Verse 2. While they behold your chaste conversation, coupled with feare.

IN these words is contained the second thing, the Apostle chargeth upon them wives in his exposition, (viz) A chast conversation with feare; so ordered, as their husbands may daily behold it, and observe it in them. Where the Apostle implies what the husbands will doe, (viz.) they will ob­serve the conversation of the wives; and expresseth what the wives ought to doe, (viz.) in conversation to shew chastitie, coupled with fear▪ First then, we are to consider of that which is implied, (viz.) what the husband will doe: and this is imported in the word [...], While they behold.

While they behold.] The originall word signifies, to ob­serve and prye into a thing, to finde out the secrets of it: and so it notes, That carnall men (such as these husbands were) doe watch and marke the conversations of such as be religious, to observe all they can in them that professe true religion. Thus they watched David, and Christ, and Daniel, and so doe they all the godly: and thus they imploy [Page 39] themselves in spying and marking the waies of the godly; sometimes out of the naughtinesse of their hearts, suppo­sing godly men to be like unto themselves, and therefore hope to finde out wickednesse in their practise: sometimes out of malice, lying in waite to finde out any fault in their carriage, of which they may accuse them, and vi­lifie them in the world; Note. and sometimes they doe thus, as compelled by the force of their naturall conscience, which gives glory to the graces of God, in the conversation of true Christians, while they observe in them that holinesse, which they finde not in themselves, or other carnall men. And therefore the use should bee, Vse. to teach all that professe religion, to looke carefully to their waies, and walke cir­cumspectly, that they give not occasion of offence: but ra­ther carry themselves so, as to make proofe of their since­rity and good conversation, by their workes.

Secondly, from hence wee may gather also, That a Christian must looke to his justification before men, aswell as to his justification before God: for as God beholds his waies, so doe men; and he is bound to seek his justificati­on from men, aswell as his justification from God. And therefore, as the Apostle Paul had taught the justification of a sinner before God, so the Apostle Iames ▪ urgeth the justification of the godly man before men: which this A­postle imports in this place, when he requires such a con­versation, as may compell carnall men to say, they are just­men. So our Saviour, Mat. 5.16.

Quest. What can carnall men see in the conversation of the godly, to make them give glory to God, or the truth?

Answ. By the good conversation of true Christians, they gather the goodnesse of the law or religion, which they professe. And besides, they thence gather, that they are not hypocrites, but are religious indeed: whence they see, what power their religion hath over them in all their waies. And further, the scandall of reproches, cast upon the god­ly, is often, by the observation of their conversation, utter­ly removed in the hearts of such carnall men, as set them­selves [Page 40] throughly to observe and marke the course of the godly.

Your chast conversation.] The word here translated Chast. in all other places of the new Testament, is translated Pure; and so shewes, that it ought to be accepted here in a larger sense, than the word chast doth import; yet so, as chastity is a part of the purity of a Christian.

Doct. A pure conversation is required in all true Christi­ans; yea, even in women aswell as men. That purity is re­quired, is manifest by divers Scriptures; yea, to bee exam­ples in purity, 1. Tim. 4.2. It is the chiefe fruit of the wise­dome is from above, Iames 3.17. A pure heart required, 1. Tim. 1.5. and a pure conscience, 1. Tim. 3.9. and pure hands, 1. Tim. 2.8. And that it may be had, is apparent: for our Saviour saith, Ye are all pure, Iohn 15.3.

Quest. How can a man in this world be pure? can any man be without sinne?

Answ. No, there is no man that sinneth not. In many things wee sinne all, Iames 3.2. Who can say, I have made my heart cleane, and am pure from my sinne? Pro. 20.9. And if anie man say, hee hath no sinne, hee is a lyar, and the truth is not in him, 1. Iohn 1.10. And yet, though in that sense no man is pure, yet in other senses the godly man may be cal­led pure, and is bound, even by the Gospel, to purity: as,

1 In respect of some particular offence. A godly man may be so pure, as to abide the triall of God himselfe; as David wills God to judge him according to his righteous­nesse, and the innocency of his hands: meaning, in that point of false or treacherous dealing against Saul, which was charged upon him, Psal. 3.4.5. & 18.15.

In what respects godly men are said to be pure.2 In respect of imputation, every beleever is perfectly pure: All his sinnes are as if they had never beene, and Christs righteousnesse is his; and in that righteousnesse of faith, he is perfectly pure before God himselfe, Rev. 19.8.14.

3 In respect of men, he may be pure, in conversation, though not in respect of God; and so he is pure, when hee is unrebukeable and unblameable amongst men: And this ought to be found in the conversation of every Christian, [Page 41] to live without offence and without rebuke, Phil. 2.15.16.

4 There is a pure conversation, in respect of God: not that we can converse without sinne, but God is pleased, for Christ his sake, to account our conversation pure, when it hath divers prints and markes of his true grace in us. And so Christian purity hath in it many things:

1 Separation from impure men, Psal. 1.1. 2. Cor. 6.17.

2 The desire of purity, in the perfection of it: God accounts his servants pure, because they desire to be as pure as he would have them to be.

3 Sound mortification and judging of our selves, for what impurity we finde cleave to our workes: 'tis Christi­an perfection, to judge our selves for our imperfections, 1. Iohn 3.3.

4 Freedome from the grosse impurities, and vices, and vanities of the time: God accounts us pure, when our spot is not as the spots of the wicked, and when wee are not infected with the corruptions which are usually in the world, 1. Tim. 5.22. 2. Pet. 1.4.

5 Freedome from the raigne of hypocrisie in the heart, and from hypocriticall courses in the life. Thus Saint Iames accounts the heart to bee pure, when men are not double minded, Iames 4.8. And in conversation hee is a pure man, that is (like Iacob) a plaine man, without fraud, trickes, or dissimulation.

6 Precisenesse, circumspection, or exactnesse of con­versation; when a man sheweth respect to all Gods com­mandements, and makes conscience to avoide lesser sins, aswell as greater, Eph 5.15. Mat. 5.19.

7 Devoutnesse and zeale in matters of religion, and Gods worship and glory; and so, a pure conversation is a religious conversation, that expresseth zeale and consci­ence in the things of Gods service in a speciall manner, see­king Gods kingdome first, and above all other things, 2. Tim. 2.22. Tit. 2.14.

8 Chastity, in keeping the heart and life cleane from the impurities condemned in the seventh commandement, is one great part of Christian purity. But before I come to [Page 42] entreat of chastity in particular, I would apply this doc­trine of purity in generall; first to the Text, and then to the times.

As for the Text, a pure conversation is here considered onely so farre, as it may fall into the observation of carnall men: and so it comprehends, of the former senses, chiefly, Inoffensivenesse, separation from impure men, freedome from grosse impurities, and dissimulation, a Christian and wise strictnesse of life, and devoutnesse and well ordered zeale in matters of religion.

Vse.Now for the use of it: If these be applied to these times, it shewes, first, how wicked and prophane those sorts of people are, who reproach godly men for the care and pra­ctise of these things; as if to be a Puritane, even in these senses, were to bee some vile man, not worthy to live a­mongst men. Secondly, it shewes that worlds of people that beare the name of Christians, are not true Christians; because their conversations are not pure: for their swea­ring, or drunkennesse, or whoredomes, or sinnes of de­ceit, or dissimulation, or fashioning themselves to this world, or the liberty they take to live as they list, testifies against them, to their faces, that their workes are not pure; and therefore unlesse they repent, they will all perish, Rev. 3.1.2. and the rather, because they cause by their evill lives, not onely the hearts of the good to be grieved, but the mouthes of the enemies of religion to bee opened to blaspheme. Thirdly, godly men that finde these cares in them, should comfort themselves much in the testimonies of their owne consciences, and the gracious acceptation of God, who will shew himselfe pure with them that are pure, 2. Cor. 1.12. Psal. 18.

Thus of Purity in generall. Now of Chastity, as a part of a pure conversation; and it may well bee that, which is chiefely here intended.

Chastitie is either of the minde, or of the body: and it is a most certaine truth, that God requires a chast minde aswell as a chast body; and doth forbid unchast thoughts and desires, aswell as unchast words or deeds. For unchast [Page 43] thoughts and desires are, first, foolish and noi [...]ome, 1. Tim. 6.9. secondly, they hinder the power of religion, and true knowledge, and grace, 2. Tim. 3.4. thirdly, they fight a­gainst the soule, 1. Pet. 2.11. A man were as good have his body wounded with weapons, as his soule wounded with lusts: fourthly, they cause many times, many and monstrous sinnes in the life; which arise at first from the nourishing of fowle desires and thoughts in the heart. The wicked­nesse that was in the lives of the Gentiles, did many of them spring from the lusts which they harboured in their hearts, Rom. 1. lastly, if men repent not of them in time, they will drowne men in perdition, 1. Tim. 1.9. But it is the chastitie of the body which is especially here inten­ded; & our Saviour Christ divides those chast persons in­to three sorts: some are termed Eunuches from their mo­thers womb, and so are disabled for bodily fornication: some are made so by other men, who by violence, for their owne service, made some men Eunuches. Now the third sort are they, that made themselves Eunuches for the king­dome of Heavens sake. Of this third sort, are all chast per­sons, who by a godly care & watchfulness, keep themselves from the sinnes of filthinesse, aswell as naturall Eunuches doe, Mat. 19.12. Now these persons that are made chast for the kingdome of Heavens sake, are either single per­sons, or married persons: of chastity in single persons, o­ther Scriptures intreat, as 1. Cor. 7. of chastity in married persons, this place intreats. Now this vertue of chastity, is of purpose imposed upon godly Christians by the Apostle, because the sinnes of fornication were so rise and common among the Gentiles; who oftentimes defended their filthi­nesse to be either no sinne, or a very small sinne. But be­fore I come to speake of chastity in particular, some do­ctrines would be in generall observed: as first.

Doct. 1. A godly Christian must shew the proofe of his religion, especially in keeping himselfe free from the sinnes that are most common and rise in the world; and even the more sinne abounds in the world, the more strict they should bee in resisting sinne: as here even the more filthie [Page 44] the lives of others were, the more chast should the conver­sation of godly Christians bee. Because their love to God, should constraine them the more to be zealous for his glo­ry, by how much the more God is dishonoured by other men: and because, they are flatly forbidden to follow a multitude to sinne: and because, God hath chosen them out of all other sorts of men, to beare his Name, and to hold forth the light of the Word, in the middest of a croo­ked and perverse generation: and because, thereby the conscience of wicked men, may bee the more effectually convinced, and prepared to repentance. Thus Lot is righte­ous in Sodome; and Ioshua and his house will serve the Lord, though all the Nation serve Idolls. This point, as it should inflame the zeale of the godly, to contend for the truth more earnestly, and to resist all the vices of the time; so it shewes, that they can hardly have any truth of grace in them▪ that are so easily borne downe with the stream of evill example, and are so apt to follow the fashion of the world.

Doct. 2. Chastity may be in married persons, aswell as in single persons: as here wives are said to bee chast in con­versation, though they withhold not due benevolence from their husbands. God himself hath freed the comming toge­ther of man & wife▪ from the aspersion of impurity, in that hee hath said, that marriage is honourable, and the bed undefiled. And this shewes the wonderfull indulgence of God, that for the respect he bears to his own institution of marriage, and for the necessitie of marriage, for the propagation of mankind, and prevention of fornication, is pleased to beare with, and cover, and not impute the many frailties, follies, vanites, and wickednesses are found betweene man and wife. And withall, wee may hence see reason to con­demne their doctrine, as a doctrine of devills, that forbid marriage as an impure thing, and such as hinders holiness: and the blemish will never bee wiped away from some of the Ancients, who, to establish their owne Idol of I know not what virginity, have written most wickedly, and most basely against marriage.

[Page 45] Quest. But what then? doth God allow any kinde of comming together, so it be between man and wife?

Answ. No, he forbids comming together, in the time of the womans separation for her courses, Ezech. 18.6. Nor doth hee allow of brutish sensuality, Note. though it passe betweene man and wife: for though God beare with many things, yet the chastitie hee imposeth, doth not onely re­straine forraine beds, but moderateth even the excesses of concupiscence in married persons; so as in those things, their conversation ought to be a conversation with feare.

Doct. 3. The practise of the duties of the second Table, adorne religion, aswell as the dueties of piety in the first Table.

Doct. 4. Some observe, That a chast conversation is e­specially charged upon the woman: which must be warily understood; for God hates who [...]edome in men, aswell as women. But yet it is true, that some sinnes, as they are abo­minable in any, so they are much more in women; as wee see in swearing and drunkennesse. so it is true of filthinesse in the woman: and therefore the whorish woman is cal­led a strange woman, in the Proverbs. But I thinke, it is not safe to restraine the sense of this place, or other the like places so: but I take the meaning of the Apostle to be, so to commend chastity in the wife, as that which is ne­cessary in all, both men and women. And so I come to consider of Chastity; and so would shew, first, the motives to it: secondly, the meanes to preserve it, and thirdly, the way how Chastity may be manifested and made knowen to others.

For the first; many things should perswade with a Chri­stian to preserve chastity, and to avoide whoredome, and bodily lusts. Motives to chastity. First, it is the speciall will of God, and a speci­all part of their sanctification, to avoide fornication, 1. Thes 4.3. Secondly, the promises of God, all of them should allure men to perfect their holinesse, and to a­voide all filthinesse, both of flesh and spirit, 2. Cor. 7.1. Thirdly, the hatefulnesse of the nature of the sinne of fornication and whoredome, should deterre Christi­ans [Page 46] from the committing of it. This is an hainous crime, an iniquity to bee punished by the Iudges, Iob 31.11. These lusts are lusts of the Gentiles, 1. Pet. 4.3. A sinne not so much as to be named amongst Christians, Eph. 5.3. A sinne that utterly corrupts naturall honesty, Pro. 6.27.29. It is a sinne, not only against the soule, but against the bodie of a man: even that body that was bought with the blood of Iesus Christ, and was made for God, and is the Temple of the holy Ghost, and is a member of Christ's mysticall body, 1. Cor. 6.15. to the end. Fourthly, the consideration of the cause of this sin, should abash men: it is a work of the flesh, even a fruit of a corrupted and filthy nature, Gal. 5.22. Fiftly, the effects of whoredome are very fearefull: for it is a sinne that defiles a man, Mat. 15. and it makes a man unfit for the company of any Christian, 1. Cor. 5.9. It brings dishonour, and a wound, can never bee blotted out, Prro. 6.33. and it causes the fearefull curse of God upon men, Heb. 13.4. and that both upon their states and soules in this life. By meanes of a whorish woman, a man may bee brought to a morsell of bread, Pro. 6.26. It is a sin will root out all a mans increase, Iob. 31.11.12. And upon the soule, it brings a fearefull senselessenesse, and disability to make use of the meanes of salvation: Whoredome and wine take away the heart, Hosea 4.11. and God casts them many times into a reprobate sense, Rom. 1. so as they are past fee­ling, Eph. 4.18. so as the adulterous person goeth about like a Foole [...]o [...]he slocks, or like an Oxe to the slaughter, Pro. 7.22. In a word, the adulterous person destroieth his owne soule, Pro. 6.32. yea, which is worst of all, it deprives men of the kingdome of Heaven, 1. Cor. 6.9. and casts both body and soule into the Lake that burnes with fire and brimstone, Pro. 9. ult. Rev. 2 [...].8. & 22.15.

Preservatives of chastity.For the second, the meanes to preserve chastity in mar­ried persons, are these. First, they must labour to excite and nourish matrimoniall love one to another, Pro. 5.18.19. Secondly, they must doe as Iob did, make a covenant with their eyes, and not carelesly give liberty to their senses, to wander about after vaine objects, Iob. 31.1. Thirdly, they [Page 47] must store their heads and hearts with Gods words; espe­cially such words of God, as doe give reasons and motives to disswade from this sinne, Pro. 2.1.3.4.11.12.16.17. Psal. 119.9. Fourthly, they must continually meditate of their mortality, and that they are but strangers and pilgrims here, and must come to judgement, 1. Pet. 2.11. Eccles. 11.9. Fiftly, they must, by confession, and godly sorrow, and prayer, crucifie these first risings of inward lusts; and so by repentance for the lust of the heart, prevent the filthinesse of the flesh, Gal. 5.24. Sixthly, they must walke in love, that is, exercise themselves in a Christian and profitable so­ciety, with such as feare God, Eph. 5.1.3.4. Lastly, they must with all care and conscience, avoide all the occasions of this sinne: such as are,

1 Idlenesse, that sinne of Sodome, Exech. 46.49.

2 Fulnesse of bread and drunkennesse; as is noted in the same place. They must beat downe their owne bodies, 1. Cor. 9.27.

3 The desire to be rich: for the love of money breeds noisome lusts, 1. Tim. 6.9.

4 Ignorance of God and his truth, Eph. 4.17.18.

5 Evill company, especially the society of such as are filthy.

6 Lascivious attire, and filthy dressing; such as are strange colours, and naked breasts. This is whoredome be­tween the breasts, Hos. 2.

7 Lascivious pictures, and prophane representations of filthie practises; such as are exprest by those wicked Stage-Plaiers, against which the very light of nature plea­deth.

8 Chambering and wantonnesse, and all provocati­ons to lusts, Rom. 13.13.

For the third point; How a chast wife may be discerned. if you aske, how those hu [...]bands could behold the chast conversation of the wives? I an­swer, they might know that they were chast, bo [...]h by their modesty in secret in the use of the marriage bed, & by their strict care to behave themselves modestly & soberly abroad, in the family or in other places; by their great conscience to [Page 48] avoide all occasions of evill, when they discerned that they did abhorre the society & presence of light & vain persons, & detested all the provocations to lust, of what kind soever. The next verse shewes one way, how they may know they were chast, even by their care to avoide pride and vanity in attire. Such men as have wives that are proud, and follow the fashion of the world in attire, or delight in vaine com­pany, and haunt stage-plaies, are fooles if they bee over­confident of their wives chastity; unlesse it be in case of necessity, where they want either beauty, or temptation, or opportunity. And it is a probable argument of a chast minde in the wife, when she keepes house, and is diligent, and carefull, and painefull in the businesse of the family; and desires to please her husband in all things, and willing to be subject to his will.

Thus of a chast conversation. A conversation with feare, followes.

Some refer this fear to the carnall husbands, & make the sense thus: While they with feare behold your chast con­versation. It is true, that wicked men feele a great deale of feare many times in themselves, when they look upon the godly; and get the feare, as the fruit of their watching, and prying, and observing. That wicked men are smitten ma­ny times with feare, many Scriptures shew, as Deut. 28.10. 1. Sam. 18.15. Psal. 102.15. The reasons why they are afraid, are divers:

Reasons why wicked men are smitten with a servile feare.1 Naturall conscience doth homage to the image of God, stamped upon the natures and workes of the godly; when they see in them, that which is above the ordinary nature of men, or their expectation, they are affraid of the Name of God, which is called upon by them, Deut. 28 9.10.

2 They feare, when they see that they behave them­selves wisely and religiously, and that God is with them, and they prosper, notwithstanding all the oppositions are made against them, 1. Sam. 18.12.15.19. Nehe. 6.16. Psal. 48.4. Zach. 9.5.

3 They feare, because the good conversation of the godly, doth rebuke their ill conversation: the chaste con­versation [Page 49] of the Wives amazeth the hearts of the Hus­bands, when they thinke of their owne unchaste conversa­tion: so the piety, patience, mercy, and goodnesse exprest by godly men, makes the hearts of wicked men ake within them.

4 They feare extreamly, because the goodnesse of the conversations of the godly, is to them a very token of their owne perdition, if they continue in the state they are in, Phil. 1.28.

Quest. But what doe wicked men doe, when they feele these feares?

Answ. Eyther they strive to drive them out, and forget them; or else, they strive to imagine scandalous and vile things, to oppose their wicked surmises, or false accusati­ons, against the glory of the godly life of such as are good, as the Pharisees did against Christ, & the wicked Courtiers against David: or else, they use all meanes, to remove the godly further off from them, as Amaziah did to Amos, and Saul to David, in the place quoted before: or else, they in­crease in hatred and malice, as their observation of the good hand of God upon his servants, doth increase, 1. Sam. 18.15.29. or else, as men conquered by the truth, they give glory to God, and confesse the wickednesse of their owne estate, and be wonne, as the Husbands here, by the conver­sation of the Wives. The use should be, to stirre up godly Christians to look to their owne salvation the more; and to hold on, and doe good still, and walke wisely towards them that are without, and keepe their way: for hereby they shall not only convince and confute carnall persons, but so daunt them, as their good lives will often make their very hearts to ake within them. and the rather, be­cause this effect may follow the conversation of women aswell as men, and servants aswell as masters, inferiours aswell as superiours. Thus of feare, as it is referred to the Husbands. But the most Divines doe referre this feare to the Wives, as they were Christians: and so thereby is [...]o­ted a second thing in their conversations, which did much affect their unbeleeving husbands, and that was their ho­ly [Page 50] feare which they exprest in their lives.

Feare two waies conside­red.Now this conversation with feare, may two waies bee considered; the one, as it was common to these women with other Christians, and so, it belongs to other Christi­ans aswell as to them; and the other was, as it was particu­larly required in them as wives.

For the first, a conversation with feare is required in all the godly: so saith Salomon, Blessed is the man that feareth alwaies, and Paul saith, Worke out your salvation with feare and trembling, Phil. 2. and againe, Be not high minded, but fear, Rom. 12.3. This conversatton with feare, was in Paul, 1. Cor. 2.3. It is required, that the mighty men of the earth should serve the Lord in trembling, Psal. 2.12. this is a fruit of godly sorrow, 2. Cor. 7.11. Now in our conversations, we are to expresse both the feare of men, and the feare of God. There is a feare of men to bee shewed by other Chri­stians, aswell as wives, in their conversations: as, children must feare their parents, Levit. 19.3. and subjects must con­verse with feare, and shew it in their carriage towards their rulers; and so all inferiours must expresse a conversation with feare towards their superiours. Hence the Apostle saith, Give feare to whom feare belongeth, Rom. 13.7. so such as have lesser gifts, must submit themselves to such as have greater gifts, in fear, Eph. 5.21.

But the speciall feare wee should shew in our conversati­on, should be the feare of God; and so a conversation with feare, doth import, more than barely to feare God: for it imports, that it must be by such a fear, as doth appear to the view of others, and such a feare as is continuall. We reade of a Spirit of the feare of God, Esa. 11.3. and there bee o­ther phrases of Scripture, that expresse this conversation with feare: as where wee are charged, to bee in the feare of God all the day long, Pro. 23.17. and the godly are said, to walke in the feare of God, Acts 11.31. God was said to bee the feare of the Patriarches, Gen. 31.42.53. so also, Eccles. 8. 10. Mal. 2.5.

Quest. But what cause have Christians to shew so much fear in their conversations?

[Page 51] Answ. They have reason to feare alwaies.

1 Because of their owne insufficiency, Reasons why we ought to express this feare of God in our con­versation. to performe those holy dueties are required of them, in such a holy manner as they desire, or ought to doe: this made Paul so fearfull, 1. Cor. 2.3.

2 Because of the danger that the godly themselves are in, if this feare be not in them; as we see by the miserable instance of the Apostle Peter, who fell shamefully, when he shooke off this feare, and grew bold and confident of his owne strength: and therefore they that stand, are charged to feare lest they fall, Rom. 11.

3 Because of the many and fearfull adversaries, our soules and religion have in this world. Wee bee to wrestle with principalities, & powers, and spirituall wickednesses, Eph. 6.10. 2. Cor. 11.3. and our taske is, to overcome the world, and the flesh: which hath many difficulties in it, con­sidering the multitudes of evill examples, and scandals are in the world, and the great treachery of our owne flesh.

4 Because of the lamentable reproach of the Heathen, and such as are without God and Christ, of all sorts and all places; which would be powred out, if we should misse it in our conversation, if our foote should but slippe, Neh. 5.9.

5 Because of the dreadfull relation in which we stand unto God, who hath authority over us, and is our Master and Father, Mal. 1.6. and is able to kill both body and soule, Mat. 10.28. and is the Lord God Almighty, and the King of Saints; and hee is onely holy, and of most pure eyes, and hath power over all Nations, Revel. 15.3.4. and doth wondrous things. Hee hath placed the sand for the bounds of the sea, by a perpetuall decree, that it cannot passe it: though the waves thereof tosse themselves and roare, yet they cannot prevaile, Ier. 5.22. Hee is the true God, he is the living God, and an everlasting King: at his wrath the earth shall tremble, and the Nations shall not bee able to abide his indignation, Ier. 10.7.10. so Iob 31.23. David said his flesh trembled for feare of God, Psalm 119. vers. 120.

[Page 52]6 Because of the fearefull falling away, and rejecting of many Churches, and particular persons, that yet have before flourished for a time, in the professing of true religi­on, Ier. 3.8. Rom. 11.20.21.

7 Because of the many pretious things, and spirituall treasures may be lost indeed, or in shew, if wee doe not at­tend diligently, and with great care and feare, Heb. 2.1. & 4.1.

Quest. But how must wee shew this feare in our conver­sation?

Answ. It must be shewed many waies, both in the or­dering of our lives towards God, and in the desposing of our conversation towards men.

Towards God, we expresse this feare,

By what waies we must shew this feare of God.1 By the sobriety of our mindes, resting in his revea­led will, and not daring to meddle with his secrets, Rom. 12.3.

2 By receiving his messengers with feare and trem­bling, 2. Cor. 7.15. not daring to contest with them, or stand upon our private conceits & opinions; but rather to make hast to beseech God, and to repent, when they reprove us or threaten us, Ier. 29.19. Exod. 14.31. Ezra. 9.4. & 10. 1.2.3. at the best, mistrusting our selves, and our owne wisedome, and conceits, and shewing our selves carefull to come to the light, that it may bee manifest our deeds are wrought in God, Iob 37. ult. Pro. 3.7.

3 By shewing all awefull care and devotion, in Gods service and worship, expressing all reverence, Psal. 2.11. & 5.7. and striving to make glorious conceptions of God in our hearts, Revel. 15.4. & 14.7. not daring to omit any time or opportunity of serving God. Acts 10.2. and avoi­ding all rashnesse, and vaine behaviour, in words, or vowes, or carriage, Eccles. 5.2. to the eighth verse: not mentioning the very names or titles of God, without great reverence, Deut. 28.58. and remembring Gods presence, especially at the times and in the places of his worship, Mal. 2.5. Eccles. 8.12.13.

4 By shewing respect to all Gods commandements; [Page 53] endevouring to keepe not one, or some few, but all the statutes of our God, Deut. 6.2 & 31.12. When our consci­ences are affraid, even for the respect wee beare to God, to bawke one of the least commandements, or to bee corrup­ted with any filthinesse, either in flesh or spirit, or to come short of any goodnesse is required of us, 2. Cor. [...].1. being affraid to commit those sinnes are committed without feare, eyther by person [...] neere to us, or by the most men of all sorts, Ezech. 18.14. Mal. 3.16. And for the manner of our obedience to Gods will, this feare expresseth it selfe notably in two things: first, that it doth not only make us avoide or leave evill, (which in some cases wicked men may doe) but it makes us loath and hate evill, Pro. 8.13. & 16.6. causing us to eschew it, as wee would any thing wee account poisonfull or deadly, Psal. 34. Secondly, it makes us not onely doe good dueties, but it makes us work hard at them; affraid to omit any thing injoined us, or to have our task undone, when God should call us to a reckoning, Acts. 10.35. Phil. 2.12.

Towards men, we expresse this feare of God also divers waies: as,

1 By a continuall care of innocency; By what waies we are to ex­presse this feare of God towards men. avoiding all courses of injury, though they might bee committed with any colour of right: as oppression, Lev. 25.17. usury, Lev. 25.36.

2 By pitty and mercy to Gods creatures in distresse: so Cornelius is said to be a man fearing God, because he gave much almes, Acts 10.12. Iob 6.14.

3 By reverence to God [...] image in his creatures, even in the lowest kinde: as by rising up before the hoare head, and honouring the face of the old man, Levie. 10.32. not daring to curse the deafe, or put a stumbling blocke before the blind, Lev. 19.14.

4 By all possible care, of the faithfull discharge of the particular callings they are set in, for the good of other [...]; as is required in servant [...], Col. 3. [...]2. especially, Eph. 6.5. and Magistrates, 2. Sam. 23.3.2. Chr. 19.6.7.

5 By a tender and compassionate care, to recover such [Page 54] as are spiritually fallen, and to preserve such as are in dan­ger to fall, from the simplicity that is in Christ Iesus, 2. Cor. 11.3. Iude 23.

6 By an awefull endevour to give no offence, neither to them that are without, nor to any of the godly, 1. Cor. 10.3. avoiding all waies of provocation or contention, e­ven in civill life, Psal. 34.12.

Now it must bee remembred, that of all those waies, by which feare should be shewed in our conversation, in this Text those only can be intended, which are subject to the observation of others.

The uses may bee, first, to shew how miserably the lives of all sorts of men are faulty, in the want of this feare: for heerby it is apparant, that those sorts of men following, have not this feare of God in their conversations: as,

What sorts of men have not Gods feare.1 Such as be masters of opinions, and dare boldly and securely obtrude their erroneous conceits, and new opini­ons upon the Church of God; straining their wits, for ap­plause, to goe beyond Gods revealed will, Rom. 12.3.

2 Such as are usually well pleased with themselves, and their doings, & are not troubled at their own insufficiency, and infirmities: God cannot abide such as are wise in their owne eies, Iob 37. ult.

3 Such as live securely in knowne sinnes, and blesse themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.1. Ier. 44.10. Mal. 3.5.

4 Such as goe on in vicious courses, in the abuse of their liberty in things indifferent, notwithstanding the fre­quent admonitions of godly and grave Divines; and seem rather willing to forsake their owne mercies, than leave their foolish vanities, Exod. 14.31. Iob 28.28. Pro. 13.13. & 14.16. & 1.29.30.

5 Such as take no notice of Gods great judgements which are in the world, and will not declare his workes, Psal. 64.9.

6 Such as are carelesse of praier, and see not neede to seek unto God, but restraine praier, Iob 15.4. And so it is of the constant and wilfull omission of all the service of God.

[Page 55]7 By not pittying the afflicted, Iob 6.14.

I omit to reckon up more particulars; because, by the contrary conversation to that which is required in the for­mer rules, men may see, that they are farre out of the way. Yet it is the more lamentable, that this conversation with feare, is not so usually found even amongst the godly them­selves, neither in their awefull reverence of behaviour and continuance in Gods service, nor by their humble, and carefull, and mortified behaviour towards men.

Againe, by the serious consideration of the former ex­plication, we may gather, That there are divers feares ought not to be found in our conversations: as the fear of crosses in our callings, or of the reproaches and oppositions of men for well doing, or a superstitious fear of transgressing, where there is no Law but meerly the wills of men: & such as that feare, which through unbeleife is conceived in the hearts of many weake Christians, and doth much oppresse them, and that is the feare of Gods acceptation of their best workes; so judging themselves, as they withall judge of God unrighteously, while they remember not his pro­mises made to his servants, concerning his acceptation of their desires and endevours.

Lastly, such as have attained to this conversation with feare, should much rejoice, and labour to preserve it with all care; because it is a thing, which is not onely lovely in the sight of God, but is very amiable, and of a winning quality amongst men, as this Text imports.

And thus of this conversation with feare, as it concerns those women as they were Christians. Now there is another kinde of fear, which is required of them as they are wives: for so it is expressely charged upon all wives, that they should feare their husbands, Eph. 5. ult. And this feare they must shew,

1 By giving reverent tearme and titles, Wherein wives shew their fear of their hus­bands. as Sarah did to Abraham.

2 By avoiding all things by wisedome she can ghesse, or by experience she can finde, to bee crosse to the nature or desire of her husband: even striving to avoide what might [Page 56] provoke his very infirmities; giving soft answers when he is angry, and forbearing passion and unquietnesse, even with others, if he be present.

3 By a care to shew all faithfulnesse, diligence, care, and tender respect of him, and his good, in all things in their power and charge. And so it appeareth in the nega­tive, what wives doe not feare their husbands; viz. such us care not to be daily guilty of such faults as crosse, or grieve, or vexe their husbands: such as give them unseemly titles, out of the rudenesse of their familiarity, or the di­stemper of their passions: such whose feet will not keepe their owne house, to attend their callings: such as blaze a­broad their husbands infirmities, whereas they should have been the glory of the man: such as are apt to make the worst constructions of the doubtfull actions of their husbands, and such as are inquisitive, and still desirous to have accounts given them, of all their husbands doe.

Verse 3. Whose adorning, let it not be that outward adorning, of plaiting the haire, and of wearing of gold, or of putting on of apparell: Verse 4. But let it be the hidden man of the heart, that which is not corruptible, even the ornament of a meeke and quiet spirit, which is in the sight of God of great price.

THese words containe the third thing charged upon wives, by the Apostle in his exposition; and that is, their comely dressing of themselves: which he sets downe negatively, shewing how they must not be dressed, ver. 3. & affirmatively, shewing what doth most adorne them, ver. 4.

In the negative, observe what is expressely prohibited, and then what is impliedly allowed. That which hee ex­pressely forbids, he referres to three heads. The first, con­cernes the naturall abuse of the ornaments▪ that by nature are upon the body; and instanceth in the haire, which God hath given to women for a covering. And the abuse [...]eth in the plaiting of the haire: by which he meanes, not the tying up of the haire, after a decent manner; but the arti­ficiall [Page 57] laying of it out in plaits, or curles, or lockes, or the like. Their devises about their haire are so many, as wee cannot reckon them by the names they give them.

The second, concernes the excesse of cost about their dressing, Synecdochinally express by the putting about of gold, and pearles, and such like rich jewels.

The third, concernes the vanity of fashions in attire, in the last words, of putting on of apparell.

Now for the meaning of the Apostle, in this negative prohibition, I finde three opinions: The one is, of such as thinke the Apostle did absolutely forbid the things na­med; but yet, that it was but a temporary prohibition, in­tended to binde them of that time, not to binde us that live now. The other is, of such as thinke, that hee doth not simply forbid these things, but onely comparatively; meaning, that in comparison of the inward dressing, wee should not have so much care of these outward orna­ments: or about dressing, our care should not bee so much for the outward dressing, as for the inward. The third is, of such as conceive that the Apostle doth simply, and for ever, forbid these things named, and all of like sort, and that for ever. The opinion of the first sort of men, is reje­cted by all sorts of Divines, as very foolish and erroneous. The second opinion, hath Cajetan a Papist, for the author of it; but is rejected by Divines of his owne sect, for this reason, Because if that were the Apostles meaning, his pro­hibition would teach the most sober and modest women in their apparell, aswell as the most licentious: for ever the most modest, are tyed to respect the inward dressing a­bove the outward; which cannot bee the Apostles mea­ning. The third opinion, is the opinion almost of all the Ancient, and moderne Writers. But because I will not take power to binde your consciences, onely by the opi­nions of men, therefore afterwards I will shew you, by expresse Scripture, when apparell or dressing becomes vi­cious: but first, I would consider of the doctrine in gene­rall.

Doct. It seemes to be a cleare truth. That Christian wo­men [Page 58] should, in the dressing of themselves, take heede of ostentation, costlinesse, and vaine fashions, and that curi­ous desire after the adorning of their bodies: And though the Text mentioneth onely wives, yet it must needs also be true of unmarried women much more. For wives ma­ny times lay the fault of their vice upon their husbands, that they did either by their command, or to please them: but that vaine excuse is wholy taken away from the un­married, because they have none, upon whom to lay their faults that waies. And therefore the practise of the yonguer women, is the more abominable in our times, when wee see that usually they are more vile, and excessive in cost and vaine fashions, than the elder women. And the pretence, that it is to get them husbands, is devillish: for if their na­turall comelinesse will not set them out, they are wicked de­ceivers, that make themselves to be that in dressing, which they are not in nature. And those men are excessively foo­lish, that judge of the fitnesse of women, to make wives of, only by their cloathes, and not by the persons, or gifts. And further, it is out of doubt, that if these things in ap­parell are ill in wives, they are as ill in husbands, or rather worse. What can be more abominable to the view, than the observation of the most monstrous effeminateness, that is found in many of our Gentry, that daily betake them­selves to most womanish trickes in their dressing of them­selves? These are uncleane devills in the flesh, and no Christians.

Now there are many reasons, why Christian women and so men also, should not pride themselves, or bee any way vaine and fantasticall in their dressing or apparell: and why they should not bee curious about their cloathes, or the comelinesse comes from them.

11. Reasons a­gainst vaine at­tire in women.1 Because our cloathes are a continuall remembrance of our shame. A Thiefe may aswell be proud of his halter, as woe of our garments; for it was sinne brought in rai­ment. If Adam had never sinned, he had never needed rai­ment.

2 Because curiosity and cost, is against the first institu­tion [Page 59] of apparell. God himself made the first garments were made, and left a patterne to follow. Now he clothed our parents with the skinnes of beasts; shunning of purpose, eyther cost or superfluous ornaments, and I suppose yee will grant, they were as great, and as good, as any of us. God attired them in a habit became sorrow, and the estate of banished men.

3 Because God hath forbidden this curiosity of dres­sing in women, at all times, and in all places of his wor­ship: for when the Apostle, 1. Tim. 2. had commanded to men to pray in all places, and given them in charge divers things they must looke to at the time of Gods worship, hee then turnes to women, and chargeth them, to looke to the cloathes they weare, when they worship God; expresse­ly prohibiting rich and vaine apparell, ver. 9.10. And good reason, for such as eyther publickly or privately come to worship God, should come to him in the habit of suppli­ants and petitioners; seeing they come, or should come, to beseech God to forgive them their sinnes: which they should aske with teares and groanes, as such as know no happinesse if God be not reconciled to them. Would any man regard a Beggar, if he came to aske almes in rich cloa­thes? and can any man be so over-growne with dotage, as to thinke God doth not care, in what colours or fashions we worship or entreat him? Besides, wee come not into the house of God, to shew our selves to men; but unto God amongst men. Yea, in private, how dare fantasticall women stand before God to pray, when they carry upon their backe [...] such Ensignes of pride and vanity? And here­by wee may discerne the horrible wickednesse of these times, which are just Apostle to Pauls direction: for, wee see men and women cloath themselves with the greatest cost and vanity, when they are disappeare before God in his house: what saith a Father to such creatures as these; What [...] into this place? this is the house of God [...] come onely to shew your selves to men? this is no dancing schoole, nor wedding house, nor yet any play-house, that you should come hither in these hi­strionicall [Page 60] and strumpet-like attire. Crhisostome upon this second chapter of the first of Timothie.

4 Because our bodies, we are so curious about, are but houses of clay, and were made of the dust or myre of the earth, and will bee shortly dissolved: and therefore wee should not so sinne against our pretious soules, as to mi­spend our cares, cost, and affections upon that which in it selfe is so vile; and the apparell we put on the body, will last but awhile, whereas the dressing of the soule will last for ever.

5 Because of the absence of the Bridgrome, our Lord Iesus Christ. Is the Husband so farre from home, and can a chaste Spouse bee taken up with such affectation of curi­ous and vaine dressing? What more evident signe of a strumpet, than for to dresse her selfe curiously, and for the shew to men, when her husband is farre from home? Shall we so sinne against the Lord Iesus, now absent from us in the body, and to minde earthly things, and set our affecti­ons upon the vanities of the world, as if wee had no sense of his absence, and did not care for him now he is gone?

