A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

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 su••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 A∣postle 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. Se∣condly, 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. ••.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, especial∣ly 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 prophe∣ticall 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 towa••d•• God, ver. 15. and towards other men, ver. 16. In gene∣rall, if we marke the whole frame, and the Apostles order, we may observe di∣vers 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 persec••tion.

2. That a man may be a good Christian, and yet not be much opposed out∣wardly: which blames those that dislike their owne estate, or censure the e∣state 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 con∣versation, 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, hu∣mility, piety, and inoffensivenesse, and yet cannot avoid trouble, but shall suf∣fer from the world.

5. That impatiencie and disquietnesse in the time of trouble is a very dis∣honourable 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 Chri∣stians; 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,* 1.1 and much unquietnesse, and sometimes publike troubles arise from singularitie and di∣versitie 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 suspi∣tion, 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 min••.] 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, and disagreements, and faults in the carriage or judgements of Christians in their living together.

The earnestnesse of the Apostle in heaping up these directions imports, that he discerned many things amisse: which was not only true of the Chur∣ches of Corinth, and Galatia, and Thessaloni••a, but even of the Church of Philippi, which St. Paul most commends. And the like we may find in the e∣state of the seven Churches of Asia, if we mark what is said to them by S. Iohn in his Revelation. Yea, there was not perfect agreement at all times a∣mongst the Pillars of the first Christian Churches, Paul and Barnabas were at variance, Acts ••5.••9. and Paul and Peter did openly disagree, Gal. 2. The reason is, because in this life we know but in part, and are sanctified but in part, 1 Cor. 13. The Use should be, first, to teach us not to be offended or

scandalized at the differences of opinion, that breake out in all the Churches of Christ every where in our times. Wee must pray the God of peace, to give us peace, and know, that it hath alwaies beene so; and therefore it should not hinder us from embracing the known truth. Secondly, this should the more enflame our desires after heaven, and make us the more willing to die, because there will never be perfect holinesse and agreement till we come to heaven; then we shall be holy as God is holy, and know as we are known; and charity will be perfect for ever. And besides, this should teach us with the more patience to instruct and waite for the amendment of such as are con∣trary minded; and not strive over violently, or passionately with them, 2 Tim. 2.25. Lastly, if Christians can agree no better, and have such defects, then wee should never wonder overmuch at the monstrous abominations in opinion or life, that are found amongst the wicked of the world, and in false Churches.

A second doctrine I observe from hence is, That we ought to be rightly or∣d••red in our minds, as well as any other part of our soules or lives. Yea, the minde is to be looked to in the first place: Hence it is that in our regenerati∣on our mindes are especially renewed, Rom. 12.2. and God requires to be served with our minds, Mat. 22.37. Yea, as God is an eternall mind, so the service of the mind is most proper for God. And besides, our mindes give lawes to our lives; and therefore if the mind be not good, the life must needs be evill.* 1.2 The happinesse of the whole man depends upon the mind; and therefore the Apostle reckons the impuritie of the mind and conscience to be the worst impurity can befall a man, Tit. 1.15. and the same Apostle makes it a signe of a man whose end is damnation, to have his mind taken up, and wholly bent to earthly things, Phil. 3.19. This point may serve, first, to shew the wofull estate of such persons as have ill and unsound minds. And the mind is unsound when it is corrupt or putrefied with ill opinions concerning either faith or manners, 2 Tim. 3.8. 1 Cor. 11.3. and when it is blinded with ignorance, 2 Cor. 4.3, 4. for without knowledge the mind cannot be good, Pro. 19.2. and it is a divellish mischiefe to have darknesse in our mindes, as that place in the Corinthians shewes. The minde is also unsound, and in wof••ll ••aking, when it is taken up with vile thoughts, and contempla∣tive wickednesse, Rom. 1.21. Eph. 4.17. and when men have double mindes, Iames 4.7. or wavering mindes, Iames 1.7. And therefore one of the highest curses God inflicts upon men with whom he is angry, is to plague them in their mindes, either with a reprobate mind, Rom. 1.28. or with a desperate minde. Secondly, this Doctrine shewes what harmfull creatures deceivers of mindes are: they doe more mischiefe than such as deceive men in their estates, or poison mens bodies, Tit. 1.10. Thirdly, this should teach all carefull Christians to gird up the loynes of their mindes, 1 Pet. 1.13. and to labour to get a sound minde, 2 Tim. 1.7. and in particular, to get the unitie of minde which the Apostle here requires. And so I come to the third point.

The third Doctrine then, which I observe out of these words, is, That all true Christians are bound in a speciall maner to strive to be all of one mind; which in this place is meant of unity and agreement in judgement, and matter of beliefe in the points of Religion. This is urged in divers Scrip∣tures, as, 1 Cor. 1.10. 2 Cor. 13.11. Phil. 2.2. Rom 15.5. and this was the great glorie of the first Christian Church, that all the multitude were of one heart, and one soule, Acts 4.32. There are many reasons to perswade us hereunto.

