great worke and excellent when hee can informe and instruct women so farre as to make them good wives Which should bee a great incouragement to wives though God set them long lessons to learne yet it imports he will make great account of them if they bee teachable scholars Againe we may hence gather the vanity of all earthly felicities Before marriage men and women promise themselves much happinesse in their married estate and thinke they could live together with all delight but yet after they are married they see they are deceived and therefore need to goe to schoole to learne how to behave themselves one to another Further husbands may hence learne of God how to deale with their wives to make them such as might please them they must treat with them by good arguments and not by fretting or reviling or complayning of them Thus in generall The first part of the charge given to wives is the proposition in these words Likewise ye wives be subject to your owne husbands In which words foure things may be noted 1. The terme of connexion Likewise 2. The parties charged Yee Wives 3. The duty required viz. Be in subjection 4. The parties to whom the duty must bee performed viz. To your owne Husbands Likewise This terme leads us to the duty of servants intreated of before or else to the worke of coversion to Christ mentioned in the last verses of the former chapter If it lead us as is most likely to the dutie of servants in the whole latter part of the former chapter then the Apostle would thereby tell wives that God is no respecter of persons Hee that requires servants should obey them requires also that wives should obey their husbands and will indifferently punish the faults of both yea if they would have their servants obey them they must make conscience to obey their husbands else it is just with God they should bee vexed by their servants that care not to bee a vexation to their hâ—sbands And if it be referred to the worke of returning to Christ then it â—eacheth that women must so thinke of the conversion of their soules as that they make not religion a pretence for negligence or disobedience they must so seeke the Lord Jesus as withall they remember to be subject to their husbands and to looke to I their callings in their family Yee Wives Note here first that in speaking to women hee gives them such a title as imports onely their relation totheir husbands they have now lost their owne names and their fathers names and are now stiled by the terme that binds them only to their husbands Note againe that the charge of subjection is to all wives indifferently no difference of age state nation degree or the like can make any difference in the charge God requires subjection of all wives whether poore rich noble wife yonger or old or of what state or quality A Queen hath no more priviledge than the poorest Cottagers wife Hester 1. Psal. 45.10 Tit. 2.5 and so contrariwise poore mens wives must reverence and obey their husbands as well as those that are more curiously brought up which should be a comfort to such wives because no more is required of them than what is required of all Note thirdly that the Apostle speakes to women as if hee would single them out by name Ye Wives which should teach them to heare their duties as if God did speake particularly to them Be subject Concerning the subjection of the wives many things may be considered 1. The proofes that it is indispensably required Gen. 3.19 Eph. 5. 24. Col. 3.18 Tit. 3.5 2. The reasons why they must be subject and so many reasons may be assigned 1. Because it is God expresse will he will have it to be so It is not arbitrary but necessary in respect of Gods commandement and they that will not be subject must thinke what accounts to give to God for the breach of his commandement 2. It is afterwards urged for example all godly women mentioned in Scripture have obeyed their husbands 3. Because it is equall and meet for if God give the wife power over all in the family but one it is great reason she should bee subject to him God deales fairely with the wife in that hee makes her subject but to one and lets her rule many 4. Because her husband is her head and the body is governed by the head 1 Cor. 11.3 5. Because the man was not of the woman but the woman of the man 1 Cor. 11.8 neither was the man created for the woman but the woman for the man vers 9. 6. Because the Angels of heaven doe look for this in all wives 1 Cor. 11.10 7. Because it is comely Colos. 3.18 A wife never carries her selfe with better grace reputation or honour than when shee shews most obedience and subjection to her husband It is a wicked and senslesse pride in many women that they thinke it is basenesse and dishonour to bee at their husbands appointment and to be made to doe what he lists But these are utterly deceived for their disobedience can commend them to none but such as have an uncleane divell in them What more comely in a child than to obey his parents so is it in Wives Were it comely for the body to stand above the head and to rule it Doth