6 Because these vanities in apparell, are so grievously threatned by the Lord. Hee will visit them that weare strange apparell, Zepha. 1.8. and what woman can reade the third of Esay, and not tremble at the wrath of the Lord, if she be guilty of any such vanities? and the Pro­phet was but a Novice, in discribing vaine fashions, if that discription were to bee applied to our times: for those va­nities are now become the dressing of such as are more so­ber. Oh what a world of wicked devises are there now be­yond that Catalogue! Those were wicked women; but now they exceede the wickednesse of the wicked. Let these creatures take heed of vaine interpretations of that place. They may deceive themselves; but they shall finde, that God will not bee mocked: they dawbe with untem­pered morter, that tell them, that those things condem­ned were not sinfull, or that God was not displeased with them.

7 Because the excesse and vanity in apparell, hath [Page 61] been condemned by the greatest lights in the Christian world; and that with great bitternesse of censure. I will give instance in some of their censures: Cyprian said, They that put on vaine and gorgeous apparell, cannot put on Christ. Gregorie said, Let no man thinke, that in the study of pretious apparell, sinne can be wanting. Ambrose saith, That proud at­tire obtaines nothing of God, and causeth that men never thinke well of the partie using it: for, saith hee, what wise man doth not abhorre a woman proudly drest? and therefore much more God, their Creator, cannot abide to see that bodie which hee made free, to be chained to mettals. He meanes gold, and pearles, and such like: and adds, The more they are liked of some men, the more they are hated of God. Tertullian and Cyprian have written whole Treatises against the apparell of women. Yea, Cyprian and Augustine say, That superfluous apparell is worse than whoredome, and they give this reason; because whoredome onely corrupts chastity, but this corrupts nature. What Ierome thinkes of it, you shall heare afterwards. What should I reckon more testimonies, seeing, in all ages of the Christian Church, these things in the apparell of wo­men have been bitterly condemned? yea, the very Popish Writers doe bitterly inveigh against vain and superfluous apparell; yea, the very Heathen men did so also.

8 It should the more disswade women from follow­ing foolish vanities, in adorning themselves; because usu­ally where these things are noted, by way of description in Scripture, the parties of whom it is written, were noto­rious wicked persons, and usually Whores: as it is noted of Thamar and Iezabell, and the Whore in the Revelation, Rev. 17.3. and for notable wickednesse; as the woman, Esay the third, and Dives, Luke 16.

9 This care about the adorning of the body, doth not agree to the simplicity that is in Christ Iesus. Godly Christians, have their beauty within: they are not such as will contend wi [...] the men of the world, about finenesse, or greatnesse, or worldly praises, or any outward orna­ments. Nor doe they walke with a right foot to the Gos­pel, that are conformable to the men of this world: there [Page 62] is great dissimulation to professe so strict a life as the Go­spel doth require, and yet take such libertie in the things of this world.

10 About the abuse of apparell, many sinnes meet to­gether; as vanity, pride, evill concupiscence, contempt of others, immodesty, and the like.

11 There are many evill effects of vanity, and excesse in apparell; both in respect of God, and themselves, and o­thers: in respect of God and his service, vaine and proud apparell breeds carelessenesse, and abatement of that holy feare and zeale, should bee shewed in Gods service, and it causeth the Name of God to bee blasphemed, and the good way of God to bee evill spoken of. And for themselves, by following foolish vanities, they bring Gods visiting hand in judgement upon them, Zeph. 1.8. and withall, they forsake their owne mercies, Ionab 2.8. And for the effects upon others, they are divers. For first, by their ex­ample they doe much hurt, both in provoking others to the imitation of their vanity, and by inflaming evill con­cupiscence, and filthy desires: and which is the more grie­vous, parents many times by their examples, infect the mindes of their owne children, and corrupt their posteri­tie; yea, wee see many daughters made worse than their mothers. Againe, excesse in apparell causeth in many, the oppression of their Tennants, and fraudulent courses, that they may maintaine themselves, in that wicked excesse and vanity. Besides, it destroies in divers, all respect of the poore and hospitality. Lastly, doe wee not see many families destroied, and overthrowne by these courses, so as their posterity is utterly defeated of their meanes and inheritances, by the ryot of their parents in their appa­rell?

Now it remaineth that I should shew, out of the Scrip­tures, when apparell, or dressing, or putting on of appa­rell, becomes vicious. And that will a [...]eare to bee many waies.

1 The dressing of the haire of the head is judged to be vicious, out of this Text, when it is plaited: which is by [Page 63] Interpreters conceived, 14. Waies by which apparell, or dressing our selves, becomes vicious. to meane all that artificiall dressing of the head, that implies the haire beyond the naturall use of it, onely for vaine shew. The naturall use of the haire, is to be a covering: now when the haire is with curiosity, and by vaine inventions, turned into vaine formes by plaiting, curling, or other waies which we cannot name, or to fall into dandling-lockes, like to the haire of Russians; the dressing is then vicious. For Basil saith in generall of all apparell and dressing, that whatsoever in these things, is not for profit or necessity, is vaine and superfluous. And Ierome expressely condemnes the hanging of the haire below the forehead. Plutarch records, that the Ro­mans, when a woman was to be dressed at a wedding, they used to separate and plaite the haire of her head, with the point of a Speare: to shew how much they hated curiosity in dressing. Now if the plaiting of the haire bee so ill, how abominable is the use of strange haire, that is, haire that is not their owne? This is generally condemned; and Nazianzen, amongst the Ancients, sharpely reproves it.

2 All apparell is vicious, if it be strange, Zeph. 1.8. Now strange apparell is not new apparell, but such apparell as is not used in the Churches where wee live, and hath not an apparent comelinese and utility in it: some apparell, though newly invented, hath a manifest comelinesse and commodi­ousnesse stamped upon it; so as it is approved of all, both good and bad. this is not strange, though it be new. A­gaine, we may observe, that other apparell, when it first comes in, it comes in like a monster; the naturall consci­ence in all men detesting it. this is, out of question, sinfull; as for the reason here alleadged, so, because it adornes not. Such is yellow starch.

3 All apparell and dressing is vicious, when it is a­gainst shamefastnesse and modesty, and hath in it mani­fest provocation to lust, 1. Tim. 2.9, 10. such as is the lea­ving of the breasts naked in whole or in part, and the short wearing of their cloathes in women. The Prophet Hosea complaines of the adultery betweene the breasts, Hos. 2. Also against shamefastnesse is it, when women leave the [Page 64] dressing proper to their sexe, and goe attyred like men, Deut. 22.5. A Father saith, that they which dresse themselves, with an intention and desire to please men, or to provoke any, they offer up their owne soules to the Devill. And Hierome saith, that if a man or a woman adorne themselves so, as they provoke men to looke af­ter them; though no evill follow upon it, yet the party shall suffer e­ternall damnation: because they offered poyson to others, though none would drinke of it. Oh how many soules may be poyso­ned with lust by thee, whose sinnes thou art therefore guiltie of!

4 All apparell, that exceeds in cost the state or degree of the person that weares it, is vicious: and that the Apostle in this Text condemnes, under the prohibition of Gold.

5 All apparell, that is taken up from the fashion and ex­ample of the world, and is not judged usefull by the most reli­gious and sober minded, Rom. 12.2. And though some that professe Religion, out of weakenesse, or speciall corruption, or because they are hypocrites, doe follow such fashions; yet that allowes them, so long as they are the proper characters of the men of this world.

6 When apparell is not of good report, Phil. 4.8. 1. Cor. 10.38. when it either causeth wicked men to speake evill, or reproach; or godly men are grieved, or offended; or Religion it selfe is reviled, for their sakes.

7 When it provoketh the partie to pride and haughtines, or contempt of others; or hath the appearance of such evill, in the judgement of others, Isa. 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 defraude other men, onely to main­taine themselves, or theirs, in outward pompe and gallantnesse of apparell. This is the horrible sinne of the Gentry in many places of this kingdome.

9 When it is condemned and reproved by godly Mini­sters, that are both wise & 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 [Page 65] such things, out of a spirituall jealousie, and feare they corrupt their hearers, they ought to be heard, Hebr. 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 Gods 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 rough 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 had. What fellowship betweene light and darkenesse, righ­teousnesse and unrighteousnesse, Christ and Beliall? If wee 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 wee 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 not fully assured that he doth not sinne. Whatsoever is not of Faith in those things, is sinne, Rom. 14.

Vers. 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, [Page 66] what apparell or dressing they should 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 hee 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 first thing then is, what must be apparelled, viz. the man of the heart: The man of the heart. This is a kinde of speaking, not used in any place of Scripture, but this onely: this Apostle only 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 excells the outward man.

4 What condition he is in by nature.

5 How he may be mended, or made better.

6 How we may know, when the man of the heart is right.

What the man of the heart is.For the first: by the man of the Heart, he meanes the same the Apostle Paul doth by the inward man, 2. Cor. 4.16. and the inward man, is the soule or heart of man. Thus he speakes of a Iew that is outward, and a Iew that is inward, Rom. 2.28.29. Now the Heart is, and may well be called the man, for diverse reasons.

1 In respect of definition. For the definition of a man agrees to the heart of man, though there were no bodie: for God was the God of Abraham; and Abraham was, and was a living man, many hundred yeares after his bodie was in the grave, Matth. 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 [Page 67] Ierusalem, Isa. 40. serving of God, &c.

2 In respect of dominion. The Heart is the man, be­cause it disposeth the way of man, Prov. 16.9. and ruleth the outward man: for out of the aboundance of the Heart, the mouth speaketh. And therefore Salomon 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 hee lookes upon, 1. Sam. 17.7. He tryes the heart, and, as Salomon saith, bee weighes the hearts of the children of men, Prover. 21.2. and hee wilbe served with our hearts, Ioshua. 24.14. and in all holy dueties, 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: His originall. 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, Zach. 12.1. Psal. 33.15. and is therefore called the God of the heart, Psal. 37.

For the third: Wherein bee ex­cells the out­ward man. 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 wee agree with beasts, but in the inward man wee agree with Angels; inasmuch as the man of the heart consists of a spirituall and immateriall essence, aswell 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 bee 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, hee is free, and subject onely 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 seate of Gods image. We are not properly like God in our bodies, (because God hath [Page 68] no body) but in our spirits; though it be true, that the glo­ry of Gods image shines through the body of man (as the light doth through the lanthorne,) in respect whereof, the outward man is said to be made after Gods image: but else, properly, only the man of the Heart is capable of that prefer­ment, to be made like God.

For the fourth point; The man of the Heart by nature is in a most wofull condition, though in those generall things before mentioned, His naturall condition very miserable many waies; hee excels the outward. His miserie will appeare, if we throughly consider, either what he is in his qua­lities, or what he doth in his worke, or what he suffers in that estate. If you inquire after his qualities by nature: first, he is vaine, Ephes. 4.18. yea so vaine, as the outward man dares not act what the man of the heart entertaines. Secondly, hee is foule; as Salomon saith, Who can say I have made my heart cleane? yea he is so foule, that it is as hard a worke to make the heart of one man clean, as to create a world anew. Hence Da­vid said, O Lord create in me a cleane heart, Psal. 51. Thirdly, he is uncircumcised, and altogether indisposed to matters of Religion: he is slow, and hard to beleeve, uncapable and un­teachable, and makes not use of the very first businesse in the entrance into Religion, Ier. 9.26. 1. Cor. 2.14. Fourthly, he is deceitfull, above all things; he can be trusted in nothing, Ier. 17.9. Fiftly, he is verie unquiet, and never enjoyes any sound peace, nor is pleased with any condition: and oftentimes hee is like the raging Sea, Isa. 57. These are his qualities, some of them. His workes he doth, are most abominable: for,

1 He is alwayes imagining mischiefe; the whole frame of his thoughts is only evill continually, Especially in his workes, which are abominable. Gen. 6. There is a world of wickednesse in him every day.

2 That he may be wicked the more securely, he imprisons the truth, and layes hold upon all the principles in his head, that might any way disturbe his course in sin, and locks them up in restraint, Rom. 1.18.

3 He resists the spirit, and proclaimes enmitie to God, and gets out of the way, that so the heart may be farre from God: and further, the more to provoke God, hee chooseth strange gods, which he daily entertaines, and gives unto them what [Page 69] is due unto God. These are they, are called by the Prophet the Idols of the heart, Ezech. 14.

And finally, he is the author of all the mischiefes are done by the outward man: for it is he that gives wicked lawes to the members, and makes the outward man doe all the villa­nies we see are done in the world, Matth. 15. Rom. 7.

And as he is most wretched in what he is, and doth; so is he in what he suffers: for first, he is smitten with a most wo­full Lethargie; alwayes given to sleeping, and in danger to go to Hell in any of these sleepes. And besides, hee lives in the darke: it is alwayes night with him, he never sees day, Rom. 13.11. and besides, the Divell possesseth him, and hath raised strong Holds, and fortified himselfe within him, 2. Cor. 10.4. and lastly, he is an abomination to the Lord. As nothing is more esteemed of God than the man of the heart, if hee be right: so nothing is more loathsome to God, if he be wicked, Prov. 11.20.

Now for the fift point: If any aske What must be done, that the man of the heart may be mended and made right? I answer.

1 The heart must bee prepared: By what means the man of the heart may be mended. prepared, I say, to re­turne to God, 1. Sam. 7.3. Now the heart is prepared two waies: first, by a sound confession of the sinnes of the heart, when a man acknowledgeth the plague of his evill heart before God, 1. Kings 8.38. secondly, by earnest pray­er to God, to direct the heart, and set it in order, and bow it, and incline it to goodnesse, 2. Thes. 3.5. Now it is cer­taine, that even these workes of preparation are not neg­lected of God; for hee heareth the preparations of the heart, Psal. 10.17.

2 It must be stored with sacred notions, and know­ledges out of the Word of God. The Law must bee writ­ten in the heart: the Word of God, in the sound know­ledge of it, must be hidden there, Psal. 119.11. Ier. 31.33. Esay 51.7. for these sacred notions, have a power to master and order the heart.

3 It must be washed and purified. It must bee soundly rinsed in the teares of true repentance, and then it will be­come [Page 70] very acceptable to God, through the merits of Christ and his mediation, Iames 4.8. Ier. 4.14. God greatly de­lights in the heart, when it is broken and contrite, Psalme 34.19. & 147.3. & 51.17.

Now for the last point: The man of the heart is then right, whe.

How we may know when the man of the heart is right.1 It is true, Heb. 10.22. that is, when it is without the guile of fraud and dissimulation; when it is as it seemes to be in religion; when it had rather bee good than seeme so.

2 It is cleane: for blessed are the pure in heart, Mat. 5. Psal. 51.12. & 24 4. It is a [...]igne the man of the heart is right, when it is freed from the liking and residence of naturall filthinesse it was given to, and when that continuall frame of vile thoughts and lusts is dissolved; especially, when it strives after inward purity, aswell as outward.

3 When it is sound in Gods Statutes, Psal. 119.80 and so it is, first, when it is carefull to get warrant for every action from the Word, and seeketh doctrine and instructi­on; & to that end comes to the light, Pro. 15.14. & 18.15. Secondly, when it submitteth it selfe to the forme of do­ctrine, into which it is delivered. The heart is sound in the Word, when a man doth from his heart consent to o­bey, and striveth to follow, the directions daily given out of the Word, Rom. 6.17. especially when it is perfect with God: and so it is, when it is a willing heart, and hath re­spect to all Gods commandements, and desires to live in no sinne, 1. Chron. 28 9.

4 When the full purpose of the heart is to cleave to God for ever, Acts 11.23.

And thus of the man of the heart, or what is to bee ap­parelled and adorned. With what it must be adorned fol­loweth: and in generall, it must bee adorned with that which is incorruptible.

In that which is not corruptible.] Foure things may be no­ted in these words; two of them are implied, two of them more expresse.

Doct. 1. That the things belonging to the outward man, are corruptible. All things that concerne him are so: for [Page 71] first, his substance is corruptible; All flesh is grasse, 1. Pet. 1. 24. so Iob 14.1.2. and besides, all his glory is as the flower of the field. His riches, pleasures, honour, strength, beau­ty, health, and all he any way accounts his glory, it all will corrupt: for either vanity will consume it, or violence will take it away, 1. Pet. 1.24. 1. Iohn 2.17. Mat. 6.19.20. All earthly things are vanity and vexation of spirit, as Salomon shewes in the whole booke of Ecclesiastes.

Now if worldly things bee corruptible things, then in generall, we should all learne divers lessons: first, not to set our affections upon these things here below. we should not set our hearts upon that which we cannot keepe long. All we have, though it bee not yet corrupted, yet it is all corruptible: why should wee then make such hast to bee rich? especially, why should wee trust upon uncertaine ri­ches? Secondly, seeing we shall have these things but a­while, we should use them as such things, as we cannot en­joy long: and so we should take our part of them, in a so­ber and Christian freedome, while we have them, Psal. 49. 18. Eccles. 9.7.10. and especially, wee should employ them to the best uses wee can. Note. And the best use to put worldly things to, is either to make friends with them, by libera­lity to the poore, Luke 16. or to buy wisedome with them, by spending freely for the procuring of the meanes of sal­vation, for our selves or others, Prov. 17.16. and in gene­rall, the chiefe use of them, is, by them to make our selves rich in good workes, 1. Tim. 6.19.20. Thirdly, seeing earth­ly things are corruptible, we should not envie the prospe­rity of wicked men, that abound not in any thing will tar­ry long with them. All their portion is in these things, that will away, Psal. 37.1, 2. & 49 15, 16. 18. Lastly, wee should all therefore bee of Moses minde, rather to suffer affliction with Gods people, that shall possesse eternall things, than with the wicked, to enjoy the pleasures of sinne for a sea­son, Heb. 11.26. And in particular, both poore and rich may bee instructed hereby: for rich men should not glory in their riches, but rather rejoice if God have made them low by true grace, which will last for ever, Iames 1.9.10. [Page 72] 1. Tim. 6.17.20. and poore men that have a portion in spi­rituall things, should not bee troubled for want of these earthly things, seeing if they had them, they would last but awhile, Iames 1.9. and therefore having food and raiment, they should be content. Thus of the first doctrine.

Doct. 2. Earthly things doe not adorne a man. As they are corruptible, so they doe not make a man any whit the more comely: which is true in these foure senses follow­ing; First, they doe not adorne a man in the sight of God. He respects it not, whether a man bee poore or rich, bond or free, cloathed or naked, in robes or in ragges, Gal. 3.28. Secondly, they adorne not the inward man: they adde nothing to the minde or heart of man. Thirdly, they adorne not with true ornament, but onely with a shew: for if the glory of the world bee like a withering flower, what true ornament can it bee, to weare such withered things? Fourthly, they adorne not for continuance. All apparell for the body of a man, and all ornaments for his house or state any way, they are the worse for wearing, and will weare cleane out in the end. And therefore for the use: first, How vaine a thing is the pride of life! and se­condly, wee should therefore know no man after the flesh; but to reckon of mans worth, by better things than world­ly things.

Doct. 3. A third doctrine is evidently to be observed out of these words; & that is very comfortable for godly Chri­stians, such as the Apostle supposed these to bee, to whom he writes: and that is, That godly Christians have right to all incorruptible things. That which is not corruptible, if they seeke, they may possesse. It is their owne: God would have them put it on, as they put on their apparell. He hath adorned his children with the gift of all incorrup­tible things: heavenly treasures are theirs; and they may lay hold on them, and lay them up, as their certaine riches and portion, Mat. 6.20. Hee grants eternall life to them, that seeke glory, and honour, and incorruptible things; that is, hee grants them an eternall possession of spirituall things, Rom. 2.7.

[Page 73]Now that this doctrine may be more evident, and full of comfort, it is profitable to inquire distinctly, what is in­corruptible, and will last alwaies: and so we shall finde, by the testimonies of the Scriptures, that seven things are in­corruptible.

1 God is incorruptible, 7. Things are incorruptible. Rom. 1. and God is their God by covenant: and, as David saith, he is the strength of their heart, and their portion for ever, Psal. [...]7.26. Psal. 119.57. and God his mercy, and his love, and his power is everlasting. His mercy endures for ever, Psal. 136. and his loving kindnesse shall never be taken from him, Psal. 89. 33. and with everlasting compassion he hath received them to favour, Esay. 54. and with everlasting love hath hee lo­ved them, Ier. 31.3. and in the Lord Iehovah is everlasting strength, for the protection and preservation of his peo­ple; and therefore they may trust upon him for ever, Esay 26.4. and therefore, if all people will walke, every one in the name of his God, godly men ought much more to walke in the Name of the Lord their God for ever and e­ver, Mich. 4.6.

2 The Word of God is incorruptible, and lasts beyond all end, 1. Pet. 1.24. Psal. 119.89. And this is the heritage of the godly, Psal. 119.111.127. the truth shall bee with us for ever, 2. Iohn. 2.

3 The righteousnesse of Christ is everlasting, Dan. 9. 24. and this righteousnesse is theirs, so as they may put it on as a garment; and it makes them righteous before God, Rom. 13. ult. 1. Cor. 1.30, 1. Cor. 5.21.

4 Gods covenant is incorruptible & everlasting, Esay 55.4 and it cannot be abrogated; but the godly shall have the benefite of it for ever.

5 The gifts of saving grace are incorruptible; and their hearts can never bee drawne dry, but the spring of grace will be in some measure on them. And through the [...] graces the godly have everlasting conversation [...] for Gods gifts and [...] i [...] without repentance, [...] 4.14. [...]. Thes. [...].10. Rom. 11. This love is incorruptible, 2. Cor. 13. and ever­lasting joy [...] upon their heads, Esay. 61. so the [...] of [Page 74] saving knowledge will abide in the godly for ever, 1. Iohn 3. and their meeknesse, and a quiet spirit, is reckoned an ornament that is not corruptible. But of this afterwards.

6 Good workes are incorruptible: so the righteous­nesse of the just will last for ever, 2. Cor. 9.9. and though he dye, yet his workes will follow him to Heaven, Rev. 14.13. so Psal. 139.24.

Lastly, Heaven and the glory of it, is everlasting: Gods kingdome is an everlasting kingdome, 1. Tim. 6.11. and that glory is an eternall weight of glory, 2. Cor. 4.14. Wee have an house that is eternall in the Heavens, 2. Cor. 5.1. our inheritance there is immortall, & undefiled, & withe­reth not away, 1. Pet. 1.3.

The uses may be divers.

Vse 1. For first, it should teach us to strive to be such, as may have our portion in incorruptible things: and so we must first take off our affections from all things, that may offend; as resolved if our right eye offend us, to plucke it out; and if our right hand offend us, to cut it off; that is, to deny all sinfull things, though they were as deare to us as our right hand, or right eye, Mat. 9.45. Secondly, we must be such, as yeeld our selves to obey the voice of Christ, and to bee ruled by him. He gives eternall life to his sheep: wee must bee sheepe then, for hearing his voice, and tractablenesse, Iohn 10.29. Thirdly, we must give glo­ry to God, and rely upon his promise of grace in Iesus Christ: we must be beleevers, Iohn 3.16. Fourthly we must, by patient continuing in well-doing, still seeke immortali­ty, Rom. 2.7. Thus of the first use.

Vse 2. Secondly, seeing the portion of the godly lyes in incorruptible things, wee should not be much troubled for any wants or losses in corruptible things. Wee have so large an inheritance in things that will last for ever, that it should bee no grievance to us, though wee should want those transitory things of the world.

Vse 3. Thirdly, for this reason, such as abound in earth­ly things, should bee the more willing to distribute them, and give them for good uses, seeing those things are not [Page 75] their portion; and therefore they neede not bee over­carefull for the keeping of such things.

Vse 4. Fourthly, hence we may gather infallibly, That the godly can never fall from grace: for Gods mercies cannot corrupt, or fall away; and his gifts are without re­pentance. If they could be lost, then they were corrupta­ble, aswell as earthly things. But this is a comfort, that must not bee taken away, that God will establish Sion for ever, Psal. 48.8. and though the world passe away, and the lusts thereof, yet he that doth the will of God, abideth for ever, 1. Iohn. 2.17. and though the servant may bee cast out of the house, yet the sonne abideth for ever, Iohn 8.35.

Lastly, we should the lesse feare death, seeing hence wee learne, that wee have many things that will last with us, e­ven after our bodies be rotten in the grave. Thus of the third doctrine.

Doct. 4. Now a fourth point is also cleare, and that is, That incorruptible things doe wonderfully adorne, and make men comely. This is the maine scope and drift of the Text. and therefore wee should the more seeke after these things: for if wee could see the beauty of the inward man, as it is adorned with grace, we would bee wonderfully en­namoured and in love with it. No comelinesse of the bo­dy can so allure, as would this inward beauty of the man of the heart: and therefore againe, we should hence learn to make the more account of poore Christians. There are no persons in the world so comely as they, if wee knew the worth and ornament of true grace. And so in generall, wee should love the godly above all people; because they are the fairest, Note. and best adorned of all the men and women in earth: and in particular, those husbands that have gra­cious wives, should learn so much religion, as to love them entirely, even for the beauty of the man of the Heart; though they wanted the outward ornaments of riches, or extraordinary comelinesse of the outward man. Women also should especially hence learne, to get grace, and know­ledge, and holinesse into their hearts: for their best hand­somnesse, is in their qualities and gifts. 'Tis not their cloa­thes, [Page 76] but their manners & disposition, that becomes them or disgraces them: A faire body doth commend little, if the heart bee fowle. It is a small praise to have a good face, and an ill nature: Some women are like Helen without, and like Hecuba within.

Thus of the adorning of the man of the Heart in ge­nerall. Now followes the particular ornament, which the Apostle commends by name; and that is, a meek and qui­et spirit.

Of a meeke and quiet spirit.] Quietnesse is added to Meeknesse, lest by mistaking the definition of Meeknesse, they should not understand the Apostles meaning.

Now the doctrine hence to bee gathered, is, That a­mongst all the particular vertues required in Christians, meeknesse and quietnesse of nature and spirit, is a speciall vertue, and carefully to bee sought: and in particular, by Christian wives; as this and other Scriptures shew, Eph. 4. 2. Mat. 11.28. Zeph. 2.3. Col. 3.12.

Before I make use of this point, I must consider what is comprehended in those tearmes, of a meeke and quiet spi­rit: and first, we must know before hand, what it doth not comprehend. It doth not require, that women or men should be so quiet, as not to bee troubled for their sinnes; or not to humble their soules for sinne; or that they should be carelesse of their callings, eyther generall or particular; or that they should not admonish or reprove sinne in o­thers, when they have a calling and fitnesse.

But unto the constituting of true meeknesse and quiet­nesse of spirit, is requisit.

What things are requisite to meeknesse.1 Freedome from the evills, that disquiet and molest the spirits of men: such as are, first, anger, frowardnesse, fretting, and peevishnesse: secondly, worldly sorrow, cry­ing, and aptnesse to take unkindnesse, and fullennesse: thirdly, distrustfull cares of life, arising from covetuous­nesse, 1. Tim. 6.10.11. fourthly, rash zeale and fiercenesse, or inordinate striving, and wilfulnesse; as may be gathered in the case of a Minister, 2. Tim. 2.24. 25. 26. fifthly, conten­tion and evill speaking, or ill language, as may be gathered [Page 77] from Tit. 3.2. and stirring up contention or brawles: sixthly, all inordinate desires, and raigning heart-sinnes, whether sinnes of ambition, lust, malice, or the like, Iam. 1.21. seventhly, unconstancy, and levity of minde. Especi­ally it crosseth those evills, which are noted to be most usu­all in women: such as are fretting, crying, taking unkind­nesses, unconstancy, wilfulnesse, complaining on the hus­bands, or the like.

2 A kind of peacefull contentment; when Christians are habitually well pleased with their condition.

3 A gentle behaviour, in case of wrongs or faults from or in others: so as to be first, able to beare them: secondly, not to render evill for evill; but rather to overcome evill with goodnesse: thirdly, ready to forgive: fourthly, not provoked to anger.

4 A harmelesse and innocent behaviour, Zeph. 2.3.

5 The fixing of the heart, by trusting upon God, and living without care, like a little child, that beleeves his fa­ther will provide for him, Mat. 18.

6 Lowlinesse of minde; thinking no great thoughts of our selves; and esteeming the gifts of God in others, and accounting others better than our selves: and there­fore, is Lowliness so often added to the word Meeknesse, to explane it.

7 Silence from many words, from vaine and rash spee­ches, especially provoking tearms.

8 Retirednesse, when a Christian is no busie-body in other mens matters, and his feete will bee kept out of his neighbours house, and refuseth to have to doe with the strife that belongs not to him.

9 Tractablenesse, and easinesse to bee directed, or ap­pointed, and governed: as in relation to God, it is meek­nesse to take his zeale upon us, Mat. 11.28. and so in a wife, it is a property of a meek and quiet spirit, to be easie to bee directed, and advised, and governed.

Obhect. But is it not lawfull to be angry?

Sol. Yes, it is at some times, for some persons, upon some causes, and in some manner. Anger is a tender vertue, [Page 78] and such a one, as by reason of our unskilfulnesse may be easily corrupted and made dangerous.

Object. But we must reprove or correct.

Sol. You may doe so: but that you must reprove with passion or unquietly, I reade not; but rather you must re­prove with the spirit of meeknesse. And besides, many rules are requisite to the right use of reproofe and correction.

Object. But can all this be attained?

Sol. It may, or else it would not be required in the new Covenant, so often and so vehemently urged; and the Church of God is not without instance of such as have attained it: and though in many things we may sinne all, yet this vertue may bee had, though not in the perfection of it.

Object. But I have desired and endevovred to attaine to it, and cannot.

Sol. 1. Vse the means to attain it yet still: it may be had at length, though not presently. Secondly, it may bee doubted of many that pretend this, that they have not such desire, nor use not such endevour in sincerity: they are not watchfull and carefull, to looke to the opportuni­ties of this vertue, or the occasions of the contrary vices.

Object. But may not one have comfort of this vertue, if he be at any time angry?

Sol. Moses the meekest man on earth, was once angry, and Christ himselfe we read was angry: but where this ver­tue of anger is not habitually, it raignes not; and where it is, it is bridled and ordered: Or else I may answer, that the act of meeknesse may be interrupted, and yet the ha­bite preserved.

Object. But we are so provoked, and have such wrongs, as are very great and absurd, &c.

Sol. Else it were no great praise to be quiet: a Mastive, a Bare, a Lyon, it may be, can bee quiet sometimes, if they be not stirred or provoked. There is nothing from with­out us can make us vicious, without the working of a vile nature in our soules.

The use should be, first, for instruction. I may say of meek­nesse [Page 79] and quietnesse as Christ said of humility, If you beare these things, blessed are you if you doe them, Iohn 13. Now there are many reasons, should move us to be very carefull, to expresse a meek & quiet spirit in our behaviour, at home and abroad: Motives to meeknesse. as first, Gods commandement. Hee requireth this at our hands earnestly; as appeareth by the places be­fore quoted, and other Scriptures, Prov. 4.24. Secondly, wee have an excellent example for it in Christ: and hee chargeth us, of all the things which be immitable in him, to learne meeknesse and lowlinesse of him, Mat. 11.29. Third­ly, it will be a signe of our election, and true sanctification, and that God loves us, Col. 3.12. Psal. 147.6. and that wee have attained the wisedome that is from above, Iames 3.17. Fourthly, it is a great ornament to a man, as this Text im­ports; and that both in the sight of God and man. A meek behaviour, is very lovely and comely, Pro. 19.11.

5 Hereby we shall bring much rest to our soules, Mat. 11.29. Our hearts and consciences will bee at great peace: whereas there are many occasions of trouble to our con­sciences, which flow from passion, and an unquiet and con­tentious course of life.

6 Meeknesse is uncorruptible: It will last for ever, both in the habite of it, and in the comfort and fruit of it; and besides, it will keepe the spirit from such putrifaction and corruption, as passion and unquietnesse useth to breed in the spirits of other men.

7 Meeknesse makes the heart very capable of grace, & of the Word of God: The heart is fit to have the Word graffed upon it, when it is meek and quiet, Iames 1.21. and the Lord teacheth the humble his way, Psal. 25. Pro. 3.32. and he will give more grace to the humble, Iam. 4.7.

8 God will be the protection of the meek; hee will relieve them, and make them glorious by deliverance, Psal. 76.8.9. & 147.5.6. & 149.4. Zeph. 2.3. Yea, a meek spirit is a great advantage to a mans outward estate: for the meeke shall inherite the earth. God loves no Tenants better than such, nor grants longer leases to any than to them, Mat. 5.6.

[Page 80]Secondly, this discourse of a meeke and quiet spirit, should greatly humble such Christians as are froward, and passionate, and unquiet; and in particular, such wives as are guilty of these or the like faults. Now, that this use may bee more profitable to these Christians, I would adde two things: first, reason: to disswade them from froward­nesse, and unquietnesse; secondly, I would shew them re­medies how to help themselves against these faults.

There be many things observed in Scripture, and which they may feele in themselves, which should move them to hearty repentance, for this unquietnesse and frowardness: as to consider,

Odiousnesse of frowardnesse from the causes and effects of it.1 The causes of frowardnesse & unquietnesse: which are in generall, their ill nature; and in particular, Pride, idlenesse, want of love to those with whom they converse, ignorance, and love of earthly things. From these, or some of these roots, proceeds this vice.

2 That the Scripture maketh this fault, to bee a signe of a wicked and naughty person, Pro. 6.12.14. & 21.24. e­specially, where one is guilty of it in the power and cu­stome of it: and besides, reckons it among the faults, of which there is little hope of cure, Pro. 29.20.

3 It causeth many and vile effects: for,

1 It is a great affliction and vexation to such as con­verse with them that are guilty of it, as these places shew, Pro. 17.1. & 21.9.19. & 27.3.15.

2 It is very hurtfull to the party that is guilty: for it makes him runne into many sinnes, as these places shew, Pro. 17.19. & 22.8. & 29.22. Psal. 37.8. and besides, it brings upon him great misery: for it makes a breach in his spirit within, Prov. 15.4. and brings much mischiefe upon him without, Pro. 17.20. and further, it makes him abominable in the sight of God, Pro. 3.32. & 8 13. & 11.20. and shames him almost incurably amongst men, Pro. 12.8. & 25.9. 10. and further, no body that is wise will make any friendship with them; but every body will avoide them, asmuch as they can, Prov. 22.24. Wives that be so froward, and pee­vish, and hard to please, and unquiet, should much thinke [Page 81] of these things. And yet besides, it interrupts praier, 1 Pet. 3.7. and is a great hinderance to the power of the Word, Iames 1.19. 20. 21. lastly, if it bee not repented of, it will bring damnation of body and soule, Mat. 5 22.

3 It grieves the spirit of God, Eph 4.30.

Now Christian men or women, that desire to mend this fault of frowardnesse and unquietnesse, may attaine unto reformation, if they will carefully observe these rules fol­lowing.

1 They must study to be quiet, 1 Thes. 4.12. They must not trust their owne conceits of things; Helpes for the attaining of quietnesse and meeknesse. but with good conscience study how to prevent occasions of unquiet­nesse, and how to carry themselves discreetly, and with meeknesse: It doth require much study to live quietly.

2 They must bee sure they meddle with their owne businesse; as it is further added in the same place. They must bee sure to place their greatest care, in learning how to discharge their owne dueties to others; and not allow themselves liberty to suspect, or censure the waies of o­thers with whom they converse. Such wives as are so di­ligent to study their husbands dueties, and to finde fault with them in their callings, seldome or never live quietly with their husbands: whereas the Apostle here, would have such wives as have ill husbands, to lay the ground of a quiet life, in the care of sound discharge of their owne dueties to their husbands.

3 They must heartily repent for their faults, of unqui­etness & frowardnesse past, & not only humble their soules in secret before God for such sinnes; but also shew their re­pentance to those with whom they coverse, by an humble acknowledgement of their vile nature, and froward beha­viour, even in the particulars of it. Repentance for known trespasses can never bee sound, if it bee secret, and not made knowen to the parties grieved.

4 It will wonderfully helpe them, if they pray con­stantly to the Lord Iesus, that left such a patterne of meek­nesse; and to entreat him, by influence of his grace, to qui­et and sweeten their natures. Beseech the Lord Iesus, even [Page 82] by his meeknesse to make us meek, and able to expresse his vertue in a quiet conversation.

5 They must not give place to wrath: but if they per­ceive their hearts rising, and inclined to passion, and pro­voking and censorious words, they must presently lay ne­cessity of silence upon themselves, till they be able to speak quietly and without frowardnesse. This one rule constant­ly, for awhile, observed, would breed a great alteration in their dispositions quickly, and in time, weare out the force of the disease: Vnquietnesse is much enlarged, by the words are uttered after the offence is taken.

And thus of a meek and quiet spirit: only we may note from the indefinite requiring of meeknesse, That Christi­ans, and in particular, Christian wives, must exercise meek­nesse and quietnesse towards all persons, and at all times, and in all places. In all places, I say, and so both at home and abroad: towards all persons, and so they must carry themselves quietly, not onely towards their husbands, but towards their servants, and their neighbours, whether they be poore or rich: And at all times. They must not be yongue Saints, and old deville, as the proverb is; that is, of a soft and gen [...]le behaviour at first, and then grow froward afterwards. Age and infirmitie [...], are not sufficient excuses for vicious anger and unquietnesse. Besides, in that the Apostle resembles meeknesse to apparell, it imports, That by nature wee are borne without it; our soules being as na­ked in respect of meeknesse, as our bodies be in respect of cloathes: and withall, that it should be our every-daies care, to put on meeknesse, and fit our selves for quietnesse, as wee would put on our cloathes. And further, as it is not enough to put on our cloathes, but we must tye them, and fit them handsomely; so must we use discretion, in the put­ting on of meeknesse and quietnesse, sitting the vertue to the reasons and occasions of the day.

Thus of the second part of this verse. The third and last is the reason why women should be so carefull of this kinde of dressing and apparell, and that is, Because it is a thing of great price in the sight of God.

[Page 83] Which in the sight of God is of great price.] Divers things may be hence observed.

1 That God doth highly esteeme of the vertues, and true grace, and good behaviour of his servants: and therefore in this place, their vertues are said to be very rich in Gods sight; and in the Scriptures, hee gives the terme of riches to their gifts, 1. Cor. 1.5. and grace is called glory, Esay 4.5. and God is described, as if he were in love with his people, when they carry themselves graciously, Iohn 14.21. And this serves greatly to exalt the praise of Gods good nature, and tender affection to man: and the more, because all good things in us are his owne gift, Iames 1.17. and because our best gifts have many imperfections in them, and our best workes are defiled with sinne, Esay 64. and besides, because he greatly esteemes them, even the least beginnings of goodnesse in his servants: as, their desires to bee good, and their very preparations of their hearts to goodnesse, Esay 55.1.2. Psal. 10.17.

2 Christians are bound, in all their behauiour, to carry themselves so, as that God may accept of them, and esteem what they doe: and this is required of them in every state of life. They are tyed to this, not onely in what they doe in Gods house, but in what they doe in their owne house: This all are charged, Heb. 12.28. and so wives here, and so seruants, Eph. 6.5. 6. 7. The praise and acceptation of God should bee ever before their eyes: the reasons are, Because the formes and rules of all behaviour are given by God: his Word is the light to our feet, and the lanthorn to our paths, Psal. 119. and is onely able to make the man of God per­fect in every good word and worke, 2. Tim. 3. ult. and be­sides, if we doe well, we are sure never to faile of the praise of God: whereas if we seeke the praise of men, we may be deceived. For either they may praise us for that which is abominable in the sight of God, Luke 16.15. or they may dispraise us when we doe well, or at best, their praise is mu­table. And further, it is God that must reward our good conversation, Ep [...]. [...]. [...]. and therefore reason [...] that hee bee looked after in what we doe. Lastly, this i [...] a signe of diffe­rence [Page 84] betweene the godly and the wicked in doing good dueties: a godly man is knowne by this signe, that his praise is of God and not of men, Rom. 2.29. Mat. 6.