* 1.31. From the nature of this agreement. It is as it were one of the bonds of the mysticall union: for though it be not the principall one, for that is

the Spirit of Christ, yet it is a speciall one; it is like the veines and sinewes which tye the bodie together: to breake this unitie is to cut asunder the very veines and sinewes of the mysticall bodie of Christ, 1 Cor. 1.10.

2 From the equitie and comelinesse of it. We have but one Father, one Baptisme, one Spirit, one Hope, and therefore should have but one Faith, Eph. 4.3, 4, 5.

3 From the good effects of this unitie: for first, it will make us the fitter to prayse God, and doe him service with the greater encouragement and com∣fort, as we may see, Rom. 15.5. Secondly, it will make us ever eat our meat with more gladnesse, and singlenesse, and quietnesse of heart, Act. 2.46. Thirdly, it will winne us the more favour and honour amongst the people, as wee reade in the example of those first Christians, Act. 2.47. yea in the end of that verse wee may gather, that it is a great advantage for the conversion of others, when they see us agree so well together: and fur∣ther, it will bee a singular joy to our Teachers, to see us agree and be all of one minde, and to serve God with one shoulder, as the Prophet speaketh, Zeph. 3.9. so Phil. 2.2. Yea, it will bee a signe to us that wee are true Christians, and have found true comfort in Christ, and in brotherly love, and that we have fellowship by the Spirit in the bodie of Christ, and that we have right bowels and mercie unto others, Phil. 2.1, 2.

4 From the ill effects of dissenting. Two of them may be gathered from the coherence in this place: for first, it is implyed, That if Christians agree not in opinions, they will hardly practise the foure other vertues here na∣med, towards the persons with whom they dissent: they will not love them as brethren heartily, nor bee so pitifull to them in distresse, nor so mercifull to helpe them if they be in need, nor so courteous and kinde to them. Second∣ly, if this first rule be transgressed, it is very probable they will bring trouble upon themselves; and that either in their consciences, or in their estates. It may be observed, that all the while a man is in contention about his divers or strange opinions, in which he dissents, he is not quiet in himselfe, nor enjoyes firme rest and peace in his owne heart and conscience. And expe∣rience shewes, that many, both Ministers and private Christians, have brought a great deale of trouble upon their estates by dissenting. Now, out of other Scriptures we may observe divers other ill effects of diversities in opinions: as first, it breeds confusion in the Church, as the Apostle shewes, 1 Cor. 14.32, 33. Secondly, it breeds division and schisme, 1 Cor. 1.10. When men begin to broach new opinions, schismes begin in the root of it, though it may be a long time before it come to the full growth. Thirdly, it much disqui∣eteth the hearts and heads of many weak Christians; in which respect S. Paul wished they were cut off that troubled the Galathians, chap. 5. Fourthly, it not onely troubles Christians, but many times workes still in them, as it proves the subverting of their soules, as the Apostles shew in the case of dif∣ference about the Ceremoniall Law, Act. 15.24. Eph. 4.14. 2 Tim. 2.14▪ 16, 17. Fifthly, it drives men many times into divers acts of hypocrisie, or passion, or pride, or such vices as are contrarie to singlenesse of heart, Act. 2. 46. Sixtly, it breeds many times strange censuring: the authors of new opi∣nions censuring of others, as if because they received not their doctrine, they were not spirituall enough, but too carnally minded, and that they were f••rre behinde them in knowledge, as we may gather 1 Cor. 14.36, 37. Thus the false Teachers vilified Saint Paul and the Apostles.

Thus of the motives to unitie in judgement. Before I come to the Use, I must put you in minde of a limitation that concernes this doctrine. We must be of one minde, but then it must be according to Christ Jesus, Rom. 15.5▪ that is, this consent in ju••gement must bee in the truth, and in such truth

especially as may further the edification of the mysticall bodie of Christ: else agreement in judgement is a conspiracie rather than unitie.

The Use may be both for instruction and reproofe: for instruction, and so we should all be affected with a great estimation of unitie in judgement, and strive by all meanes to attaine to it, and keepe our selves so all of us, that we doe live in unity with the Church of God. Now that we may doe thus,

* 1.41. Wee should beseech the God of patience and consolation to give us to be like minded, even to worke in us the unity he requires of us, Rom▪ 15.5.

* 1.52. We must take heed of private interpretations. Men should with much feare and jealousie here or reade of such opinions or interpretations of Scrip∣ture as have no authors but some one, or few men. Of such authors of do∣ctrines we should say with the Apostle, What, came the Word of God out from you? or came it unto you only? 1 Cor. 14.36. Especially men must take heed of receiving opinions from meere private persons, that are not Ministers of the Gospel: for I suppose it cannot be shewed from any place of Scripture, that ever any truth was revealed to or by a private man, that was unknowne to all the Teachers of the Church: yea, if the Authors of divers and strange doctrines be Ministers, yet that rule of the Apostle should hold, that the spi∣rits of the Prophets should be subject to the Prophets. Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church, must not be broached, 1 Cor. 14.32. And this rule hath one thing more in it, viz. that men should not expresse difference of opinion, without open and manifest Scripture. Avoid doubtfull disputations, Rom. 14.1. Esay 8.