or contempt of others or hath the appearance of such evill in the judgement of others Esay 3. 1 Thes. 5. 8. When it becommeth not good workes or hindereth them 1 Tim. 2.9 as when men restraine mercie to the poore or oppresse their Tenants or defraud other men onely to mainetaine themselves or theirs in outward pompe and gallantnesse of apparell This is the horrible sin of the Gentry in many places of this kingdome 9. When it is condemned and reproved by godly Ministers that are both wise and learned for their testimony ought to be received 2 Thess. 1.10 and it is a vile sinne to vexe them and grieve them by our obstinacie yea though they were not able to make so full demonstration yet when they reprove such things out of a spirituall jealousie and feare they corrupt their hearers they ought to be heard Heb. 13.18 1 Cor. 11.2.3 10. When the time that might be profitably spent is consumed by the tedious curiositie of dressing Ephes. 5.16 as it is with those that have not time for Godâ— worship in private or cannot come time enough to the Church or neglect their calling by being so long in dressing 11. When it dishonours the body of a man Col. 2. ult as when it is slovenly or sluttish or is taken up of meere singularitie and affectation of the praise of mortification and tends to restraine Christian libertie in others For no pretence may uncomely apparell be used for 1 Tim. 2.9 it is required that the apparell of women be comely for so the originall word signifies But especially uncomely apparell is then most vile when it is worne with a purpose to deceive as the Prophet complained of such as weare a roâ—gh garment to deceive 12. The puritie of a Christian life should avoide all dressings or fashions which had their originall from infamous persons such as are the fashions of Whores or debauched creatures and such a beginning it is said commonly Yellow starch had What fellowship betweene light and darknesse righteousnesse and unrighteousnesse Christ and Belial If we would have God to love us we must separate and come out from amongst them and touch no uncleane thing 13. When such apparell is worne as is contrary to the wholesome lawes of men for we are bound to submit our selves to every ordinance of man for Gods sake 1 Pet. 2.13 14. Lastly when the partie that useth such apparell or dressing is condemned in himselfe and hath his owne conscience accusing or disliking it or is noâ— fully assured that he doth not sin Whatsoever is not of Faith in those things is sin Rom. 14. Verse 4. But let it be the hidden man of the heart c. HItherto of that adorning they should not be curious or costly in Now in this verse he shewes in the affirmative what apparell or dressing they sâ—ould be carefull of and that is the adorning of their soules and the apparelling of the inward man In the words three things may be noted 1. What must be apparelled viz. the hidden man of the heart 2. With what it must be adorned which he shewes both in generall and in particular in generall it must be with incorruptible things in particular it must be with a meeke and quiet spirit 3. The reason viz. because such apparell is very rich in Gods account The firâ—â— thing then is what must be apparelled viz. the man of the heart The man of the heart This is a kind of speaking not used in any place of Scriptuâ—e but this onely this Apostle onely useth this kinde of expressing himselfe Now concerning the man of the heart I would consider of sixe things 1. What he is 2. Whence he is or his originall 3. In what he excels the outward man 4. What condition he is in by nature 5. Hâ—w he may be mended or made better 6. How we may know when the man of the heart is right â—or the first by the man of the heart hee meanes the same the Apostle Paulâ—oth â—oth by the inward man 2 Cor. 4.16 and the inward man is the soule or heâ—rt of man Thus â—e speakes of a Jew that is outward and a Jew that is inâ—arâ— Rom. 2.28 29. Now the heart is and may well be called the man for divers reasons 1. In respect of definition For the definition of a man agrees to the heart of man though there were no body for God was the God of Abraham and Abraham was and was a living man many hundred yeeres after his body was in the grave Mat. 22. And hence it is that unto the soule or heart of man in Scriptures is attributed all things that the outward man can doe as life Psal. 22.27 language Eccles. 