The use should be, to teach us therefore in all our waies to labour to please God, and above all things to seeke his acceptation. Now, if wee would have God pleased with what we doe, we must looke to divers rules.

Rules for our practise, so as God may be pleased with us.1 Wee must bee sure, that wee are not in the flesh: for they that are in the flesh, cannot please God, Rom. 8.8. Wee must be sure we are new creatures, Gal. 6.15.

2 Wee must set God alwaies before us, and remember his holy presence, Gen. 17.2. Psal. 16.8. God cannot abide to be forgotten.

3 We must come to the light, that it may bee manifest that our workes are wrought in God, Iohn 3.22. Wee must walke by rule, Gal. 6.16. and doe all in faith, Heb. 11.6.

4 Wee must serve God in our spirits, aswell as in our outward man: not as men-pleasers. or with eye-service, or with outward worship; but from the heart, and with the spirit, Rom. 2.28.29. Eph 6.5.6.7.

5 Wee must make conscience of the least sinnes, to a­voide them; and of the least commandements, to obey them, if we would be great in Heaven, Matth. 5.19. Di­vers of these are exprest in one sentence, Mich. 6.8. Hee hath shewed thee, O man, what is good, and what the Lord re­quireth of thee; surely to doe justly, and to love mercy, and to humble thy selfe to walke with thy God.

6 We must avoid those sins that God especially hates: such as are Swearing, Commandement 3. Deut. 28.58. lukewarmnesse in religion, Rev. 3.15.16. persecuting such as feare God, 1. Thes. 2.15 16. wilfull fashioning our selves after this world, Rom. 12.1.2. to blesse our selves in our hearts against Gods curses, Deut. 29.19. through impatience or unbeliefe, to withdraw our selves in adversity, Heb. 10. 38. and in generall, all grosse sinnes, Rev. 22.15.

Doct. 3. The best riches a Christian hath, are his vertues and gifts of his minde: and therefore he saith here, they are rich in Gods sight. Now they are his best riches in di­vers respects.

[Page 85]1 Because they are riches in Gods sight: whereas all worldly treasures commend not any man to God, Gal. 3. 28. He gives us naked into the world, and takes us him­selfe naked againe.

2 Because they furnish the best part of man, viz. his minde: whereas worldly riches doe onely furnish mens houses, or bodies.

3 Because no violence can take these treasures away. A man may be vertuous, spight of the hearts of all the de­vills in hell, or devillish men on earth: whereas worldly treasures may be many waies lost.

4 Because those things doe make a man rich to immor­tality: whereas worldly riches can serve at best, but for a mortall life. And therefore this point shewes, that godly men that seeke vertue and grace, have chosen the better part; and that we should all covet spirituall gifts with more earnest affections, than worldlings doe outward riches. And it shewes the happy estate of poore Christians: they may be very rich for all their poverty outward, Revel. 2.8. neither may hypocrites please themselves, with saying they are rich, Rev. 3.17. for God will discover their counterfeit wares. And in generall, wee may hence gather, that the ri­chest men in the Parish are vertuous men.

Doct. 4. It is evident from hence, that God sees the spi­rits of men: our hearts are all open and manifest before him, Ier. 17.9. 1. Kings 8.39. 1. Sam. 17.7. Heb. 4. [...]. And this must needs bee so, because God is omniscient: [...] [...]ye, and sees all things. The Sunne may cease shining, but God cannot cease seeing: secondly, because God formed the hearts of all men, and therefore must nees know them, Psal. 33.15. thirdly, because God, by his providence, doth specially watch over the world of spirits, and daily visits mens hearts, Iob 7.18. Psal. 17.3. and receives present­ments of all abuses. He daily tryes the hearts and reines, and weighs the heart of man, Pro. 21.2.

And therefore the use should bee divers: first, to teach men to labour for inward and secret goodnesse, aswell as outward and in open conformity; and to bee affraid of sin [Page 86] in secret: for no darknesse can hide from God; the day and night are all one to him. and though no eye of man see thee, yet art thou alwaies before the eye of God. Wee should therefore keepe our hearts with all diligence, Pro. 4. 23. And it may be a great comfort to the godly, against all the scornes and censures of the world, that traduceth them as hypocrites: for God sees their hearts; yea, it may com­fort them against the imperfections of their workes: for God seeth the preparations and desires of their hearts, and that they would faine doe better. But especially, this is terrible to wicked men: for, if God see the hearts of men, in what case are they that have such evill hearts?

Ob. Why, will some one say, what fault can God finde with our hearts?

Note. Sol. God sees the deadnesse and dulnesse that is in thy heart in his service. He sees thy distractions, and how far off thy heart is from him, when thou drawest neere to him with thy lipps: he sees thy hypocrisie and securitie, and thy double and divided heart: he sees thy carnall cavils, and the boyling risings of thy heart, against him and his truth: he sees thy fearefulnesse and unbeleefe, and the uncircumcision of thy heart; thy unteachablenesse and forgetfulnesse: he sees all the vanities and errours of thy imaginations, all thy lusts, and pas­sions, and wicked desires, and all that frame of thy imaginati­ons that are only evill continually: he sees thy filthy naked­nesse, and all the Idols thou entertainest in thy heart. and ther­fore if thou wilt not perish in the eternall abomination of God, make hast to wash thine heart from wickednesse, and seriously to repent of the sinnes of thy spirit.

Lastly, the scope of this place teacheth us distinctly, That God makes a great reckoning of such men and women as have me [...]ke and quiet spirits. There is reason for it, Because a quiet minde is like to Gods minde, which is never stirred, nor moved from everlasting to everlasting, but is alwayes the same: and because, where the spirit i [...] meeke and quiet, there all sinne is mortified, and everie good gift and grace doth prosper. And this should be a great encouragement to all such Christians; and in particular, to christian Wives that are [Page 87] meek, and live quietly with their husbands: for though their husbands should not love them the more, or esteeme of this grace, hence they may see, that God will like them much the better for it; and they are very comely, and richly clothed in Gods sight.

Vers. 5. For even after this manner in time past did the holy wo­men, which trusted in God, tyer themselves, and were subject to their husbands. Vers. 6. As Sarah obeyed Abraham, and called him Lord: whose daughters ye are, whiles, yee doe well, not being affraid of any terrour.

IN these two verses is contained the confirmation of the Proposition, exhorting wives to be subject to their owne husbands, vers. 1. And this is made good by two reasons, both taken from example: the one in generall, from the practise of holy women of ancient times, that did so carry themselves to­wards their husbands, vers. 5. the other in particular, from the practise of Sarah, the mother of faithfull women, vers. 6.

The example generally considered, vers. 5. is described and commended sixe wayes: First, for the maner of it; It was in this maner, that is, just according to the precept now given by the Apostle.

Secondly, for the antiquitie of it: It was so in old time.

Thirdly, for the subject persons in whom it was found, viz. not only women that did so, but the holiest women.

Fourthly, for the cause of it, viz. their trust in God.

Fiftly, for the effect of it; It adorned them.

Sixtly, for the matter of it, viz. They were obedient to their owne husbands.

Th [...]s of the order of the words. Before I enter upon the particulars, diverse things may be noted in generall, about ex­amples of goodnesse in others.

First, we may hence evidently gather, That it is not enough for us to doe good but we should strive so to doe it, that wee might be examples to others, Tim. 4.11. Matt. 5.16. Phil. 2. 15. and that for divers reasons. For first, God is interessed in [Page 88] us and our workes; and there is a glory due to God, which must be collected from our workes done before men, Matt. 5. 16. Secondly, wee must so act our parts in godlinesse upon the Stage of this world, that we may thereby silence and con­vince wicked men, that out of their hatred to the truth, and frowardnesse of hearts, would else take all occasions to speake evill of us, and the good way of God, Phil. 2.15. Thirdly, our Teachers have a part in our works; and we should hold forth the patternes of sound practise, that they might be comforted in our learning from them, and graced in their Ministerie, Phil. 2.16. Fourthly, by this meanes we may doe much good, in helping forwards weake Christians. For as the wicked take fire from evill examples, so doe the godly from good ex­amples, both in Piety, 1. Thes. 4.7 and Mercie, 2. Cor. 8.1.6 &c. Which should worke an effectuall care in all godly Christi­ans, to strive to expresse such conscience and power of godli­nesse, as may be profitable to others: and so chiefly in such things as may most grace the profession of Religion, or pro­fite others; as Wisedome, mercie, meekenesse, just dealing, contempt of the world, affectionatenesse in Gods service, pa­tience, undauntednesse, or the like: especially, those that be Pa­rents, Masters, Magistrates, Ministers, that have charge of o­thers. And this greatly reproves such Christians, as undo the soules of those that belong to them (as much as lies in them) by their wicked examples: as Ministers, that are examples to their people of drunkennesse, usury, covetousnesse, pride, or the like: and Masters of families, or Parents, that give such wret­ched examples to their children, and servants, in swearing, va­nitie of apparell, filthinesse of life, passion, or the like.

Secondly, we may hence note two singular vertues in a good example: [...]o singular [...]ertues in a [...]ood example. the first is, That it may pro [...]te a world of people, 1. Thess. 1.7. Rom. 16. It is like the fire: you may light many candles at it, and yet it is neyther the worse nor the lesse. Ma­ny that we know not of, may receive good from our good conversation, and example in well-doing: as was true in the case of those holy women. And the reas [...]n is, because Men are more apt to understand things when they are practised, than when they are taught. And besides, good examples are so rare, [Page 89] [...]hat they shine as a Beacon on fire in a darke night, Phil. 2.15. [...]nd therefore one use should be, to teach Christians, by an [...]umble acknowledgement of the praises of others, to spread [...]broad the light of good examples as farre as they can, 1. Thes. 1.7, 8. And withall, it shewes the horrible sinne of those [...]retches, that strive to blemish the good conversation of the [...]odly, and so robbe the world of the profit of their examples.

The second vertue in a good example, is the lasting of it. It may doe good for a long time after, yea, in some cases, to the worlds end. The sweet savour of it may be freshly sented many [...]ears after: w ^ch was never true of any perfume in the world. It is a light that will not out of a long time: as here the exam­ple of these holy women, and Sarah in particular, have a fresh power to doe good many hundred years after it was given; and will have still to the worlds end. The memoriall of the Iust is blessed. They that are to live hereafter, may praise God for the good they receive from the examples of those that are long since dead in their graves. Their workes live long after they are dead: which should be a wonderfull con­solation to eminent Christians, that excell in gifts and good workes, and have held forth a good profession before manie witnesses. And inasmuch as God, by his providence, keepes burning so long the light of the good examples of his chil­dren, it will make the more to encrease the condemnation of such persons, as will not learne goodnesse from such examples. Especially their case is fearefull, that have had this light in such as have beene neere to them: as in Parents, Masters, Mini­sters, speciall acquaintance, kindred, or the like; and yet make no good use of it.

Thirdly, we may hence gather, That a good example ought to be given, and may be taken from women aswell as men. Pro. 31.28.29. Matth. 26.13. Tit. 2.3, 4. And the reason is, Be­cause God is no respecter of persons, but gives his gifts and graces to women aswell as men; as Scripture and experience shewes. And besides, as their ill example may make the word of God to be blasphemed, Tit. 2.5. so why should not their good example become godlinesse, and profite others? And this point should teach women, if they will professe Religion, [Page 90] to looke to their wayes, and strive to give good example, e­specially aged women, Tit. 2.3. And withall, it may be a com­fort to that Sexe, that God should use their service to doe his worke, and many times to teach men by their waies & works, 1. Tim. 1.5. God hath raised up the glory and light of many worthy women, and they have beene as eminent for holinesse and good workes, as men have beene. Thus in generall.

In this manner.] The first thing in the description, is the manner of the patterne: about which, wee may note three things.

1 That the patternes of well-doings, or the rules of life, have beene the same in all ages. There is no more required of Christians now, than was required of Gods servants in for­mer time: which should make us the more willing to beare Gods yoake, and to doe the taske that God sets us.

[...]hen an exam­ [...]e bindes.2 That an example is then of power to binde, when it a­grees to some precept: as here the example of holy women is urged, because it did agree to the doctrine of the exhortation before named. This rule is of great use, in ordering of con­clusions, taken from examples in Scripture: examples have but the power of illustration of what was before in the pre­cept. And againe, it should teach us, not to esteeme of any men above what is written; but to follow them as they fol­low Christ, or as their actions are warranted by the Word of God.

3 God did ever stand upon subjection, and an amiable and meeke behaviour in women, in all ages. Which should much prevaile with Christian women, to teach them to make more conscience of their carriage towards their husbands, seeing God hath ever required such a behaviour in all holy women of former ages.

In old time.] The example is, in the second place, commen­ded for the antiquitie of it. Where we learne, 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 dayes of old, and to consider the yeares of many generations, Deut. 32.7. And Mi­nisters [Page 91] in publick teaching, must be like the good Scribe, that brings out of his treasury things both old and new, Matt. 13. 52. and Fathers must talke of the things of old time to their children, Psal. 44.1.

Now because the argument from Antiquitie, or the old time, hath beene much abused, and such reasoning is taxed in many Scriptures; therefore that the point may bee more cleare, I will distinctly consider, first, in what cases the olde 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 cases follow­ing: as,

1 When Antiquitie is counterfeit: In what things Antiquity is ill pleaded. when that is called the old time, which in comparison was but yesterday; As the Pa­pists leade us to the ages not long since past, and will not per­mit us to looke higher to the times of the Prophets and Apo­stles, which is the true Antiquity.

2 When Antiquity is pleaded to confirme error in do­ctrine. And so the doctrine was never a whit the better, that taught that the law of God did only binde the outward man, and not the heart; & the outward man too, but in some higher cases. And therefore our Saviour rejects the errors of the Pha­risees, though they would confirme them by the sayings of olde time, Matth. 5. Iob 15.10.

3 In the case of sinne; Sinne is not the better for the old­nesse of it, but 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, Levit. 13.11. so their hatred was the worse, because it was old, Ezech. 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 sinnes, 2. Pet. 1.9. and all men should purge out the old leaven, 1. Cor. 5. And as in the sinnes of life betweene man and man, so about Gods service, old courses are hatefull, if they be Ido­latrous & superstitious: and therefore they were condemned for doing after the old manner, 2. Reg. 17.34. and they are reproved by the Prophet Ieremy, that so commended the old [Page 92] times of Idolatry, Ierem. 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 Gospell, and yet must not be rejected. Col. 1.16.

6 When old times are pleaded, of purpose to lessen the glorie or profit of the present workes of Gods power and mercy. Esa. 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 publick disorders, and offences, and grievances in Church or Common-wealth. The pretence of Innovation, must not hinder the reformation of knowne diseases in publick States. Such things as have beene wasts of old, must be built, though it were not done of long time: They shall build the old wasts, saith the Prophet. Isa. 61.4.

8 When particular Christians do misapply it, to confirme them in their unbeleefe or doubting; as if God did not regard or accept as in former 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 sure mercies of David. Isa. 55.1, 4.

Thus of the wayes how old things, & the pleading of them, may be misapplyed and done in our owne wrong.

Now followes to shew in what cases respect must be had to Antiquitie, and old times. And so Antiquity commends,

In what cases respect is to be bad unto old times.1 The workes of Gods power and mercie, Deuter. 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 dayes of old, Isa. 51.9. so in Mich. 7.14, 20. and hath left the memorie of them upon record, that wee might [Page 93] 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. & 143.5.

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 publick orders of the Churches, about the circum­stances of Gods worship; as the orders of the Iewes, to have the preaching of Moses in every Citie on the Sabbath day, Acts 15.21. This order is the more observeable, as for other reasons, so because it was so in old times.

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. 1. Iohn 2.7.

6 In things that are 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 a due respect be had to equall comparison in the nature of the things que­stioned. Iob 32.6.

7 In the examples and patternes of well-doing, that have had due conformitie to Gods will revealed in his precepts: and so the examples of holy practices in old time, should much move the consciences of the godly nowadaies, as the Apostle shewes 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 aswel as men: and they are bound to the duties of Gods wor­ship, and to be religious women, aswell as to the dueties 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 dueties of Reli­gion; for by the commendation given of holy women in this [Page 94] Text, it appeares that God accepts holinesse in them aswell as in men.

2 That all holy women did make conscience of subjecti­on to their husbands: and therefore the Apostle speakes in­definitely of all holy women. And this is the more evident, because amongst all the infirmities noted in any godly wo­man in the Scriptures, yet there is no example of a godly wo­man that did customarily live in the sinne of frowardnesse or rebellion against her husband: the instance of Zipporah is but of one onely fact, and the errour seemes to be as much in her judgement as in her affections. And this doctrine should light verie heavie upon manie wives, that professe Religion in these times, and compell them to reforme their hearts and behaviours in their carriage towards their husbands: for this Text doth import, that they want holinesse that are not sub­ject to their husbands, and live in customarie frowardnesse and unquietnesse.

3 That christian women ought to studie the example of holy women in old times: and therefore they should do well to get a catalogue, of the praises of godly women in Scrip­ture, to lay before them for their imitation; and so they should learne of Sarah reverence to their husbands; and of Ra­hab and the Midwives of Egypt, to shew mercie to Gods ser­vants in distresse; and of Ruth, obedience to their parents, and constant love to religion; and of the Shunamitish woman, 2. Reg. 4.8. &c. and of Lidia, Acts 16.14. and of Phebe, Rom. 16. 2. to be entertainers of Gods servants, & to succour them; and of Hanna, to be humble, and patient, and devout in praier; and of the good woman in the Proverbes, chap. 31. and of Priscilla, and Salomons mother, Pro. 30.1, 2. and Timothies mother and grand-mother, 2. Tim. 14 to get the law of grace into their lipps, to instruct others; and of that woman in the Proverbs, to be painfull in labour, and to be wise in oversight of the la­bours of their servants and children; and of Hester, to keepe religious Fasts to God, with their maides and children, Hest. 4.16 and of the Virgin Mary, to lay up the words of Christ in their hearts; and with Mary Magdalen, to love Christ with all tendernesse, and to bewaile their sinnes with sorrow, and [Page 95] to sit at Christs feet to heare his words; and of Elizabeth, to live without offence, Luke 1. and of Dorcas, to be mercifull to the poore; and of the holy women, mentioned Heb. 17.3. to be constant professors of the truth in the times of persecution.

That trusted in God.] The fourth thing is the cause of their subjection; and that is their trust in God: about which, foure things are to be observed.

1 That Trust in God is such a grace as is found in all the godly: even women, that were holy, had attained to trust in God. All holy women trusted in God; and therefore if wo­men that are the weaker sexe, cannot get holinesse but with­all they trust in God, it is implyedly cleere, That all the godly doe trust in God. The house of Israel and the house of Aa­ron, Priests and people, even all that feare the Lord must trust in the Lord, Psal. 115.9, 10, 11. and all the Gentiles must trust in the Lord, Rom. 15.12. It is the Periphrasis of God, to be the confidence of all the ends of the earth, Psal. 65.5. And the rea­sons why the godly must and do all of them trust in God, are, first, Gods commandement, that requires it of all; which the former places shewes: secondly, Gods promise that he will be the hope of his people, even of all his people, Ioel 3.16. and they have a sure word of the Prophets to warrant their trust, 2. Pet. 1.19. Thirdly, without faith and trust it is impossible to please God, Heb. 11.6. Fourthly, because they have nothing else to trust in. Of all people, the godly are most miserable, if their trust were to be placed in other things than God: for as all earthly things are vaine and transitorie, so can they make least shift for themselves, & are most opposed in these things. And therefore the use should be, to teach us to try our hearts soundly, whether we be such as trust in God, seeing in this thing lyeth one great part of our evidence about true grace. If all the godly trust in God, then we are not godly, nor holy men and women, if we doe not trust in God. The question then is, By what signes doe godly men prove that they doe trust in God? and the answer is.

1 By making God their refuge in all their distresses, Signes of such as trust in God. and by pouring out their hearts before him in prayer and suppli­cation. 2. Sam. 22.3, 4. Psal. 62.8.

[Page 96]2 By their feare in any thing to displease God, and their care to keep his commandements, and to cleave to God, 2. Reg. 18.4, 5, 6. doing his worke, whatsoever come of it.

3 By relying upon God in times of distresse, without u­sing any ill meanes or courses, that they know or feare to bee unlawfull. Esay 28.16. with 1. Chron. 10.13, 14. but still waite upon God till he helpe them. Psal. 33.20.

4 By accounting God to be their portion, and sufficient heritage. Psal. 16.1, 5, 6.

5 By setting the Lord alwayes before them. Psal. 16.1, 18. for if we put all our trust in God, then our hearts doe conti­nually thinke of God, and are lifted up to God.

6 By committing all their wayes to God, and leaving the successe of things to his disposing. Psal. 37.5.

7 By their patience in the case of wrongs and indignities, having their hearts free from desires of revenge, and their tongues from words of reproach or reproofe: they are as deafe or dumbe men. Psal. 38.13, 14, 15.1. Tim. 4.10.

8 By contemning the glory of the world, and not regar­ding or seeking dependancies upon proude and sinfull persons. Psal. 40.4.

9 By the joy and contentment they take in the house of God; their hearts flourishing like a greene Olive tree, when they heare of the doctrine of Gods goodnesse, and feele the refreshing of his Name. Psal. 52.8, 9.

10 By their thankfulnesse, and great desires to praise God, when they finde the experiences of Gods providence, in grace and bounty towards them. Psal. 13.5, 6. & 52.8, 9.

Yet by the way we must know, that godly persons that do truly trust in God, may be burthened with cares, but yet they cast their burthens upon God when they feele them. Psal. 55.22. They may be affraid, and yet trust in God. Psal. 56.3. They may cry and make great moane, and that a long time. Psal. 69.3 They may seeme to want strength, & yet renew their strength. Isa. 40. ult.

2 From hence we may gather, That it is a great praise and an excellent gift in any to trust in God, to have and exercise this trust in God: and therefore of all parts of holinesse and [Page 97] sanctification, in this place, trust in God is mentioned. And therefore in diverse Scriptures they are pronounced to be very blessed that can doe it, Psal. 84 12. & 34.8. and it is reckoned as a great ornament and glory in great Princes, as 2. Reg. 18.5. Psal. 21.8. and the chiefe praise of the Fathers and Patriarches of the Church, Psal. 22.5. And the reasons are diverse.

1 Because it is a supernaturall power in any man or wo­man, Reasons pro­ving the excel­lency of this trusting in God. because it is grounded upon things not seene, Rom. 8.24.

2 Because the Lord taketh speciall pleasure in this grace, and taketh notice of such as can exercise it, above all others: It is a thing God specially observes in his people, Psal. 147.11 & 33.18. c [...]h. his eye is upon them, he cannot looke off them. so also Nah. 1.7. And contrariwise, he is as much vexed with unbeleefe, and not trusting upon him, as with any other sinne. We reade that fire kindled against Iacob for not beleeving in God, and not trusting in his salvation, Psal. 78.22.

3 Because the trust in other things, will prove the shame and confusion of a man, Esay 30.2. and therefore better to trust in the Lord than in Princes, &c. Psal. 118.8, 9.

4 Because it is a grace that produceth admirable effects: for,

1 It establisheth a mans heart, Admirable ef­fects of this trusting in God. and makes it fixed and im­moveable, Psal. 112.7, 8. & 31.24. so as hee can endure things that are almost beyond beleefe, if it be rightly exercised. Isa. 14.32. coh. Psal. 27.3.

2 It procureth from God all things a mans heart can de­sire, or his condition any way need. 2. Sam. 22.2, 3. psa. 5.11, 12. It gets a man marvellous loving kindnesse from God. ps. 17.7 so great experience of Gods goodnesse, as cannot be uttered. Psal. 31.19. Mercy shall compasse them about, when many sor­rowes shall be to the wicked, Psal. 32.10. His mercie will be upon us, according as we have hope in him, Psal. 33.22. & 55.22. & 91.1. &c. It is the best way, eyther to preserve us from trouble, or to deliver us out of trouble, of what kinde soever, Psal. 130.7. Esay 25.4 & 26.3, 4. 2. Chron. [...]3.18.

3 It openeth for us a most comfortable intertainment in Gods house: our hearts that can trust in Gods mercie, drinke out of the rivers of his pleasures, when wee come into his [Page 98] house, and are satisfied with his goodnesse, Psal. 36.7, 8.

The use of this point may be diverse.

1 Such as finde want of this grace, should use all meanes to attaine it. And that wee may be able to put all our trust upon God, we must looke to these rules following.

Helpes to at­taine this grace of trusting in God.1 We must hate them that regard lying vanities. Psal. 31.6. & 40.4.

2 We must know Gods Name, Psal. 9.10. wee must get knowledge of Gods goodnesse; and so, the warrant of our trust in the word of God. We must thence learne both what to doe, and upon what grounds to trust upon God. To this end did God give his word to his people, Psal. 78.5, 7. Rom. 15.4. Pro. 30.5. Psal. 56.3, 4.

3 We must labour to get assurance of Gods love to us in Iesus Christ, to know that God is our God, and wee are the children of God. Psal. 31.14. & 36.7. for the confidence of an unfaithfull man in time of trouble is like a broken tooth, or a foot out of joint. Pro. 25.19. and the ground of our trust must be in the merits of Iesus Christ. Ephe. 1.12.

4 When we know God to be our God, we must strive to get our hearts to it, to make God our portion; and to rest sa­tisfied with Gods goodnesse and love to us, whatsoever else we want. Lament. 3.24.

5 We must be sure that we be upright in heart, and that we have warrant for our actions, and do not live in any sinne that might provoke God against us. Psal. 64.10. And to this end we should pray God to cause us to know the way wee should walke in, and to let us heare of his loving kindnesse in the morning, to encourage us in all good courses. Psal. 14 [...].8.

6 Wee must be sure wee doe not draw upon our selves needlesse troubles, Prov. 28.25. and when wee are in a good way, we should not give way to our owne vaine feares. Pro­verb. 29.25.

7 When we finde troubles to arise, and feare and care to surprise us, we must make our refuge, to get one selves under the shadow of Gods wings, till the calamitie be overpast. Psal. 57.1. & 91.1. Now Gods wings are his Ordinances, especial­ly Prayer and his Word. Thus of the first use.

[Page 99]Secondly, seeing to trust in God is such an excellent grace, such as doe endevour to practise this trust in God, must looke to diverse rules in the exercise of it, which are necessarie to a right trusting in God: as,

1 They must trust him with their hearts: Rules to be ob­served in our right trusting in God. their soules must trust in God. Psal. 57.1. & 28.8.

2 They must put all their trust in God: God will have no partners. All my trust is in thee, saith David.

3 They must trust in God at all times, continually, and with praise for what they have felt of Gods goodnesse. Psal. 62.8. & 71.14. Esa. 26.4.

4 If God doe deferre to answer our helpe, they must wait for the Lord: their soules must waite. Psal. 130.5, 6.

5 They must make the most High their habitation: they must dwell with God, by setting the Lord alwayes before them, and attending upon all meanes of communion with God. They must not be strangers from God, to goe dayes or weekes without directing their hearts after him. Psal. 91.9.

6 They must handle their matters wisely, and not upon pretence of trust in God, carrie themselves indiscreetly, or neg­lect the use of any lawfull meanes. Pro. 16.20.

7 Their trust in God, must be joined with an awfull feare of God, and sense of their owne unworthinesse: they must not be conceited persons, or despise the care of their wayes. Psal. 147.11.

8 They must declare all Gods workes, that is, they must labour to glorifie God, by telling others of the experiences they have had of Gods goodnesse. Psal. 73. ult.

9 When they have committed their wayes to God, they must be quieted as a weaned childe, and contented with what­soever the Lord shall lay upon them. Psal. 131.2, 3. Lam. 3.26.

10 They must beleeve above hope, and under hope: they must rest upon Gods promise, how unlikely soever the perfor­mance seeme to be. Rom. 4.18. Thus of the second use.

Thirdly, we may from the reasons of this doctrine, gather evidently, That all Gods servants, that trust in God, are in a wondrous safe condition; as David shewes of himselfe, Psal. 18.2, 3. Neyther may they say, that they cannot look that God [Page 100] should be to them as he was to David; for God hath given his word for it, that he will be good to all that put their trust in him, 2. Sam. 22 31. Psal. 34.22. and therefore all true Chri­stians that finde themselves prone to feare or discontent, should speake to their soules, and chide their owne hearts as David did, Psal. 42.5. See Esa. 30.2.

Fourthly, wicked men have little cause then to deride and scoffe at the people of God, for trusting in God, and refusing to use such evill courses as they doe: for by the doctrine and reasons before, it appeares plainely, that they doe both holily and happily by committing all to God. Psal. 14.4, 7. & 22.9. Thus of the second doctrine.

Doct. 3. It is a speciall praise in women, to trust in God: and the more praise, because it is so rare in women, who use to relye upon either their parents or their husbands, to provide for them, & seldom look up to God. And besides, it produceth excellent effects: for it makes them subject to their husbands, and that with all quietnesse, and meekenesse, and feare to dis­please their husbands; as is implyed here. And besides, wo­men that trust in God, will be a great helpe and comfort to their husbands in their crosses: Vid. 1. Tim. 5.5 Ier. 49.11. they will encourage them to relye upon God, in whom they put their trust; which verie helpe is worth great riches. The use should be therefore, to perswade wives to be the more carefull of their faith & trust in God, and to looke to it that it be a true faith, and a right trust in God: for such wives as are a vexation to their hus­bands by their carelesnesse, and frowardnesse, and unquietnes, and such as are so farre from comforting their husbands in di­stresse, that they rather adde affliction to their afflictions, by censuring them and crossing them; they may justly feare that their trust in God is not right. Yea, it may be observed, that some wives that professe Religion, Note. and are unquiet and live frowardly and stubbornly towards their husbands, they are unquiet in their consciences too, and when crosses come upon them, call their faith into question, and cannot be established in their trust in God. And it is just with God it should be so, that such women as dare live in known transgressions against their husbands, should not know their portion in the consola­tion [Page 101] of God: God will not be loved, when their husbands are not loved.

Thus of the fourth point: the fift point is the effect, and that is, they adorned themselves.

Adorned themselves. Doct.] In all ages the comelinesse and orna­ment of a wife as a wife, was to obey her husband, with meek­nesse and feare: and those were the comeliest and best appa­relled women, in the sight of God, their husbands and good men, that were most quiet and easie to be governed, and wil­lingest to please their husbands. And so on the contrary, a wife were a very unhandsome woman, and not fit to please a­ny wise man, that were of a froward and unquiet disposition, eyther through anger, or crying, or the like; yea though shee had otherwise never so great an estate, or never so excellent gifts of nature, of minde or bodie; yea, if she could be imagi­ned to have true holinesse and grace, yet she were but a loath­some creature. And this doctrine, as it should move all wives, so especially such as have not other things to commend them, but want eyther portion, or beautie, or skill, or have but weake gifts in Religion; these should be the more carefull to recompence their husbands, and strive to please them in this way of adorning themselves.

The matter of the example, is Subjection to their husbands: and of that I have entreated in the exhortation it selfe.

The speciall argument is taken from the particular example of Sarah, vers. 6. Where we are to observe,

1 What shee did, viz. shee obeyed Abraham, calling him Lord.

2 What fruit will follow to Christian wives, if they fol­low her example, viz. they shall become her daughters.

3 Vpon what condition they shall obtaine that honour, viz. if they doe well, and be not affraid of any amazement.

Sarah.] The names here mentioned, are Sarah and Abra­ham: and both their names are kept in the Christian Church, not as they were at first, but as they were changed of God out of his love and respect to their faith and obedience. The wo­man was first called Sarai, which signified, My Lady, or My Mistris; but after was changed into Sarah, to signifie that she [Page 102] should be a Mistris to many, or a Mistris indefinitely, meaning that she should have a great posteritie: as the mans name was changed into Abraham, and signified a father of many nations. From the giving of the names, we may gather,

1 Such as glorifie God, by beleeving and keeping his co­venant, and patient bearing of adversitie, shall be blessed of God; and in particular, shall have this blessing of a happy po­steritie. A godly life brings God to us and our families, and an ungodly life drives him away.

2 That God is no accepter of persons, but godly wives shall have their part in the blessing of godly husbands. This christian wives may looke for, if they be as Sarah, holy wo­men, and such as obey their husbands, and are a comfort and helpe to them in all the travailes of their lives, and no way hinder godlinesse in them.

Obeyed Abraham.] Diverse things may be noted hence.

1 That obedience is the chiefe thing required in the sub­jection of wives: shewing how Sarah was subject, he saith, she obeyed him. The maine thing required of wives, is to be ruled by their husbands. Those wives transgresse, that are not carefull to see that done which their husbands require, & with reason require: and those that crosse their husbands, and vexe them, by opposing or censuring; especially those that will not be quiet unlesse they may doe what they list, and rule their husbands.

2 That as much is due to everie husband, as was due from Sarah to Abraham; else this argument of the Apostle had not beene good. They might have said that Abraham was a great man, and holy, and wise, and loving, &c. but the Apostle re­quires, that what women would doe, for the substance of o­bedience, if they had Abraham to their husband, that must they doe to him that is now their husband. And the reason is cleare, Because Gods commandement in the morall Law pre­scribes the same honour to be given to all husbands: and in the new Testament obedience is required of all wives to all husbands. And this was the more observeable in Sarah, be­cause in obeying Abraham, shee was faine to leave her owne countrey, and be exposed to a world of paines, and danger, and wants.

[Page 103]3 That the discharge of domesticall dueties is a good worke, and shall be had in everlasting remembrance. Though all good wives have not the honour to be written in Gods booke of Scripture, and praised therein, yet they have the ho­nour to be written in Gods booke of Remembrance, which shall be opened at the last day: and so contrariwise.

Calling him Lord.] That shee did so call him, the Apostle found written, Gen. 18.12. Hence we may observe.

1 That godly wives ought to acknowledge their hus­bands to have power over them, as if they had been servants bought with their mony; not that their subjection is no bet­ter than the subjection of servants, but that the husbands have aswell power over them, as they have over their ser­vants. Sarah doth not in judgement only acknowledge it as due, but with wonderfull affection, doth easily and with great love give that title to Abraham.

2 That it is one part of the subjection of wives, to carry themselves reverently towards their husbands; and to give them such titles, as may shew that they doe heartily honour them.

3 We may here observe the wonderfull goodnesse of God towards his servants, that in a great heape of sinne, can see & accept of a little spark of true grace. The whole sentence of Sarah was vile and prophane, only that word was good: God praiseth her for that was good, and passeth by the great fault she committed. Yea we may note, that God is so well pleased with her loving subjection to her husband, that hee is con­tent to forgive her great sinne of unbeliefe against him. Yea it is probable, that her great respect of her husband, made her the more willingly to beleeve Gods promise afterwards: for, Heb. 11.11. she is commended iudging God to be faith­full, who had promised her a child, though at first she laughed at it.

Whose daughters ye are.] Godly women may be said to bee the daughters of Sarah three waies. Godly women daughters of Sarah three waies.

1 If Sarah be taken mystically for the new Ierusalem; as Gal. 4.

2 In respect of inheriting the love and blessing of God [Page 104] which Sarah had, they shall be her daughters, that is, they shall have the same portion from God, as if they had come in Sarahs roome; as in the case of Abraham is said, Rom. 4.11, 16.

3 In respect of spirituall kindred and alliance: Christian women are as neere a kinne to Sarah, as if they were her owne daughters.

So that the maine doctrine from hence, is, That there is a spirituall kindred and consanguinitie betweene the godly: About which, from this place wee may observe diverse po­sitions.

1 That all the godly are a kinne: and the reason is, Be­cause they are all the children of one father, that is, God; and all borne of the immortall seed of the Word.

2 That they are neere a kinne: as neere as mothers and daughters, or as brothers and sisters; as Christ said of his kin­dred, Matth. 12.49, 50. Here are no cousins removed.

3 That this kindred doth conferre a reall honour upon every Christian: so as the Christian wives are as truely great, as if they were immediately descended out of Sarahs womb.

4 That God himselfe doth seriously acknowledge this kindred; and lookes upon the meanest Christian, as truly allied to the greatest Worthies have ever beene in the world.

5 That this neerenesse of consanguinitie is not a jot alte­red by the distance of hundred of yeares; as in the Apostles time the glorie of alliance with Sarah did shine in Christian women: the reason is, Because the root of this consanguinitie is ever alive, which is Christ.

6 That Christians are not borne to this kindred, but made so. Godly women were not borne daughters of Sarah, but became so after their new birth.

7 That that which breeds this spirituall kindred, is not be­ing Gossips at the Font, nor no carnall propagation, Rom. 9.8. but Faith, Rom. 4.16. and well-doing; as this Apostle saith in this Text.

The use may be, first, to comfort godly Christians against the want and losse of carnall kindred; and to teach us all to honour such as are truely godly, for they are the onely excel­lent ones, and have the greatest and best kindred in the world. [Page 105] Yea, we should preferre our godly kindred before our carnall, in the dearenesse of our love: and the godly should shew all dueties of love one to another, as they that are mothers and daughters, brothers and sisters in the Lord, and so should stand one for another, as men would doe for their carnall kindred.

A second doctrine may be noted from hence, That all Chri­stians are not alike in gifts: some are mothers, some are daugh­ters. As it is in the body of a man, all the members are not of like honour or use, though all serve for the good of the bodie, 1. Cor. 12. Which should teach those of greater gifts, not to despise those of lesser gifts; and those of lesser gifts, to honour those of greater gifts; and both sorts, to praise God for the gifts they have; having nothing but what they have received, and to be a daughter of Sarah being sufficient to get the bles­sing that Sarah had her selfe.

So long as you doe well.] Observe hence,

1 That Christians obtaine not the proper priviledges of communion of Saints, unlesse they doe well. None but Chri­stians that leade a holy life, have the honour of true spirituall kindred with Christ and the Saints. Matt. 12.49, 50. Wicked Christians are a kinne to the Divell.

2 That we are bound only to imitate that which is good in the Saints, not their sinnes. They must follow Sarah in her well-doing: they must not imitate her in her frowardnesse, Gen. 16.5. nor in her bold a [...]venturing of her chastitie, though it were upon pretence of saving her husbands life, Gen. 12.11, 12. And this condemnes those women, that so wilfully alledge the examples of others, to uphold them in such behaviour as their owne consciences tell is naught.

3 It is imported here, that some women may doe well for a time, and yet prove verie naught afterwards. Some begin in the spirit, and end in the flesh. Some women are at first quiet, sober, loving to their husbands, good house-wives, &c. and yet after a time they grow froward, excessive in apparell, dyet, and the like, imperious, such as slight their husbands, idle & wast­full, and carelesse of the duties they should doe in the family. They are condemned of themselves, and shall rise in judge­ment against themselves, their first works condemne their last.

[Page 106]4 In generall we may here note, That it is not enough to doe good, but we must see to it, that what we doe be well done.

Quest. What can come to a good action, to make it ill?

What things marre a good action. Answ. Impenitencie in any sinne, will staine any action, though it be in it selfe never so good. Esa. 1.13, 16.

2 An ill end will defile a good action; to doe it of pur­pose to be seene of men, Matth. 6. or as men-pleasers, in the case of wives, or servants, or subjects, &c.

3 Vnbeleefe makes all actions ill, Whatsoever is not of faith is sinne: when we eyther know not the warrant of it, or beleeve not Gods acceptation.

4 Rashnesse and indiscretion marres good actions, Prov. 19.2. when men have not respect to the circumstances of well doing, or the provision should goe to it: when good du­ties are done rudely, and without respect of due time and place, &c. We should be wise to doe good. Rom. 16.19.

5 Vnwillingnesse defiles a good action: when it seemes evill to us to serve God, Iosh. 24.14. when our works are dead workes. Heb. 9.14. Deut. 28.47.