3. A great respect must be had to the Churches peace, so as such doctrines as are likely to breed either scandall or division in the Church, are either not to be received, or not uttered, except in some speciall case. Yea, moderate Christians, that make conscience of unity, should hold themselves in consci∣ence bound to be affraid to depart from the judgement of the Church in which they live, unlesse it be when doctrine is brought in with great demon∣stration to the conscience. To preserve the unity of the spirit we must have great respect to the bond of peace, Rom. 14.19. 1 Cor. 14.33. Eph. 4.3. We must greatly reverence the forme of doctrine in the Church where wee live, Rom. 6.17.

4. That we may be of one mind, every Christian must be sure to know the truth which is given to the Churches, and to make himselfe fully perswaded in his mind about such truths as are fundamentally necessarie to salvation, •• Tim. 1.1▪3.

5. Private Christians, in receiving opinions, should have great respect un∣to such Teachers as have beene their fathers in Christ; God hath bound them to a speciall reverence towards them; which they should shew by reveren∣cing their judgements more than any other men, in meet comparison, 1 Cor. 4. 15▪ 16. & 11.1, 2, 4, 5. Phil. 3.15, 17.

6. To preserve a further unity: it should be the care of such as have gifts of knowledge and utterance, to helpe forwards such as are weake in judge∣••••nt, and to comfort the feeble minded, lest they being neglected become a p••••y to deceivers of mindes, 1 Thes. 5.14. and to warne such as are not of the same minde, Phil. 4.

Lastly, we should marke such as cause divisions and offences, contrary to the doctrine which we have l••••rned, and avoid them, Rom. 16.17, 18.

The second 〈◊〉〈◊〉 may be for the reproofe of multitudes of Christians in all places, that 〈◊〉〈◊〉 greatly against this doctrine, by their dissenting in opini∣ons,

without due respect of the former rules. There is almost no Congrega∣tion in the kingdome but is disquieted with this sin: yea, many times the glory of such as professe religion is greatly obscured by this sin, and the sin∣cerity of religion much exposed to contempt, and the profane reproach of the wicked. And this sin is the greater,

1. When men not only bring in new opinions,* 1.6 but also bring them in with an opinion that they are more holy and more spirituall than such as receive them not, or resist them, 1 Cor. 14.37.

2. When the opinions are meerely new, and unheard of before in the Christian world.

3. When they are brought in by private persons, that goe from house to house to inferre upon others the singularity of their conceits.

4. When themselves are doubtfull inwardly of the truth of what they af∣firme, and are not fully perswaded, but doubt both waies, and yet take to that side that differs from the generall judgement of the Churches, Rom. 14.5. 1 Tim. 1.6, 7.

5. When men urge their dissenting so violently, that a Schisme is made in the Church, or Christians are divided from the exercise of brotherly love, and mutuall fellowship, 1 Cor. 1.10, 11.

6. When men are 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. 1••.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 ••••gh•• 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 re∣proofe may enter the more deeply upon the hearts of some Christians, it will be profitable to consider of the ill causes of disse••••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,* 1.7 (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 mor•• concerne sanctification, causeth God in his justice sometimes to give men up to delusion••, and to beleeve lies, 2 Th••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 C••r. 4.8▪ Phil. 2.••▪ Gal. 5.26.

4. Over much trust upon the judgments of some ••h••n they esteeme, when they respect some Ministers so much as to be of their opinion, though their consciences be not enformed of any ••ound reason from the word of God for it. This estimation of men above that is written, hath deceived ••••••y, •• Cor. 3.21. & 4.6.

5. Respect of earthly things. Some men teach and professe to hold opi∣nions 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 ve∣ry 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 Tea∣chers they heare. Disordered hearing in this respect breeds as a surfe•• 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, be∣cause 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 be∣leeve and practise, which we must in no case joyne with them in; and it is im∣possible to reconcile us to them, unlesse they change their minds. I will in∣stance in divers things, wherein we cannot, without losing Christ, be of one minde: as,

* 1.81. 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 in∣finite 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 delive••••d by the Church, in equall authority with the Scriptures. If we be of one m••••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 an∣other.

Have compassion one of another.] The word signifies such a fellow-fee∣ling 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.* 1.9 In the case of the evills of others we ought to be tenderly affected towards them, both in re∣spect of their sufferings, troubles, griefes, and crosses, Heb. 13.3. & 10.34. Iob 30.25. whether they be inward or outward; as also in respect of their falling by infirmities, when it proves a griefe and affliction to them, Gal. 6.1. Iude 22. 2 Cor. 11.29. So likewise in the case of the prosperity of others, we ought to rejoice with them that rejoice, and be affected as if the blessing had beene ours, Rom. 12.15.