9.1 Psal. 14.1 36.1 praying to God Psal. 37.4 receiving messages from God as when the Prophet is bidden to speake to the heart of Jerusalem Esay 40. serving of God c. 2. In respect of dominion The heart is the man because it disposeth the way of man Pro. 16.9 and ruleth the outward man for out of the aboundance of the heart the mouth speaketh And therefore Solomon saith that from the heart comes life Pro. 4.23 3. In respect of acceptation The heart is that which God especially respects in man it is the heart he lookes upon 1 Sam. 17.7 He tries the heart and as Solomon saith He weighes the hearts of the children of men Pro. 21.2 and he will be served with our hearts Iosh. 24.14 and in all holy duties it is with us in Gods account according as he seeth the heart 1 Kings 8.39 so he requires the heart in repenting 1 Sam. 7.3 in praying 2 Tim. 2.22 Hos. 7.14 in hearing the Word Luke 8. and so in every good duty Thus of the first point For the second The man of the heart hath his originall from God himselfe He is the Father of Spirits Heb. 12.8 and it was his especiall glory to forme and fashion the heart in man as divers Scriptures shew Zech. 12.1 Psal. 33.15 and is therefore called the God of the heart Psal. 37. For the third The man of the heart excells the outward man exceedingly and that both in substance and in priviledges As for substance in the outward man we agree with beasts but in the inward man we agree with Angels in as much as the man of the heart consists of a spirituall and immateriall essence as well as the Angels And as in substance so in properties there is great difference for first the man of the heart is hidden it can be and doe all his worke and yet be invisible God himselfe hath variety of conversation with the man of the heart that no creature else knowes Secondly he is free and subject only to the God of his heart properly No man can come at or governe or command the heart of man Thirdly he is properly the seat of Gods image Wee are not properly like God in our bodies because God hath no body but in
former ages In old time The example is in the second place commended for the antiquitie of it Where we learn that a respect may be had to old time yea respect is due to the times of old Antiquitie is an argument of praise therefore are wee bidden to aske after the old way Ier. 6.16 to aske of the daies that are past Deut. 4.32 to remember the daies of old and to consider the yeeres of many generations Deut. 32.7 And Ministers in publick teaching must be like the good Scribe that brings out of his treasurie things both old and new Mat. 13.52 fathers must talke of the things of old time to their children Ps. 44.1 Now because the argument from aâ—â—â—quitie or the old time hath beene much abused and such reasoning is taxed in many Scriptures therefore that the point may be more cleare I will distinctly consider first in what cases the old times and antiquitie may not be pleaded and then in what cases antiquitie may be pleaded and good use may be made of it For the first antiquitie is ill pleaded in the caseâ— folloâ—â—ing as 1. When antiquitie is counterfeit when that is called the old time which in comparison was but yesterday as the Papiste lead us to the ages not long since past and will not permit us to looke higher to the times of the Prophets and the Apostles which is the true antiquitie 2. When antiquitie is pleaded to confirme 〈◊〉 in doctrine And so the doctrin was never a whit the better that caught the law of God 〈◊〉 only bind the outward man not the heart the outward man â—oo but in some higher cases And therefore our Saviour rejects the errours of the Pharisees though they would confirme thâ—â— by the sayings of oldâ—imeâ—punc Mat. â— Ioâ— â—5 â—0 3. In the case of sinne sinne is not the better for the oldnesse of i◠〈◊〉 the worse therefore the old man must be mortified and all old things must be put away 2 Cor. 5.17 As an old leprosie is worse than a new Lev. 13.11 so their hatred was the worse because it was old Ezek. 25.15 And the godly pray Remember not against us our old iniquities Psal. 79.8 and the wicked are condemned for not purging out their old sins 2 Pet. 1 9. and all men should purge out the old leven 1 Cor. 5. And as in the sins of life betweene man and man so about Gods service old courses are barefull if they be idolatrous and superstitious and therefore they were condemned for doing after the old maner 2 Reg. 17.34 and they are reproved by the Prophet Ieremy that so commended the old times of Idolatry Ier. 44. 4. When God abolisheth the old things and brings in new and so the old Covenant is not better than the new nor the old Testament better than the new Heb. 8.6 7 13. 