6 When the fruit men beare is not their owne fruit: as if a King will offer sacrifice, or women preach, or the like. And so when wives doe not the duties of wives, though they did never so much good other wayes, yet they have not the praise of well doing, unlesse they doe their duties to their husbands: the like may be said of Magistrates, Ministers, Husbands, Pa­rents, Servants, &c.

7 Confidence in the flesh marres good dueties; when men trust to their owne wits, reason, skill, or any gifts, and doe not all they doe in the name of Iesus Christ. Col. 3.17. Phil. 3.3. and in particular, conceitednesse, and to be wise in them­selves, and proude, will marre any action. All should be done in meekenesse of wisedome.

8 Inconstancie shames any action; when we are wearie of well doing, or wavering, or decline and goe backwards: their righteousnesse being as the morning dew.

Quest. Can any thing wee doe be well done, seeing all our righteousnesse is as a menstruous cloth? Esa. 64.6.

[Page 107] Answ. Our workes in themselves are none well done, but by Gods indulgence assured unto us in the new Covenant: Where h.

1 Accepts the Will for the Deed. How we are said to do well. It is well done, when our desire and endevour is to doe it as well as we can.

2 He beholds the worke in Christ, and for his intercession passeth by the evill that cleaves to our best workes.

3 He regards it as proceeding from his owne Spirit in us, who causeth us to doe good, and worketh our workes for us; as in the instance of prayer, Rom. 8.26. Thus of the fourth observation.

Doct. 5. From the manner of the terme in the originall, which hath a continuall respect to the present time, and imports a continuall well doing; I note, That a Christian should strive to be alwayes doing good: he should let no time passe with­out well doing. 2. Tim. 2.21. 2. Cor. 9.8. Psal. 106.2. Col. 3.10. 1. Thess. 5.15. 1. Tim. 5.10. And that for many reasons.

1 Because he hath so little a time left to work in. Reasons why we ought al­wayes to be do­ing well. He should walke in the light while hee hath the light; the night will come, when no man can worke: and the rather, since hee hath lost so much time in doing workes of darkenesse, hee should now redeem the time. Ephes. 5.15. 1. Pet. 4.2, 3.

2 Because he is Gods servant, and therefore should be al­wayes working, Rom. 6. yea, hee is Gods Sacrifice, therefore should he be wholy devoted to the doing of good. Rom. 12.1.

3 Because wee have our taske set us, and ever the more worke we doe, the sooner we shall fulfill the measure prescri­bed us.

4 Because hereby we shall much glorifie God, Matt. 5.16. and silence wicked men. 1. Pet. 2.12, 15.

5 Because God is faithfull, and will not forget our works and labour; we shall be rewarded accordingly. If wee sowe sparingly, we shall reape sparingly. 2. Cor. 9. Heb. 6.11. Gal. 6.9. God giveth us richly to enjoy all things in this world. 1. Tim. 6.17. and our continuance in well doing will be marvellously rewarded in heaven. Rom. 2.7.

Now, that we may doe much good, wee must pray God to stablish us in everie good word and worke. 2. Thess. 2.17. and [Page 108] withall, we must furnish our selves with directions out of the Scriptures, and studie the rules of life there prescribed. 2. Tim. 3.16, 17. Iam. 3.17. and then we must be sure to make use of all the opportunities of well doing.

And be not affraid with any amazement.] These words may be diversly referred, and so diversly expounded.

If they be referred to the exhortation, to subjection to their husbands in the manner before shewed, then the sense may be, that they should not feare that they should be misused if they were subject: or else it limits the manner of subjecti­on, that they should not be subject onely for feare, or out of basenesse of minde; feare should not be the ground of their o­bedience, but conscience of Gods commandements, and love to their husbands.

If they be referred to the example of Sara, they may be taken eyther as a promise, or as a condition: as a promise, thus; If they imitate Sarah in well doing, they need not be affraid of the troubles of a married estate; for by this course those trou­bles will be prevented, or the tribulation they shall have in the flesh, will not be great. Or they may be the second, as a con­dition of their filiation: If they will bee Sarahs daughters, then they must learne of Sarah, to beare the troubles and affli­ons may befall them and their husbands, without disquietnes and amazement. Sarah could leave her owne countrey, and was a comfort to her husband; and we never reade that shee any way discouraged her husband, or complained of miserie, though she was faine to live in manie strange places, and had not at any time any certaine abode any where.

But I thinke the words may be interpreted in generall, as contayning a prohibition of excessive feares and consternati­on of minde, which is often found in women, to the great of­fence and disquieting of their husbands. The word transla­ted Amazement, notes such a perplexitie of minde, in which one is almost at [...]is witts end: and therefore the Verbe of which this Noune is derived, is used in the New Testament onely in these cases; as in the cases of rumours of warres or seditions, readie to seaze upon a people, Luke 21.9. or in the case of a conceit that one sees a ghost or spirit, Luke 24.37, [Page 109] And such as eyther of these, doe women sometimes fall into: and this the Apostle forbids.

He doth not forbid all feare; for they must feare their hus­bands, Ephes. 5 ult. and they must feare God, 2. Cor. 7.11. Nor doth hee severely taxe that naturall fearefulnesse in women, which followes their sexe; but only such desperate vexations or passions, as suffer them not to make use of their trust in God, or love to their husbands.

Quest. What causes can there be imagined, why these Chri­stian wives should be in danger of any such consternation of minde?

Answ. The Apostle might well imagine diverse causes of this frailtie.

1 They had husbands that were Infidels, Causes of a­mazement in wives. which might be a great grievance to them: and besides, those husbands might perhaps absolutely forbid them, or labour to restraine them from the exercises of Christian Religion; which might put them into a great strait.

2 Their profession of Christian Religion, might bring up­on them manie tribulations, and persecutions, which women are not so able to beare.

3 It may be the Apostle had observed, that women were apt to fall into these desperate fitts of passion and grieving, when they were crossed by their husbands, or servants, or chil­dren. Sure it is, that many women nowadayes, if their hus­bands doe but crosse them in reasonable things, they will cry and grieve, as if they would die in the vexation of their hearts.

These strange humours, and perplexities, and desperate fitts, the Apostle absolutely forbids: hee would not have anie of them found in a Christian wife.

Vers. 7. Likewise yee husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessell, as being heyres together of the grace of life, that your prayers be not hindred.

HItherto of the dueties of Wives: the Husbands duetie followes in the words of this Verse. Where three things are to be observed.

1 The proposition of their duetie; Husbands dwell with them.

2 The exposition, shewing how they must doe it, viz. as men of knowledge, and such as honour them.

3 The Reasons; which are three.

1 Because they are the weaker vessell, and therefore need to be carefully and continually well used.

2 Because they are both alike heyres of Gods grace.

3 Because else their prayers and Gods service, will bee much interrupted and hindred.

In the Proposition may be observed, first, the word of con­nexion, Likewise. Secondly, the terme of application, Yee. Third­ly, the persons charged, Husbands. Fourthly, the duetie impo­sed, viz. Dwell with them.

Likewise.] This terme bindes these words to the former, and shewes, That God doth charge husbands to looke to their dueties, aswell as wives. Now if God charge the husband, it evidently imports, that evill husbands must give account to God of all the evill they doe: though no law of man punish them, yet God will, that gave them this law. And withall, it may comfort such husbands as are censured without cause: God that hath given them their charge, knowes their inte­gritie, whatsoever foolish wives object, or a vaine world im­putes to them. And in generall, God will accept and reward the carefull behaviour of good husbands.

But before I proceed, two questions may be asked.

Quest. 1. Why are husbands charged in the last place?

Answ. There may be two reasons given of it: first, to shew the respect that God gives to husbands. Hee first by his pre­cept [Page 111] informes his wife before his face, and shewes him a pat­terne how hee shall walke towards him; Why Husbands duties are no­ted in the last place. and therefore now may the more willingly attend to his owne duetie. Secondly, because things last spoken, have usually the greatest & longest impression upon the heart: and this is a matter of great con­sequence, that the husband be soundly carefull of the discharge of his dutie. The well-being of the family, and the well-do­ing of both man and wife, depends much upon the husbands right behaviour. If the head be out of order, how can the bo­die be well? and the wife being the image of the husband, what shall she learne of him if he give an ill patterne? If the eye be darke, how can the bodie be light? If the Pilot of the Ship be ignorant and carelesse, what safetie can the Ship be in? Besides, what a world of hurt will the ill example of the husband doe in the family, eyther in children or servants?

Quest. 2. But why are husbands charged with so few wordes?

Ans. Because it is to be supposed, that they have a larger knowledge of Gods will. And besides, in that tender age of the Christian world, the Apostles in discretion said lesse to su­periours, to avoide provocation of irreligious husbands, and the better to allure them to the Christian faith, when they should see their wives so largely instructed in their behaviour towards them. And further, ever the shorter their lesson is, the more shame for them not to learne it, and shew themselves exact both in the understanding and in the practise of it.

Yee Husbands.] God speakes to them in the second per­sons, to import, that they should heare these words, as if God were present to speak to them in his owne person; & withall, to teach them, that the right hearing of this doctrine, is for e­verie man to heare it as spoken directly to himselfe. God doth single them out to heare their charge, and speakes to them as if he named them in particular.

Husbands.] The persons charged are Husbands: and the word is a terme that imports that speciall relation, in which God bindes one man to one woman; investing the man in prerogatives of a superiour in that union.

Before I come to the dutie charged upon Husbands, it will [Page 112] not be unprofitable, by way of Preface, to use some motives to such husbands as will make conscience of their wayes, to per­swade them to be verie carefull of their charge. The reasons used in the Text afterwards, I will not now meddle withall, but only put them in minde of some few things which ought to be effectuall to perswade them. The motives may be drawn from foure fountaines.

Motives to per­swade Hus­bands to be carefull of their duties.1 From commandement: and there let them consider, who commandeth them, and how. Who commandeth them; and so let them marke, first, that God himselfe hath given them their law of walking. They are not tyed by mans lawes, but by Gods owne law. Secondly, God speakes to them by the Ministerie of great Apostles: it was one part of the Com­mission of those high Ambassadours (sent into the Christian world) to give husbands their charge. Thirdly, it should somewhat the more move them, that S. Peter was himselfe a married man, and therefore did practise what he taught them, and did know by experience, that a husband might with com­fort undertake this taske. And then it should much move them, to observe how God hath given his commandement to them: hee first chargeth their wives, before hee chargeth them. And besides, he hath given a long charge to the wives, and but a short charge to them.

2 From their relation to their wives. They are their wives heads, and therefore should be carefull how they order them­selves. They are the life of their lives, as it were: God hath made the wife to depend upon them for comfort, and directi­on, and preservation.

3 From their prerogatives: God hath given them great power, more than the wives. They are heads to their wives: and besides, they are images of Iesus Christ: they shew in the family what Christ is in the Church: they doe as it were act Christs part, and resemble him in his relation to the Church; and therefore they had need to thinke of it, how they carrie themselves. They are types of Iesus Christ, and will they shame him by acting folly, passion, pride, and dissolutenesse? Did Christ doe so to the Church? Besides, it should much move him, that God hath, in the most things, left the husband [Page 113] free from the lawes of men. Hee hath no man to controule him in his office; and hath not God made him both King and Priest in his family? His household is a little kingdome or a little Church, where hee is of soveraigne power, and hath great supremacy; and if the world acknowledge not the glory of his place, yet it is acknowledged in heaven.

4 From the manner of his comming into this relation: he was not borne a husband but made so, and made so by the gift of God: for God gave him his wife, as hee did Eve to Adam: yea, let him consider, that God gave him the wife that was of his owne choosing, and whom with so much desire he longed after, and it may be, praied for. But especially let him consider, that God hath bound him to his wife by covenant; yea, that he hath bound himself to God by covenant for this thing: yea, that the oath of God is upon him; he hath sworne before the Lord to do his duty. Thus of the generall motives.

Further, in that he said, Husbands indefinitely, hee shewes thereby, That all husbands are bound to observe this charge, & all alike. God chargeth rich, learned, wise, godly husbands asmuch, and aswell as poore, unlearned, and ill disposed men. Two uses may bee made of this point: for first, hereby wee may see cleerly, that outward things make no difference be­fore God: when God gives a law, he gives it to all men, as if they were but one man. Civill difference of blood, nations, calling, condition, or common gifts, makes no exception from any, when God gives his law. Secondly, such husbands as finde an outward difference from other husbands, either in their gifts, or greatnesse of meanes, or highnesse of office or calling, should lay aside all thought of such things, and shew as much respect to their wives, as any other men that have no such things to boast of. And yet one thing more I may adde to such hearers as heare this doctrine; seeing God chargeth all, they should take heed of that common fault of thinking of other husbands, and how the doctrine will fit them, and so neglect application to themselves.

Dwell with them.] The duety charged upon husbands, is contained briefly in these words; and under this phrase of dwelling with them, is comprehended in effect, all essentiall [Page 114] matrimoniall dueties: For it imports,

What things cohabitation doth import.1 Not only cohabitation, but also,

2 Separation from all the world, to a speciall fellowship with that woman.

3 Communion of goods: They that must be partners of Gods treasures in Heaven, must bee partners in all outward blessings. All things should bee common: so as the husband must provide maintenance for his wife, and that not onely while he lives with her, but he ought, as he is able, to provide for her maintenance after he is dead.

4 Mutuall benevolence, or the mutuall use of each o­thers bodies, 1. Cor. 7.

5 Delight in her company, so as to bee loath to be absent from her: 'tis not inough to be with her, but hee must dwell with her, Pro. 5.19.

6 Serving of God together, as the last reason in the end of the verse shewes.

Now divers reasons may bee given of this, why husbands should dwell with their wives.

1 From the institution of marriage, divers things may bee noted: as, that God said, hee would provide a helper for man to be before him, Reasons why husbands ought thus to dwell with their wives. Gen. 2.18. and besides, Adam confessed, she was bone of his bone, and flesh of his flesh, which the A­postle urgeth, Eph. 5. And further it is said, For this cause, shall a man leave father and mother, and cleave to his wife, and they shall be one flesh. All which imports a necessity of living to­gether.

2 From the example of Christ: Husbands should love their wives, as Christ loved the Church. Now, how Christ desires to be with the Church, may bee seene in the Canticles; and he hath promised he will bee with his Church to the end of the world, Mat. [...]8.

3 From the unnaturalnesse of the offence of living asun­der: did ever any man hate his owne flesh? saith the Apostle, Ephes. 5. or can the arme or head in the naturall body, live well from the other parts of the body? no more either comely or convenient is it for husbands to live from their wives.

The use is therefore, for great reproofe of many husbands, [Page 115] that haue so little desire or delight to converse in this holy and loving manner with their wives, but study all occasions to draw them from home: yea, some men had rather live a­broad with their dogs or hawkes, than at home with their wives. But especially, those beasts are abominable, that leave the society of their wives, to follow strange women, that is, Whores.

Secondly, here is somewhat for wives too: If they would haue their husbands to keepe home, and delight in their com­pany, they must labour to be amiable, and pleasing, and study to be quiet and obedient, that their husbands may be encoura­ged with delight to live with them.

Againe, the indefinite propounding of the duety, shewes, that they must dwell with them at all times; not for the first quarter after they are married, but for ever, and that for con­science sake, not only to avoide shame, or the displeasure of the wives friends, or only while her portion lasts, or for such like carnall respects.

But before I leave this point, something would bee said of foure cases of absence, which may be put: as first, the case of absence in respect of Calling: secondly, the case of separation from bed and boord: thirdly, the case of Nullities: fourthly, the case of Divorce.

For the first; In what cases it is lawfull for the husband to be absent. when God gives a man a just calling to live from his wife, or to goe into forraine parts, it is lawfull to forbeare cohabitation for the time. As in the case of Souldi­ers, or Marchants, or Ministers, that are called to exercise their Ministeries in remote places: In these cases, when the wives cannot or will not goe with them, they may lawfully live ab­sent; yea, though their wives consent not to it: Because all relations to man, must give place to our relation to God. Now, when God calls any man to any imploiment, no man can disanull that calling: and therefore, such in the Ministe­ry as have lawfull callings to exercise their Ministeries in o­ther countries, and have not sit imploiment at home, doe very sinfully when they refuse to preach the Gospel in such places, upon that silly pretence, that they cannot get their wives to consent.

[Page 116]For the second, viz. the case of Separation from bed & boord, it is for the most part verie wicked and abominable; Whether sepa­ration from bed and boord be lawfull. because we have not eyther commandement, or permission, or example of any such in the Word of God. And besides, experience shewes it breedes a world of scandalous inconveniences: Though I doubt not, but in some speciall cases the Magistrate or Church, may cause such a separation for a time; but as it is ordinarily practised by divers husbands and wives, it is verie vile.

For the third, viz. the case of Nullities, we must understand, in divers cases, though the man have bound himselfe by the contract, or consummation of marriage, to the woman, yet he must not dwell with her, because such contracts and marriages are meere Nullities in the sight of God, and of no force.

Cases of Nulli­tie.1 If hee marry her that is divorced for any other cause than fornication. Matth. 19.9.

2 If the marriage be incestious, that is, within any of the degrees prohibited in the law of God. see Levit. 18. Which lawes were not ceremoniall or politicall, but morall and natu­rall: which may appeare, as by other reasons, so by this one; God saith hee did destroy the Nations for such incestious Matches, Levit. 18.24. Now God could not punish the Na­tions for breaking a law was never given them. The cere­moniall and politicall lawes were given to the Iewes, and not to the Gentiles: thus it was not lawfull for Herod to have his brothers wife; nor must the Corinthian that married his fathers wife, be suffered to dwell with her. 1. Cor. 5.

3 Divines generally agree, that if there be a precontract with another person in verbis de presenti, in the words of the present time, made with consent of parents, &c. then the mar­riage after with another is a meer Nullitie, and such dwelling together is whoredome. Zanchius brings reasons for this from the law of God, and Nature, and civill and common lawes.

4 If a marriage be made without the free consent of the parties, or in cases where they are not able to give a free con­sent: as in the marriage with children under age, or with mad men, or persons that are drunke when they give consent, and doe disclaime it when they are sober. These are Nullities in [Page 117] the common opinion of Divines of all sorts: and the reason is, Because the consent of parties is essentially requisite to such a bond.

5 If there be error personae, an error of the person, that is, if a man meane to contract marriage with one person, and an­other person is given him: as when Leah was given in stead of Rachel to Iacob; Divines agree, that Iacob might have re­jected Leah, and that his owne consent afterwards did onely binde him to dwell with her. But yet error about the condi­tion or state of the person, is no Nullitie: If a man contract himselfe to a woman he thinkes to be a free woman, and shee proves a bond woman; or he thinkes he marries with a rich woman, and she proves a poore woman: these errors doe not cause a Nullitie; he must dwell with her for all this.

6 If marriage be contracted with such as are utterly and incurably unapt for marriage, this marriage is a Nullitie: as in the case of Eunuches, some kindes of incurable palsies, or the like. And about this, I finde no difference amongst Divines.

Zanchius and some other Divines go further, & pronounce Nullities in the cases following: as,

If marriage be contracted, yea, and celebrated without the 1 consent of parents: Hee brings many arguments from the Law before Moses, and from the Law of Moses, from the Te­stimony of the Apostle Paul, and from the lawes of Nations, and from the Fathers.

If marriage be contracted or celebrated with such, as have 2 any notorious contagious disease, which is knowne to be in­curable; as the Eliphantiasis, or worse kind of leprosie, or the like: because this will prove a mischiefe to the party cleere, and to his children, and to the Common-wealth; and God ordained not marriage to be a mischiefe, but a helpe.

If marriage be celebrated with a woman that is found to 3 be with childe by another man.

Yea, hee enclines to those that thinke the marriage of a 4 Christian with an Infidell, as a Iew, Turke, or Pagan, as being the knowne and professed enemies of Christ, is likewise a Nul­litie. He gives many probable reasons, and quotes divers au­thors for the opinion.

[Page 118]But for my part, I dare not venture so farre, especially to be peremptorie in it: much lesse have I attained to the lear­ning of those Divines, that thinke Veneficium versus hanc, Witchcraft disabling a man towards that woman onely, to be a sufficient cause of a Nullitie in the marriage. Thus of the case of Nullities.

Concerning Di­vorce, what rule is to be obser­ved.For the case of Divorce, I thinke that rule of our Saviour bindes peremptorily, that no man may put away his wife, but only in the case of fornication, Matth. 19.9. In that case a man (making a lawfull divorce) is not bound to cohabitation, but freed from it, and must not dwell with her any more. If it be objected, that in the case of disertion, when an Infidell forsakes a Beleever, the Apostle saith the Beleever is free. I answer, that this is not a case of Divorce: The Beleever doth not for the businesse of religion put away the Vnbeleever, yea, the Apo­stle shewes he ought not, 1. Cor. 7. only if the unbeleever will depart, let her depart. And so by the wilfull departure of the Infidell, the Christian is freed from the bond of marriage, as Divines conceive; which is a kinde of Nullity, but not a Divorce. But then a great respect must be had to the kinde of Vnbeleever: not every wicked man or woman, nor every person that professeth a false religion, but such an Vnbelee­ver as is a profest enemy to the Name of Christ, is the Vn­beleever the Apostle speaks of.

Yet one thing more I must adde about the case of Diserti­on: When the Disertion is for other causes than religion, if it bee wilfull or inevitable, then the party diserted, is freed from this charge of cohabitation; freed, I say, for a time, till the diserted returne: and if he never returne, the party forsa­ken is for ever free. Thus of the Proposition of their due­ties: the Exposition of it followes.

According to knowledge.] By knowledge, I take it here meant that Christian knowledge of Religion and the Word of God, which godly husbands had attained by the Gospel: for, in the end of the verse, he speakes of husbands, as heires of the grace of life. And so before I come to shew what speciall things, in the manner of cohabitation this know­ledge doth charge upon husbands, I would consider of some [Page 119] doctrines in generall, implyed by the words: as,

Doct. 1. That the knowledge of Gods Word, is a gift of God to be much accounted of: and therefore the Apostle here for honour-sake to the man, mentions this grace rather than any other. And, that knowledge is a precious thing, or a great treasure, may appeare divers waies. First, by the seate and use of knowledge: Excellency of divine know­ledge in many respects. it is a gift, that adornes the mind of man, making him by his inward vnderstanding to see ex­cellent things. It is a great benefite, to have senses to discerne things without vs: but this divine light that God puts into the understanding of man, gives to the understanding power to see admirable things. Especially, when it is spirituall light, it shewes a man the differences betweene good and evill, and reveales such glorious things, as no senses can reach to. Se­condly, by the author of it. God is the father of light, and dwelleth in light, Iam. 1.17. and it is the speciall glory of Christs divinity, to lighten every man that comes into the world, Iohn 1. and the [...]oly Ghost claimes a part in this glory, to give illumination to the minde, 2. Cor. 3. Thirdly, by the testimony God gives of the worth of knowledge, especially. when it is spirituall and religious knowledge. It is called ri­ches, 1. Cor. 1.5. and preferred before all outward things in the world, Ier. 9.23. and Christ accounts it a great signe of speciall friendship, to communicate knowledge to his Disci­ples, Iob. 15.15. and God gave Iacob a greater portion when he gave his word to him, than he did give to all the world be­sides. He did not so with other Nations, Psal. 1. Fourthly, by the accounts Christ gives unto his Father of the discharge of his office: He is carefull to prove that he hath given know­ledge to the men God gave him, to prepare them for eternall life, Iohn 17.6, 7, 8, 26. Fifthly, by the relation it hath to God himselfe: It is a part of the image of God in the new man, Col. 3.10. Sixthly, by the contrary: It is accounted a great sinne and a curse, to want knowledge, Hosea 4.11. and other gifts or services are reiected as vaine, if this grace bee not had; as Zeale, Rom. 10.2. Sacrifice, Hosea 6.6. and there­fore such as want knowledge, should shake off prophane sluggishnesse and vaine objections, and seeke to bee rich in [Page 120] knowledge, as the men in the world do to abound in wealth, Prov. 4.7. & 2.4. And such as have knowledge, should strive to increase in it, and be thankfull to God for his great mercy, in giving them knowledge and the meanes of it.

Doct. 2. Knowledge is required of all sorts of men. Not of Ministers only, but of private men: of all husbands, yea, and of all men before they be husbands; because so soone as they have wives, they are charged to shew their knowledge, Iohn 1.9.1. Cor. 8.1.1. Tim. 2.4. This condemnes the Sacrile­gious humour of those persons, that are like the wicked Lawyers our Saviour speakes of, Luke 11.52. which take a­way the key of knowledge from private men, either by their opinions hindering others from seeking knowledge, with their errors mudding the cleer fountaine of Gods Word; or by their power, restraining the meanes of knowledge from the people: and withall, this should stirre up all sorts of men to seek knowledge, and use all meanes to attaine it, as they will give their account unto God of the use of their their time at the last day.

Doct. 3. Knowledge is given us for use and practice, not for idle speculation: It is given as other gifts of the Spirit, to profit withall: It is a light to lighten our paths. Our know­ledge should bee after godlinesse, Tit. 1.1. It should some­way helpe forwards the worke of godlinesse: that we get by hearing, should be shewed by practise, Iames 1.22, 23, 24. They that have knowledge, and will not use it, shall have that knowledge taken from them, Matth. 13.11. Nor is the use of knowledge onely for discourse, but for conversation. The words of knowledge, or utterance, is given to some Christi­stians onely, 1. Cor. 12.8. And such as cannot talke much, may yet have comfort, if they have knowledge to stay their hearts in faith, and that they can shew their knowledge by a good conversation.

Doct. 4. The knowledge seated in our mindes, should have a commanding power of our actions: all should bee accor­ding as a mans knowledge saith. Those parcels of Divine truth put into our mindes, should rule us and dispose of us, and make us ordered according to them. Those lawes in our [Page 121] mindes, should make us master all that rebels against them, and make the members be subject to them to obey them. Our knowledge should bee lively, and indued with Soveraigne power: This is the honour wee should give to the light that is in our mindes, to let it rule us in all things. And this point may much humble all sorts of Christians for want of stirring up their knowledge, or for want of obeying it. Most Christi­ans have their knowledge so feeble, that the divell or the world may lead them aside to all sorts of temptations, and yet their knowledge makes not opposition, and doth not take armes, to subdue what exalts it selfe against the light of it, as it should doe, 1. Cor. 10.4. Now, if men would hearten, and give life and power to those notions of knowledge are in their mindes, and would have their knowledge to have full power, they must observe these rules.

1 They must daily wound, Meanes to give power to our knowledge. and mortifie, and resist the law of the members, that is, such humours in them as are wont to be incorrigible. Most persons have some faults in their natures that they are guiltie of, with a kinde of wilfulnesse; such faults as must be allowed; such as if they be crossed in, there will be no peace, but open rebellion; such faults as stick so fast to them, as if God and man must let them alone in them, these members must obey them as a law. Now these men must finde out, and be sure they resist them, or else the lawes of the minde will be but feeble, and sacred notions in­fused will starve and wither, and never appeare in their life and power.

2 Men must be sure they study profitable things, and a­voide such knowledges as are fruitlesse, as belong not to them, 1. Tim. 6.20. 2. Tim. 2.23. Tit. 3.9. There is knowledge that will puffe up, 1. Cor. 8.1. But men must bee wise for themselves, and strive to understand their owne way, Prov. 9.12.

3 They must pray God to put a spirit and life into their knowledge, and give them grace to shew all good conscience in their obedience; and withall, they must pray hard for their Teachers, that their word may be a word of power, to give fire to the sparkles of light are already in their mindes.

[Page 122]Finally, let all men that professe the knowledge of Gods word, remember that their knowledge should make them dif­fer from all other men. Their lives should excell others, ac­cording to the knowledge in which they differ from them. A man must hold forth the life and light of the knowledge hee hath, Phil. 2.15. They have a great taske to doe, that have re­ceived much knowledge; much is required of them: If they doe ill, their example may doe much mischiefe. 1. Cor. 8.10.11.

Doct. 5. True knowledge makes an impression upon every part of a mans life: it makes him better in all his wayes, both towards God and man; as here, true knowledge makes a man a better husband. Hee must carrie himselfe as a husband, ac­cording to his knowledge he hath of Gods word. True know­ledge enricheth a man in everie thing, 1. Cor. 1.5. The favour of our knowledge, should be manifest in everie place, 2. Cor. 2.14. The knowledge that will not doe thus, is falsely so cal­led, 1. Tim. 6.20. There is use of knowledge in the most ordi­narie things of the life of man; as meates, marriage, and the things of our calling, 1. Tim. 4.3. and therefore this should stir up all godly Christians, to shew this proofe of their know­ledge, and to pray that they may abound in knowledge, and all judgement, Phil. 1.9. Col. 1.9. and gives cause to Christians of ill behaviour, in their callings or private carriage, to mistrust that their knowledge is not right: and in particular, wives should pray God to give their husbands knowledge of his Word, and to blesse all meanes to that end; for that will make them the better husbands.

Doct. 6. It is an ill thing for men to transgresse against their knowledges, when they doe things that are not according to their knowledge, or leave undone things they know they should doe. The servant that knowes his Masters will, and doth it not, shall be beaten with many stripes. See Rom. 1. ult. Heb. 10.26. 2. Pet. 2.21. Husbands and wives should in a spe­ciall maner remember this: for there is a great deale of need that they should take notice of this point. Oh it is a grievous thing for a Christian to be wilfully corrupt, to doe or leave undone things against his knowledge.

Doct. 7. One thing here is comfortable, that God requires [Page 123] no more of his servants, but to doe according to the know­ledge they have. Ignorances, by the benefite of the new Co­venant in Christ, he will passe by, so as they be carefull to get knowledge according to the meanes they have of knowledge. This is a great comfort.

Doct. 8. In knowledge men should excell women: there­fore is knowledge here specially mentioned, in giving the charge to men. They are the heads of their wives, and there­fore in them should be the especiall seate of spirituall senses and understanding: and their wives are charged, if they doubt of any thing, to aske their husbands at home. It is a great dishonour to many men in this age in many places, that wo­men excell them in knowledge, both for the measure of it, and power of it, and care to use the meanes to get it. Thus of the generall Doctrines.

These words, as they in particular order the duties of Hus­bands, shew diverse things they are to looke to in their carri­age, in dwelling with their Wives. To dwell with them ac­cording to knowledge, imports,

1 Matter of edification; What this dwel­ling with knowledge im­ports. and so three wayes; for first, they must set up Religion, and the worship of God in their dwel­lings. Iosh. 24.15. They must keepe off the curse of God from them, and their wives and children, by daily praying to God, Ier. 10. ult. They must diligently (in their kinde) instruct the family in the plaine things of Gods Law, talking and discour­sing of the Word of God upon all occasions, Deut. 6.7. Gen. 18.19. They must see that Gods Sabbaths be kept and san­ctified in their dwellings; and therefore must not onely re­straine labour, but bring his houshold to the exercises of Re­ligion, and privately helpe them, by examination or repetiti­on, Command 4. Exod. 20.4. yea, and by sanctifying them to Gods worship. Iob 1.5. which is done by exhorting them to holinesse and preparation, and by humbling himselfe in prayer before God for himselfe and them: and he must sanctifie the creatures they use, by prayer. 1. Tim. 4.5. Secondly, in speciall towards their wives, they must use their knowledge in in­structing them, or resolving their doubts as there shall be oc­casion. 1. Cor. 14.35. Thirdly, they must teach their wives re­formation, [Page 124] and right order of behaviour by their owne ex­ample: giving full proofe of their piety, discretion, pro­vidence, painfulnesse and meeknesse; not daring to commit the faults themselues they reprove in their wives, and to live so, as not to be liable to any just exception. There is a que­stion is often asked about the first branch of this answer, and that is, whether a woman may performe the dueties of reli­gion in the family, in case of the absence or insufficiency of the husband? Now for answer thereunto, it is hard to give any peremptory rule, because in this thing wee have no com­mandement from the Lord: but yet, seeing some of the dueties of Religion may bee done by the Wife; as, instructing of children and servants, for the Law of grace should be in her lips, Prov. 31. and both Parents are charged with instructing the children, Ephes. 6. therefore I thinke by Anallogy it will follow, that the wife may doe other duties, as pray, and repeat Sermons: But yet it is most likely, that this power extends not further than her children and her maides, which was the power Hester used, Hest. 4.16. or if it goe further, it must be in some speciall cases, and with ob­servation of divers circumstances, in which, their safest way is to get direction and resolution from their learned Pastors.

2 Matter of toleration; and that in respect of the infirmi­ties of his wife: if her infirmities be bodily, it must be the praise of his knowledge, not to loath her for that, because God laieth them on her, and she cannot helpe them. And for her faults, they are either meer frailties arising from ignorance, or insufficiency shee cannot helpe; and those hee must passe by altogether, when he discerneth that shee is not willing to offend in them, Prov. 19 10. Or else, they are faults shee com­mitteth of knowledge; and so, they are either curable or in­curable. Curable, are such faults of negligence or waiward­nesse, that prove grievous to him or others: for these his rule is, he must not be bitter to her, Col. 3.19. but shew himselfe to be gentle and easie to be intreated, Iames 3.17. Hee must use all good meanes of counsell, and forewarning of her, and intreating, and such reproofes as may bee seasonable, and se­cret as much as may be. He must avoid raging & furious pas­sion, [Page 125] and reproaches. If her faults be incurable, that is, such as hee cannot mend by such courses, then I suppose hee may flie to the generall remedy of all Christians in the case of trespasses; and that is, to take one or two with him and ad­monish her, & then, if she mend not, he may flie to his Pastor, and such as have charge of soules with him, and get them to admonish her. But if none of these courses will serve, I thinke the Pastor, or others imploied in the businesse, may give notice, as they have occasion, to other Christians of her incurablenesse, and they may thereupon forsake her company, and reject her as a Pagan or a Publicane: but for the husband, he must cohabite still, and with patience beare the crosse God hath laid upon him, waiting, if at any time God will give her repentance, or otherwise restraine her wickednesse.

3 Matter of circumspection. To dwell according to knowledge, is to dwell with circumspection; and that hee must shew in matter of his owne right. Hee must take heed that by no indulgence or remissenesse hee lose his owne right. He must keep his authority, and rule as head; and not suffer things to be done, or disposed ordinarily against his will. And for the good ordering of necessary directions, if his wife will not obey, he must then provide to have things done aswell as he can, by his children or servants. This I speake of things essentially expedient to the peace or well-being of the fami­ly: he must not be his wives underling, contrary to the order of nature, and ordinance of God, Gen. 3.16. 1. Cor. 11.3, 7, 8, 9. Ephes. 5.23. 1. Tim. 2.12, 13, 14. Secondly, hee must shew it in the care of his estate, restraining her wastfulnesse if she be given to disorder, or wretchlesnesse in that kinde, Prov. 14.1. Thirdly, in case of sinne against God: he must take heed that he nourish not sinne in her by connivence, or neglect of coun­sell or reproofe, Iob 2.9, 10. Fourthly, in case of difference betweene her and her servants; so preserving his authority, as he judge not partially, but with equall judgement shewing the fault whersoever he finde it, else he may extreamly harden his servants against them both.

Giving them honour.] This is the second thing requi­red in the Exposition. They must honour their wives: [Page 126] And this the Husband doth,

How many waies husbands honour their wives.1 When he useth her with signes of his estimation of her, according to her ranke in the family, and her relation to him; intertayning her as his companion, and not as his servant or slave. To honour her, is to carrie himselfe with such respect towards her, that all may see that he makes a great account of her, as the companion God hath given to him for his life, to be a helper to him.

2 When he is carefull to protect her from wrongs, and dangers, and indignities. 1. Sam. 30.5.

3 When he provides for her maintenance, both in his life time, and after his death as well as he may; allowing her such apparell and other things as may shew manifestly how great account he makes of her, and doing all with cheereful­nesse, and not like churlish Nabal: and the rather, because for the most part they are not able to make shift, and provide for themselves.

4 By the speciall delight hee takes in her above others, cherishing her as his owne flesh, and making as much of her, as he can doe of himselfe. Pro. 5.19. Eph. 5.28.

5 By suffering himselfe to be intreated, and in some cases advised and admonished by her. Gen. 21.12.

6 By giving her such imployment as her gifts are fit for, leaving to her trust such things in the family and his estate, as she is fit to dispose of. It is dishonour to the wife, when the trust of businesses is committed to servants or others, when she is able and willing to undertake it. Pro. 31.11.

7 By yeelding a free and just testimonie of her praises up­on all fit occasions, both to her selfe and others. Prover. 31.28, 29.

8 By covering her infirmities, passing by meere frailties, and not speaking to her, to provoke her, when she is way ward, or else giving soft answeres, and forbearing as much as may be, to speake to her disgrace before others.

9 When he gives her leave to dispose of some things at her pleasure, not exacting account of her; allowing her, as a reward of her care or diligence, some such overplus as his e­state will beare, that she may be free to give for pious or cha­ritable [Page 127] uses, what may be for her credit or encouragement.

Object. But my wife was of meane birth, condition, or portion, when I married.

Sol. So and much worse was the Church before Christ married her, and yet Christ loves the Church.

Object. But since marriage shee is idle, and froward, and wastefull, &c.

Sol. If she be so, thou hast cause to pray for and admonish her; but for all that, thou must love her, and yeeld her due honour. The Church sinneth after calling, and yet Christ ho­nours the Church, both by praying for her in Heaven, and by labouring to cleanse her by his Spirit and Word in Earth, Ephes. 5.

Object. But she is prophane and carnall, a wicked woman, a scorner of religion, or perhaps of a contrary religion.

Sol. Thou must love and honour her, not because shee de­serves it, but because God requires it.

Thus of the Exposition. The reasons follow; and the first is, Because they are the weaker vessell.

As the weaker vessell.] The word translated Vessell, is di­versly accepted in Scripture; sometimes properly, sometime Metaphorically. As it is taken properly, it is somtime taken for goods or any houshold-stuffe, Mat. 12.29. Luk. 17.31. Some­times again it signifies any instrument, used in the house or without the house: so the instruments used in the Temple a­bout any part of Gods service, were called Vessels of the Mi­nistery, Heb. 9.21. So a Bushell is called a Vessell, Luke 8.16. So that which held the foure-footed beasts and foules, &c. in the vision, Acts 10.11, 16. is called a Vessell, yet like a sheet: so is a saile of a ship called by this terme, Acts 27.17. Now in a Metaphoricall sense, this terme signifies, either the parts or members of the body of man or woman that serve for generation, 1. Thes. 4.4. or else it signifies any person, that God hath set apart for some speciall service or ministration. Thus Paul was a Vessell of election, or a chosen Vessell to beare Gods Name among the Gentiles, and Kings, and the people of Israel, Acts 9.15. Or else such persons, upon whom God will declare either his mercy or Iustice. Thus Vessels of honour [Page 128] and mercy, and Vessels of dishonour, Rom. 9.21, 23. and in generall, any man or woman that God appoints to doe any worke, or his instruments either publickly or privately. Thus all men, in respect of the worke God requires of them, are Vessels, 2. Tim. 2.20, 21. and so women are Vessels here, be­cause they are instruments God makes use of for the helpe of man.

Now for the word Weaker: It signifies the frailties and de­fects in the Sexe of women; in respect of which, they are in­feriour to men: not so much their sinnefull defects, as their naturall defects; defects of negation rather than defects of privation.

So then the sense is, That in asmuch as women whom God hath given vnto man, instruments of his blessing and their helpe, are by nature fraile, and have many weaknesses and de­fects; men should be the more tender and carefull in their car­riage towards them: and so here are three points of doctrine may be observed.