3. The reasons are manifest. First,* 1.10 because hereby we prove our selves to be fellow members in the mysticall bodie of Christ; which is to be doubted, if this sympathie be not in us in some measure, 1 Cor. 12.12, 25, 26. Secondly, because hereby we shew our selves conformable and like to Christ our Head, who excelled in this vertue, Heb. 4.15. Mat. 25.40. Thirdly, because that which is the case of others now, may be our case hereafter, as the Apostle shewes in the case of temptation, Gal. 6.1. Fourthly, a reason may be drawn from the excellency of the grace: it excells almes and outward workes of mercy: for when a man gives an almes, he gives somewhat without himselfe; but when we shew compassion, we relieve another by somewhat that is within our selves, and from our selves. And lastly, the coherence shewes, that this may be a meanes to keepe us from trouble our selves.

The Use may be, first, to import the miserie of living in this world. This life must needs be a vale of teares, when we have not only occasion of sorrow many wayes from our own estates, but also such varietie of occasions of sorrow from the condition of others deere unto us. Neither is our case the better, but the worse, if we doe not sorrow with others.

Secondly, this may greatly humble all sorts of men for their Apathie, or want of care, or feeling, or sympathie in the distresses of others: and the rather now, when whole Churches are in great distresse, Amos 6.6.

Thirdly, this should greatly move true Christians to strive after this vertue, and to expresse it lively, and shew it forth in all the fruits of it: as first, by declaring our affection to the afflicted, with all tendernesse of heart, and words of comfort: secondly, by using all our meanes and power to relieve them, and help them out of distresse: thirdly, by pouring out our soules be∣fore God for them.

Love as brethren.] This is the third dutie charged upon them, viz. the ex∣ercise of brotherly love. This is vehemently urged in many Scriptures, Rom. 12.10. Heb. 13.1. Iohn 13.34. 1 Iohn 2.7. & 4.21. Now for the explicati∣on of this doctrine foure things would be distinctly considered of, viz.

1. Who are brethren.

2. What priviledge they have by the brotherhood, or by being bre∣thren.

3. For what reasons we should so love them.

4. With what kind of love we should love them.

* 1.11For the first. Men become brethren one to another many wayes: as first, by propagation, when they are borne of the same bloud, and so the children of the same parents are brethren; and in a remoter sense, kinsmen of the same bloud are brethren, Luke 8.19.

Secondly, by Nation. When men are countreymen they are called bre∣thren, especially when they descend originally from the fountaine of the same ancient families; and so the people of the twelve Tribes were brethren, Exod. 2.11.

Thirdly, by profession; especially the profession of religion makes all pro∣fessors brethren, Acts 11.1. & 1.16. And this was one of the first titles of love and relation in the Christian world.

Fourthly, communion with Christ: and so we become brethren, either by his incarnation, Heb. 2.16.17. or in respect of our mysticall union with him in his mysticall bodie, Col. 1.2. Mat. 25.40. and so we are brethren with the Angels, as they also are joined under this head Christ Jesus, Rev. 19.10. & 22. So then if any aske, who are the brethren here meant that we must so love? I answer, they are such as are professors with us of the same religion, and fellow members of the body of Christ. But that we may more plaine∣ly see who are meant by brethren in the Scriptures, it will be profitable to ob∣serve that they are described by their holinesse. The brethren we must love are such as are partakers of the holy calling, Heb. 3.1. such as are begotten of God, 1 Iohn 5.1. such as will doe the will of God by sound practice, Mat. 12.47, 49. They are the holy brethren wee are here charged to love, 1 Thes. 5.27.

For the second. Our relation to the godly as brethren ought not to be de∣spised: for, as we are brethren by religion, we enjoy many excellent preroga∣tives: for thereby we partake of a heavenly calling, Heb. 3.1. we stand all in relation to God, as his owne children by adoption, Eph. 4.6. and so peace, and the blessing of God as a Father, is upon us all, Eph. 6.23. Gal. 6.16. and wee are greatly beloved of God, Rom. 1.7. and brought up in the same familie, Eph. 3.17. fed with the same diet and entertainment in Gods house, and esta∣ted into an inheritance better than all the kingdomes of the world, Rom. 9.17. And hereby also we enjoy the fruit of the love of all the godly in the world, even those that know us not in the face.

* 1.12For the third: There are many reasons why we should love the godly as our brethren, above all the people in the world: For first, if to be all the chil∣dren of one father have such a power over the naturall affections of men, then should it not be without power in religion. Secondly, this is charged upon us above many other things: yea, above all things we should put on love, Col. 3.14. and yet he had reckoned many excellent vertues before. This was the speciall, and one of the last Commandements of our blessed Saviour, which he gave in charge when he was going to his death, 1 Iohn 3.23. Iohn 13.34. Thirdly, because this love comes of God, and is a signe that God is in us, and dwells in us, and that we doe indeed love God himselfe, 1 Iohn 4.7, 8, 12, 16, 20, 21. Fourthly, we have the example of God himselfe, and Christ his Son, that love them as their peculiar treasure, above all the world; and he shewed them love by unspeakable benefits, 1 Iohn 4.10, 11. Fiftly, because our soules will thrive and be edified, as brotherly love is continued and encreased in us, Eph. 4.16. Sixtly, because the godly must be our everlasting companions in heaven, 1 Pet. 4.8. 1 Cor. 13.8. and if we cannot see so much, it is because we are pu••blinde, 2 Pet. 1.