2 Cor. 5.17 5. In the case of the discoverie of such mysteries as for the time of revealing them depend upon the good pleasure of God only so things hidden for ages and generations are revealed in the Gospel and yet must not be rejected Col. 1.16 6. When old times are pleaded of purpose to lessen the glory or profit of the present workes of Gods power and mercie Esay 43.18 And this way the Pharisees offended that to avoid subjection to Christ and his doctrine would magnifie Moses and the Prophets of old time And so doe those people offend that commend the old Teachers more that are dead or absent and will not profit by those they have Mat. 23. 7. When it is used in defence of publike disorders and offences and grievances in Church or Common-wealth The pretence of Innovation must not hinder the reformation of knowne diseases in publike States Such things as have beene wastes of old must be built though it were not done of long time They shall build the old wastes saith the Prophet Isa. 62.4 8. When particular Christians doe mis-apply it to confirme them in their unbeliefe or doubting as if God did not regard or accept as informer times whereas if we serve him in uprightnesse of heart he will accept our offerings as in the dayes of old Mal. 3.4 And if we get Davids affections to God and goodnesse and will attend upon Gods mercie in the meanes we shall have the sâ—â—e mercies of David Isa 55.1 4. Thus of the wayes how old things and the pleading of them may be misapplied and done in our owne wrong Now followes to shew in what cases respect must be had to Antiquitie and old times And so Antiquitie commends 1. The workes of Gods power and mercie Deut. 32.7 2 Kings 19.25 Psal. 44.2 and God is well pleased to be urged with arguments taken from his old dealing with his people Arise as in the daies of old Isa. 51.9 so in Mich. 7.14 20 and bath left the memory of them upon record that we might thence confirme our weake faith 2. The particular experiences we have had of Gods goodnesse towards us Thus David remembers dayes of old Psal. 77.6 143. â— 3. The profitable determinations of right in judiciall things betweene man and man and so the old bounds are to be greatly respected Pro. 22.28 4. The publike orders of the Church about the circumstances of Gods worship as the orders of the Jewes to have the preaching of Moses in every Citie on the Sabhath day Acts 15.21 This order is the more observeable as few other reasons 〈◊〉 because it was so in oldeiâ—â—â— 5. Gods Commandements It is an argument of weight to perswade to obedience when it can be shewed that that Commandement is an old Commandement Iohn 2.7 6. In things that one doubtfull or difficult such respect is to be given to Antiquitie as men should not rashly oppose their owne or other mens new conceits so as due respect be had to equally comparison in the nature of the things questioned Ioh. 32.6 7. In the examples and patterns of wel-doing that have had due conformity to Gods will revealed in his precepts and so the examples of holy practises in old time should much move the consciences of the godly now-adaies as the Apostle shews in this verse And thus of the two points in the description Holy women The persons from whom this patterne is taken are holy women where observe 1. That holinesse in the first Table is required of women as well as men and they are bound to the duties of Gods worship and to be religious women as well as to the duties of the second Table to be chaste mercifull faithfull diligent in the affaires of the family or obedient to their husbands Which serves to confute those men that say women need not be studious in matters of Religion it is enough for them to be good house-wives and obey their husbands And withall it may comfort women in the practise of the duties of Religion for by the commendation given of holy women in this Text it appeares
endure to be under the rule and authority of their husbands in this world for that estate of inferiority shall not last ever for in heaven God shall be all in all they shall be ruled by God and the Lambe Thus from the Coherence The first thing to be observed about the dignitie of Christians in generall is That they are heires Heires The doctrine is That all true Christians are heires Now for the opening of this doctrine two things must be considered 1. How they come to be heires 2. What their glory is in being so For the first Christians are not borne Heires I meane not heirs to God as is intended in this place but have it by the grace of adoption God hath but one Heire by generation and that is Christ all his other heires are by adoption such as hee chooseth