Doct. 1. In that men and women are called Vessels, in re­spect of the service God doth cause them to performe, we may learne, That in workes of grace or matters of holinesse, we are rather Patients than Agents. Not but that by Gods as­sistance, men and women doe worke that which is good; but because therby God would have vs to ascribe all to his grace: And therefor hee compares vs not to active instruments, as tooles are in the hands of the workman; but to passive instru­ments, such as Dishes are, that beare and carry Treasure, or meate, or such like. Hence it is the Apostles call themselves earthen Vessels, 2. Cor. 4.7. and Paul in converting the Gen­tiles, did but beare Gods Name, Acts 9.21. And therefore we should all acknowledge our insufficiency, and flye to the bloud of Iesus Christ to sanctifie vs: for all the Vessels of the Ministery in the Temple were sprinckled with bloud, Heb. 9.21. And further, such as are unprofitable should repent and amend: for they are but as the vessell in the hands of the Pot­ter, and God will breake them in peeces with his rod of iron, Rev. 2.27.

Doct. 2. Women are weake and fraile, called here the wea­ker [Page 129] vessell; and I take it, this weaknesse is attributed to them, not in respect of sinne so much, as in naturall defects: so as he meanes not personall faults, but such weaknesses, as are found in all women, or the most. But yet I would not bee understood, to free women altogether from sinne in these frailties, because since the fall the naturall defects are tainted, and there is in them a speciall kinde of defectivenesse, or in­firmity which cleaves to their Sexe, which is not so usually in men, or not accompanying the nature of men.

Quest. What are the things wherein women are more usu­ally fraile, or defective, or infirme than men?

1 In capacity and judgement. In what things women are more frayle than men. They are not capable of so large a measure of knowledge as men (in equall compari­son) nor so able to reach the depths and mysteries of know­ledge.

2 In respect of their insufficiency for the greatest im­ploiments of life; as that Sexe is not ordinarily capable of the great services of God in Church and Common-wealth: the works cannot be done by women.

3 They are apter to be seduced than men, as the Apostle implies in the case of all women aswell as Eve, 1. Tim. 2.14.

4 In respect of dependancies. They cannot make shift for themselves, their desire is naturally subject to men, in respect of depending upon them for provision and protecti­on, Gen. 3. This weaknesse is stamped upon the whole Sexe.

5 In respect of their aptnesse to feares and amazement, and other perturbations, more unconstant, and not so stable in heart as man.

6 In respect of the discovery of their hearts & natures, whether in good or evill. It is harder to finde out throughly the perfect disposition of a woman in good or evill, than of men. Salomon could finde out the temper of one man among a thousand men, but not the heart of one woman among so many; and that I take it to bee the true sense of that place, Eccles. 7.28, 29. compared with verse 25.27.

7 In respect of their pronenesse to vanity, and pride in apparell; which I gather from this, that all the expresse dire­ctions about apparell that I remember in Scripture, are given [Page 130] rather to women than to men, especially in the new Testa­ment, as 1. Tim. 2.9. 1. Pet. 3.3.

The use may be, first, to give vs occasion to magnifie the power and mercy of God. His mercy, that dispiseth not his weake creatures, but bestoweth the grace of life upon them. His power, in that he keepes them in life, and preserveth his owne worke of grace vnto the possession of eternall life. Se­condly, it should stirre up women so much the more to use all the Ordinances of God, and all helps, to make themselves strong in the power of the gifts of grace; especially, they should get a strong faith in God, that they may trust in the power of God, that giveth strength to the weake, Esay 40. 29, 31. 1. Pet. 3.5. It will bee their greater glory, if they can o­vercome their naturall weaknesses, especially, if they can ex­cell men in the things of the kingdome of God, as many times it comes to passe. Thirdly, all Christians should have those women in great estimation, that have overcomne their frailties, and doe excell in knowledge, and piety, and mercy, and trust in God. Fourthly, all women should bee therefore the more humble, and apt to feare and judge themselves, and more willing to be taught, or admonished, and more fre­quent in praier to God, to helpe them and keepe them; and in particular, they should be the more willing to bee ruled by their husbands, as knowing it is a mercy of God, considering their weaknesse, to give them husbands to support them, and provide for them and finally, they should bee the more faith­full and diligent, to doe all the good they can in domesticall affaires, seeing by nature, they are not fit to manage the grea­ter and more publike services of God.

The third doctrine concernes Husbands, and so they are taught from hence to give the more honour to their wives, because of their naturall weaknesse: For, as it is in the natu­rall body, those members of the body which we thinke lesse honourable, upon them wee bestow the more abundant ho­nour, 1. Cor. 12.23, 24. so it should bee in the Economical bo­dy: for the wife is unto the husband bone of his bone, and flesh of his flesh; and this honour he should give her, and shew it, both by taking the more care to provide for her, and [Page 131] by cherishing & incouraging her the more, & by hiding & co­vering her frailties as much as he may, & by not exacting more from her than she is able to performe, & by helping her all he can, by instruction or otherwise. Only we must note, that he is not bound to honor her the more for sinful infirmities, but for naturall defects. How he must carrie himselfe towards her in respect of sinfull infirmities, or personall faults, hath beene shewed before in the manner of his carriage towards her as a man of knowledge. And thus of the first reason.

As being heyres together of the grace of life.] In these words is contained the second reason, taken from the generall dignity of Christians; which also extends to Christian wives. And concerning the dignitie of Christians, five things may be no­ted out of these words.

1 The title of their dignitie, They are Heyres.

2 What they inherite; Life.

3 What the cause of this dignitie is, viz. Grace.

4 In what maner they possesse it, viz. Together.

5 The persons capable of it; Women as well as men.

From the coherence we may note, That if women will have their husbands to honour them, they must be religious wo­men, and true Christians, that have grace as well as worldly portion. God requires religion and grace in all wives: And the rather should they bee carefull to get grace, and become truely religious, because it was long of their sexe that sinne came into the world: and as by one womans bearing of a childe, salvation was brought againe into the world; so should they everie one in particular, strive to recover their honour, by expressing the sound power of a religious life in all faith, and charitie, and holinesse, and sobrietie, 1. Tim. 2.14, 15. And be­sides, what shall it profite wives to get them jointures on earth, and husbands to provide for them while they live here, if their soules and bodies perish when they dye, and lose the inheritance in heaven? and perish they will, if they get not true grace. And further, if they be gracious women, if their hus­bands be so profane as not to make much of them, yet they shall be greatly set by of God; as was shewed, vers. 4. But on the other side, if they be ignorant and irreligious women, it is [Page 132] just with God, to deprive them of the comfort of this life, and to let their husbands neglect them or abuse them. For, though their husbands sinne in so doing, yet God is just in permitting such a thing for their punishment.

Secondly, another doctrine may be noted from the cohe­rence, and that is, That in heaven there shall bee no difference betweene husbands and wives, but they shall bee all one in Christ, alike heires of eternall life: Which is to be noted, the more to perswade them to submit themselves, and 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 dignity 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.

How godly men come to be heires.For the first; Christians are not borne Heires: I meane, not heires 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 heires. Now, the mystery of our adoption must be conside­red of in this manner: A Christian by the Gospell is made a Believer: Now faith, after an unspeakable manner, engrafts him into the body of Iesus Christ: Now being engrafted into Iesus Christ, who is Gods Sonne, hee thereby comes to the power to be 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 we have the promise of inheritance, and by the other wee shall have full possession. Of the first is mention made, Rom. 8.15. & of the other, Rom. 8.23. the first adoption is meant here.

[Page 133]For the second, Adoption is called a glory, by an excellence, because there is no glory like to it; even the adoption to bee heires as it is in this life, is the greatest glory in the world. Now the glory of our Adoption, may appeare to bee very great, if wee consider,

1. By whom we are adopted ( viz.) God. Wherein the greatnesse and glory of our A­doption appea­reth. If it be such a glory to be 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 wee respect either the excellence of God, who is the King of all the earth, and above all kings; or his eternity: he is such a Father as lives ever, Hos. 1.10. An everlasting Father, Esay 9.6. Other Fathers that adopt, may dye 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; Wee are heires not onely 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, wee are coheires with Christ, Rom. 8.17. And what would wee 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 le­gall terrors, 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 bee the guide of their lives, to tell them when they goe out, either on the right hand, or on the left; And [Page 134] lastly, to be their continuall comforter, Iohn 16. Esay 30.

2. By the right of their Adoption in Christ, both their persons and their workes are accepted before God, so as they stand alwaies high in Gods favour, howsoever they are en­tertained in the world, Eph. 1.6.

3. They have a name, and honour, shall never bee 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 barre them from the enjoying of this prerogative, as the coherence of that place shewes.

4. They have the Angells of heaven to attend them: God shewes by that, that hee will have them looked unto as his sonnes and heires, Heb. 1. ult.

5. They may aske whatsoever they will of God, and are sure to have it: They may get any suit of God; and he is so far from not granting, that hee rather complaines that they will not aske him often enough, Ioh. 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 helpes faile, Esay 43.18, 19, 20, 21.

5. If wee consider the wonderfull manner of their com­munion with Christ, and that foure waies. For first, wee 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 sinne, Heb. 2.14. Yea, wee 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 my­stery: for so they are said to live with him, to suffer with him, to dye 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: onely preser­ving [Page 135] 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 oyle that was powred on his head, hath run downe upon his mem­bers, Revel. 1.5.6. so that Gods heires are all Kings & 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, Eph. 1.3. Communion they have with him in Grace in this life, & in Glory in the life to come.

Lastly, if wee consider the assurance that Christians have given them for their right of Adoption: for first, they have an Act for it in Gods eternal Councel, Eph. 1.5. Men that have an Act of Parliament for the holding of their lands, they thinke they have a sure tenure; and yet many Acts of Parliament may be repealed, but the Acts of Gods Councell are like himselfe, immutable. The godly they are predestinate to Adoption. Se­condly, they have not onely Gods promise for their inheri­tance, but Gods oath, that by two immutable things, the heires of promise might have abundant consolation, as the A­postle shewes, Heb. 6.17, 18. Thirdly, to make all sure, God hath put his spirit within them, as the seale and earnest of their inheritance, Eph. 1.13, 14.

The use may be,

1 For Information; and so first, to shew the great goodnesse of God to man, that not onely requires and gives holinesse, but addes also blessednesse to his servants. In Iustification and Sanctification, he gives to men those good things they call bona virtutos, the good things of vertue: and in Adoption, he gives those good things they call, bona conditionis, the good things of condition, even blessednesse and true happinesse: whom God makes holy, he will make happy also. Secondly, it manifestly shewes, that we hold all our happinesse, not by Merit, but by Grace. For, adopted children cannot plead me­rit, but must acknowledge all of gift, as will more appeare when we come to speak of the cause of Inheriting, viz. Grace.

2 For Instruction; and so

The first impression this Doctrine should worke upon us, [Page 136] should be a desire to be such as may obtaine the right of A­doption of sonnes, for flesh and blood cannot inherite, 1. Cor. 15.50. So long as wee are carnall and unregenerate men, wee neither are, nor are to be called the heires of God. The unrighteous, that is, such as live in grosse sinne, and doe the workes of the flesh, are expressely and peremptorily exclu­ded from the benefit of Adoption, 1. Cor. 6.9, 10. Gal. 5.21. None but such as are effectually called, What kinde of persons we must be to attaine this Adoption. and borne of God, are capable of this Grace, Heb. 9.16. Ioh. 1.13. And in particu­lar, wee must have a true justifying faith, Ioh. 1.12. For, as was shewed before, we come to the right of Sonnes, onely as wee are ingrafted into Christ, upon whom, all the inheritance is originally and fundamentally conferred. and into Christ wee cannot get but by faith. And further, wee must looke to the sound mortification of the deedes of the flesh, Rom. 8.13. and know, that none can inherit but such as ouercome the power of their corruptions, and are not in bondage to any sinne, Rev. 21.7. And more specially God requires in all such as will be his sonnes, that they bee such as are not in bondage to the passions and perturbations of the heart [...] for hee hath promised that the meeke shall inherit; Mat. 5.5. Thirdly, we must forsake all needlesse society & familiarity with the wic­ked of the world, if wee will be Gods sonnes and daughters, and resolutely refuse to be corrupted with the sinnes of the times; as the Apostle shewes at large, 2. Cor. 6.17, 18. Fourth­ly, wee must be such as are described, Esay 56.4, 5, 6. Wee must make conscience to keepe Gods Sabbaths, and chuse the thing will please God; being more desirous to please God in all things, than naturall children are to please their earthly pa­rents; and take hold of Gods Covenant, as resting upon this preferment, and the promises of it, as our sufficient hap­pinesse.

And that we may be the more established in the knowledge of our Adoption, it will bee good for us to try our selves by the signes of such as are Gods adopted children.

Marks of Gods heyres and a­dopted children.1 Such as are Gods children by Adoption, haue this marke, They are made like unto God their Father, in holiness, in some truth of resemblance, 1. Pet. 1.25. And this they shew two [Page 137] waies: first, by purifying themselves, and sound humbling of their soules for their sinnes, that deface the Image of God in them: as Saint Iohn saith; Every one that hath this hope, pu­rifyeth himselfe, as he is pure, 1. Ioh. 3.2, 3. Secondly, by im­ploying himselfe constantly in doing righteousnesse; for here­by the children of God are knowne from the children of the Divell, 1. Ioh. 3.10.

2 In the last recited place, you may discerne another signe of a sonne and heire to God, and that is the love of the god­ly, as his brethren and fellow heires: Hee that loveth not the brethren, is of the Divell, not of God, 1. Ioh 3.10.

3 The gift of prayer is a signe of Adoption, and that we have received the spirit of Adoption, Rom. 8.15, 16. By the gift of prayer, I meane, not the skill to utter words to God in a good form of words, and variously; but the gift to speake to God in prayer, both with confidence in God, as in a father, and with the affections of praier, which the phrase of crying Abba Father, imports.

4 A Child of God discovers his Adoption by the man­ner of doing good dueties: hee doth serve God, not with servile respect, but with filiall affection; hee loves to be Gods servant, as may be gathered, Esay 56.6.

5 To love them that hate us, and blesse them that curse us, and doe good to them that persecute us, is a signe that wee are children to God as our heavenly father, Luk. 6.35. Mat. 5.

The second impression that this glory of Adoption should make upon our hearts, should be to stir up us to cary our selves in this world, as becomes the children & heirs to such a father as God is. And so in generall, it should wonderfully fire us to all possible care, to be holy as he is holy; and to expresse more to the life, the Image of Gods grace and holinesse, 1. Pet. 1. 14, 15. And that in all manner of conversation, striving to carry our selves as the sonnes of God, without rebuke, in the middest of this froward and wicked world; all sorts of the men of the world being so ready to reproach such as are Gods people, that if they will speake evill, it may be onely for our good conversation in Christ, Phil. 2.15, 16. And in particu­lar, wee are charged in Scripture with certaine speciall and [Page 138] choise things that doe greatly adorne and grace the life of a child of God that is an heire of heaven, if we be Gods heirs, and he be our father.

How Gods heirs must carry themsel [...]es.1 Wee should be Peace-makers, for our father is the God of peace, and this will force men to call us the sonnes of God, Mat. 5.10.

2 Wee must not render reviling for reviling, but rather blesse, seeing wee are heires of blessing, as the Apostle urgeth it, ver. 9.

3 Wee should live without care, as knowing that wee have a heavenly father that careth for us, Mat. 6.32. And see­ing wee are heires of a better world, wee should not love this world, nor set our hearts upon such mean things as this world can afford, 1. Ioh. 2.15.

4 If wee be Gods sonnes, wee should be willing to sub­mit our selves to his correction. If wee yeeld that power to the fathers of our bodies, how much more to the Father of our spirits? Heb. 12.9. But especially take heed, that we pro­voke not God by carelesnesse and boldnesse, in favouring any corruption, Deut. 32.18, 19.

Thirdly, our Adoption should be a singular consolation to us against all the miseries of this life. It matters not though our life bee hid, and though it doe not appeare to the world what wee are, and though wee have many crosses, and losses, and persecutions, yet the thought of our inheritance with God should swallow up all; Whatsoever wee are now, yet when Christ appeares, wee shall appeare in glory: and there can be no comparison betweene the suffering of this life, and the glo­ry to be revealed upon us, Rom. 8.17. Mat. 19.29. Col. 3.2, 4. 1 Ioh. 3.2. And that wee may be the more comforted, wee should often pray to God to shew us by degrees, and to make us know the riches of our inheritance, both in what we possesse in this world, and what wee looke for in heaven. And thus of the title of our dignities; We are heires.

Of life] Now follows to consider what we inherit; and that is Life; We are heires of life. It is somewhat a strange speech; but yet if wee consider of it, Life is a most sweet thing, there can be no happinesse without it. A living Dog [Page 139] is better than a dead Lyon. But as life is to be taken here, it is a Treasure above all treasures in the world. But the enquirie into it is very difficult: it is wonderfull hard to find out what life is; especially to describe or define the life here mentioned, as the glory of Gods adopted ones.

Life, in Scripture is either naturall or spirituall: as for naturall life (especially since the fall) that is so poore a thing, as to be an heire to, it is no great preferment. By naturall life, I meane that life that men live while they are unregenerate: I say, that life is a very poore thing; Which will appeare, if we consider the quality of it, Naturall life but a meane thing in divers respects. or the meanes of preserving it, or the short continuance of it, or the subject of it, or the things with which it is opprest, or the whole nature of it.

1 For the qualitie of it; What is life? It is but a winde, or breath: God breathed into man the breath of life, as if his life were but his breath, Gen. 2.7. and so it is said; Every thing that had the breath of life, Gen. 6.17. & 7.15.22. My life is a winde, saith Ioh, Ioh 7.7. What is your life (saith S. Iames)? it is even a vapour that appeareth for a little while, and then vanisheth away, Iam. 4.14.

2 If we consider the short continuance of it. It will va­nish away of it selfe after a while, as wee see in that place. It is compared to a Weavers Shuttle; or at the best, every houre of our life, or every action, addes secretly a threed till the web be woven, and then wee are cut off. So Hezekiah com­pares himselfe to a Weaver in that respect, Esay 38.12. Our life is scarce a span long: for to live is but to dye; to begin to live, is to begin to dye; for death takes away time past, and every moment we yeeld something to death.

3 If wee consider the poore meanes of preserving life: It is such a weake thing, that if we doe not daily give it food, it will faile us; and if it be not kept with rayment, it will be extinguished. And for the meanes we use, how silly are they? Our life is called the life of our hands, Esay 57.10. because it will not last, unlesse wee make hard shift with our hands to preserve it.

4 If wee consider the subject of it; It is but our bodies: for our soules in our naturall condition, according to the sense [Page 140] of Scripture, are dead in trespasses and sinnes. They have as it were a beeing, but not a life. Our soules, inrespect of the substance of them, are excellent things, because invisible and spirituall existences; but yet are destitute of that life is pro­per to them: They are things indeed will last long, but are void of that life which is spirituall.

5 If wee consider the miseries with which this life is infested, both by sinne, and the punishments of it. As for sinne, it is leprous from the wombe, and charged with Adams fault, and erres so often as cannot be numbred; the faults of it are more than the haires of our heads. As for punish­ment, how hath God ave [...]ged himselfe upon thy wretched life, to thrust thee out of Paradise, and would not let thee en­joy life in any place that was not accursed? The Divells also compasse about thy life to destroy it, 2. Cor. 10.5. What deformities and infirmities are found in all the Vessels of life, even in all the parts of thy body in which it dwells? And without thee, in the objects of life, how is it frighted with cares, plagues, or vexed with particular crosses? How doth God passe by thee, in many blessings he gives before thy face to others, and will not to thee? And what thou hast to com­fort thy life, is it not cursed to thee, so as thou feelest vanity and vexation in the use of it? But above, how is thy life frighted with the danger of eternall death?

6 Lastly, if we consider the whole nature of life; The A­postle here thinks it is not worth the naming by the name of life, when he saith onely of the godly, that they are heires of life: as if there were no living men but they; and as if they had bin dead all the time they were, till they were adopted.

But it is not Naturall life is here meant, but Spirituall life, called in Scripture, New life, and the Life of God, and eter­nall Life. The words of the Apostle Paul, Tit. 3.7. when hee saith, We are heires according to the hope of eternall life, serve to expound these words of the Apostle Peter.

Now concerning this life, it is above the reach of all mor­tall creatures to describe it as it is, especially in the perfection of it in heaven; for Saint Paul saith, of what he saw in hea­ven, that he saw things that could not be uttered, 2. Cor. 12. [Page 141] and Saint Iohn saith; It doth not appeare what wee shall be, 1. Ioh. 3.2. And in the 1. Cor. 2.9. it is said; that eye hath not seene, nor eare heard, nor hath it entred into the heart of man to conceive of, what God hath prepared for them that love him: Yea, Christ himselfe doth seeme to grant; that, as Man, he did not fully see the glory of this eternall life, in his mortall condition, where speaking of his estate after death, he said; Thou wilt shew me the paths of life, Act. 2.

And for so much as is revealed concerning this spirituall and eternall life, two things must be remembred; the one, That the doctrine of this life lyeth hid from ages and generations, in extreame darkenesse; and when the Gospell treats of it, it brings it as it were out of a darke dungeon, into the light, 2. Tim. 1.10. The other is; That when it is brought to light, none can reach to it, but such as God endewes with speciall wisdome: for Salomon long since had observed; that Life is above to the wise onely, Prov. 15.24.

The things I would consider of about this life, are these.

1 The Degrees of it.

2 The Originall of it.

3 A ghesse at the Nature of it.

4 The things that nourish it.

5 The differences betweene this life on earth, and as it is in heaven.

6 The Meanes to attaine it, or what we must doe if wee would enter into life.

7 The Signes to know whether it be in us.

8 The Properties of it.

Lastly, the Vses of it.

1 For the first, wee must understand, that this life hath three degrees, Degrees of spi­rituall life. into which wee enter in at three gates as it were. The first degree of eternall life, begins at the first spi­rituall acquaintance with God in this life, when his favour is made knowne to us in Iesus Christ, by the Gospell, so as wee are truely justified and sanctified, being reconciled unto God, having all our sinnes forgiven us, and our natures made new: and into this degree wee enter by the gate of Regeneration. Thus our Saviour saith; This is eternall life, to know God, and [Page 142] whom he hath sent Iesus Christ, Ioh. 17.3. Thus he that heareth Christs words and beleeveth, is passed from death to life, Ioh. 5.24. The second degree beginnes at our death, and conti­nueth the life that the soule, separated from the body, enjoyes till the resurrection at the last day. And concerning the estate of the soule in this degree of life, wee have no absolute reve­lation; but yet are taught in Scripture, that it returns to God that gave it to the body at first, Eccles. 12.7. and that it is with Christ, Phil. 1.23. that it is in the hands of God, and in Paradise, Luk. 23.43. and lives in unspeakable joy, Luk. 16. 25. and is freed from all miseries of this life, and enjoyes the honour of all good workes, Rev. 14.13. the bodie resting in the grave from all paine and labour, as in a bed of rest till the resurrection, Esa. 57.2. And into this degree of life eternall, wee enter in by the gate of death. The thirddegree of life eternall, beginnes at the resurrection of our bodies at the last day, and is enjoyed by body and soule for ever, comprehen­ding all possible consummation of felicity and glory in the heavens; And into this wee enter by the gate of resurrection, which is a kind of new begetting of us, and therefore is cal­led the resurrection of life, Ioh. 11.25. and so the blessed in heaven are called the children of the resurrection; and by that way the children of God, Luk. 20.36. In the first degree life is imperfect, in the second it is perfect, in the third it is consummate.

And the use of this first point should be, to warne men to looke to it, that they enter into the first degree of eternall life, while they are in this world, or else they shall never get to heaven when they dye; and therefore should strive for saving knowledge, and to become new creatures, or else it is in vaine to hope for heaven.

The originall of this life.2 For the second, which is the originall of life, it is great­ly for the praise of it, that it flowes from that life which is in God himselfe; which is an unspeakable glory to the crea­tures that enjoy it. With thee is the fountaine of life, saith David, Psal. 36.9. So he calls him the God of his life, Psal. 42.8. Naturall life is but a sparkle, that flowes from the life of our parents; but spirituall and eternall life, is kindled from [Page 143] that infinite light and life in God; But yet not as Christ re­ceived we this life: for he had it by naturall generation, wee have it by a way unspeakeable from God, but yet by Iesus Christ: In him was life, as the life was the light of men, Iohn 14. He that hath the Son hath life, Iohn 5.12. and he it is that is eternall life, viz. to us, vers. 20. As there is no light in the visible world, but from the Sunne in the sirmament; so there is no life in the spirituall world, but from God in Heaven, which hath caused it to shine in our hearts by the Son of righ­teousnesse, Christ Iesus. Thus our life is called the life of God, Ephes. 4.18, and Christ is said to live in us, Gal. 2 20. Which should teach us greatly to admire and adore the excellency of Gods goodnesse, and make us to rest our selves for ever under the shadow of his wings, Psal. 36.7, 8, 9. But that this point may be more clearly understood, we must consider of the ori­ginall of this life from God three waies. It hath its ori­ginall from God three waies. First, in respect of Ordination, and so it flowes from Gods decree; Hee hath or­dained us unto life, Acts 13.48. and our names are written in the booke of life, Phil. 4.3. Secondly, in respect of Merit; it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world, Iohn 6.51. This life will not be had without his death: that we might live in eter­nall life, hee must dye a temporall death. And shall not this greatly inflame our hearts to love the Lord Iesus, that gave himselfe for us, that we should not perish, but have everlasting life? Thirdly, in respect of operation or inchoation; and so the fountaine of life is either without us, or within us: with­out us is the Word of Christ, that is the immortall seede by which we are begotten unto life, 1. Pet. 1.24. and so is called the Word of life, Phil. 2.15. And the word is so, as it is the word of Christ that is Gospel; My words (saith he) are spirit and life, Iohn 6.63. And that word, considered as it is prea­ched to the dead soules of men; the dead shall Hear the voice of Christ, and live. Shall heare it: note that. Iohn 5.25. which should make us greatly to esteeme the preaching of the Gos­pel. Within us, the fountaine of life is the Spirit of Christ, which is called the Spirit of life which is in Christ Iesus, Rom. 8.2. Now the Spirit of Christ, that wee may live, doth [Page 144] two things, viz. it quickens the seed of the Word, and unites us unto Christ, as members of the mysticall body: and then looke how the soule of man doth give life to every member of the body; so doth the Spirit of Christ to every soule, as a severall member of the mysticall body.

3 For the third; We shall not exactly know what the nature of eternall life is, till it be perfected us, or consummate; yet by diverse words God hath let fall in Scripture, we may ghesse at the nature of this life: The nature of it, consists in a saving know­ledge or celesti­all light. and in generall, I thinke it is a kinde of celestiall light falling into the soule, that doth to it, that which naturall life doth to the bodie. This S. Iohn, shewing how Christ was the life of men, saith, hee was the light of men, Iohn 1.4. And David having said, With thee is the fountaine of life, adds; And in thy light wee shall see light, Psal. 36.8. And so the promise to the penitent sinner was, that his life should see the light, Iob 33.28. So Christ saith, he that followeth him, shall have the light of life. Mark it; the Light of life, Iohn 8.12. So that the life of our minds is knowledge in generall; and in particular, it is the saving knowledge of God and Iesus Christ, as our Saviour saith ex­pressely, Iohn 17.3. This is eternall life to know God, and whom hee hath sent, Iesus Christ. And the reason why this knowledge doth most inlive & quicken our hearts, is, because God in Christ is the most glorious subject of contemplation: as being that highest good, a very Ocean of goodnesse, onely able to fill and ravish the heart of man: and besides, because God as our chiefe good, can alone make the ravishment of the heart perpetuall, and so last for ever, which nothing else can doe.

But because everie knowledge of God hath not this effect, to breed everlasting life in the heart of a man; therfore I wil distinctly set downe what kind of knowledge it is that hath this effect, and what is required that it may be right.

Which know­ledge, must haue these properties and effects in it.1 It must be such a knowledge, as discernes God to be the only true God: and this rule excludes the Pagans from eter­nall life, who though by the light of nature they might di­scerne the invisible things of God, by the workes of the crea­tion; yet they so shut up those principles of naturall truth in [Page 145] unrighteousnesse, that they set up creatures as God, and gave the glorie of the true God to them. Rom. 1.

2 It must be such a knowledge as ascribes into the Na­ture of God such an excellencie, as can be exprest by no like­nesse of any creature in heaven above, or earth beneath, or the waters under the earth. God must not be conceived of by a­ny Images: Images in the Church shut out the Papists from eternall life, and Images in the heart to conceive of God by, excludes the ignorant and carnall Protestants. In the right conceiving of Gods Nature, we must adore him that is like nothing in heaven or earth.

3 It must be such a knowledge or vision of God, as di­scernes him to be the chiefe good, and onely happinesse to be desired: and so all those persons that behold any thing in this life, to be sought after as the chiefe felicity of their lives, are excluded from eternall life. And the things so esteemed, the Scripture calls their gods; so some make their bellies their gods, some their riches, some honour and the favour of men.

4 It must be such a knowledge of God, as conceives of him in Iesus Christ (that is) that sees the way how Gods in­finite justice, provoked by many sinnes, is pacified by the at­tonement made by Iesus Christ, as the Mediatour betweene God and man, Ioh. 17.3. else the knowledge of God, in re­spect of the contemplation of his justice, will be so far from inliving our hearts, that it would kill them if they had life. and this rule excludes all such from eternall life, as live in des­paire of Gods mercie, as Cain and Iudas. These knowledges are such, as without which life cannot bee had, but yet in themselves doe not quicken the Soule, and inspire it with life.

5 It must be such a knowledge, as doth nor only discerne aright the doctrine of the Nature of God, and of the person and offices of Christ; but doth discerne that God is ours (in particular) in Iesus Christ; and fully reconciled to us, and our portion for ever. To know God to be our God in Christ, is the very life of our soules: Now, because we discerne this in God two waies, viz. by the light of faith, beleeving the pro­mises [Page 146] of the Word, though we see him not; and by the light of vision, when we shall see him in his goodnesse face to face: therefore is the former light called the light of faith, and be­longs to this life; and the later light belongs to another world. Hence our justification which is by faith, is called, The justification of life, Rom. 5.18. This is a point, which should bee of unspeakable comfort to the weake Christians, that have attained to this knowledge; for certainly this is e­ternall life in them, as true as if they had th [...] glory of heaven already. But now, that true Christians may be the more in­fallibly setled in the knowledge of their interest in eternall life, as it lyeth in the right knowledge of God, to be ours in Iesus Christ, I will adde certaine effects of this knowledge, which shew, not onely that it is right, but also, that it is very eternall or spirituall life: for, if it be a right knowledge,

1 It raiseth in the dead heart of man spirituall senses, that were never there before: It makes the soule of a man able to heare Gods word, that could never doe it before: It gives sight in spirituall things, and sense, and feeling, and spi­rituall tasts of Gods goodnesse, and a favouring of spirituall things, more than earthly, 2. Cor. 2.15. Rom. 8 5. Psal. 36.8. Phil. 1.9.

2 It is a knowledge with admiration: it sets a mans heart upon a constant wondering at the glory of the things revea­led. He that hath this knowledge, sees in a Mirrour; he sees, and wonders: Nothing more ravisheth the heart, than doth the word, when it shew [...] him the glory of Gods grace to him, 2. Cor. 3.18. Wicked men see, but they see not in a Mirrour.

3 It is a knowledge that works transformation: it chan­geth a man into the likenesse of that it sees, even from gl [...]ry to glory, by the power of the spirit of Christ. The light comes into wicked men, but leaues them the same men it found them, for disposition and conversation: but this light humbles the heart of a man for his sinnes, and purifieth him from his most secret sinnes, Act. 15.9. and besides, prints upon him the I­mage of God, and stirres him up to all the motives of life in doing good workes, 2. Cor. 3.18. Col. 3.10. 1. Ioh. 2, 3. & 3.24.

[Page 147]4 It is such a light as is indelible, and will abide the tri­all, of manifold afflictions, and gives life and joy still to the soule: It doth not onely comfort in Gods house, but will support us when we are gone home, under the miseries of this present life, 1 Pet. 1.7

The use should be, to teach us all to blesse God for the Go­spell that brings life to light, and shewes us the love of God to us in Christ; and for all the meanes by which the Gospell is preached to us in the life of it. Oh, how should wee bee be­holding to them that helpe us to eternall life, by leading us un­to God, this Ocean of goodnesse? And withall, wee should be wonderfully thankefull to God, and for ever comforted, if we can finde that wee have attained to the assurance of Gods love to us in Christ. Though our knowledge here bee but small and weake, yet it is so rich as the tongue of man cannot utter, if it be in any measure true and sincere. Besides, how should this fire our desires after wisdome, and spirituall un­derstanding in the word of Christ? seeing it is our life, and in the same degree wee encrease in eternall life, that we encrease in acquaintance with God in Christ, and therefore aboue all gettings, we should be getting understanding. And finally, it shews the woful estate of ignorant persons, that are careless of the study of the word of God, and of hearing of the Gos­pel preached: This is their death, & wil be their eternal death, if they prevent it not by repentance, and sound redeeming of the time, for the service of the soule, about this sacred knowledge.

4 Now for the fourth point, the things that nourish life are greatly to be heeded, both to shew us what we should ap­ply our selves to, and with what thankefulnesse to receive the meanes of our good herein.

1 Wee must know, Divers things nourish this life that the principall cause of the nou­rishment and encrease of spirituall life, is the influence of ver­tue from Christ our mysticall head, by the secret and unutte­rable working of the spirit of Christ; which is therefore cal­led, the Spirit of life, because it both frees us by degrees from the feares of death, and from the power and blots of sinne, Rom. 8.2. and withall, it quickens and encreaseth life in us, for the better exercise of righteousnesse, Rom. 8.10.

[Page 148]2 The contemplation of Gods favour and presence doth wonderfully extend and inflame life in us. To marke God any where, or by any experience to finde effectually his loue, and to taste of the sweetnesse of his goodnesse; this is life from the dead, better than all things in naturall life: It doth a god­ly mans heart more good, than all things in the world can doe, as these places shew, Psal. 30.5. & 63.7, 8. & 36.3. & 16. ult. with coherence.

3 The entertainment God gives his people in his house, is one speciall cause of encrease of this life in us, as it encrea­seth both knowledge, and joy, and all goodnesse, and satisfies the heart of man; especially amongst all the things that are without us, the Word of God, as it is powerfully preached in Gods house, is the food of this life; called the savour of life unto life, 2. Cor. 2.16. Christs words are the words of eternall life, Ioh. 6. see Psal. 36.8. Ioh 12.50. Prov. 4.22.

4 Fellowship with the godly, is singular to quicken and excite the life of grace, and joy, and knowledge in us: there­fore it is an amiable thing for brethren to dwell together in unity, because there God hath commanded the blessing, even life for evermore, Psal. 133. ult. Prov. 2.20. The mouth of the righteous is a veine of life Pro. 10.11. Yea, the very reproofes of instruction are the way of life, Pro. 6.23. And therefore weake Christians should be instructed from hence, with faith to rest upon the God of their lives, who by the spirit of Christ can inable them to eternall life; & with thank­fulnesse to embrace all signes of Gods favour and presence; and above all things in life, to provide for themselves power­full meanes in publike, and good society in private; and not to be turned off from either of these, by slight either objecti­ons or difficulties; and to resolve to labour more for these, than carnall persons would doe, to have their naturall lives, if they were in distresse or danger. It is also excellent counsell which Saint Iude gives in this point concerning eternall life: hee would have us looke to foure things: The first is, to edifie our selves in our most holy faith, striving to get in more store of Gods promises, and divine knowledges, and to strive to establish our hearts in our assurance of our right to them. [Page 149] The second is, to pray in the holy Ghost; for hee knew that powerfull prayer doth greatly further eternall life in us. The third is, to keepe our selves in the love of God, avoiding all things might displease him; chusing rather to live under the hatred of all the world, than to anger God by working ini­quity. The fourth is, to looke as often and as earnestly as we can, after that highest degree of mercy and glory wee shall have in the comming of Christ, Iud. 1.19, 20.

I will conclude this point with that one counsell of Salo­mon; Keepe thy heart with all diligence, for there out come the issues of life. Christians that would prosper in spirituall life, should be very carefull of the first beginnings of sin in their thoughts and desires, and bee very diligent in nourishing all good motions of the holy Ghost, preserving their peace and joy, in beleeving with all good consciences, Pro. 4.23. Thus of the fourth point.

5 Now for the differences of life in these degrees, especi­ally the first and last degree, they are very great: for though e­ternall life in the first degree, bee a treasure of singular value, yet the glory of this life doth greatly excell, as it is to be held in another world.

I entend not to compare life in heaven with naturall life here (for that is not worthy to be mentioned in the balance with that eternall life of glory) but with eternall life it selfe, as it is held by the godly onely in this world. And so the dif­ference is very great.

1 In respect of the place where the godly lives in each degree. This life differs from eternall life many waies

2 In respect of the meanes of preservation of life in each degree.

3 In respect of the cōpany w ^th whō we live in each degree.

4 In respect of the quality of life itselfe.

5 In respect of the effects of life eternall in each degree.

For the first, there is great difference betweene the life of grace, 1 In respect of place. and the life of glory, in the very place of living: Here we live in an earthly Tabernacle, in houses of clay; there wee shall live in eternall Mansions, buildings that God hath made without hands, 2. Cor. 5.1. Here we live on earth; there in [Page 150] heaven. Here wee are strangers and pilgrims, farre from home, Heb. 11. there wee shall live in our Fathers house. Here wee are in Aegypt; there we shall live in Canaan. Here we live where death, sorrow, and sinne, and Divells dwell; there wee shall live in a place, where God, and immortality, and all holinesse dwells, 2. Pet. 3.13. Here wee are but bani­shed men, there we stall live in the celestiall Paradise; Here wee have no abiding City, but there we shall abide in the new Ierusalem that is above: The glory of the whole earth can but shadow out by similitude, the very walls and gates of that Citie, Rev. 21. Here wee can but enter into the holy place, there we shall enter into the most holy place, Heb. 10.19. To conclude, there wee shall enter into the heaven of heavens, which for lightnesse, largenesse, purenesse, delightfulnesse, and all praises, almost infinitely excells the heavens wee enjoy in this visible world.

2 In respect of the meanes that preserve this life.For the second; in this life, unto the preservation of life, we have neede of many things: as first, we neede meate, drinke, rayment, sleepe, marriage, physicke, the light of the Sunne by day, and the Moone by night: Yea, the life of Grace, though it consist not in these things, yet in a remote consideration, hath neede of these, that wee may bee the better able to serve. God in body and soule. But in heaven wee shall neede none of these, wee shall bee as the Angells of heaven, and God himselfe shall there be all in all, and shall fill us with his good­nesse, 1. Cor. 15.28. Our life shall subsist in God himselfe, who shall satisfie us out of the plenty of his owne glory. In that City there will be no need of the Sunne to shine by day, or of the Moone to give light by night, for the glory of the Lord doth lighten it, and the Lambe shall bee the light there­of, and there shall bee no night there, Rev. 21.23. & 22.5. Esay 2.60.19. Secondly, in this world wee neede the helpe of superiours, as Kings, Rulers, Parents, Husbands, Teachers, &c. But in that world inferiority and subjection shall cease, when wee shall sit downe with Abraham, Isaac, and Iacob in the Kingdome of God, Mat. 8.11. and so all the first things shall then be done away, Rev. 21.4. Thirdly, in this world wee need spirituall meanes for our soules, and the helpe of di­vers [Page 151] gifts in the Spirit, which serve for our furtherance in the way to eternal life; Our soules cannot live without a Temple on earth, without the Word, and Prayer, and Sacraments; but in that new Ierusalem, S. Iohn saw no Temple in it, there is no preaching nor praying; there wee shall not neede any, nor have cause to mourne for the want of it, as many times we doe now: for the Lord God almighty, and the Lambe, are the Temple thereof; from God wee shall have an infinite supply, in stead of all these things, Rev. 21.22. Here wee treat with God by meanes at a great distance, there wee shall enjoy him immediately: yea, those gifts of the Spirit, that suppose imper­fection in us, or misery in others, shall there be done away. The gifts that suppose imperfection in us, are faith, and hope, and repentance; wee shall not need promises to imply either faith or hope, because all shall then bee performed, and wee shall have actuall possession, 1. Cor. 13. ult. Nor shall wee neede sorrow for our sinnes, because all our iniquities shall then be done away. The gifts that suppose misery or sinne in others, are such as these; holy feare, anger, jealousie, care, hatred, griefe, pitty, or such like; now all these shall then be put off for ever, because in that kingdome shall bee nothing that is either un­cleane, or wretched, or in danger to fall away. Yet notwith­standing this hinders not, but that God may delight the soules of his people, by waies unknowne to us, after a most glorious manner; which seemes to bee shadowed out, by eating of the tree of life, which beares so often fruit, and by drinking of the water of life, which runnes like a river, pure as crystall, and proceedes from the Throne of God, Revel. 21.6. & 22.1.