For the fourth point. If any aske with what kinde of love we should love

them? I answer, that our love must have many properties in it:

1. It must be a naturall love, that is, such a love as is not by constraint,* 1.13 but ariseth out of our dispositions and inclinations, as we are made new Crea∣tures in Jesus Christ, Cor. 8.8.

2. It must be a sincere love, a love without dissimulation, Rom. 12.10. not in word, but in deed, 1 Iohn 3.18.

3. It must be a fervent love: we must love them earnestly, and with great affection, above all other people, 1 Pet. 4.8. brotherly kinde love, 2 Pet. 1.7.

4. It must be a pure love, that comes from a pure heart, 1 Tim. 1.5. and projects not any iniquitie, 1 Cor. 13.6. and therefore must be a love in the Spirit, Col. 1.8.

5. It must be a diligent love, that will expresse it by the daily fruits of it upon all occasions; a labouring and working love, 1 Thes. 1.3. Heb. 6.10.

6. It must be a speedy love, that will not put off or delay; a love that will not say, Goe, and come againe to morrow, Pro, 3.22.

7. It must be an humble love, a love that would ever serve the brethren, not doe them good only, Gal. 5.13. and that is farther shewed by not respecting persons, but loving all the Saints, even those that are poore, or sick, or in temp∣tations, or fallen by weaknesse, Eph. 1.15. Pro. 19.7. Iames 2. and that is also shewed by carrying our selves with all lowlinesse, and meeknesse of minde, in all long suffering and forbearing one another, Eph. 4.2.

8. It must be a constant love, we must love alwaies, as well as earnestly, Gal. 4.18.

9. It must be a growing love, that will still encrease and abound, Phil. 1.9. 1 Thes. 4.10.

The Use may be divers: for,

Use. 1. First, carnall Christians are by this doctrine sharply to be reproved for their want of love to the brethren, and for all the courses by which they shew their dislike or hatred of godly Christians. This very sin is grievous in the sight of God: for, for this sins sake, when they ha••e a godly Christian because his works are better than theirs, God reckons of them but as Cainits, the seed of Cain; yea, as the children of the Divell, 1 Iohn 3.10. yea, God will reckon with them as if they were guilty of murther. To hate a godly man is murther in the sight of God, and deprives a man of eternall life, 1 Iohn 3.14, 15. and proves him that is guilty of it to be a person that abides in death. And it is in vaine to plead that they love God; for if a man say he lo∣veth God, and hateth his brother, he is a lyar; fo•• he that loveth not his b••o∣ther whom he hath seene, how can he love God whom he hath not seen? And it is Gods peremptory Commandement, that he that loveth God, love his brother also, 1 Iohn 4.20, 21.

Yea, this Doctrine affordeth matter of reproofe to divers that goe f••r true Christians: and so for many fault. As first, it reproveth those that have the faith of Christ in respect of persons, Iames 2.1. 〈◊〉〈◊〉. This is a fault in the richer sort, and such as stand upon their wor••dly greatnesse: they rest in their shew of respect and love to some Ministers, or to some great persons that answer to their owne ranke, but wholly neglect the acquaintance, and entertain••∣ment, and fellowship of poore Christians; and thereby not onely displease God, but much darken their owne evidence in this signe of the love of the brethren, because they shew not their love to all the Saints as they might and ought. Secondly, it reproveth intemperate Christians, that sin against bro∣therly love by 〈◊〉〈◊〉 censuring and condemning of their brethren; especially when they become divulgers of 〈◊〉〈◊〉, and stand out as ••c••users of 〈◊〉〈◊〉 brethren. This is a divellish sin; for it is the Divels speciall 〈…〉〈…〉

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adversary, and an accuser of the brethren, Rev. 12.10. so that he is a divell in∣carnate that useth this course, Rom. 14.3, 10, 13. Iam. 4.11, 12. & 5.9. Third∣ly, it reprooveth the great worldlinesse that is discerned in divers Christians, that are so hardly drawne to shew compassion and mercy to poore Christians when they are in distresse. They have this worlds goods, and yet shut up the bowels of their compassion from their brethren, though they see they have need, and therefore how dwelleth the love of God in them? 1 Ioh. 3.17. Fourthly, it reprooves the great aptnesse to contention, that appeares in many, that easily fall into discord, and from thence into suites of Law, against their brethren: which is cleerely condemned in these Scriptures, both by example and prohibition, Gen. 13.8. Act. 7.26. 1 Cor. 1.10. & 6.5. Fiftly, it greatly reprooveth such as by their opinions or practise offend and grieve weake Christians, and cause them to stagger, or stumble, or be unsetled in the good way of God; and so endanger not onely their present con∣solation, but (as much as in them lieth) their salvation also, Mat. 18.6. 1 Cor. 8.11, 12.13. Thus of the use for reproofe.