of his meere Grace and makes them his heirs Now the mysterie of our adoption must be considered of in this manner A Christian by the Gospel is made a believer Now saith after an unspeakable manner engrafts him into the body of Jesus Christ Now being engrafted into Jesus Christ who is Gods Sonne hee thereby comes to the power to bee the Sonne of God and to be an heire with Christ. Christ is Gods Heire and so is all that is grafted upon Christ Ioh. 1.12 Now there is a double adoption the one imperfect in this life the other perfect which wee shall have after the Resurrection of the dead By the one wee have the promise of inheritance and by the other we shall have full possession Of the first is mention made Rom. 8.15 and the other Rom. 8.23 the first adoption is meant here For the second Adoption is called a glory by an excellence because there is no glory like to it even the adoption to be heires as it is in this life is the greatest glory in the world Now the glory of our adoption may appeare to be very great if we consider 1. By whom we are adopted viz. God If is be such a glory to be the Heire to any great Prince in the world what a surpassing glory is it to be the Sonne and Heire of God Rom. 8.17 and that if we respect either the excellence of God who is the King of all the earth and aâ—ove all kings or his eternitie he is such a Father as lives ever Hos. 1.10 An everlasting Father Esay 9.6 Other fathers that adopt may die before they passe the estate or at the best it is a kind of infelicity to enjoy the inheritance without the presence and love of the Father But not so here 2. The great price was laid downe to make us capable of this honour to be Gods Heires viz. the blood of Christ. There was never so much paid for all the inheritances in the world besides Gal 4.4 5. Heb. 9.14 15. 3. The great things we are heires to which I will but briefly touch here we are heires not only to all our eyes can see but to all things our hearts can thinke of Wee shall inherite the earth Mat. 5.5 Wee shall bee heires of the world Rom. 4. God will give us all the world yea we shall inherite eternall life as is to be shewed afterwards yea we are coheires with Christ Rom. 8.17 And what would we aske more 4. The great priviledges which Gods adopted children doe enjoy even in this life as 1. They have within them the spirit of Christ in their hearts therefore called the spirit of adoption Rom. 8.15 16. Gal. 4.6 The spirit of Christ I say to drive away regall terrours and to testifie to their spirits that they are the sons of God and that he hath adopted them to heaven and to make them able to treat with God as a Father by affectionate prayer and as other Scriptures shew to lead them into all truth and to be the guide of their lives to tell them when they goe our either on the right hand or on the left And lastly to be their continuall comforter Iohn 16. Esay 30. 2. By the right of their adoption in Christ both their persons and their works are accepted before God so as they stand alwayes high in Gods favour howsoever they are entertained in the world Eph. 1.6 3. They have a name and honour shall never be taken from them an everlasting name no preferment so high as theirs Esay 56.4 5. And this is the greater priviledge because no meannesse or contemptiblenesse of condition on earth can bar them from the enjoying of this prerogative as the coherence of that place shewes 4. They have the Angels of heaven to attend them God shewes by that that he will have them looked unto as his sons and heires Heb. 1. ult 5. They may aske whatsoever they will of God and are sure to have it that may get any suit of God and he is so far from not granting that he rather complaines that they will not aske him often enough Iohn 16.23 6. If at any time they fall into distresse they have such interest in Gods speciall providence that a haire of their heads shall not fall to the ground without the providence of their heavenly Father And besides God will make himselfe marvellous in their deliverance if all worldly helps faile Esay 43.18 19 20 21. 