For the third, 3 In respect of the company. there is great difference betweene the com­pany with whom wee live here, and those with whom wee shall live there; and that in seven things. As first, in the sorts of peoples: Here our life is made grievous by the evill ones, that either molest us with their oppositions, or grieve us with their wickednesse, or infect us with their evill examples: but there shall bee no wicked ones, no Divels to tempt us, no divellish men to slander us, or persecute us, no abominable persons, either to grieve or pollute us: All these enemies shall [Page 152] be cast into the Lake of fire, Revel. 21.8. & 20.4. & 22.14. wee shall never be troubled with them more; and the people there are all righteous, Esay 60.23. Secondly, in the digni­ty of the friends wee shall finde in heaven. They are usually but meane persons wee must sort withall here, but there they are such as exceed all the glory of this world; our friends and companions shall be glorious Angells, and blessed Patriarches, and Kings, and Prophets, and Apostles, and the Martyres of Ie­sus; and in generall, all weare Crownes of glory. Thirdly, in respect of the number of our friends: Here we have scarce one friend we have reason much to admire, or can safely relye upon, there we shall have an innumerable company of Angels, of the spirits of just men, a huge congregation of the first borne, even the generall assembly of all Gods elect, Heb. 12. 22, 23. Fourthly, in respect of disposition, both theirs and our owne: Here our life with our friends is made often grie­vous, by reason of envie, suspicion, offence, passion, pride, for­getfulnesse, and private discords; or our owne indisposition at sometimes to take delight in the presence of our friends: but in heaven, the spirits of just men are made perfect, Heb. 12.23. and charity will be inflamed on all hands, to perform ex­actly all those properties mentioned, 1. Cor. 13. Fiftly, in respect of constancy: Our friends here are not onely mortall, and must leave us, but mutable, and may forsake us; but there all the company is immortall, and being perfectly sanctified, are as God himselfe, immutable; and so their love is not only perfect, but everlasting: Charity there will abide for ever, 1. Cor. 13. ult. Sixtly, in power to content us, and satisfie us. Alas, here on earth, many things befall us, wherin our friends, though they would, yet they cannot helpe us: but in heaven, there is all sufficiency of power, to solace and content one a­nother to all eternity. Lastly, in their relation to us: On earth wee lose daily such as are neare and deare to us; in hea­ven we shall have them all, and it is very probable, wee shall know them all, and one by one. Adam in his innocency knew his Wife, and could call her by her name, without any body to tell him. And Peter and Iohn in the Transfiguration on the Mount, knew Moses and Elias, and yet had never seene them. [Page 153] how much more in heaven shall our knowledge be perfe­cted, to know and to bee knowne particularly, and as it were by name?

For the fourth; 4 In respect of the quality of the life it selfe. Our knowledge (which is our life) dif­fers greatly now from that it shall bee, both in respect of the ground of it, and in respect of the manner of it and in respect of the measure of it. The ground of it is our union with God, by which we partake of his light, Psal. 36.8. Now in heaven we shall be made one with God, after an unspeakable manner, in such a nearenesse as wee cannot conceive of now. This is that which our Saviour praies so earnestly for, Ioh. 17. 20.21. Secondly, in respect of the manner of it; Now God treates with us by meanes, as by the Word and Sacraments, &c. but then without meanes, immediately: Now wee see by the helpe of a glasse, or as an old man doth by Spectacles; but then wee shall see God by direct vision. Moses, that saw as much of God as a mortal man then could, saw but his backe parts; hee saw God, as wee see a man going from us, but then wee shall see him face to face, as hee is comming to us; yea, as hee is possessed by us. Wee shall not need helpe to shew God to us, as we doe now, for God himselfe shall be our ever­lasting light, as was shewed before.

There is a foure-fold vision of God; the one is naturall, as when wee see him in the crertures: the other is speculous, or Symbolicall, when wee see God in certaine signes of his pre­sence, as in the burning fire in the Bush, or in the Cloud, or Pillar of fire at the Tabernacle. The third is, the vision of Faith, when wee know how good God is, by the promises of his word to us in Christ. The last is, the vision of Glory, which differs from all the former, in a way of seeing un­knowne to us. Thirdly, our knowledge will differ in the measure: now wee know but in part; there are many things we know not, and what wee doe know, wee know but ob­scurely, and darkely; then wee shall know perfectly, even as wee are now knowne perfectly of God, 1. Cor. 13.10, 11. &c. and so wee shall know both God, and the Creatures. There is a world of most delightfull and rare knowledge of the Creatures, which wee attaine not to in this life: but the [Page 154] chiefe glory of our knowledge then, shall bee in the perfect vision of God, and those unspeakeable beauties of his Na­ture, when wee shall behold perfectly the glory of every pro­pertie or attribute in God, which will bee sufficient to breede everlasting wonder and delight. In a word; the knowledge of the meanest Christian in heaven, shall be above the know­ledge of Prophets or Apostles on earth.

5. In respect of the effects of life in each degree: as to instance.The fift difference is in the effects of our Knowledge: for, from our knowledge, and this celestiall light, flowes righte­ousnesse, peace, and joy in the holy Ghost; which the Apostle Paul makes to bee the parts of the kingdome of God, and so both in this life, and in heaven, Rom. 14.17. And unto these three heads may bee referred all things that concerne the glory of eternall life: and all these are held with, great diffe­rence in each degree of eternall life. For though wee have righteousnesse, and peace, and joy now in the truth of them; yet we have them not as wee shall have them in heaven; as will appeare, if we consider of them distinctly.

1. For righte­ousnesse.First for righteousnesse. Here it is the greatest burthen of life unto the godly, that they are not able to serve God as they desire; the imperfections of their gifts, the corruption of their natures, the daily infirmities that discover themselves in their conversations, make life many times more bitter than death would be to them: as appeareth by Saint Paul, Rom. 7. But there, all that is imperfect shall bee done away; there shall be no danger of displeasing God, for wee shall be made perfect in all parts and degrees of holinesse: our nature shall be perfect, like the nature of God; our members shall never more be servants unto unrighteousnesse, and our soules shall exactly resemble God in all perfection of goodnesse and gifts Here the glory of mans inheritance lyeth in the goodnesse of things without them; there it shall consist principally in an e­verlasting goodnesse, confirmed upon themselves: We shall be without spot and wrinkle, Eph. 5.27. Wee shall be as hee is in holinesse, 1. Ioh. 3.2. Here is our griefe, that our hearts cannot be so filled with the love of God, and the godly, as they should bee; there our hearts shall burne with an eternall in­flamation of affections towards God, and the blessed ones, [Page 155] without any interruption or decay: wee shall never more be troubled with hardnesse of heart, discouragement, feare, di­stractions, inordinate desires, and perturbations. Yea, our ho­linesse shal be better than Adams in Paradise: for he had a po­wer not to sinne, but we shal have no power at all to sin. Yea, in relation to Christ, it shall be better with us then, than it is now: for now we are reckoned just men only by the benefite of Christs righteousnesse imputed to us; but then we shall be made so perfectly holy by inherent righteousnesse, that wee shall stand everlasting righteous before God, by the righte­ousnesse that is in us. Imputation shall there cease for ever, when Christ hath delivered up the kingdome to God the Fa­ther, and when Faith shall bee done away. Lastly, the diffe­rence in this point may further appear in the freedome of our will. In this life many times our wills are not free to desire to doe the good we should doe, and most an end want power to execute what we desire: but there shall be all libertie, so as we shal never want either desire or power, to accomplish what may be for Gods everlasting glory, or our owne felicity.

Secondly for peace, 2. for peace. there is great difference: for first, in this life we have but little peace in respect of the miseries of life. Somtimes we have but little inward peace; our hearts being unquiet with fear, or grief, or discouragement, or passions; or else our consciences are unquiet, eyther because God fights a­gainst us, to try us or to humble us, or we fight against our selves, through ignorance & unbeleef, or distresse for sin. Som­times when our spirits are quiet, and there is a truce from in­ward warre, we then want outward peace; eyther men are un­reasonable, & molest us without cause, in our estates or names; or else God afflicts us in body, with paine and weakenesse; or in estate, sometime with easie crosses like small raine, some­times with greater crosses, like some fierce stormes. Now in heaven there shall be an eternall cessation of all miserie; there shall be no curse, and affliction shall be cast into the Sea, Rev. 22.3. Secondly, our Sabbath or dayes of rest, which God hath consecrated and blessed to us as the chiefe joy of our lives, proves many times dayes of sorrow and affliction, because ey­ther our bodies are molested with paine, or our soules distres­sed [Page 156] for want of powerfull meanes, or for want of abilitie to keepe a Sabbath unto God, or for want of joy in our soules. But in heaven we shall have an eternall Sabbath; not one day in seven, but all our dayes; rest without labour, and solace of heart, without any difficultie in our selves, or interruption without us: God and the Lambe will be an eternall Temple to make our rest for ever glorious. We shall be freed from all the labours of life, & from all pain & difficultie in serving God, and our workes shall be all easie, and full of delight, even the praising of God for ever. Rev. 14.12. Heb. 4.9.

3. for joy.Thirdly, for Ioy; there is great difference both in the causes, and in the measure, and in the continuance of it. The causes of our Ioy, shall be the highest can befall a creature. Here, while we are present with the bodie, and the blessings of life, we are absent from the Lord, the infinite life of our lives: but there we shall enjoy him as fully as our hearts can desire. 2. Cor. 5.8. Here we want our crown, whatsoever else we en­joy: but there our honour, and glory, and majestie shall be so great, as if all the Kings of the earth did bring their glory to one man, it would not equall what every one shall have there. 2. Tim. 4.8. Revel. 2.24. & 3.21. wee shall raigne in life. Rom. 5. And this Crowne is the more glorious, because it shall not consist of some precious thing without us, but of royall excellency, with which our soules and bodies shall shine as the Sunne in the firmament; our very bodies in qualitie being al­tered to such an expression of majestie, and beautie, and angeli­call excellencie as now exceeds all mortall language, being ra­ther like spirits than earthly bodies. And for the measure, now we have but little tastes of joy; and if these tastes be unspeake­able and glorious, what are those rivers of joy at Gods right hand? Psal. 16. ult. And for continuance; they are for ever­more, as the Psalmist there speakes: whereas now they are gone from us, like lightning, in an instant, and our lives are afterward assaulted almost continually, with causes or occasi­on of sorrow; so as the world in the best place, is but like a vale of teares: but there shall be no sorrow, no death, no cry­ing nor paine, but God shall wipe away all teares from our eyes for ever. Revel. 21.4.

[Page 157]6 Thus of the differences of life on earth, and life in hea­ven. What men must doe that they may enter into life, What men must doe to attaine this life. fol­lowes: And about this point our Saviour tells us two things beforehand. First, that the way to life is a narrow way, and the gate is exceeding strait: men may bee mis-led by a thou­sand by-waies, and the worke to be done is a very hard worke. Secondly, that there are but few that finde the right way; yea, but few amongst those that seeke it, and seeme desirous to know what they should doe: for, either they understand not the directions when they are given; or by taking time to thinke of them, they forget them; or else when they have the answer, they goe their waies, (like the yongue man in the Gospell) and are sorry the conditions be so hard; and so give over all further care, and rest in the estate they were in before. And therefore wee had need to attend the more carefully, and resolve to doe whatsoever God requires of us, whatsoever it cost us, and not be troubled at the difficulty of the worke, con­sidering the excellency of eternall life, and the many helpes wee may have to further the worke: Of which afterwards. This then is the question, What should a man or woman doe that he might be sure to enter into life?

Ans. 1 Thou must lay the foundation of all in Iesus Christ; Thou must disclaime all trust in any thing in heaven or earth, in thy selfe, or thy owne workes, or any other creature, and re­lye upon the merits of Iesus Christ, as the onely meanes of pacifying Gods anger, or procuring eternall life, Act. 4.12. Ioh. 3.16. and thou must inwardly lay up Christ in thy heart, so as spiritually ever to eate his flesh and drinke his blood, by applying all hee hath done or suffered for thee in particular. Ioh. 6.53. 1. Ioh 5.12.

2 Thou must pray hard to the God of life, Psal. 42.8. and with great importunity beseech him to give thee the spirit of life, that is, Iesus Christ; and with the more encouragement, because he hath promised to give even his holy Spirit to them that aske him, Luk. 11.13.

3 There will be no life in the soule, if thou doest not re­pent thee of thy sinnes, Act. 11.18. And this is the harder worke, because first to confesse thy sinnes will not serve turne, [Page 158] unlesse thou forsake them, and overcome them, Revel. 2.7. so as the power of them be mastered, and thou doe from thy heart desire and resolve to leave them. If thy lusts, passions, disorders of life in drunkennesse, swearing, sinnes of deceite, or the like, be not mended, thou canst not live this life, 1. Cor. 6.9. Gal. 5.22.23. At the best, without an apparant vi­ctorie, there will be little comfort in life. Secondly, in tur­ning, thou must turne from all thy transgressions, so as thou be sure thou leave no sinne thou knowest, but thou wilt endea­vour to judge thy selfe for it, and strive to forsake it. Thy heart must be turned from it, Ezech. 18.21.18. Yea, if some of thy sinnes, for profit or pleasure, be to thee like thy right eye, or right hand, thou must cut them off, or pull them out, or else thou canst never enter into life, Mat. 18.8, 9. As in the case of rich men, the way of life is compared to the eye of a Needle, and their hearts to a great Cable: now there is no way for thee to enter into life, but by untwisting the great Cable, till it be made like small threeds; which is done by great humiliation, Iam. 1.10. And withall, thy heart must continue affraid in the least thing to offend God. This feare of the Lord is required to the very beginning of this life, Pro. 14.27.

4 Thou must deny thy selfe extreamly in outward things: thou must looke for persecution; yea, and perhaps be put to it, to forsake father and mother, house and lands, wife and chil­dren, yea, and life it selfe, so as to hate and lose this naturall life, in comparison of the gaining of eternall life, Mark 10. 30. Ioh. 12.25.

5 Thou must be tied to walke in a strict course of life all thy daies, resolving to walke in the way of righteousnesse, and let the word of God be the rule of all thy actions, and by patient continuance in well-doing, to seeke encrease of hap­pinesse and holinesse; for life is onely in the way of righteous­nesse, Prov. 12.28. Rom. 2.7, 8. Ezech. 33.15, 16.

A Christian hath many helpes to attain it.Now, though this worke be very hard, yet thou hast many helpes, if thy heart be right and willing to obey: for,

1 God will give thee his holy Spirit, to worke all thy worke for thee, and to cause thee to walke in his statutes, and [Page 159] keepe his judgements, and doe them; and will mortifie the deeds of the flesh, and teach thee in all truth, and comfort and support thee, and make thy workes acceptable to God, as hath beene shewed before.

2 Thou hast the helpe of spirituall Armour, that is migh­ty through God, to cast downe strong holds, 2. Cor. 10.3, 4. thou wilt finde a strong supply from every ordinance of God; the Word, and Prayer, and Sacraments, all serve to helpe against the difficultie of this worke, and so will the Societie with the godly, as was shewed before.

3 Thou wilt have the benefite of Christs praiers and in­tercession for thee in heaven, Ioh. 17.17.15. which is of un­speakable force and power to helpe thee.

4 The greatnesse of the reward should pluck up thy heart against all the hardship of godlinesse; for,

1 God will grant thee pardon of all thy sinnes, Act. 2 39.

2 Thou shalt have fellowship with God himselfe; and he will shew thee so much when thou seekest to him in his ordi­nances, 1. Ioh. 1.7.

3 Thou hast most precious promises, recorded every where in the sacred Volume of Gods booke, 2. Pet. 1.4.

4 Who would not bee stirred up with the contemplation of that glorious inheritance is reserved for us in heaven? that incorruptible crown should make any body willing to abstain from all things, and to runne with all violence in the race set before us, 1. Pet. 1.3. 1. Cor. 9.24, 25, 26, 27.

Onely let mee conclude this point with an earnest exhorta­tion to all Christians, that would have comfort of life, to ap­ply themselves to get all possible knowledge they can in the Scriptures; for that knowledge is a tree of life, Prov. 3.18. & 16.22. and those sacred knowledges they must not let go, but take fast hold on them, Prov. 4.13. They must attend, in­cline their eares, and not let them depart from betweene their eyes, and be sure to keepe them in the middest of their hearts, Prov. 4.22.21.20. Marke every one of those words to doe it; and consider, that it is not the having of the Bibles, or Sermons, or the reading, or hearing, but the knowledge wee get into our hearts: nor is it any knowledge, but wisdome, [Page 160] or the wise knowledge of the Scriptures: and our knowledge is then wise, when it is an understanding of our own waies; and wee are wise for our selves, when wee studie profitable things, and when wee sow those seeds of truth in daily pra­ctise, and when wee practise with discretion, looking to the circumstances of every dutie, not to draw upon our selves incombrances by our owne rashnesse or indiscretion. And lastly, when with all knowledge we joyne lowlinesse of mind, and meekenesse; that meekenesse that is called meekenesse of wisdome, by Saint Iames.

Thus of the meanes to attaine life: The signes follow.

There are divers waies to try our selves, whether eternall life be begunne in us: as,

Signes of this life are six.1 By the savouring of those things that are immortall. Our mortall life relisheth nothing but what is transitory: and eternall life findes happinesse in nothing but what is eternall, or tends to it. Thus a man that is endued with this life, esteemes with sense, grace above riches, spirituall treasures above all earthly. In particular, the desire after the Word of God, is a signe that we are at least new borne babes in Gods kingdom if so be wee desire it with a kind of naturall affection, as the childe doth the breast; and constantly, and as the word is sin­cere; and with an unfained desire to grow in grace and goodnesse, by the power of the Word, Rom. 8.5. 1. Pet. 2. Iohn 6.27.

2 By our knowledge of God in Christ, as hath beene shewed before, when it is such a knowledge as workes not onely admiration, but also sound transformation of our hearts and lives.

3 There is a kinde of sorrow, that the Apostle saith is to salvation, 2. Cor. 10.7. and that is, such a sorrow as is vo­luntary and secret; for our sinnes, and for all sorts of sinnes, Rom. 7. Esa. 6.5. Esa. 1.16. and as they are sinnes, and not for other respects; and such a sorrow as quieteth the heart, and leaveth a vehement desire of reformation, and is most stir­red by the sense of Gods goodnesse, Hos. 3.5. Esa. 1.16. and is found in prosperity as well as adversitie.

4 By our love to God; for if the light of life bee in vs, [Page 161] and that wee are truely acquainted with God, as our God in Christ, the heart hath seene that, that will make it in love with God for ever; and shew it by his estimation of Gods loving kindnesse, and all the signes of it, above all things in life, Psal. 63.2, 11. and by longing after the comming of Christ, 2. Tim. 4.8. and by grieving for Gods absence, Cant. 3.1. and by his feare to offend God in any thing, Iude 20. and by his willingnesse to suffer any thing for God and the Gospell. 1. Thes. 1.2.

5 By our love of the brethren. The Alpostle Iohn with great confidence of words, makes this a signe, that wee are translated from death to life, 1. Ioh. 3.14. and it is infallible, if we so love them as we account them the only excellent ones, Psal. 16.3. and desire them as the onely companions of our lives, and if it bee for the grace and goodnesse is in them, 1. Ioh. 5.1. 2. Ioh. 1.2. and if it be, notwithstanding their in­firmities, or adversities; and if wee love all the brethren, without respect of persons.

6 To conclude this point generally: If eternall life bee begun in us, wee are new creatures, borne againe; the Image of God is restored in us in some degree, Ioh. 3.5. Tit. 3.7, 5. Colos. 3.10. and we are such as are fully resolved to spend our daies in the way of righteousnesse, and a holy course of life, Prov. 12.28.

8 The properties of this life follow, Properties of this life are five. and they are five: for,

1 It is unspeakable; eye hath not seene, nor eare heard, nor can the heart of man conceive, what God hath prepared in life for them that love him, 1. Cor. 2.9.

2 It is free, it is not given by merit, but is the free gift of God, Rom. 6. ult.

3 It is certain; for there is an Act for it in Gods councell. Men be ordained to life, and their names written in the booke of life, Act. 13.48. Phil. 4.4. and God hath bound him­selfe, by many promises in his Word, to the believer; and be­sides, hath confirmed it with an oath, Heb. 6.17. and Christ is gone into heaven, to make the place ready for all the heires of life, Ioh. 14.3. and further, wee have it already begun, even eternall life begun, Ioh. 17.3.

[Page 162]4 It is a life by assimilation, that is, such a life as is fashio­ned in likenesse to the life of another, even Iesus Christ, ac­cording to whose Image wee are created, Col. 3.10. And who shall change our vile bodies, and make them like his glorious body, Phil. 3.21.

5 It is eternall: A life that will last as long as God li­veth; it will never have an end. Divines expresse the et [...]rni­tie of it, in part, by this similitude: Suppose a little Bird came to the Sea once in a thousand yeares, and tooke up onely one drop of water, and so should continue to take every thou­sand yeares onely one drop, what an unspeakable space of time would it be, before the Sea would be drunke up? and yet e­ternity is a lasting beyond that unmeasurably. Thus of the explication of the doctrine concerning life.

The uses follow: and,

Vse 1. First, what a strong impression should this do­ctrine have upon the hearts of all unregenerate men? How should life and heaven suffer violence? How should this force open their eies, that they might awake from that fearefull le­thargie, and stand up from the dead, that Christ might give them this light of life? How should they unchangeably re­solve to seeke Gods kingdome first above all things; and a­bove all gettings, strive to get understanding? What shall it profit them to winne the whole world, and lose their owne soules?

But especially the doctrine of life should melt the hearts of all the godly, and imprint upon them the care of many dueties; as,

What duties this doctrine should compell godly men to practise.1 They have cause to wonder at the exceeding riches of Gods kindnesse to them in Iesus Christ, in providing such an inheritance for them, Eph. 2.7.

2 They should pray earnestly to God to open their eyes more and more, to see the glory of this life; and effectu­ally to take notice of the high dignity of their calling, and riches of their inheritance in life, Eph. 1.19.

3 This should marvellously weane their hearts from the cares of this present life, and from the love of earthly things, seeing their inheritance lyeth in spirituall and eternall life, [Page 163] 1. Cor. 7.31. Heb. 13.4, 5. & 11.13. Col. 3.1, 2. Phil. 3.20.

4 Since they have found this precious life by the Go­spell, they should therefore take heed they be not carried about with divers and strange doctrine, nor trouble themselves with doubtfull disputations, or unprofitable questions. They have found the words of eternall life, and whither else will they goe? Tit. 3.7, 9. Heb. 13.9.

5 This should make them love one another, as such as shall bee companions in life for ever. Yea, they should receive one another, as Christ received them to glory, Ioh. 13.34. Eph. 4.2. & 5.1. Rom. 15.7. And in particular, husbands should make much of their wives, and masters of such ser­vants as are heires with them of the grace of life, as this Text shewes, and Col. 3.24.

6 They should strive to shew the power of this life, and how much it excells naturall life: and therefore the fruit of the Spirit should be in them in all goodnesse, righteousnesse, and truth, Eph. 5.9. and they should so hold forth the Word of life, that they should thinke on whatsoever things are true, honest, just, pure, lovely, and of good report; and if there be any vertue, or any praise, they should strive to act that, being carefull in all things to maintaine good workes, Phil. 4.8. Tit. 3.7.8. Oh, what manner of persons should they be in all manner of good conversation!

7 They should lift up their heads with joy, and bee al­waies comfortable, considering the assurance they have of e­ternall life; they have the Spirit of glory resting upon them. One would thinke they should be alwaies singing, & making melody in their hearts: though they have crosses and wants in this life, yet, is not God their portion? and is it not enough they are provided for in respect of eternitie? and is there a­ny comparison betweene the afflictions in this world, and the glory to bee revealed?

Grace.] Thus of the matter of their inheritance. The cause followes, and that is Grace.

Grace is either a gift in us, Grace manifold or an attribute in God. Some­times by Grace is meant the gifts God bestowes upon men: [Page 164] and if Grace were so taken, then would bee implyed this do­ctrine, That dead men may have the Grace of God. There may be grace in men without life: yea, men may have excellent gifts, and yet be not alive spiritually: As gifts of government from the Spirit of God, as Saul had; and gifts for edification in the Church: A man may bee an excellent Preacher, as Iudas was, and may have the gifts of prophecying and working miracles, as the Reprobates mentioned, Mat. 7.21. a man may have the gift of knowledge of the Scriptures, as S. Paul imports, 1. Cor. 8.2. Heb. 6.4. a man may confesse his sins, as Pharaoh and Saul did: a man may be much grieved, and sorrow, and humbled for his sinnes, as Abab and Cain; and may repent too as Iudas did, and may make a great profession of true religion, and be very forward, as Demas, and Him [...]ne­us, and Philetus did: a man may be veryzealous for the truth, as Iohn and the Galathians were: a man may pray and cry hard and often to God, and be heard of God as the Israelites were in their distresses many times: a man may be of an unrebukea­ble conversation amongst men, as Paul was before his conver­sion; and such as have sinned may reforme their lives in ma­ny things, as Herod did: finally, a man may have faith to be­lieve Gods word, as the Divells doe, and to believe Gods pro­mises, as they that have a temporary faith doe after a sort, and may joy much in the comfort of them, as they concerne the godly: and yet in all these gifts there was no life.

Another point in that sense, is this; That there are gifts of Gods grace bestowed on the Elect, which are ever accompa­nied with life, so as their grace is the grace of life. And both these points should wonderfully awaken all sorts of Christi­ans, to looke about and trye their estates: and weake Christi­ans should diligently studie their booke of signes of true grace, and marke how the Scripture proveth all those saving graces to be such, as can be found in no reprobate. But because I thinke Grace in this place, cannot bee taken for the gifts of grace in men, What is meant here by grace. I passe from these points. By Grace then here is meant, the glorious attribute of goodnesse that is in God, by which he freely sheweth his love & mercy to his creature. And that it must be taken in this sense, I gather from the third [Page 165] of Titus v. 7. where the sentence being like, grace is called there, His Grace; Wee are justified by his grace, and made heires of eternall life.

Now this grace of God, Two wayes con­sidered. as it is in God, I consider of two wayes: first, as it is in relation to this spirituall and eternall life of Gods heyres; and then secondly, as it is in it selfe gene­rally considered. In relation to spirituall life, I consider of it, both in what it excludes, and what it includes.

Grace excludes both Nature and the workes of the Law. What is ex­cludes. It excludes Nature from this life, in three respects: First, in re­spect of propagation. This life cannot be propagated by Na­turall generation: we are not borne heyres of life, and so the sonnes of God: we are borne only the sonnes of Adam, not of God. They that are borne after the flesh, are not the seed, Rom. 9.8. Secondly, in respect of priviledge: By nature wee are the children of wrath, and therefore cannot be the children of promise, Ephes. 2.3. Thirdly, in respect of the works of Na­ture: for by Nature wee doe such workes as proclaimes us to be children of disobedience, and children of the Divell; and therefore cannot be heyres of life, by any workes done by Na­ture since the fall. And as it excludes Nature, so it excludes the workes of the Law; not in respect of the obedience to the Law, but in respect of the merit of life: so as the inheritance cannot be had by the work es of the Law. Rom. 4.4. & 11.6. nor can our best workes after calling, deserve life and salvati­on. Tit. 3.7.4, 5.

And on the otherside, What it in­cludes. the Grace of God includes all things in life, as wholly caused by Gods free favour to us in Christ. For first, our election to life, is from the meere grace of God, Ephes. 1.46. Secondly, the meritorious cause of life is by grace, Gal. 4.4, 5. Thirdly, the promise of life is by grace, Rom. 4.14. Gal. 3.18. Fourthly, the inchoation of life is from grace, whether we respect Vocation, Gal. 1.15. or Iustification, Tit. 3. 7. Gal. 2. ult. Lastly, in respect of the consummation of it in the perfection of glorie in heaven. Rom. 6. ult.

Thus of Grace in relation to Life. In it selfe, Grace is a most amiable attribute in God, extending his goodnesse unto the creature, without respect of deserts. And that we may the [Page 166] more admire the glorious grace of God, it will be profitable to give a touch of the fruits of it unto man, upon whom hee sets his favour: for looke what men have interest in the grace of God, these things flow upon them from the beames of that grace.

What privi­ledges follow on such as enjoy Gods grace.1 God knowes them by name. Exod. 33.12.

2 When God is angry with all the world, and about to declare his wrath by terrible judgements, yet still they finde favour in his sight. Gen. 6.8. & 19.19.

3 When they offend, and are sorie for their offences, and seeke for mercie; he pardons iniquitie, and takes them for his inheritance, and repents him of the evill. Exod. 34.9. Ioel 2. 12, 13.

4 He will withhold no good thing from them. Psal. 84.12. & bestows of his best gifts upon them liberally, in all sorts of gifts. 1. Cor. 1.4, 5.

5 He will give them any thing they aske of him, without hitting them in the teeth. Iam. 1.5.

Lastly, we see by this Text, he gives them the inheritance of eternall life, and all things that belong to life and godlinesse. 2. Pet. 1.4.

The use should be to teach us many things: as,

1 To celebrate the praise of this graciousnesse of God: seeing God doth all things so freely, he stands upon it greatly to have this glory in his Nature acknowledged. Psal. 111.1. & 149.3, 4. Ephes. 1.6.

2 To acknowledge that all good things we enjoy, eyther in temporall or spirituall things, wee receive it from his free grace. Psal. 44.4. Ephes. 2.8. for, by the grace of God wee are that we are. 1. Cor. 15.10.

3 When we would wish the best good to others, eyther in publicke to the Churches of Christ, or in private at home, or abroad to any that are deare to us, our cry should be Grace, Grace to them. Zach. 4 7.

4 We should especially be moved to seeke this grace of God to our selves, as the sufficient and the onely happinesse in the world. Col. 1.6. Now that this point may the more effe­ctually be understood, I will shew you how this grace of God [Page 167] comes to men; and then what we should strive to be, that we may be sure to receive the comfort of it, that God is gracious to us. For the first, we must know, that all grace from God is given to Iesus Christ, and comes by him, Iohn 1.17. and therefore called the grace of our Lord Iesus Christ, in the bles­sing at the end of the Epistles. Without Christ, no grace can come to sinfull men. Further we must againe know, that the grace of God is extended unto us from Christ, by the Gospel, that brings the doctrine of it to us: therefore is the word cal­led the word of his grace, and the Gospel the Gospel of the grace of God. And yet further wee must know, that there must bee wrought in us that supernaturall gift of faith, by which onely we can be capable to receive this grace of God: we have our accesse onely by faith, Rom. 5.2. Now for the se­cond point, there are many things God stands upon to finde in the persons, that should receive the comfort of his grace; not for the merit of them, but for the honour of his owne grace, that it be not abused: As first, wee see by that which went before, wee must have faith to believe and apply to our selves the doctrine of Gods grace. Secondly, wee must bee good men: not such as are men of wicked devises, or such as make a mocke of sinne; but such as are carefull in all their waies to avoid what may displease so gracious a God, Prov. 12.2. & 14.9. Tit. 2.11, 12. Thirdly, wee must be low­ly and humble persons, that attribute nothing to our selves, but all to Gods goodnesse, Prov. 3.34. Iam. 4.6. 1. Pet. 5. And therefore it concernes all Christians to take heed, that they rest not in the hearing of the doctrine of Gods grace, but must la­bour truly and effectually to know Gods grace to themselves, Col. 1.6.

5 This doctrine of Gods grace may wonderfully comfort the godly, and establish their hearts in the assured expectation of Heaven when they die: for nothing can hinder their com­fort and hope herein, but onely their unworthinesse; and that is removed by this doctrine of Gods grace: Thus the Apo­stle saith, Wee have good hope through grace, 2. Thes. 2. 16. and againe, Wee have acccesse unto this grace, by which we stand & rejoyce in the hope of the glory of God, Rom. 5.2.

[Page 168]6 It may wonderfully embolden us, in our suites and re­quests to goe to Gods Throne, seeing it is a Throne of grace, where petitions are granted freely, and great suits as easily as lesser, Heb. 4.16.

7 Men should be warned to take heed that they doe not transgresse against this doctrine of the grace of God. And men sinne against the grace of God fearefully, foure waies. First, Men transgresse against the grace of God many waies. when they frustrate it in the doctrine of it: which they doe, partly when they receive the doctrine of it in vaine, and faile of the right knowledge of it, 2. Cor. 6.1. Hebr. 12. 15. partly when they trust upon the merits of their owne workes, Gal. 2. ult. Secondly, when they fall away from grace, either by relapsing to the world, by entertaining the corrup­tions they had forsaken, or by removing the sincere doctrine of Gods grace, Gal. 5.4. Thirdly, when men turne the grace of God into wantonnesse, and draw wicked and licentious conclusions from the pure doctrine of Gods grace, making it a cloake for their sinfull liberties, Iud. 1.4. Rom. 6.1. Fourth­ly, when men despite the Spirit of grace, that shewes it selfe, either in the power of Gods ordinances, or in the practise of true Christians, Heb. 10.29.

8 It should bee a wonderfull comfort to a Christian, a­gainst his owne frailties, and daily infirmities; according to that of the Apostle, Wee are not under the Law, but under Grace, Rom. 6.14, 15.

Lastly, even the more gracious God is, the more carefull wee should be to walke worthy of his grace; for, as the Apo­stle saith, The grace of God that bringeth salvation unto all men, teacheth us to deny ungodlinesse, and worldly lusts, and to live righteously, and soberly, and religiously in this present world, Tit. 2.11, 12.

Thus of the third point, viz. the Cause of inheriting. The manner follows, viz. They inherit together.

Together.] The godly are heires together: their inheri­tance lies all together. Which may appeare by reckoning up the particular priviledges of the godly, in which they all meet, and are joynt heires, and fellow heires, as the Apostle calls them, Rom. 8.17. Eph. 3.6. Christians hold their inhe­ritance [Page 169] in Gavelkinde; I thinke that is the tearme the Law­yers give for that tenure, where all the brethren have the same inheritance divided amongst them, and all alike heires. And as they are so in the matter they inherit, so in the manner of comming to their right: for they are all the children of God, and children by Adoption, and not by naturall generation; so Christ onely is Gods heire.

Now that it may distinctly appeare, that they are heires to­gether, I will number some particulars: as,

1 They have all the same father, Godly men and women are heyres together many waies. Eph. 4.6. who is in them all.

2 They are all of the same body, viz. members of the my­sticall body of Christ, Eph. 3.6.

3 They have all one spirit, Eph. 4.3.4.

4 They weare all the same apparell, being cloathed with the same righteousnesse of Christ, Gal, 3.27, 28.

5 They weare all the same livery, and badge of distincti­on; they have all one Baptisme, Eph. 4.6.

6 They are all fed with the same commons at the Lords Table; the bread is the communion of the body of Christ, and so the wine of his blood: I say communion, because all partake of it, 1. Cor. 10.16, 17.

7 They have all the same gifts: for though in outward administrations and callings there be difference, and in natu­rall endowments, and in common graces: yet in the gifts of saving grace they have all a part of all gifts, and differ onely in the measure; as they have but one faith, and one hope: And so in all other saving graces, Eph. 4.5, 4. 1. Cor. 12. Eph. 5. 7. Rom. [...].2.

8 They have all the same promises, Eph. 3.6.

9 They have all the same or the like attendants, viz. the Angells of heaven, Heb. 1.13.

10 They are governed by the same lawes; have all one Lord, Eph. 4.5. and have all the same way to heaven, which is by Christ▪ & have all interest in the Teachers of the Word of Christ their Lord, 1. Cor. 3.22.

11 They shall have all the same glory after this life; for the inheritance of them all is immortall, and undefiled, and [Page 170] without end, 1. Pet. 1.4.

12 They shall hold their glorie in the same place, after this life, viz. in heaven, 1 Pet. 1.4.

The use of this should be greatly for the comfort of weake and poore Christians; for, though they differ from other men in outward calling, or the measure of gifts, yet they are, in the substance of the inheritance, provided for, as well as the grea­test Kings, or Prophets, or Apostles. And besides, it should teach the brethren of higher degree, to carrie themselves with all humility towards their poore brethren: and it should teach all Christians to love as brethren; to be courteous and ten­der hearted one towards another: as followes in the next Verse of this Chapter. Thus of the fourth point.

5 The fift point is concerning the persons that doe inhe­rit, and so the coherence shewes, That both sexe are capable of inheriting; women as well as men, wives as well as husbands. God is no respecter of persons, but in all conditions of peo­ple, such as feare him, and believe in Christ, and worke righ­teousnesse, are accepted & adopted of him, as these places shew, Act. 10.35. Gal. 3.28. Col. 3.11. And this should teach all Christians, not to have the glorious faith of Christ in respect of persons, Iam. 2.1, 2. And in particular, such husbands as have religious wives, should make the more account of them: though God hath made them inferiour to them in outward condition, yet hee hath made them equall in the inheritance of life.

Lest praier be interrupted.] Hitherto of the second reason to perswade husbands to make conscience of their dutie to­wards their wives. The third reason is taken from the ill ef­fect, if it be not done, and that is, that Gods service (and in particular, praier) will bee hindred; and that divers waies: First, if he dwell not with her, praier in the family is like to be omitted, it being his worke, as the head of the family, to performe that duety, and to see that his houshold serve God with him, Iosh. 24.14. And if he carrie not himselfe as a man of knowledge, there may arise such dis [...]ord amongst them, that they will have no minde either to pray together, or one for another, at least, their passions will tempt them many times [Page 171] to omit prayer: and if he give not honour, but dispise her, hee will have no heart to pray for her whom he contemnes.

There are many observations may be gathered out of these words: as,

Doct. 1. Praier is a part of Gods service, that is necessari­ly required, and not left arbitrary for men to doe, or not to doe it, Psal. 105.1. 1. Thes. 5.17. Mat. 7.7. Rom. 12.12. Eph. 6.18. Col. .4 2.