Use 2. Secondly, this Doctrine may serve for instruction; and so it should prevaile with us, to desire and endeavour to expresse and preserve amongst us brotherly love, that it may be, and continue, and encrease amongst all such as feare God, Heb 13.1. And to this end divers rules are to be observed: for, that brotherly love may continue,

* 1.141. Wee must not fashion our selves according to this world, but avoid all needlesse conversation with wicked men, Rom. 12.••, 2.

2. Wee must take heed of, and avoide such as sow discord, or cause divisi∣ons amongst men: whether they bee such as goe about to seduce men in opinions, Rom. 16.19. Gal. 5.12. 2 Pet. 3.16. or such as make contention in practise. A little leaven of dissenting or discord ••••y leaven the whole lumpe.

3. Wee must take heed that we be not ensnared or entangled with vain∣glo••ious desires after worldly greatnesse, whether in Church or Common∣wealth: Therefore Christ chargeth his Disciples not to be called Rabbi, be∣cause they and all thegodly were brethren, Mat. 23.8. Gal. 5. ult.

4. If wee would preserve brotherly love, wee must take heed of conceited∣nesse and wilfulnesse of judgement; we must not be wise in our selves, but rather in lowlinesse of mind, esteeme another mans gifts and judgement better than our owne; and shew it by making our selves equall to them of the lower sort, Phil. 2.3. Rom. 12.10, 16▪ Prov. 12.15.

5. We must take heed of worldlinesse and selfe-love, and the minding of our own things and studying of our ends in conversing, •• Cor. 13.5, Phil. 2.4.

6. We must take heed of overmuch retirednesse, and neglecting of comfor∣table fellowship with our brethren, Heb. 10.25. Phil. 1.6. Psal. 1 33.1.

* 1.15These are things we must avoid. The••e are divers things likewise to bee done, that we may preserve brotherly love: as,

1. Wee must provoke one another to love, by all words and carriages that 〈◊〉〈◊〉 be without flattery or dissimulation, Heb. 10.24.

2. We should strive, without complement, to shew the sound proofe of 〈◊〉〈◊〉 love in 〈◊〉〈◊〉 our action••▪ and by the fruits of it, in all well-doing, strive to 〈…〉〈…〉 to God, and before men in this thing, 2 Cor. 8.2••▪

3. In all things wee do•• to, or for the brethren, we should strive to doe 〈…〉〈…〉 respective ma••••er. Let all your things be done in 〈…〉〈…〉 Apostle, ••.Cor. 16.14.

4. We 〈◊〉〈◊〉 ••••rive to be ••ightly ordered towards our brethren, in case of si••••e 〈◊〉〈◊〉 God, or trespasse against 〈◊〉〈◊〉 And that we shall be, i•• we soundly 〈…〉〈…〉 r••les.

If we know any fault by our brother,* 1.16 and feele that it doth tempt us to alienation, we must then remember the charge given, Levit. 19.17. which is, not to suffer our hearts to hate him, but give a vent unto our hearts by a plaine and discreet reproofe.

2. We should be soundly settled in judgement, that there are infirmities in the best, though we know them not; and so to looke for it, as when they doe breake out, we should shew our selves ready to beare their infirmities, and forbeare them, if they be meere frailties, choosing rather to crosse our selves, than to irritate or provoke them in their weakenesse, Rom. 15.1, 2.

3. If any brother trespasse against us, we should shew our selves easie to be entreated, and willing to practise the rule given by our Saviour, even to forgive him if he offend unto seventy times seven times, when he saith it re∣penteth him, Mat. 18.21.

4. If we have done any wrong, we should make haste to be reconciled, and seeke it with willing acknowledgement, and readinesse to make satisfa∣ction, Mat. 5.23, 24.

Only we must remember about this doctrine of the love of the brethren, that there are three caveats to be looked to.

1. That we misplace not our affections upon false brethren:* 1.17 for there are false brethren that will creepe in privily many times for corrupt ends, Gal. 2.4. 2 Thes. 3.13.

2. That if any brother be scandalous, or walke inordinately, or will not be subject to the forme of doctrine, and the publike ministerie, then such a one is to be avoided; only he must be admonished as a brother, 2 Thes. 3.6, 15.

3. Servants are charged to looke to it, that they be obedient and subject, notwithstanding this doctrine, that their Masters are brethren, 1 Tim. 6.1.

Pitifull.] The word rendered Pitifull, in the Originall signifies rightly bowelled, or such as have true or right bowels: and so it is to be referred to mercy, and is more than other Scriptures expresse, when they require bowels of mercy: for here it is required that these bowels be right.