5. If we consider the wonderfull maner of their communion with Christ and that foure wayes For first we have communion of nature with him and that by his Incarnation for he tooke our nature and so became our Brother And this doth nothing at all belong to Reprobates because Christ tooke not nature polluted with sin Heb. 2.14 Yeâ— we have communion with him in his divine nature as that nature doth dwell graciously in us and we are made like unto it 2 Pet. 1.4 Secondly they have communion of state with him which the Scripture acknowledgeth as a great mysterie for so they are said to live with him to suffer with him to die with him to be buried with him yea to rise with him to ascend to heaven with him and to sit together with him Eph. 2. yea to judge the world with him only preserving the difference betweene the head and the members in all this Thirdly they have communion of offices with him for he hath made them Kings and Priests with him The oile that was poured on his head hath run downe upon his members Rev. 1.5 6. so that Gods heires are all Kings and Priests A royall nation and a kingdome of Priests 1 Pet. 2.10 Fourthly they have communion in benefits with him for God as a Father hath blessed them in him with all spirituall blessings in heavenly things Ephes. 1.3 Communion they have with him in grace in this life and in glory in the life to come Lastly if we consider the assurance that Christians have given them for their right of adoption for first they have an Act for it in Gods eternall councell Eph. 1.5 Men that have an Act of
have no mind to pray The Use may be to reprove two sorts of men in speciall besides those mentioned before 1. Such as pray not at all Is it such an evill to omit prayer for a time what is it then not to pray at all 2. Divers weake Christians are to be warned about fainting or discouragement in praying they interrupt themselves with their owne feares and objections As for instance Ob. I finde so much hardnesse of heart and insensiblenesse and therefore I dare not pray Sol. David himselfe in the beginning of many of his Psalmes expesseth a kind of want of feeling and yet before he hath done he is full of life Besides hardnesse of heart felt and mourned for is no hinderance to the successe of prayer And further for this reason thou hast more need to pray for prayer is like a fire to melt the leaden heart of man Ob. I want words I know not what to say when I come to pray Sol. Pray for that very thing that God that commands thee to take unto thee words Hos. 14.2 would himselfe give them to thee Secondly the Spirit helpes our infirmities when wee know not what to pray as we ought Rom. 8.16 Thirdly wee serve such a God as will heare us if like little children wee can but name the name of our heavenly Father Rom. 8.15 2 Tim. â— 19 Ob. But I am affraid God will not regard what I say to him Ans. Consider first the nature of God he loves to heare praier Psal. 95.1 then thinke of the commandement of God who in so many Scriptures doth so peremptorily enjoyne us to pray to him and thirdly thinke of the many promises he made unto such as doe call upon his name and then thou hast no reason to doubt of audience if thou bring lawfull petitions and an honest heart Ob. But I have praied and I finde no successe Sol. God sometimes seemes not to heare of purpose to make us the more importunate Luke 18.1 c. Againe God may heare us and not grant what we aske but something that is better for us as he heard Christ Heb. 5. and Paul 2 Cor. 12.8 9. Vers. 8. Finally be yee all of one minde one suffer with another love as brethren be pitifull be courteous HItherto of the generall exhortation to all Christians and the speciall exhortation to suâ—jects servants wives and husbands Now followes the third part of my division which I made when I entreated of vers 3. of Chapter the first viz. matter of dehortation For I conceive that the Apostle in the rest of this Chapter doth secretly entend to dehort Christians from impatiency under the troubles may befall them in this life Where he proceeds in this order First hee strives to shew them the best course to avoid trouble as much as in them lies from vers 8. to 14. Secondly he shewes them how to avoid impatiency if trouble doe come from verse 14. to the end of the Chapter About the avoiding of troubles he gives both rules and reasons rules vers â— 9 reasons verse 9. to 14. The rules shew us how we must carrie ourselves both towards the good verse 8. and towards the bad verse 9. And to strengthen those rules especially the latter of them he gives three strong reasons one taken from the state and condition of the true Christian verse 9. the other taken from a propheticall testimony where he shewes what the Prophet Davids opinion was long since vers 10.11 12. the third taken from the profitable effect or event of such a course vers 13. About avoyding of impatiency if trouble doe come 〈◊〉 proceeds in the like order For first hee gives rules vers 14 15 16. then Reasons ver 17. to the end of the chapter In giving rules he shewes 〈◊〉 what to thinke on ver 14. and what to doe both towards themselves ver 14. and towaâ—dâ— God ver 15. and towards other men ver 16. In generall if we marke the whole frame and the Apostles order we may observe divers things as 1. That troubles are not to be desired for the Apostle shewes how to avoid them Which is to be noted to confute those weake Christians that long for that which they call persecâ—tion 2. That a man may be a good Christian and yet not be much opposed outwardly which blames those that dislike their owne estate or censure the estate of others because they are not afflicted or persecuted as other men 3. Yea it is the duty of every Christian to looke carefully to his conversation and to strive by the use of all good meanes to avoid unquietnesse and trouble in the world Rom. 12.19 Amos 5.12 1 Tim. 2.2 3. 