Doct. 2. The exercise of praier is not onely a part of Gods service, The excellency of prayer ap­peares in many respects. but it is an excellent part, a chiefe part, that which much excells. Which may appeare: First, by the nature of it: It is an exercise, in which a mortall creature talkes with the immortall Creator. Secondly, by the antiquity of it: It is an exercise that godly men have be taken themselves to with great devotion, from the first times of the world, Gen. 4 26. & 21, 33. Thirdly, by the efficient cause of it: God poures out his owne Spirit upon his people, of purpose to make them able to pray; and therefore is called, The Spirit of prayer, Zach. 12.11. Ioel 2.28. Rom. 8.26. Fourthly, because they are things so precious, as Christ takes them, and presents them to God, covering our imperfections, and making them acceptable, Rev. 8.3. Fiftly, by the great priviledges this ex­ercise enjoyes. For fir st, God is greatly delighted in it, Pro. 15.8. and therefore one of his titles is, that he is a God that heareth praier, Psal. 65.1. and heares with great attention: his eares are open, Psal. 34.15. and will not despise praier, for the infirmities of his servants, Psal. 102.17. nor reproach them, Iam. 1.5. Secondly, any man of any condition, that hath an honest heart, may bee regarded with God in prayer, Mar. 7.7. Luk. 11.10. Thirdly, whatsoever is asked, is ob­tained; which is an unspeakeable benefit, Mark. 11.24. Psal. 85.5. Lastly, God hath promised salvation to all them that call upon his name, Ioel 2. ult. And this point should be a great encouragement to all true Christians, to bee much in prayer, and to resist all dulnesse in themselves, or temptations and ob­jections against the exercise of prayer.

Doct. 3 Prayer is a duety required of private Christians, as well as of learned men, or Ministers. Husbands and wives [Page 172] are supposed to practise this duety of praier. Hence it is, that where we read of any commandement to pray in Scripture, usually it is as large as any of the ten Commandements, even such as bindeth all persons to the performance of it: which should serve greatly to shew the prophanenesse of most fami­lies that have no praier. A family without praier, and the ex­ercises of religion in it, is a very denne of wilde beasts, and a cage of impure birds: and the wrath of God hangs over those families that have not praier used in them; as these places shew. Psal. 79.6. Zeph. 3.1, 2. Dan. 9.13. Ezech. 22.30.

Doct. 4. Yea, in that he takes for granted, that christian husbands and wives did pray; onely admonisheth, that they looke to it that their prayer bee not interrupted, it shewes, That every godly Christian can pray, & doth make conscience of it to doe it, Psal. 32.6. for every Christian, that is a true Christian, hath the spirit of Adoption, by which hee cryes, Abba, Father, Rom. 8.16. And it is made a signe of a wic­ked man, not to call upon the name of the Lord, Psal. 14.4.

Doct. 5 In that prayer may not be interrupted or hindred, it shewes plainely, That this is an exercise for every day con­stantly, while we live in this world; which these places con­firme, 1. Thes. 5.17. Col. 4.2. Rom. 12.12. Psal. 105.4. praying by fits will not serve turne.

Doct. 6. Wives and husbands, though they had never so many praises otherwaies, or for their carriage one towards a­nother; yet if they bee not religious persons, and in parti­cular, such as serve God by daily and devoute prayer, they are not true Christians, nor accepted of God. The Apostle takes it for granted, that all christian men and women, doe make conscience of daily prayer to God. Which serves notably to confute the vaine trust in civill honesty, and the fairenesse of domesticall conversation, which bewitcheth many persons in the world.

Doct. 7. When the heart is not right towards man, it is not right towards God: as here domesticall disorders hinders the exercises of Religion towards God. That husband that loves not his wife, hath no great minde to pray. Wives that make no conscience to live quietly and obediently with their hus­bands, [Page 173] suffer a like alienation from God, both in their ability to serve him, and in his acceptance of it.

Doct. 8. In that he saith your Prayers, it shewes, That everie Christian must make prayers of his owne. As the just man lives by his owne faith, so must the true Christian thinke of getting his living under God, by his owne prayers. 'Tis not enough that he partake of other mens prayers in publicke, or that he can get others to pray for him in private; God lookes for prayers from himselfe.

Doct. 9. In that he saith prayers, it imports, That there bee diverse kindes of prayer, and that private Christians must make not only a prayer, but prayers to God. Ephes. 6.18. Phil. 4. 6. Col. 4.2. The sorts of prayer, and differences, arise,

1 From the instrument by which it is formed: From whence the sorts and difference of Prayer doth a­rise. for there is the prayer of the heart only; such was Hannah her prayer, 1 Sam. 1. There is a prayer of the mouth only; such is the prayer of Hypocrites, Esa. 29.13. There is the prayer both of heart and mouth; and such is the prayer ordinarily of all the godly.

2 From the place of prayer: some prayers are publicke, some private; and a Christian must use both: Some are alone, some with others.

3 From the forme; and so we have the prayer of Christ, as the pattern and rule for all prayers, and the prayers of Chri­stians agreeable to that patterne. We must not rest upon say­ing over the words of the Lords prayer, and neglect all other prayers. Againe, some prayer is conceived, some is in a set forme used. A set forme is fittest for the publicke, and for such weake Christians as are not yet able to expresse their owne desire to God in their owne words: nor are conceived formes unfit or unlawfull for such as are able and desirous to performe prayer according to the rules of prayer; as is appa­rant by the examples of all sorts of prayers in both Testa­ments.

4 From the object of prayer; and so some prayers are made daily at set times: and thence it was that the Church of the Iewes had their houres of prayer, Act. 3.1. and some are ut­tered suddenly, according to some speciall occasion. And of [Page 174] this sort are ejaculations, short petitions put up to God ex­pressing the present motion in the heart.

Doct. 10. It is a great losse or inconvenience to have our prayers interrupted. This is plaine from the Text. And there may be many reasons assigned of it; I will instance but one or two: first, because for that time a man is thrust out of the presence of the King of heaven: To pray, is to stand before his face. Secondly, because while prayer stands still, our spirituall trade stands still: while we pray not, we thrive not. Thirdly, if it were nothing else but the respect of others, it must needs be a great inconvenience to omit prayer; because thereby we withdraw our aydes from the Church: and that is as bad as in evill times of warre, to withdraw our succours from the house of Israel.

Quest. But how manie wayes can prayer be interrupted?

Answ. Prayer may be interrupted eyther in heaven, or in earth; eyther in the hearing of it, or in the making of it.

Prayer is interrupted in the hearing of it, or God will not heare prayer, Prayer may be hindred seven waies in the bearing of it.

1 If the person making it lye in any sinne, without repen­tance, Prov 15.8. Isa. 59.2. Lam. 3.44. Psal. 66.18. 2. Tim. 2.19. 1. Iohn 3.22.

2 If it be not made in faith, that is, if we beleeve not that we shall have what we aske. Matth. 11.24. Iam. 1.6.

3 If not made in the name of Christ. Iohn 16.23.

4 If it be made carelesly and coldly; if a mans head be full of distractions, so as he regards uot what he prayes, hee is not likely to be heard: for how shall God heare him, when he heares not himselfe? and how shall God heed what he sayes, when he heeds not what he sayes himselfe?

5 If a man aske amisse, that is, aske for carnall and cor­rupt ends. Iam. 4.3.

6 If a man be not in charitie with his neighbour, and will not forgive him his trespasse. Matt. 6 14.

7 If a man be unmercifull, and will not heare the cryes of the poore. Esa. 58.7. Prov. 21.13.

How it is inter­rupted in the making of it.Thus prayer is interrupted in the hearing of it.

Prayer is interrupted in the making of it, when men are in­disposed [Page 175] to prayer, and so omit the performance: and thus prayer is interrupted;

Sometimes by the violence of worldly cares, and businesse; the heart of man being overcharged with these cares of life.

Sometimes by domesticall discords, and private passions; which it seemes the Apostle especially meanes in this place.

Sometimes by the love and lust after some particular sinne: for while mens hearts runne after sinne, they have no minde 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 Diverse 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, expresseth 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 we know not what to pray as we ought, Rom. 8.16. Thirdly, we serve such a God as will heare us, if like little children we can but name the name of our heavenly Father. Rom. 8.15. 2. Tim. 2.19.

Ob. But I am affraid God will not regard what I say to him.

Ans. Consider first the nature of God; hee loves to heare praier, Psal. 95.1. then thinke of the commandment of God, who in so many Scriptures, doth so peremptorily enjoyne [Page 176] us to pray to him: and thirdly, thinke of the many promi­ses he hath 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, Luk. 18.1. &c. Againe, God may heare us, and not grant what wee 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 subjects, 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 impaciency, under the troubles may befall them in this life.

Where hee proceeds in this order: First, he strives to shew them the best course to avoid trouble, as much as in them lies, from Vers. 8. to 14. Secondly, hee shewes them how to a­void impatiency, if trouble doe come, from Verse 14. to the end of the Chapter.

About the avoiding of troubles, hee gives both Rules and Reasons: Rules Verse 8, 9. Reasons Verse 9. to 14.

The Rules shew us how wee must carrie our selves, 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 hee 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, hee, pro­ceeds [Page 177] in the like order: For first, he gives Rules, Vers. 14, 15, 16. then Reasons, Vers. 17. to the end of the Chapter. In giving Rules, hee shewes them what to thinke on, Vers. 14. and what to doe, both towards themselves, Vers. 14. and to­wards God, Vers. 15. and towards other men, Ver. 16. In gene­rall, if we marke the whole frame, and the Apostles order, wee may observe divers things: as,

1 That troubles are not to bee 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 per­secution.

2 That a man may bee a good Christian, and yet not bee much opposed outwardly: which blames those that dislike t [...]eir 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 avoide 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 impatiency and disquietnesse in the time of trouble, is a very dishonourable vice in a Christian, & with great care, and all possible endeavour 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 & 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 eight Verse the Apostle gives rules, that shewe 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: Five things of singular use to▪ keepe us quiet in trouble. as,

1 To agree in opinion, to bee all of one minde; for many discords & much unquietnesse, and sometimes publike trou­bles [Page 178] arise from singularity and diversity 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 mooyes the Lord to keepe 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, Ioh. 13. and besides, by the quality of brotherly love, a world of discord and trouble is prevented.

4 To be pittifull, or as it is in the originall, to bee well bowelled, in respect of mercy, to have right bowells of mer­cy, in comforting and relieving such as are in distresse; for to the mercifull God will shew mercy, & 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 otherwaies would breake out, and winnes much affecti­on both in good and bad.

Be yee all of one minde.] Divers things may bee 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 judg­ments 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 onely true of the Churches of Corinth and Galatia, and Thessalonica, but even of the Church of Philippi, which S. Paul most commends. And the like we may finde in the estate 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 amongst the Pillars of the first Christi­an Churches; Paul and Barnabas were at variance, Act. 15. 39. and Paul and Peter did openly disagree, Gal. 2. The rea­son is, because in this life wee know but in part, and are san­ctified but in part, 1. Cor. 13. The use should be, First, to teach us not to bee offended or scandalized at the differences of opinion, that break out in all the Churches of Christ every [Page 179] 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 wee come to heaven; then wee shall be holy as God is holy, and know as wee are knowne; 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 contrary 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 ordered in our minds, as well as any other part of our soules or lives. Yea, the minde is to bee looked to in the first place: Hence it is, that in our regeneration, our minds are especially renewed, Rom. 12.2. and God requires to bee served with our mindes, Mat. 22.37. Yea, as God is an eter­nall minde, so the service of the minde is most proper for God. And besides, our mindes give lawes to our lives; and there­fore if the minde be not good, the life must needs bee evill. The happinesse of the whole man depends upon the minde; Note. and therefore the Apostle reckons the impurity of the minde 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 mindes. And the minde is unsound, when it is corrupt or pu­trified 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. 4.4, [...]. for without knowledge the minde cannot bee good, Prov. 19.2. and it is a divellish mischiefe to have darkenesse in our mindes, as that place in the Corinth. [Page 180] shewes. The minde is also unfound, and in wofull taking, when it is taken up with vile thoughts and contemplative wickednesse, Rom. 1.21. Eph. 4.17. and when men have double minds, Iam. 4.7. or wavering minds, Iam. 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 minde, Rom. 1.28. or with a desperate minde. Secondly, this Doctrine shewes, what harmefull creatures deceivers of mindes are: they doe more mischiefe, than such as deceive men in their estates, or poyson 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 unity 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 man­ner, to strive to be all of one minde; which in this place is meant of unity and agreement in judgment, and matter of be­liefe in the points of Religion. This is urged in divers Scrip­tures, as 1. Cor. 1.10. 2. Cor. 13.11. Phil. 2.2. Rom. 15. 5. and this was the great glory of the first christian Church, that all the multitude were of one heart and one soule, Act. 4. 32. There are many reasons to perswade us hereunto.

For what rea­son we ought to be all of one minde.1 From the nature of this agreement; It is as it were one of the bonds of the mysticall union: for though it bee 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 unity, is to cut asunder the very veines and sinewes of the mysticall body of Christ, 1. Cor. 1.10.

2 From the equity and comelinesse of it. Wee have but one God, one Father, one Baptisme, one Spirit, one Hope, and therefore should have but one Faith, Eph. 4.4.3.5.

3 From the good effects of this unity: for first, it will make us the fitter to praise God, and doe him service with the greater encouragement and comfort, as wee may see, Rom. 15.5. Secondly, it will make us ever eate our meat with more [Page 181] gladnesse, and singlenesse, and quietnesse of heart, Act. 2.46. Thirdly, it will winne us the more favour and honour amongst the people, as we reade in the example of those first Christians, Act. 2.47. yea in the end of that verse we may gather, that it is a great advantage for the conversion of others, when they see us agree so well together: and further, it will be a singular joy to our Teachers, to see us agree and to be all of one minde, and to serve God with one shoulder, as the Prophet Zephany spea­keth. Phil. 2.2. yea, it wil be a signe to us that we are true Chri­stians, and have found true comfort in Christ, and in brotherly love, and that we have fellowship by the Spirit in the body 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 named, towards the persons with whom they dissent: they will not love them as brethren heartily, nor be so pittifull to them in distresse, nor so mercifull to helpe them if they be in need, nor so courteous and kinde to them. Secondly, if this first rule be transgressed, it is verie probable they will bring trouble upon themselves: and that eyther in their consciences, or in their estates. It may be observed, that all the while a man is in contention about his diverse or strange opinions, in which he dissents, he is not so quiet in himselfe, nor enjoyes not firme rest and peace in his owne heart and conscience. And experience 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 diverse other ill effects of diversities in opinions: as first, it breedes confusion in the Church; as the Apostle shewes, [...]. Cor. 14.32, 33. Secondly, it breedes division and schisme, 1. Cor. 1.10. When men begin to broach new opinions, Schismes begins in the roote of it, though it may bee a long time before it come to the full growth. Thirdly, it much disquieteth the hearts and heads of manie weake Christians; in which respect Paul wished they were cut off that troubled the Galathians, chap. 5. Fourthly, [Page 182] it not only 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 difference about the ceremoniall Law, Act. 15.24. Ehes. 4.14. 2. Tim. 2.14, 16, 17. Fiftly, it drives men many times into diverse acts of hypocrisie, or passion, or pride, or such vices as are contrarie to singlenesse of heart. Acts 2.46. Sixtly, it breedes many times strange censu­ring; the authors of new opinions censuring of others, as if because they received not their doctrine, they were not spiri­tuall enough, but too carnally minded, and that they were farre 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 Iesus, Rom. 15.5. that is, this con­sent in judgement must be in the truth, and in such truth espe­cially as may further the edification of the mysticall body 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 do live in unitie with the Church of God. Now that wee may doe thus,

Helpes unto unity of minde.1 We 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.

2 Pet. 1. ult.2 We must take heed of private interpretations: Men should with much feare and jelousie, heare or reade of such o­pinions or interpretations of Stripture, as have no authors but some one or few men. Of such authors of doctrines. wee should say with the Apostle, What, came the word of God out from you? or came it unto you only? 2. Cor. 14.36. Especially, men must take heed of receiving opinions from meere private per­sons, that are not Ministers of Gospell: for I suppose it [Page 183] cannot be shewed from any place of Scripture, that ever anie truth was revealed to or by a private man, that was unknowne to all the Teachers of the Church: yea, if the authors of di­verse and strange doctrines be Ministers, yet that rule of the Apostle should hold, that the spirits 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: Avoide doubtfull disputations, Rom. 14.1. Esa. 8.

3 A great respect must be had to the Churches peace; so as such doctrines as are likely to breed eyther scandall or di­vision in the Church, are eyther not to be received, or not ut­tered, except in some speciall case. Yea, moderate Christians that make conscience of unity, should hold themselves in con­science bound to be affraid to depart from the judgment of the Church in which they live, unlesse it bee when doctrine is brought in with great demonstration to the Conscience: To preserve the unity of the spirit, we must haue 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 wee may be of one minde, 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, 2. Tim. 1.13.

5 Private Christians in receiving opinions, should have great respect unto such Teachers as have beene their fathers in Christ; God hath bound them to a speciall reverence towards them: which they should shew by reverencing 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 judgement, & to comfort the feeble min­ded, left they being neglected, become a prey to deceivers of mindes, 1. Thes. 5.14. and to warne such as are not of the [Page 184] same minde, Philip. chap. 4.

Lastly, wee should marke such as cause divisions and offen­ces, contrary to the Doctrine which wee have learned, and a­voide them, Rom. 16.17, 18.

The second use may be for the reproofe of multitudes of Christians in all places, that offend greatly against this Do­ctrine, by their dissenting in opinions, without due respect of the former rules. There is almost no Congregation in the kingdome, but is disquieted with this sinne: yea, many times the glory of such as professe religion, is greatly obscured by this sinne, and the sincerity of religion much exposed to con­tempt, and the prophane reproach of the wicked. And this sinne is the greater,

Aggravations against discord in opinion.1 When men not onely bring in new opinions, 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 affirme, 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, & 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. 11.16.

7 When men differ in judgment, in the very points of [Page 185] foundation; and erre against such truths as must be beleeved to salvation.

8 If men be so light 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 and diverse, Eph. 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 be 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 deepely up­on the hearts of some Christians, it will be profitable to con­sider of the ill causes of dissenting: which are these, and such like.

1 Ignorance of the Scripture: Many are the ill causes of dis­senting. if they had more true know­ledge they would not disagree: And this ignorance, (yea, som­times 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. 1.7, 6. 1. Cor. 14.37, 38.

2 Want of love to those sound truths that more concerne sanctification, causeth God in his justice sometimes to give men up to delusions, and to beleeve lies, 2. Thes. 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. Cor. 4.8. Phil. 2.3. Gal. 5.26.

4 Over much trust upon the judgments of some men they esteeme, when they respect some Ministers so much as to be of their opinion, though their consciences be not enformed of a­ny sound reason from the word of God for it. This estima­tion of men above that is written, hath deceived many, 1. Cor. 3.21. & 4.6.

5 Respect of earthly things. Some men teach and pro­fesse to hold opinions of dissenting, sometimes meerely for [Page 186] 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 roote of dissenting many times: as the Gentiles would not abide yeelding to ceremonies, out of ve­ry dislike of the Iewes; and the Iewes 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 bee pleased with sound doctrine, that they hunt up and downe to heare all sorts of men; it many times prooves 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 surfet 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, wee learne so to understand this doctrine of unity, as it excludes all unity of opinion or practise with such Churches, or particular persons, as hold doctrines against the foundati­on of Christian religion; so as wee must never agree with them. As for instance; Wee may not, without the damna­tion of our soules, be of one minde 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, unless they change their minds. I will instance indivers things, wherein wee cannot, with­out losing Christ, be of one minde: as,

[Page 187] 1 In opinion of merite of workes: for thereby we make the Gospell or Doctrine of Gods grace of none effect, In what things we may not be of one minde with the Church of Rome. and the promise of God voide; which is to deny the very grounds of Christian Religion. Gal. 5.3. Rom. 4.14. & 11.6.

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 Polatry, in making and worshipping of Ima­ges, and almost infinite superstitions, contrary to the second Commandement expressely; and so as wee 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 delivered by the Church, in equall authori­tie with the Scriptures. If wee be of one minde 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. No, 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 charge 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 cleer, That we ought to have a sympa­thie 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 Vses.

1 The Proofes are very pregnant, and full in these other [Page 188] Scriptures, Rom. 12.4, 15. Heb. 13.3.

2 For the Explication, this sympathy is to be exprest, both in the case of the evills of others, and in the case of the good of others. Wherein we ex­presse our com­passion. 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. Ioh 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: wee ought to rejoice with them that rejoice, and bee affected as if the blessing had been ours. Rom. 12.15.

The motives or reasons to per­swade us to it.3 The Reasons are manifest. First, because hereby wee prove our selves to be fellow members in the mysticall body of Christ; which is to be doubted, if this sympathy be not in us in some measure, 1. Cor. 12.12, 25, 26. Secondly, because hereby wee 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 bee our case hereafter; as the Apostle shewes in the case of temptation, Gal. 6 1. Fourthly, a reason may be drawne from the excellency of the grace; It excells almes and outward workes of mercy: for when a man gives an almes, hee gives somewhat without himselfe; but when wee 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 needes be a vale of teares, when we have not only occasion of sorrow many wayes for our own estates, but also such varietie of occasions of sorrow, from the condi­tion of others deere unto us. Neyther 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 [Page 189] 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 helpe them out of distresse: thirdly, by pouring out our soules before God for them.

Love as brethren.] This is the third duetie charged upon them, viz. the exercise of brotherly love. This is vehemently urged in many Scriptures. Rom. 12.10. Heb. 13.1. Ioh. 13.34. 1. Ioh. 2.7. & 4.21. Now for the explication 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 brethren.

3 For what reasons we should so love them.

4 With what kinde of love we should love them.

For the first; Men become brethren one to another manie wayes: Who are bre­thren. 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 brethren, 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 professors brethren, Act. 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 wee become brethren eyther by his incarnation, Heb. 2.16, 17. or in respect of our mystical union with him in his mysticall bodie, Col. 1.2. Matth. 25.40. And so we are brethren with the Angels, as they also are joined under this head Christ Iesus, Rev. 19.10. & 22. So then if any aske who are the brethren here meant, that wee must so love? I answer, they are such as are professors with us of the same religion, & fellow members of the body of Christ. But that we may more plainly see, who are meant by brethren [Page 190] in the Scriptures it will bee profitable to observe, 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 Ioh. 5.1. such as will doe the will of God by sound practise, 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 dispised: for, as wee are brethren by religion, wee enjoy many excellent prerogatives; for thereby wee partake of a heavenly calling, Heb. 3.1. wee 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 we are greatly beloved of God, Rom. 1.7. and brought up in the same family, Eph. 3.17. fed with the same diet and entertainment in Gods house, and estated in­to an inheritance, better than all the kingdomes of the world, Rom. 9.17. And hereby also wee enjoy the fruit of the love of all the godly in the world, even those that know us not in the face.

Reasons to per­swade us to love as brethrenFor 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 children of one father, have such a pow­er over the naturall affections of men, then should it not bee without power in religion. Secondly, this is charged upon us, above many other things: yea, above all things wee 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 hee gave in charge when hee was going to his death, 1. Ioh. 3.23. Ioh. 13. 34. Thirdly, because this love comes of God, and is a signe that God is in us, and dwells in us, and that wee doe indeed love God himselfe, 1. Iohn 4.7, 8, 12, 16, 20, 21. Fourthly, wee have the example of God himselfe, and Christ his Sonne, that love them as their peculiar treasure above all the world; and hee shewed them love by unspeakable benefits, 1. Ioh. 4. 11, 10. 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 they must bee our everlasting com­panions [Page 191] in heaven, 1. Pet. 4.8. 1. Cor. 13.8. and if we can­not see so much, it is because wee are purblinde, 2. Pet. 1.

For the fourth point; if any aske with what kinde of love wee should love them? I answer, that our love must have ma­ny properties in it.

1 It must be a naturall love, With what kind of love we are to love the bre­thren. that is, such a love as is not by constraint, but ariseth out of our dispositions and incli­nations, as wee are made new Creatures in Iesus Christ, 2. Cor. 8.8.

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

3 It must be a fervent love: wee must love them earnest­ly, and with great affection, above all other people, 1. Pet 4.8. brotherly kind 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 iniquity, 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 bee a speedy love, that will not put off or delay; a love that will not say, Goe, and come againe tomorrow, Prov. 3.28.

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 further shewed, by not respecting persons, but loving all the Saints, even those that are poore, or sicke, or in temptations, or fallen by weaknesse, Eph. 1.15. Prov. 19.7. Iam. 2. and that is also shewed by carrying our selves with all lowlinesse, and meekenesse of minde, in all long suffering, and forbearing one another, Eph. 4.2.

8 It must be a constant love: wee 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,

Vse 1. First, carnall Christians are by this doctrine, sharp­ly to be reprooved for their want of love to the brethren, and [Page 192] for all the courses by which they shew their dislike or hatred of godly Christians. This verie sinne is grievous in the sight of God; for, for this sinnes sake, when they hate a godly Christian, because his workes are better than theirs, God rec­kons of them but as Cainites, the seed of Cain; yea, as the chil­dren of the Divel, 1. Ioh. 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. Ioh. 3.14 15. and prooves him that is guilty of it, to bee a person that abides in death. And it is in vaine to plead that they love God: for if a man say he loveth God, and ha­teth his brother, he is a lyar; for hee that loveth not his bro­ther whom he hath seene, how can hee love God whom hee hath not seene? And it is Gods peremptory commandement, that hee that loveth God, love his brother also, [...]. Ioh. 4.20, 21.

Yea, this Doctrine affordeth matter of reproofe to divers that goe for true Christians: and so for many faults. As first, it reprooveth those that have the faith of Christ in respect of persons, Iam. 2.1, &c. This is a fault in the richer sort, and such as stand upon their worldly 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 entertainement, 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 reprooveth in­temperate Christians, that sinne against brotherly love, by rash censuring and condemning of their brethren; especially when they become divulgers of censure, and stand out as ac­cusers of their brethren. This is a divellish sinne; for it is the divells speciall sinne to be an adversary, and an accuser of the brethren, Rev. 12.10. so that hee is a divell incarnate that useth this course, Rom. 14.3, 10, 13. Iam. 4.11, 12. & 5, 9. Thirdly, 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 [Page 193] distresse. They have this worldly goods, and yet shut up the bowells of their compassion from their brethren, though they see they have need, and therefore how dwelleth the love of God in them? 1. Iohn 3.17. Fourthly, it reprooves the great aptnesse to contention, that appeares in many, that easi­ly fall into discord, & 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 bee unsetled in the good way of God; and so endanger not onely their present consolation, but (as much as in them lyeth) their sal­vation also, Mat. 18.6.1. Cor. 8, 11, 12, 13. Thus of the use for reproofe.

Vse 2. Secondly, this Doctrine may serve for instruction, and so it should prevaile with us, to desire & 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 We must not fashion our selves according to this world, but avoide all needelesse conversation with wicked men, Rules to be ob­served that brotherly love may continue. Either such things we are to avoid. Rom. 12.1, 2.

2 Wee must take heede of, and avoide such as sow dif­cord, or cause diuisions amongst men: whether they be 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 may leaven the whole lumpe.

3 Wee must take heed that wee be not ensnared or entan­gled with vaine glorious desires after worldly greatnesse, whe­ther in Church or Common wealth: Therefore Christ char­geth his Disciples not to be called Rabbi, because they and all the godly were brethren, Mat. 23.8. Gal. 5. ult.

4 If wee would preserve brotherly love, wee must take heede of conceitednesse and wilfulnesse of judgement; wee must not bee wise in our selves, but rather in lowlinesse of minde, esteeme another mans gifts and judgement better than [Page 194] 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 Wee must take heed of worldlinesse and selfe-love, and the minding of our own things, and studying of our ends in conversing, 1. Cor. 13, 5. Phil. 2.4.

6 Wee must take heede of overmuch retyrednesse, and neglecting of comfortable and profitable fellowship with our brethren, Heb. 10.25. Phil. 1.6. Psal. 133.1.

These are things wee must avoid. There are divers things likewise to be done, that we may preserve brotherly love: as,

Or such things wee are to pra­ [...]lise.1 Wee must provoke one another to love, by all words and carriages that may bee without flattery or dissimulation, Heb. 10.24.

2 Wee should strive, without complement, to shew the sound proofe of our love in all our actions; and by the fruits of it, in all well-doing, strive to approve our selves to God, and before men in this thing, 2. Cor. 8.24.

3 In all things wee doe to, or for the brethren, we should strive to doe them after a loving and respective manner. Let all your things bee done in love, faith the Apostle, 1. Cor. 16.14.

4 Wee must strive to be rightly ordered towards our bre­thren, in case of sinne against God, or trespasse against us: And that wee shall be, if wee soundly practise these foure Rules.

How to order ourselves to­wards our bre­thren, in case of sinne against God, or tres­passe against us.1 If wee know any fault by our brother, and feele that it doth tempt us to alienation, wee 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 Wee should be soundly setled in judgment, that there are infirmities in the best, though wee know them not; and so to looke for it, as when they doe breake out, wee should shew our selves ready to beare their infirmities, and forbeare them, if they bee 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 s [...]lves easie to be entreated, and willing to practise the rule gi­ven [Page 195] by our Saviour, even to forgive him if he offend unto se­venty times seven times, when he saith it repenteth him, Mat. 18.21.

4 If wee have done any wrong, we should make hast to be reconciled, and seeke it with willing acknowledgement, and readinesse to make satisfaction, Mat. 5.23, 24.

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

1 That wee misplace not our affections upon false bre­thren: Three caveats to be looked un­to in our loving of them. 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; onely 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.

Pittifull.] The word rendred Pittifull, in the Originall sig­nifies, rightly bowelled, or such as have true or right bowels: and so it is to bee referred to mercy; and is more than other Scriptures expresse, when they require bowells of mercy: for here it is required that these bowells 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 Mith. 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 findes fault with them, because they were done to be seen of men: & in 1. Cor. 13.2. the Apostle saith, If a man give all that hee hath to the poore, and want love, it is nothing: So here the Apostle re­quires, not mercy onely, but that their bowells bee right in mercy: and about this rule therefore two things are to be ex­plicated.

1 What bowells of mercy meanes.

2 What right bowells imports.

For the first. Bowells of mercy imports;

[Page 196] What things bowells of com­passion or mer­cy import.1 Truth in shewing mercy, that it bee not in ceremony, or word onely, but in deed: that the heart shew mercy as well as the tongue.

2 Love: That our mercy proceede 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 wee bee affected as if our selves were in want, Rom. 12.16.

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

5 The practise 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 we are gone from them, still to shew them mercy.

For the second: our Bowells are right in shewing merc.

When our bow­els of mercy are right.1 If we be prepared unto such good works, and so both our eares should bee prepared, that they may bee 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 weekely a part of their gettings, which they would consecrate to God, that it might bee ready when there were neede, 1. Cor. 16.1, 2. and further, if wee be (as God is) mindefull of mercy, and doe exercise it speedily without delay, Prov. 3.27, 28.

2 If wee looke not for too much beholdingnesse from them that are relieved. The rich must not rule over the poore, nor the borrower become a servant to the lender, Prov. 22.7.

3 If wee have a good eye, Prov. 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, else God hates robbery, though it were for burnt offe­rings, Esay 61.8.

5 If it be for right ends, as not for merit, or the praise of [Page 197] men, Matth. 6.2. Cor. 9.19.

6 If we be full of mercie, rich in mercie, much in mercie, abundant in mercie, not only to our power, but sometimes and in some cases beyond our power. We must open our hands wide, Deut. 15.8. 1. Tim. 6.18. 2. Cor. 8.2, 9. good measure, and pressed downe, Luke 6.8. if we give not sparingly.

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

8 If we exercise our selves in everie kind of mercie, both spirituall and corporall, 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 di­verse sorts of men.

1 Of the Papists, that brag of their good workes in this kinde: to whom it may be granted, that they shew workes of mercy; & perhaps have bowels of mercy: but they are not right bowells; both because with the Pharisees, they doe their works to be seene of men, and with opinion of justification and sal­vation by the merite of their workes: and beside, though they shew compassion 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 hospitalitie, & good house keeping, when their en­tertainment is either spent upon the rich, or else in the prophane 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 bowells of mercy, or not according to the rules given before, 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 bee to them that shew no mercie, Iam. 2.13.

4 Diverse of the better sort are to be rebuked about this point: many Christians spend a great deale of zeale about [Page 198] lesser matters, and in the meane time neglect the greater things of the Law, such as are judgement and mercie; for few Chri­stians are sufficiently instructed, or inflamed in the estimation of the worth of the workes of mercie, 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 wee should shew, that wee 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 anie workes of this kinde. 2. Cor. 8.17. especially we should strive to answer the expectation of our Teachers herein, & willing­ly give our selves first to the Lord, & then to them; suffering them to direct our workes herein with all readinesse, Motives to bee pittifull. 2. Cor. 8.5.24. and to this end we should use all good meanes to stir up our selves to good workes of this kinde all our daies: and therefore we should plow up the fallow ground of our hearts, by praier and confession of our naturall barrennesse herein, and indisposition, Hosea 10.12. and withall, thinke much of all the motives might stirre us up hereunto: And so wee should thinke of the matchlesse patterne of Gods mercy, and in par­ticular of his mercy to us, Mat. 5. Luk. 6. as also of the worth of mercy; it is bettter 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 prooves 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 usury can be so gainful, as this of laying out of our estates for the reliefe of the poore. Thus of the right bowells of mercie.

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 wee may know [Page 199] 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 wee meete.

2 A conversation void of harshnesse, What things are comprehended under courtesie. sullennesse; intra­ctablenesse, scornefulnesse, clownishnesse, churlishnesse, de­speratenesse, or hardnesse to please.

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

4 In entertainment, it is free, and hearty, and loving, Act. 28.7.

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

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

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

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

The use should bee, to teach all Christians to make consci­ence of this vertue, seeing God requires courtesie as well as pietie: and the contrarie causeth the good way of God to bee evill spoken of. And besides, the Apostle imports 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 outward formalities, but practise such a courtesie as is joyned with the right bowells of mercy, & good works; which may bee 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 behinde mens backes, and secretly labour to sub­vert other men, who are deceived by their complement, and [Page 200] mistrust not their envy 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.

Vers. 9. Not rendring evill for evill, or rayling for rayling: but contrariwise, blessing, knowing that ye are thereunto called, that ye should inherit a blessing.

REnder not evill for evill.] Now followes the directions for our carriages to wicked, or unreasonable, and injurious men: and so if wee would live in peace and out of trouble, wee must take heede that wee be not provoked by them to re­venge or reviling. Where observe.

1 That wicked men are naturally bent to doe evill, and to be injurious, and to revile others, especially the godly, Psal. 36.3.4. Destruction and misery are in their waies, and the way of peace they have not knowne: and their throate is an open Sepulchre, their mouths are full of cursing and bitter­nesse, Rom. 3.13, 14, 16, 17. The poyson of Aspes is under their lippes. The use should be therefore to teach godly men to provide for it; wheresoever they live in this world, they must looke for it, to be abused and reproached: they may think to live safely in a wildernesse, as well as to live without recei­ving injurie from carnall and prophane men. God can re­straine the very Lyons that they should not fall upon Daniel, and he can cast a feare upon the wicked, that they shall not at­tempt injury against the godly: but though God doe thus at sometimes, yet hee will not bee bound alwaies to doe it. Se­condly, this should teach such as desire to live in safety, to a­voide all needelesse conversation with the wicked: for, though at the first thou mightest thinke they were of faire carriage, and would doe no wrong, yet after a time they will shew their nature; especially if they see they cannot draw thee to runne with them into the same excesse of sinning. And thirdly, as [Page 201] any desire to have evidence to their owne soules, that they are become new creatures, and have new natures, so they should shew the proofe of it hereby, viz. by avoiding all injurious courses, and reproachfull and bitter words.

2 All private revenge is forbidden; or it is unlawfull to render evill for evill. 2. Thes. 5.15. the Apostle saith, See that no man recompence unto anie man evill for evill. Note there three things: first, that he gives this as a speciall charge, as a thing most hatefull or ill-beseeming a Christian. Secondly, what he saith, No man must doe it: Great men have no more liberty by private quarrels to revenge their dishonour or hurt, than meane men. Thirdly, that he saith, To no man: we must not render evill to any man, of any religion, condition, or e­state, whatsoever the injury bee. So, Rom. 12.17. the like charge is given, and two excellent reasons against private re­venge: One, because vengeance belongs to God onely: It is his office. And it is best God should revenge, because he gives recompence to every transgression: and besides, he gives a just recompence, Heb. 2.2. whereas men that will perform their owne revenge, give or seeke many times an unequall revenge; as when our Gallants will have bloud for a reproach: this is not equall, that a mans life should be taken for a supposed wrong to their reputation: And further, God hath never fai­led to execute vengeance, whereas men many times faile, and cannot perform the revenge they seeke; but rather the contra­ry; Gods vengeance falls upon them for taking his office out of his hands, as many of those that seeke the bloud of others in revenge, lose their owne, Heb. 10.30. Also it is worth the noting, that in that place to the Romans, the Apostle addes ano­ther reason against private revenge, which greatly crosseth the proud and passionate spirits of our times; and that is couched in these words, Be not overcome of evill, but overcome evill with goodnesse: which words imports, that he is overcomne, and hath lost his honour, that will revenge: and contrariwise, he doth overcome, that will render good for evill. If this point were seriously considered, it would mightily subdue that un­ruly pride and passion that discovers it selfe in the most men: and it doth directly proove, that Duells or single combats are [Page 202] simply unlawfull and intolerable in any well governed Com­mon wealth, and should warne all Christians to take heed of allowing themselves in the desires or projects of revenge. Nor is their sinne the lesse that seeke revenge, but it is closely, and much dissembled, while they watch for an opportunity to be even with them that have wronged them.

Nor reviling for reviling.] Observe,

1 That people that are ungodly are very prone to revi­ling. This wee may see in the conversation they have among their neighbours; what brawling and scoulding from day to day? and also in the case of Religion, how doe they continu­ally reproach and slander the true Christians? so in family af­faires, with what disgracefull and hatefull tearmes are all the businesses (almost) of the houshold dispatcht? But of this I spake before.

2 That reviling and rayling is a very hatefull sinne: It is here accounted a great suffering, to suffer reviling. Our Savi­our reckons it murther in his exposition of the sixt Comman­dement, Mat. 5. and if godly men be reviled, it is tearmed blasphemie in divers places of Scripture in the Originall. It proceeds from vile and base natures, Heb. 12.14, 15. Iam. 1.21. & 3.9. Gods Spirit is a Spirit of meekenesse, and evill words corrupt good manners, 1. Cor. 15 16.

The use is therfore for great reproofe and shame to all those that are guilty of this sinne, especially such as have their mouthes full of cursing and bitternesse, Rom. 3.14. and such as revile men for this very reason, because they follow good­nesse, calling good evill, Esay 5.20.21. Pet. 4.5. and such as revile those that are neare unto them in the strong bonds of nature, or covenant; as when wives revile their husbands, or children their parents.

3 That though we [...] be reviled, yet wee must not revile a­gaine, because reviling is a sinne, and God hath flatly forbid­den it in this and other Scriptures: and besides, wee have an excellent example of our Saviour himselfe, that suffered all forts of reproaches, and yet was so farre from reviling, that he threatened not, 1. Pet. 2. and all sorts of godly men have en­dured reviling, that were many degrees better than thou. And [Page 203] further, what knowest thou but God may blesse thee for their cursing, as David said? And therefore all that are true Chri­stians should be effectually warned from hence, to resolve a­gainst bitter words and reviling, though they be never so much provoked.

Thus of the rules the Apostle gives for avoiding of trou­ble. Now follows the arguments for the confirmation of those rules, especially of the latter: and the first is taken from the estate or condition of a Christian in this Verse. the second from the testimony of the Prophet David, Vers. 10.11, 12. And the third from the probable event or effect of such a course, Vers. 13.

In the rest of this Verse, hee inferres from their calling to Gods blessing, That they shall bee so farre from cursing or re­viling, that they should use no other language than blessing even to the wicked, and their adversaries.