In Mat. 25. men are sentenced to condemnation for not shewing mercie. In other Scriptures it is shewed, that though they doe shew mercy, yet if some things be not looked to, it will not be accepted, as Mi••h. 6.8. there is required not only mercy, but the love of mercy; and Mat▪ 6. the Pharisees did workes of mercy, and yet our Saviour finds fault with them, because they were done to be seene of men: and in 1 Cor. 13.2. the Apostle saith, If a man give all that he hath to the poore, and want love, it is nothing. So here the Apostle requires not mercy only, but that their bowels be right in mercy: and about this rule therefore two things are to be explicated.

• 1. What bowels of mercy means.
• 2. What right bowels imports.

For the first. Bowels of mercy imports,

1. Truth in shewing mercy,* 1.18 that it be not in ceremony, or word only, but in deed: that the heart shew mercy as well as the tongue.

2. Love: that our mercy proceed from hearty and Christian affection to the partie, 1 Cor. 13.2. not of constraint, nor with wicked thoughts, or griefe of heart, Deut. 7.7, 8. to 12.

3. Tendernesse of affection: that we be affected as if our selves were in want, Rom. 12.16.

4. Cheerefulnesse in expressing our mercy to such as are in misery who are sometimes as much refreshed with the respect we shew to their persons, as with the supply we bring to their estates. Men in misery should be comforted as well as relieved.

5. The practice of secret mercy as well as open; even to thinke of them,

and provide for them, and to provoke others to mercy, and to pray for them when they know not of it; even when wee are gone from them, still to shew them mercy.

For the second: our Bowells are right in shewing mercy:

* 1.191. If we be prepared unto such good works, and so both our eares should be prepared, that they may be open to the cry of the poore, Prov. 21.13. and the matter of mercy should be made ready. And to this purpose, it were an excellent course if Christians would lay up weekly a part of their gettings, which they would consecrate to God, that it might be ready when there were need, 1 Cor. 16.1, 2. and further, if we be (as God is) mindfull of mercy, and doe exercise it speedily without delay, Prov. 3.27, 28.

2. If we looke not for too much beholdingnesse from them that are relie∣ved. The rich must not rule over the poore, nor the borrower become a ser∣vant to the lender, Prov. 22, 7.

3. If we have a good eye, Pro. 22.9. and shew it by dispensing of our mercy to such as have most need, and to such as are best affected in religion, if there be choise.

4. If wee doe workes of mercy, out of goods well gotten: for God hates robbery, though it were for burnt offerings, Esay 61.8.

5. If it bee for right ends, as not for merit, or the praise of men, Mat. 6. 2 Cor. 9.19.

6. If we be full of mercy, rich in mercy, much in mercy, abundant in mercy, not onely to our power, but sometimes and in some cases beyond our power. Wee must open our hands wide, Deut. 15.8.1 Tim. 6.18. 2 Cor. 8.2, 9. good measure, and pressed downe, Luk. 6.8. if we give not sparingly.

7. If we be discreet, so to ease others as we burthen not our selves, 2 Cor. 9.14, 15.

8. If we exercise our selves in every kind of mercy, both spirituall and cor∣porall, in giving, lending, visiting, clothing, feeding, instructing, admonishing, comforting, &c.

9. If we be constant, and not grow wearie of well-doing, Gal. 6.

The use may be, first, for reproofe and confutation of divers sorts of men.

1. Of the Papists, that brag of their good workes in this kind: to whom it may be granted, that they shew workes of mercy; and perhaps have bowels of mercy: but they are not right bowels, both because with the Pharisees, they doe their works to bee seene of men, and with opinion of justification and salvation by the merit of their workes: and besides, though they shew com∣passion to the bodies of men, yet are they without all true compassion to the soules of men.

2 Of the house keeping of many Protestants, that brag of their great Hos∣pitalitie, and good house keeping, when their entertainment is either spent upon the rich, or else in the profane abuse of the good creatures of God by drunkennesse, or else in the entertainment of disordered and lewd persons.

3. Of the great neglect of mercy in the most men, that either shew not mercy at all, or not bowels of mercy, or not according to the rules given be∣fore, especially such as hide themselves from the poore, Esay 58.7. and use shifts and excuses to avoide such supplies as are necessary for the furtherance of the reliefe for the poore in such places as they live, Prov. 24.11, 12. But judgement mercilesse shall be to them that shew no mercy, Iam. 2.13.

4. Divers of the better sort are to bee rebuked about this point: many Christians spend a great deale of z••ale about lesser matters, and in the meane time neglect the greater things of the Law, such as are judgement and mercy; for few Christians are sufficiently instructed, or inflamed in the estimation of the worth of the workes of mercy, or the necessitie of them to the

glorifying of God, and the profession of Religion, Matth. 23.23.