4. That some Christians may carry themselves with great discretion humility piety and inoffensivenesse and yet cannot avoid trouble but shall suffer from the world 5. That impatiencie and disquietnesse in the time of trouble is a very dishonourable vice in a Christian and with great care and all possible endevour to be avoided 6. That it is possible for a Christian to attaine to that degree of goodnesse as to be able to expresse great patience and unmoveablenesse though many and great troubles befall them if they will use the medicines prescribed in Gods Word and follow such directions as the Apostle here gives Thus of the generall doctrines In this eighth verse the Apostle gives rules that shew a way how to avoid trouble and they are rules that concerne our conversation with godly Christians and so he shewes that there are five things that are of singular use to preserve a man from unquietnesse and trouble if it may be as 1. To agree in opinion to be all of one mind for many discords and much unquietnesse and sometimes publike troubles arise from singularitie and diversitie in opinions 2. To be compassionate and like affected when other men are in trouble for as this is amiable amongst men so many times it moves the Lord to keep us from trouble because we are tenderly affected towards other men in their troubles 3. To love our brethren for that both shewes us to the world to be the true Disciples of Christ Iohn 13. and besides by the quality of brotherly love a world of discord and trouble is prevented 4. To be pitifull or as it is in the originall to be well bowelled in respect of mercy to have right bowels of mercy in comforting and relieving such as are in distresse for to the mercifull God will shew mercy and if it be good for them even this mercy of living a quiet life 5. To be courteous for a courteous and loving behaviour prevents suspition and quenches much fire of discord that other waies would breake out and wins much affection both in good and bad Be yee all of one minâ— Divers things may be here observed The first is generall to the whole verse and that is That in this world in the best estate of the Church there are many defects
vaine talkers and will have all the words and by their good wills will talke of nothing else and so hinder edification in profitable doctrine and such as is out of question Tit. 1.10 11. and when men lust to be contentious and are like Salamanders that live alwaies in the fire and know no zeale without contention 1 Cor. 1â— 16 7. When men differ in judgement in the very points of foundation and erre against such truths as must be beleeved to salvation 8. If men be so â—â—ghâ— headed and variable that they are tossed to and fro and carried about with every winde of doctrine sometimes of one opinion and shortly after of another especially when men are so new fangled as in every place to receive almost any doctrine that is new divers Ephes. 4.14 9. When men quarrell so earnestly about things of lesse moment contrary to the custome of the Churches as about praying or prophecying bare or covered or about eating the Sacrament full or fasting 1 Cor. 11. or about such indifferent things as may bee used or not used with Christian liberty Rom. 14. or about Genealogies 1 Tim. 1.4 and such like And that this reproofe may enter the more deeply upon the hearts of some Christians it will be profitable to consider of the ill causes of disseâ—â—ing which are these and such like 1. Ignorance of the Scripture if they had more true knowledge they would not disagree and this ignorance yea sometimes palpable ignorance may bee found in some that thinke themselves to have more knowledge and to be more spirituall than a multitude of those from whom they disagree Mat. 22.1 Tim. 1.6 7. 1 Cor. 14.37 38. 2. Want of love to those found truths that morâ— concerne sanctification causeth God in his justice sometimes to give men up to delusionâ— and to beleeve lies 2 Thâ—s 2. 