Secondly, for instruction: and so this doctrine should worke in us a great impression of desire to shew forth the fruits of mercie with all tendernesse and sinceritie: and to this end we should shew that we desire in practise to obey this doctrine as neere as we can; I say, we should shew it by accepting the exhortations of others that move us for any workes of this kind, 2 Cor. 8.17. especially we should strive to answer the expectation of our Teachers herein, and willingly give our selves, first, to the Lord, and then to them; suf∣fering them to direct our workes herein with all readinesse,* 1.20 2 Cor. 8.5, 24. and to this end we should use all good meanes to stirre up our selves to good workes of this kinde all our dayes; and therefore we should plow up the fal∣low ground of our hearts, by prayer and confession of our naturall barrennesse herein, and indisposition, Hos. 10.12. and withall, thinke much of all the mo∣tives might stirre us up hereunto. And so we should thinke of the matchlesse patterne of Gods mercy, and in particular, of his mercy to us, Mat. 5. Luke 6. as also of the worth of mercy; it is better than sacrifice, Mat. 9.13. and of the originall of it; God is the father of mercies, 2 Cor. 1.3. and of the use of it; it proves us to be the true brethren, and true neighbours, Luke 10.37. and of the great profit of it; for they that are mercifull shall obtaine mercy, Mat. 5.7. and to give to the poore is but to lend to the Lord: and so there is no u∣sury can be so gainfull as this of laying out of our estates for the reliefe of the poore. Thus of the right bowels of mercy.

Be courteous.] Courtesie is the fift thing required in our conversation one towards another. This is exacted in other Scriptures, as Eph. 4. ult. Tit. 3.2. Col. 3.12. this is called by the title of comitie and kindnesse. Now that we may know distinctly what is meant by courtesie, I will shew both what it comprehends, and what it hath not in it. It comprehends divers things: as,

1. A willing saluting of those Christians we meet.

2. A conversation void of harshnesse, sullennesse, intractablenesse,* 1.21 scornful∣nesse, clownishnesse, churlishnesse, desperatenesse, or hardnesse to please.

3. In matters of offence it makes the fairest interpretations, and forgives heartily and cheerefully, Eph. 4.32.

4. In entertainement it is free, and hearty, and loving, Acts 28.7.

5. In hearing others speake it is patient and willing, Acts 24.4.

6. In giving honour it preferreth others almost of all sorts.

7. In moderating authoritie over inferiours so, as to be better towards them than they can require. Thus of the courtesie of the Master to his Ser∣vants, 1 Pet. 2.18.

But yet we must know that under pretence of courtesie we must not hold needlesse conversation with the wicked, nor any way countenance or honour open and notorious offenders, nor use a promiscuous respect of good and bad all alike, nor unadvisedly contract any speciall familiaritie or friendship with persons unequall or unmeet, nor rashly discover secret things to all we meet withall.

The use should be to teach all Christians to make conscience of this ver∣tue, seeing God requires courtesie as well as pietie; and the contrary cau∣seth the good way of God to be evill spoken of. And besides, the Apostle im∣ports here, that a courteous conversation may preserve us from many troubles. But yet let men be againe warned, not to rest in meere complements, and out∣ward formalities, but practise such a courtesie as is joined with the right bow∣ells of mercy and good workes; which may be observed from the coherence. Especially let all true Christians abhorre that dissimulation, that men should salute willingly, and speake faire, and use men with great kindnesse, and yet

plot malice and mischiefe in their hearts, and speake evill behind mens backs, and secretly labour to subvert other men, who are deceived by their comple∣ment, and mistrust not their envie or malice: and withall, men should avoid complementing with others, when it is for the compassing of their owne ends, especially when they are sinfull, as was the practise of Absolon, when he aspired to the kingdome.

And thus of the directions the Apostle gives for the avoiding of trouble, as they concerne our conversation towards the godly.

Notes

• * 1.1

  Five things of singular use to keep us quiet in trouble.
• * 1.2

  Note.
• * 1.3

  For what rea∣sons we ought to be all of one mind.
• * 1.4

  Helps unto u∣nity of mind.
• * 1.5

  2 Pet. 1. ult.
• * 1.6

  Aggravations against discord in opinion.
• * 1.7

  Many are the ill causes of dissenting.
• * 1.8

  In what things we may not be of one minde with the Church of Rome.
• * 1.9

  Wherein ••e expresse our compass••on.
• * 1.10

  The motives or reasons to per∣swade us to it.
• * 1.11

  Who are bre∣thren.
• * 1.12

  Reasons to per∣swade us to love as bre∣thren.
• * 1.13

  With what kind of love we are to love the brethren.
• * 1.14

  Rules to be ob∣served that brotherly love many continue. Either such things we are to avoid,
• * 1.15

  Or such things we are to pra∣ctise.
• * 1.16

  How to order our selves to∣wards our bre∣thren, in case of sinne against God, or tres∣passe against us.
• * 1.17

  Three caveats to be looked un∣to in our loving of them.
• * 1.18

  What things bowels of com∣passion or mer∣cy import.
• * 1.19

  When our bow∣els of mercy are right.
• * 1.20

  Motivés to be pitifull.
• * 1.21

  What things are comprehen∣ded under cour∣tesie.