3. Vaine-glory the very desire to be some body and to excell others makes some Christians gladly to receive or bring in different opinions 1 Câ—r 4.8 Phil. 2. â— Gal. 5.26 4. Over much trust upon the judgments of some â—hâ—n they esteeme when they respect some Ministers so much as to be of their opinion though their consciences be not enformed of any â—ound reason from the word of God for it This estimation of men above that is written hath deceived â—â—â—y â— Cor. 3.21 4.6 5. Respect of earthly things Some men teach and professe to hold opinions of dissenting sometimes meerely for advantage to their estates either to get maintenance or preferment in the world by it Tit. 1.10 11. Rom. 16.19 20. 6. Prejudice is the root of dissenting many times as the Gentiles would not abide yeelding to ceremonies out of very dislike of the Jewes and the Jewes would not understand the needlesnesse of their ceremonies out of very contempt of the Gentiles and so the strength of faction on both sides kept them from agreeing 7. Heaping up of Teachers disorderly when Christians are so diseased with humour and so hard to be pleased with sound doctrine that they hunt up and downe to heare all sorts of men it many times proves hurtfull in this respect that they get infection from the different humours of the many Teachers they heare Disordered hearing in this respect breeds as a surfeâ— of the inward regard of sound doctrine so a great aptnesse to receive divers and strange doctrines 2 Tim. 4.3 4. 8. The contempt of their godly Teachers and want of sound affection to them to them I say that have a charge over their soules whom they ought to obey And this is the more vile as some Christians order the matter because of their hypocrisie in magnifying the judgement or gifts of Teachers that are absent and have not the charge of their soules and abusing the due respect of their owne Teachers which is yet more vile if this injury be done to such as were their Fathers in Christ. Thus of the Use for reproofe By the limitation given before from other expresse Scriptures we learne so to understand this doctrine of unity as it excludes all unity of opinion or practice with such Churches or particular persons as hold doctrines against the foundation of Christian religion so as we must never agree with them As for instance We may not without the damnation of our soules be of one mind with the Church of Rome for there are many things which they beleeve and practise which we must in no case joyne with them in and it is impossible to reconcile us to them unlesse they change their minds I will instance in divers things wherein we cannot without losing Christ be of one minde as 1. In opinion of merit of workes for thereby we make the Gospel or Doctrine of Gods grace of none effect and the promise of God void which is to deny the grounds of Christian religion Gal. 5.3 Rom. 4.14 11.16 2. In the opinion of worshipping Saints and Angels for the Apostle saith expressely that they that doe so hold not the head and so cannot be true members of Christ Col. 2.18 19. 3. In their Idolatry in making and worshipping of Images and almost infinite superstitions contrary to the second Commandement expressely and so as we are commanded to get out of this spirituall Babel in respect of her spirituall fornications 4. In their doctrine of Traditions for they teach that Traditions that are not agreeable to Scripture yet are to be received if they be deliveâ—â—d by the Church in equall authority with the Scriptures If we be of one mâ—â—de with them herein we cannot escape Gods eternall curse as these Scriptures shew Gal. 1.8 Rev. 22.18 5. In their doctrine of perfection for they teach a man may perfectly keepe the Law of God Now this is so dangerous an errour that the Apostle saith there is no truth in the man that holds it 1 Iohn 1.8.10 I omit the rehearsall of other differences Thus of the first vertue The second vertue charged upon Christians is compassion one towards another Have compassion one of another The word signifies such a fellow-feeling or sympathie that makes us like affected as if we were in their case The doctrine then is cleere That we ought to have a sympathy one towards another this is a singular vertue In handling of which point I will observe these things 1. The proofes of it from other Scripture 2. The Explication of the sense shewing in what things we should be like affected 3. The reasons of it 4. The Uses 1. The proofes are very pregnant and full in these other Scriptures Rom. 12.4 15. Heb. 13.3 2. For the explication This sympathie is to be exprest both in the case of the evills of others and in the case of the good of others In the case of the evills of others we ought to be tenderly affected towards them both in respect of their sufferings troubles griefes and crosses Heb. 13.3 10.34 Iob 30.25 whether they be inward or outward as