But contrariwise.] This very tearme imports, That the life and discourse of a true Christian, should be not onely dif­ferent from the life and language of wicked men, but in ma­ny things contrary. And it must needs bee so, because the godly and wicked arise from a contrary fountaine; the one borne after the flesh, the other after the Spirit, Gal. 4. and their words and actions flow from contrary principles; for the one is led by the old man, the other by the new man: and they have from without contrary leaders; the one led by the Devill, Eph. 2. the other by the Spirit of God, Rom. 8. and further, they trade about contrary commodities; the one for earthly things only, the other for heavenly: the one for things of this world, the other for things of another world: and lastly, they goe contrary waies; the one to hell, the other to heaven: and therefore there can bee no agreement betweene them, no more than betweene light and darkenesse, Christ and Behal. This point serves for great reproofe of some weake Christians, for comming so neere to the waies of carnall men, as they can hardly be distinguished from them, that looke so like them. Such were those Corinthians Saint Paul reproves, 1. Cor. 3.1, 2, 3.

Blesse.] It is required of all true Christians that they should [Page 204] blesse: their conversation should expresse blessing continually. Now for the understanding of this point, wee must know, that man is said in Scripture, to blesse either God or man. He blesseth God when he praiseth his mercy, and acknowledgeth his blessings: he addes nothing to Gods blessednesse, but one­ly acknowledgeth Gods blessed Nature, and dealing towards man. This exercise of blessing God, began betimes in the world, as Gen. 14.20. and was constantly continued in all ages among the godly. But in this place the Apostle meaneth it of blessing man: And to blesse man, is either a vice or a ver­tue. There is a vicious blessing of men, which must be sepa­rated from the doctrine of this Text. Divers kindes of blessing. Now it is vicious, first, when a man blesseth himselfe in his owne heart, even then when God threatneth him, Deut. 29.19. Secondly, when a man blesseth wicked men, and praiseth them, notwithstanding their vile courses, Ps. 10.3. Thirdly, when a man useth bles­sing with his mouth, & yet curseth inwardly, Ps. 62.4. Fourth­ly, when a man blesseth his friend by way of flattery, Prov. 27.14. Fiftly, when a man blesseth Idols, by worshipping them, and by setting his affections upon them, Esay 66.3. Thus of blessing as it is a vice.

As blessing is a vertue, it is performed divers waies: as first, from Superiours to their Inferiours; so parents blesse their children, Gen. 27. Ministers blesse the people, Num. 6.23.1. Cor. 14.16. Secondly, Inferiours blesse their Superiours; as the Subject the King, 2. Sam. 14.22. the Child his Parents, Pro. 30.11. the People their Teachers, Mat. 23.39.

In this place I take it, blessing is considered of, as it is re­quired of all sorts of men towards all sorts of men; and in par­ticular, towards their enemies, or such as wrong them or re­vile them: and so a true Christian should blesse both in deeds and words.

When wee blesse in deed.He blesseth in deeds, when either he is a means to keepe o­thers from evill, 1. Sam. 25.33. or by doing good, or shewing mercy to others; and so a man blesseth his enemy, when he re­lieveth him in his misery, and overcommeth his evill with goodnesse, Rom 12.20.21. Yea, a man may be said to blesse, when hee causeth others to blesse either God or himselfe, for [Page 205] his well doing Thus Iob blessed, when he caused the poore to blesse him, Iob 31.20.

It is required also that wee blesse one another in words; and in particular, it is required that wee blesse them that curse us, Mat. 5 44 Rom. 12.14. 1. Cor. 4 12. And this we doe,

1 By gracious communication in generall, Wherein parti­cularly. when wee use such words, as may not only expresse to the life the power and truth of the gifts of grace in us; but also may minister grace to the hearers, if it be not their owne fault.

2 By acknowledging the just praises of others.

3 By praying for them, Mat. 5.44. Psal. 109.4.

4 By giving soft answers, Pro. 15.23. and entreating them to avoid strife, Gen. 13.8.9.

5 By a discreet reproofe of their sinne: for as he that flat­tereth, curseth; so he that wisely reprooveth, blesseth, Pro. 27.14. Psal. 141.5.

The use should be, to stirre up all true Christians to practise true vertue of blessing, and to carry themselves so, as all their words and actions may be blessed, and a blessing to them that converse with them; and may appeare to bee so, even to their enemies. It is a hard lesson, but yet if wee seeke constantly to God for this helpe, it may bee attained in some acceptable manner.

Knowing that ye are thereunto called.] Manie things may be here observed.

Doct. 1. That a Christian should be vehemently affected with the consideration of his calling: and that for diverse reasons.

1 Because of the cause of it; For what rea­sons a Christian should bee much affected with the considerati­on of his calling which was Gods purpose, e­lection, and free grace in Iesus Christ: We were sinners, and we were not called for any workes of ours, Rom. 8.28. & 9.11 2. Tim. 1.9. The winde bloweth where it listeth; wee are ta­ken, and others refused. And this is the more to be thought on, because this grace was given us in Iesus Christ before the world began, 2. Tim. 1 9. It could not be had but by a Media­tor, and it was granted from all eternitie.

2 If we consider from what we were called: from grosse darkenesse, 2. Pet. 1.9. from this present evill world, Gal. 1. from the lumpe of forlorne mankinde, from innumerable sins [Page 206] and curses, from the danger of eternall damnation of body and soule for ever.

3 If we consider the wonder of the meanes of our calling; which is by the Gospell, which is the voice of Christ, raising us out of the graves of sinne: even that voyce that shall make mens dead bodies rise at the last day, doth now raise the dead soules of men in this world. One resurrection in this life, an­other at the day of judgement. Eph. 2.1. 2. Thes. 2.14.

4 If we consider that it is a high calling, the most honou­rable and most holy of any calling in the world. No greater dignitie than to be the called of Iesus Christ: greater in it selfe than to be an Apostle. Phil. 3.14.

5 If we consider to what we are called, viz. to be partners and companions with Iesus Christ. 1. Cor. 1.7. and to great and precious promises, Acts 2.3 9. and to obtaine the glorie of the Lord Iesus, and a kingdome with him for ever. Phil. 3.14. 1. Tim. 1.6. The called are vessels of Gods mercie, and upon them hee will make knowne the riches of his glory, Rom. 9.24.

6 Because the gifts and calling of God is without repen­tance, Rom. 1 1.29. This, a linke in that chaine, can never bee broken: this takes hold before the world, of election, and after the world, of glorification, Rom. 8.30.

7 Because the great, wise, noble, and mightie men of the world are not called, and God hath looked upon such poore and weake creatures. 1. Cor. 1.26.

The use should be, to teach us with all possible affections to magnifie Gods grace in our calling, and to strive to walk wor­thie of our calling, Ephes. 4.1. and to pray hard unto God to fulfill the worke of his grace in our calling, that we may live to his glory, and abound in all faith and well-doing, 2. Thess. 1.11, 12.

The second use may be for great reproofe of mens wicked­nesse, in neglecting the voyce of Christ in the Gospell, and in intertayning so many excuses, & delayes, hardning themselves in their evill wayes, and suffering the Divell to keepe them without this high preferment. Matth. 22.

Doct. 2. From the coherence it is plaine, That all Gods ser­vants are called to holinesse of life, aswell as to happinesse. [Page 207] Their calling is a holy calling; & they are called to be Saints, Rom. 1.7. so also 2. Thes. 2.14, 13. 1. Pet. 1.15.1. Thes. 4.7. The use is, to discover false Christians from true; by their fruits you shall know them. Such as make not conscience of their waies, to serve God all the daies of their lives in holinesse and feare, are not right Christians. And therefore as men de­sire to have comfort in their calling, they must take heed that they abuse not their liberty to licentiousnesse, Gal. 5.13.

Doct. 3 The calling of a Christian is a hard calling to flesh and bloud: he is called to hard worke. As in the coherence here, to be so humble, and unmoveable, and holy disposed, as when he is grossely abused and wronged in words & deeds, yet not onely to be patient, but to blesse. So it is in other parts of their worke; as when a man must deny himselfe, and take up his crosse daily and follow Christ: For a man to forsake eve­ry thing his heart naturally desireth, and to bee daily crossed, is a hard taske. The use should bee, to raise up the hearts of Christians to a care to live above the course of this world, and to presse forward towards the marke, not caring for the diffi­culty of the race, but looking to the price of his calling. Phil. 3.14.

Doct. 4. A true Christian may know his calling: Know it, I say, that is, hee may be infallibly assured of it. And this is true in two respects: first, he may know that he is truely cal­led, and converted, & elected of God: secondly, he may know his calling in respect of the warrant of all his particular acti­ons: as here, he may know what is required of him in his car­riage towards his enemies.

Now, that everie true Christian may be sure of his calling & election, and may know his conversion, is most apparant by these Scriptures, 2. Cor 13.5. 1. Cor. 3.16. 2. Tim. 1.12. Heb. 8.11. 1. Iohn 2.3. & 3.14. & 4.16. & 5.13.19.

And that everie Christian is bound to seeke this assurance and knowledge, is apparant by many reasons. As first, from Gods commandement: He requires it of us, that wee should with all diligence seek to make our calling and election sure, 2. Pet. 1.10. Secondly, many reasons may be gathered from the effects and benefites, such knowledge and assurance will bring [Page 208] to us. Assurance is profitable for many things. In generall, it is our best riches on earth, Col. 2.2. and in particular,

Reasons pro­ [...]ng the necessity of knowing our calling and assurance.1 It estates us in all the promises of God: when wee know wee are truly called, then wee know our right to all the promises of Gods word.

2 It purifyeth the heart and life of man, Act. 15.9. for when wee know we are the children of God, wee are thereby stirred up to the greater care to please God, and walke in his waies.

3 It greatly staies and supports the heart of man: in the evill day, when temptations or afflictions befall us, yet the comfort of our assurance sustaines us, and refresheth us great­ly. For helpe in the evill day, the Apostle saith wee should a­bove all things put on the shield of faith. which, if it re­move not the crosse, yet it quencheth the fiery temptations of Sathan, with which we may be assaulted, Eph. 6.16. and it greatly helpes us against the feare and terrour of death, Heb. 10.19, 20, 22. In a word, it overcomes the world, 1. Iohn 5.4, 5.

4 The faith of a Christian is all his living: hee lives by faith in all the occasions of life, as his faith helps him when all other meanes failes him, and makes all other meanes more successfull when he useth them. The just man lives by faith. The people in captivity, that were Gods children, raised a li­ving for themselves in a strange land by their faith, Hab. 2.5.

5 It puts life into all the duties of religion or righteous­nesse; it worketh by love, it sets all our affections on worke towards God, and his people, and creatures, Gal. 5.6.

6 It opens a spring of grace in the heart of a Christian: every good gift from above, is excited and made to flow from within him, by the benefit of his certaine knowledge, and assurance of faith, Iob. 7.38.

Now if any aske, how a Christian comes to know his cal­ling? I answer.

By what means a christian comes to know his calling.1 By his sensible feeling of his sinnes to be a heavie bur­then to him, of which hee is truely weary, so as hee desireth more to be rid of them, than of any burthensome crosse what­soever, Mat. 11.2 [...]. & 9.13.

[Page 209]2 By his manner of receiving the voice of Christ, and the preaching of the Gospell, not in word but in power: The voice of Christ hath a marvellous power over him, above all things in the world; which appeares by the effects of it: For he feeles, in hearing the word, first, such an estimation of it, as he acknowledgeth nothing like it, for power and wisdome, 1. Cor. 1.23, 24. Secondly, he finds, at sometimes especial­ly, such an assurance of the truth of his religion, and the do­ctrine hee heareth, that he is fully established, and [...]eed from his naturall uncertainties about the true religion. Thirdly, the Word worketh in him spirituall senses, and very life from the dead, which hee feeles in all parts of his conversation, making conscience of his waies in all things, bewailing his frailties, and striving to be such as God would have him to be. Fourth­ly, it makes him to separate himselfe from the world, avoiding all needlesse society with the wicked, and exciting in him constant desires to use the world as if he used it not. Fiftly, much spirituall joy before the Lord, even then when in respect of outward things he is in much affliction. The most of these effects are noted, 1. Thes. 1.4, 5.

3 By the Image of the vertues of Christ in his heart, by new gifts in some measure: for when God calls a man, he reveales his Sonne in him, Gal. 1.15, 16. There is begotten in him a likenesse of Christ; his very disposition is changed into the similitude of the vertues of Christ: God gives him a new heart, with the Image of Christ stamped upon it; and hee is like Christ in respect of lowlinesse of minde, and meeknesse, and contempt of the world, and love of God and the godly, mercy, wisdome, patience, love of his very enemies, and de­sire to live without offence; and praying to God as to his father.

Quest. But if Christians may know their calling, what should be the reason that so many Christians are so unsetled, and are not assured of their calling?

Ans. Distinguish of Christians; Divert sorts of Christians. some are Christians in name and outward profession, but not in deed, beeing not at all converted, though they have the meanes of conversion: and this is the estate of the most men and women in all places. [Page 210] Now some are indeede converted, but are weake Christians, as it were infants that lye but in the cradle of religion.

Carnall Chri­stians know not their calling, and why.Now for the first sort, the answer is easie: They know not their calling, because they are not called; yea, they are so far from knowing it, that they generally are offended at it, that we should teach, that any body can know his owne calling certainly. Carnall Christians then know it not, because they have it not: and in particular, the causes why these Christi­ans attaine not assurance, is, because they rest upon common hope of mercy in God: which house is but like the house of a Spider, and will give up the ghost when the evill day com­meth upon them. And besides, they live in knowne sinnes, which they love and preferre before all things can bee offered to them by the Gospell. Now it is impossible to have true as­surance, and to lye at the same time in knowne grosse sinnes without repentance. And further, many Christians, by their wilfull unteachablenesse, and incurablenesse in sinning, doe so provoke God, that all meanes notwithstanding, yet those things that concerne their peace are hidden from their eies, Luk. 19.42.

Causes why ma­ny weake Chri­stians know not their calling.Now for the weake Christian, the causes of his want of as­surance are such as these: Sometimes ill opinions about assu­rance; either that it may not be had, contrary to the charge gi­ven, 2. Pet. 1.10. or if it be had, it will not bee profitable, contrary to the reasons given before.

Sometimes it is their ignorance: they are so unexpert in the Scriptures, that, not discerning the frame of godlinesse in ge­nerall, they can never tell when they fully know this, or any o­ther doctrine in particular: And this let is the stronger, when they smother their doubts, and will not aske the way, or seek resolution in things they understand not, especially in cases of their owne consciences.

In some Christians, this want of assurance ariseth from meare slothfulnesse: though they bee often called upon, and convinced, yet they returne to their former carelesnesse, and will not bee at the paines to use the directions given them for the setling of their hearts.

In some Christians it is a violent pronenesse in their na­tures, [Page 211] to take offence at such infirmities, or mistakings, as they observe in such as have professed religion before them: yea, sometimes they take offence at the liberty of those that are tru­ly godly, though they abuse not their libertie. And this offence is sometimes so deadly, that they give way to the projects of renouncing of all religion, because they have observed such things in those that professe religion: As in the primitive church, many Christians took grievous offence at other Chri­stians, for the use of their liberty in things indifferent, so as the Apostle was affraid they would fall away and perish in their scandalls.

Lastly, some Christians are not setled, because when the evill day comes upon them, they cast away their confidence, and strive to thinke, that because God afflicteth them, there­fore they are not his; being, for the present, uncapable of all those promises of Scripture, that make it cleare, that God may afflict them, and not bee displeased with them, and they may bee his deare servants and children. They will not know, that whom God loves he chastens, and that hee is used to try his gold in the fire, and that whom God gives the greatest com­forts, hee usually sends great tryalls immediately after; as when Christ was honoured with a voice from heaven at his baptisme, & a visible descending of the holy Ghost upon him, hee was by and by led into the wildernesse to bee tempted of the Divell, And Paul, after his revelation, was cast downe almost into hell with temptations.

Thus of the knowledge of conversion and calling in gene­rall. Now in this Text is further imported, That a Christian may know the warrant of all his particular actions: for the true Christian goeth to the light, that it may be manifest that his workes are wrought in God, Iohn 3.22, and he walketh by rule, Gal. 6. and he makes the Word a light to his feet, and a Lanthorne to his pathes, Psal. 119. And this point greatly re­proveth the carelesnesse of the most Christians, that are unre­solved in the most actions of their lives, and live by false rules; as the example of others, or the conceits of their owne heads, or their profite, or the like: They doe not know their calling in seeing the warrant of all their courses; and there­fore [Page 212] it is, that they live in strange offences and see not the dan­ger. These walke in darkenesse, and know not whither they goe. Now if any aske, how they may attaine to the knowledge of the rules for all their actions? I answer, shortly, they must redeeme the time, and studie the Scriptures: for there onely shall they finde the right rules of all good conversation, Iohn 5.39. 2. Tim. 3.15. Ephes. 5.15. and withall, men must aske the way to Sion, Ier. 50.4, 5. They must make conscience to seeke resolution and counsaile of their Teachers especially: and in all this be sure they bring an humble heart, and a lowly minde; for God hath promised to teach the meeke and the humble his wayes.

To inherit Blessing.] The end of their calling is to inherite Blessing. What things are contained in these words, will ap­peare by certaine generall observations, and by the particular unfolding of them.

In generall, we may hence gather,

1 That Gods people, or true Christians, are a blessed peo­ple, such as have a marvellous excellent estate above all men; none like them. Deut. 23.29. Let the righteous man dwell where he will, he is better than his neighbour: they are the onely noble and excellent ones, Psal. 16.3. As God said of Iob, so is it true of all them, none are as they, Iob 2. They doe not inherit that which is blessed only, but they inherite blessing. Everie leafe of the Bible saith they are blessed; and the word in the old Testament so translated, signifies blessednesse: all blessings are theirs. This would be a great comfort to true Christians that know their calling: nothing should dismay them: they should chide their soules, if they be discouraged, as David did, Psal. 42. And the wicked men of this world should be ashamed of their sottish blindnesse, that account godly men in a miserable case, or doe any way vilifie them: And weake Christians should pray earnestly to God, to shew them the hope of their calling, Ephe. 1.9. that they may be from their hearts perswaded of their happinesse.

2 That Gods elect by Nature are not in a blessed estate. They are called to it, not borne to it: it is a preferment they are advanced to, by meanes of their receiving of the Gospell, [Page 213] and the sinceritie of true Religion. Their religion, not their parents or their owne endevours, helps them to it: by nature they are in a miserable case, both in respect of unholinesse and unhappinesse, Ephes. 2.1, 2, 3, 1 2. Tit. 3.3. And this is fit for them to know, that they may be the more stirred up to magnifie the free grace of God, and to love the Gospell, and that they may be the more humble in themselves, and strive to walke worthie of so excellent a calling, and use all meanes that God hath appointed, to encrease more and more in blessing: And unregenerate men must likewise hence take notice, that they can never inherite blessing, unlesse they repent: for calling is the doore of blessing,

3 That true Christians inherite nothing but blessing: there is no curse mingled withall. It will presently rise in mens mindes, that many afflictions of all sorts befall them as well as others. But I answer, first, that all the malediction de­served by their sinnes, was charged upon Christ, and hee hath borne all the curse for them, Gal. 3. Isa. 53. and so Gods justice is satisfied, and their debt paide. Secondly, I may take advan­tage of the word Inherit, and that two wayes: first, that though afflictions (which are properly rodds for the wicked) may breake in upon the lot of the righteous, yet they shall not rest there, Psal. 125.3. It is but for a little while that God can be angry with them, but he loves them with an everlasting love, Isa. 54. Note. They inherite not afflictions, though they have affli­ctions, Secondly, they are called to inherite blessing: which imports further, That though during their minoritie in this world, they may endure some hardship, yet when these heyres come to perfect age in heaven, then all affliction shall be cast into the Sea, and there shall bee no curse, Revelat. 22. Thirdly, I answer, that even their crosses are blessings: for as God can curse the very blessings of the wicked, so can he, and doth blesse the seeming curses of the godly. All shall worke together for the best to them that love God, Rom. 2.28. All things are to be measured for good or ill, according to the use of them to us. That which doth us hurt, cannot be a blessing; and that which doth us good, cannot be a curse.

Now for the particular unfoulding of this blessing they [Page 214] inherite, wee must know, that godly Christians inherite bles­sing divers waies.

Godly men doe inherit blessings many waies: 1. From men.1 From other men; and so the poore blesse them for their charity. The blessing of him that is readie to perish, many times comes upon them, Iob 29.13. Their very loynes blesse them, Iob 31.20. and their neighbours blesse them for peace making, Mat. 5.8. and the godly blesse them for their gifts of grace, and pray for Gods blessings upon them, Psal. 134.3. and if they have any publike employments for God, in Church or Common-wealth, the eare that heareth them, bles­seth them, Iob 29.11. And at sometimes God doth so guide and prosper the waies of his servants, that all sorts of men doe acknowledge them for the seed which the Lord hath bles­sed, Esay 61.8.

2. From their owne conscien­ces.2 From their own consciences: if the world at any time te­stifie against him, or revile him, yea, if Divells and men set against him, yet he inherits this blessing, that his owne consci­ence will witnesse for him to his singular joy, 2. Cor. 1.12. The daily encouragements of a good conscience are like a con­tinuall feast within.

3. From God, and that divers waies.3 From God, and so they have Gods blessing certaine: and this is a great inheritance, and hath so much happinesse in it, as it should swallow up all the grievance of afflictions, and the contempts and scornes of the world: It is enough if wee have Gods blessing. Now that this point may bee distinctly beaten out, wee must understand, that true Christians may be said to inherite Gods blessing, first, in a more restrained sense, and then in a more large sense: In a restrained sense, blessing may here be taken for Gods comfortable speaking; for, [...], properly signifies blessing by words, & so it answers to the co­herence; If they will use good words to men, God will speake good words to them. And in this sense we may hence gather, That Gods naturall language to the called of Iesus Christ, is blessing, or comfortable words. God will speake to his peo­ple peace, Psal. 84.5. and therefore hee gives a charge to his Ministers to speake comfortably to Ierusalem, Esay 40.1, 2. Secondly, that Gods elect never finde this till they have their calling. Thirdly, that it is a great inheritance in this life, to [Page 215] have God to speake well to us. Fourthly, that if the fault be not in us, we shall never have God speake otherwise. It is our inheritance, to comfort us against all the miseries of life. And therefore Ministers that are the mouth of God, should studie comfort much: and those Christians that desire to have the fruit of their inheritance in this thing, should provide to live in such places where God speakes to men. And those Mi­nisters have a great account to make, that set themselves to speake disgracefully, and terribly to such as feare God, striving to discourage their hearts, and to strengthen the hands of the wicked. Thus of the restrained sense: onely note by the way, That God speakes good words, both for his people be­hinde their backes, and to his people before their faces. They inherite Gods good word for them in their absence: Thus God speakes excellently in the praise of Iob to the Divell, before the Angells, Iob 1. & 2. and thus hee can speake in the con­sciences of the greatest on earth in praise of his people, as Esay 41.9.

Now in the generall sense, In this life god­ly men have Gods blessing three waies. Gods people enjoy this blessing many waies: and that both in this life, and in the life to come. In this life they have his blessin.

1 In temporall things of all sorts: hee makes the earth blesse them, and the heavens, and the waters, Gen. 49.25. hee blesseth them in the City, and in the field, in the fruit of their bodies, and of the ground, and of their cattell, in their Basket and in their store, when they come in, and when they goe out, yea, God will command the blessing upon them in their storehouses, & upon all they set their hands to, & he will open his good treasures unto them, and blesse all the worke of their hands, Deut. 28.2, 3, 4, 5, 6, 8, 12. And if they enjoy not so much in quality of these things as some wicked men, yet they have a faire portion, and a good blessing, because, that they have is blessed; both in the originall of it, and in the nature of it, and in the use of it, and in their right to it.

2 In the meanes of grace and salvation: and so they en­joy the blessing of God in his house-keeping; and great is th [...] blessing, where with God blesseth his people in his house, on his holy hill, and round about. The Lord hath long since [Page 216] promised to make all the places about his holy hill, blessings. Yea, there Gods people doe receive showers of blessing: eve­ry powerfull Sermon is as a shower of blessing; every do­ctrine being as a blessed drop of instruction or comfort, Ezech. 34.26. Exod. 20.24. Psal. 132.15.

3 In the gifts of grace: and so he hath blessed us with all spirituall blessings in heavenly things, A poore Christian car­rieth about with him in his heart, more treasure than all the Monarchs of the world (being not true Christians) can any way possesse or command, Eph. 1.3.

Thus of Gods blessing in this life. After this life, who can recount the glory of their inheritance, in the blessing they shall have then from God? Oh that our hearts could be enlarged to thinke of the power of these words of Christ at the last day, Come yee blessed of my father, inherite the kingdome prepared for you before the foundation of the world!

The use should be, for great comfort to all true Christians. They have great cause to rejoyce in their fathers blessing all their daies: and the rather, if they consider that Gods blessing, as a Father, is better than the blessing of any earthly father: For an earthly fathers blessing is most an end but verball, in words; Gods blessing is reall, in deeds. A father on earth cannot derive blessing to his childe from himselfe, but from God; whereas Gods blessing is from himselfe. Besides, if an earthly father would blesse his childe, yet hee wants power to give him what he desires; but God our Father is almigh­ty, able to give as much as he wisheth, Gen. 28.3. Finally, an earthly fathers blessing may bee lost, as Chams was; but Gods blessing cannot be lost; hee will blesse with everlasting mercy.

Secondly, such as yet enjoy not the priviledge of Gods cal­led ones, should be greatly stirred up with desire to get this blessing, even to have Gods blessing. Let no man bee pro­phane like Esa [...], to contemne Gods blessing, but seeke it while it may be had, Heb. 12.17.

Que. But what should we doe, to get Gods blessing?

What we must doe to get Gods blessing. Ans. First, you must diligently resort to Gods house; for there God hath commanded the blessing, Psal. 133.3. and [Page 217] bee carefull and attentive hearers of Gods Word: for the ground that drinketh in the raine, receiveth a blessing from God, Heb. 6.7. the raine of instruction must soake into your hearts.

2 You must turne you every one from all your transgressi­ons if you will have Gods blessing in his Son Iesus, Act. 3.26. without sound repentance Gods blessing will not be had. Men must not thinke to get Gods blessing, and doe after the things they doe now a daies every one that, is right in his owne eyes Deut. 12.7, 8.

Finally, wee must be all such as feare God truly, Psal. 115.13. and such as will not lift up their soules to follow vanity, but get cleane hands and a pure heart; for such onely shall re­ceive the blessing from the Lord, and righteousnesse from the God of their salvation, Psal. 24.4.5. and to this end we must carefully hearken to Gods voice, and observe to doe all that he commandeth us, Deut. 15.4.5.6.

Lastly, Gods owne children, that have felt the comfort of Gods blessing, must be admonished to carry themselves so, as they may grow in the comforts of it more and more: And to this end,

1 They must daily aske God blessing, How godly men may grow in the comforts of Gods blessing. and by their daily prayers let the Lord know, that they make more account of his blessing, than any children of earthly parents can doe of their fathers blessings.

2 Since they have such showers of blessing in Gods house daily, they especially should be like good ground, so to drinke in the spirituall raine, that the fruits of it may appeare in their lives, in all pietie, and mercy, and righteousnesse, Heb. 6.7.

3 Since they know the worth of Gods blessing, they should learne of Abraham to command their servants, and their children, and their housholds to feare God and to live righteously, that so they may bee a meanes to helpe them al­so to this great happinesse of inheriting Gods blessing, Gen. 18.18.19.

4 If they bee put to it, to deny themselves in things most deare to them, for the glory of God, they shall approove them­selves, as Abraham did in offering up Isaac, to be such indeed [Page 218] as doe feare God, and esteeme his favour above all things, Gen. 22.17, 18.

Vers. 10. For hee that will love life, and see good daies, let him refraine his tongue from euill, and his lips that they speake no guile. Vers. 11. Let him eschew euill, and doe good, &c.

THus of the first reason, taken from the condition of Gods servants, as they are heires of blessing. In these words is contained the second reason, taken from Propheticall testi­monie: David long since taught the same doctrine Saint Pe­ter now doth, and gave the same advice in effect: for hee had shewed, That if a man would live a quiet and contented life, free from troubles and mischiefe, hee must then take heed of all reviling and evill speaking, and avoid all things might of­fend, either the godly or the wicked: All things, I say, that are evill; and must labour after all courses of peace, and mer­cy, and well-doing: and then God would bee a protectour of such godly and carefull men, and hee would recompence upon the wicked, all the wrongs they do to his servants. This is the summe of the meaning of these words.

In the words (for the order of them) observe three things.

1. The persons advised or charged by the Prophet David, vi [...]. such as would needs lovelife, and to see good and quiet daies.

2. The dueties charged upon them, as the meanes to at­taine what they desired: and so he shewes what they must a­void, and what they must doe. They must avoid, in particu­lar, an evill tongue; and in generall, an evill and injurious life. And contrariwise, for what they must doe; in generall, they must doe good; and in particular, seeke peace, Vers. 10, 11.

3. The reason of his advcie; and that is taken from the Na­ture of God, and his disposition, both towards the godly, and amongst the wicked, Vers. 12.

From the generall consideration of all the words, we may [Page 219] gather, That a great part of the miseries of life might be avoi­ded, if men would be advised and ruled. Most men and wo­men may thanke themselves for the unquietnesse and distresse they live in: And this will appeare, if wee consider of either their crosses, or their temptations, or their corruptions, which are the things onely that can distresse life.

As for the crosses, Note. it is manifest by experience, that the most people suffer for their owne folly, and such things as might have beene avoided. Their discontentments arise, either from their rash matches in the estate of life they are in, or from vain jangling in idle opinions, or from their rash and perverse words, or from their wilfull neglect of easie rules of good behaviour in the family, or the like. Take but the directions here given: If men did refraine their tongues from evill spea­king, by censure, or reproaches, or slander, or fraudulent words, and that men did avoide injurious courses, or grosse crimes: and withall, if men did strive to doe all the good they could to all sorts of men; and finally, if men would use all lawfull meanes to preserve peace, and to avoid contumely, how quiet might the lives of the most people be? Againe, let a Chri­stian consider of his corruptions, Note. which at sometimes so trou­ble himselfe and others: doth not his owne conscience know, that if he would constantly pray against them, and be sure to be circumspect in his carriage, how certainly, and how soone might hee be delivered from the power of any sinne? And for his infirmities, with how little labour might hee store his head with comfortable places of Scripture, that might sup­port him against the sense of his daily frailties? And for temptations of Sathan, that so extreamly molest some few Christians, how might they have beene either avoided, or borne with more quiet? Some Christians tempt the Divell to tempt them, by their solitarinesse, or idlenesse, or security, or wilfull nourishing of pride and vanity in themselves, or by a carelesse living without assurance of faith. And when the temptations are upon them, and they are truly humbled under them, how doe some Christians wilfuliy refuse consolation, and limit God, so as never to be quiet till the temptation be re­mooved, though the Lord himselfe answer them, that his grace [Page 220] shall be sufficient for them? The use should bee therefore to warne all men that would live quietly and comfortably, to a­waken to the care of their dutie, and to study the rules given them out of the word of God: for, let them be assured, till they make conscience of living by rule, it will never be bet­ter with them.

Againe, in that Saint Peter, and the Prophet David agree so right in judgment, concerning the practise of true Christians, it shewes, That the rules of holy life have beene the same in all ages of the world; before the Law, and under the Law, and now under the Gospell. Wee may see by the carriage of holy men before the Law, that they walked by such rules as these: and the reason is, Because the rules of a religious and vertu­ous life were in the minde of God from all eternity, and so gi­ven to men from the beginning; & cannot change, in as much as God is unchangeable in the formes of things. And this point may shew us how hard the world is to learne, in that these lessons have beene taught from the beginning, and yet the most men have not learned them. And besides, godly Chri­stians should bee encouraged to live by rule, and to walke circumspectly, seeing this is no harder a task required of them, than what hath beene required in all ages.

Thirdly, it is worth the observing, who the persons are that give this counsell, to strive as well as wee can to live out of trouble, and to lead a quiet life. They were two great Cham­pions, that had endured a world of troubles themselves; Peter, I meane, and David, and yet wee see they presse other men to seeke to live as quietly as is possible: and thus did Paul doe al­so, 1. Tim. 2.2 1. Thes. 4.11. Heb. 12.11. Now one maine reason why they doe soe, is, because they themselves did feele by experience, how unable they were to beare crosses, when they fell upon them. It was this Peter that denied his Master, upon the very sight (as it were) of adversaries: and it was this David, that gave this advice, after himselfe had changed his behaviour before Abimelech; as you may see by the title of the Psalme. Which should teach us to bee thankfull for that publike or private quietnesse any of us doe enjoy: and be­sides, it should warne those unruly froward Christians, that [Page 221] live not in quiet, either at home or abroad, to repent and a­mend their words and workes. They cannot imagine what singular comfort and contentment they withhold from their owne lives, and the lives of others: If they did but know how much God abhors a froward Christian, they would be more affraid than they are.

Thus of the generall observations: The first part concernes the persons that are exhorted; and they are described by two formes of speech, the one, Such as will love life: the other, Such as would see good daies.

If any man will love life.] From this forme of speech, three things may be observed.

Doct. 1. That men by nature are prone to the love of life; and so prone, that the most men will breake all bounds, and will love life, whatsoever bee said to them, or done to them. This is a point so sensibly felt, by the experience of the most that heare it, that it needs no proofe. If any man aske what the reason should bee, why there is such an inordinate love of life in the most? many things may be answered. The first cause of it, is the generall corruption of nature in the most men, which came in by sinne: To love it selfe is nature, but to love life so pertinaciously, is from degeneration, and the great a­basement of the nature of man, that cannot now move it selfe, towards the perfection of it selfe: for unto the godly the change of life, is an alteration that brings perfection. Se­condly, ignorance and unbeliefe is the cause of it. If men did know & beleeve those glorious things God speaks of a better life, they would loath this present life, & long to be in heaven. Thirdly, the cause in many is, that their hearts are [...]ngaged up­on such perplexed and intricate projects, about profit, or plea­sure, or greatnesse in the world, that they are not at leasure to examine the reasons of the love of life: the heart of man is usually oppressed with some one or other of these projects. Fourthly, in all sorts of people there is such an incurable in­consideration, that no warning from the Word or workes of God, no experience of their owne or other mens, can force them to a serious and constant meditation of the things con­cerne their true happinesse. Fiftly, the love of life ariseth in [Page 222] the most from the Idols of their hearts. There is one thing or other that they have set their hearts upon in a vicious man­ner: and this unreasonable love of their particular sinnes, doth hold them downe in bondage to this present life, and so cannot be cured of the disease, till they repent of their be­loved sinnes; And the guiltinesse of their consciences makes them affraid of death and judgement, and to embrace this pre­sent life upon any conditions. And in godly people, this in­ordinate love of life ariseth from the defect of particular re­pentance for it. Thus of the first point.

Doct. 2. Men have cause to take off their affections, and not to bee so desperately bent to the love of this present life. This is a point very profitable to be urged, and most men and women have need of it: and therefore I will shew more large­ly the reasons why wee should not love life, or not so inordi­nately as to be unwilling to leave it upon any tearmes.

For what rea­sons men ought to take off their affections from the love of this life.The first reason may be taken from the commandement of Christ, who gives this in charge to all that will bee his Disci­ples, that they must not love life. As they must deny them­selves in other things, so in this particular. And hee so gives this in charge, as hee seemes to threaten them with the losse of life if they love it, so Luk. 17.33. Iob. 12.25.

The second reason may bee taken from the example of the godly, that have not loved life. Iob detested life, Iob 3. Salo­mon tels of a multitude of occasions that he had to hate life, in his book of Eccles. and a multitude of godly men have shew­ed the proofe of it, in laying downe their lives willingly, when they have beene called to it. Act. 20.24. Phil. 2.20. Heb. 11.35, 37.

The third reason may bee taken from the consideration of life in it selfe, both in the nature of it, and in the end of it: for the nature of it, it is but a winde or a vapour, Iam. 4. so meane a thing, that no man can well tell how to describe it perfectly; which is the greater wonder, that it should get the love of all the world, and yet no body knowes what it is hee loves: And for the end of it, it is not in the power of man to number his owne daies, God hath set an appointed time for e­very mans death: and though they love life never so much, [Page 223] they cannot hold it beyond that time, Iob 7.1. And besides, our times are so hid, that a man cannot bee sure of a moneth, a weeke, a day, an houre, and shall our hearts be so bewitched with that which wee know not how long wee shall enjoy? Iob 24.1. and the rather, because there are so many waies for life to goe out at, though but one way to come in. And fur­ther, we can find no means that hath sufficient power to make a man live: God hath so reserved the power of life in his owne hands, that none of the meanes we use to preserve life can do it, to make it hold out for a moment, if God doe not from a­bove give speciall assistance: Man liveth not by bread. Mat. 4. and if a man had abundance of all worldly things, yet a mans life consisteth not in that, Luk. 12.15. &c.

The fourth reason may bee taken from the profession of a Christian, or his state, or relative calling, or condition in this life. First, we are Christs spirituall souldiers; Now men that goe to war, intangle not ahemselves with the things of this life, that they may please them that have chosen them to bee souldiers, 2 Tim. 2.4. Secondly, we are pilgrims and stran­gers in this life, and therefore nothing should be more easie to us, than to be weary of the present condition, and to long to be at home: Thus did the Patriarches, Heb. 11.13. Thirdly, in this life we are but poore cottagers, that dwell in poore hou­ses of clay; and shall wee love to be here rather than in those eternall mansions? 2. Cor. 5.1. Iob. 14.2.

The fift reason may be taken from the sinnes of life. Even sinne is a disease, and a loathsome contagious one. Now then see what life is; thou thy selfe hast innumerable sinnes, and there is no man alive that sinneth not in the whole world▪ now if every man have innumerable contagious diseases, what a loathsome pest-house is this world to live in? The thoughts of a man can reach to the depth and length of this argument, but inconsideration buries all wholsome counsell & motives. But besides this respect of sinne, a Christian findes from his owne sinnes, if there were none else in the world, great cause to be weary of life, first, because sinne argues the imperfe­ction of his nature, both in soule and body; and so long as he is in this sinfull life, he can never have a perfect nature: now a [Page 224] a man that loves himselfe, for this reason would never love life, Rom. 7.23. Secondly, because sinne is an offence to God: now a child of God should therefore loath life, because by sin­ning he doth injury to God his mercifull father: and in the most holy Christians, this argument hath extraordinary force.

The sixth reason may be taken from the crosses of life. Hath not every day his griefe? Is there any estate or degree of men free from them? Are not those whom God loves, corrected, yea, and perhaps more than other men? Seriously thinke of what thou dost suffer in thy particular: What disea­ses or infirmities are in thy body? What unquiet­nesse and vexation doest thou suffer in the house where thou livest? What crosses doe follow or feare thee in thy calling? Yea, doth not thy religion breed thee trouble? If the reproa­ches and oppositions be considered of, which godly men som­times suffer, we might say with the Apostle, Of all men they are most miserable, 1. Cor. 15.19. Paul saith, he was a man crucified while he lived, Gal. 2.20. and did alwaies in his body carry about the dying of the Lord Iesus, 2. Cor. 4.10. Besides, consider of the danger of what may come upon thee in life: What if war come, or the pestilence, or sudden po­verty that cannot be cured? or fearefull diseases that will fill thee with horrible paine? Nay, what if thou shouldest fall in­to some shamefull fault? Oh, what were the misery would follow upon it?

The seaventh reason may bee taken from the extreame va­nity of those things that seeme to be felicities in life: all the things in life, that with any colour of reason can be made ob­jects of thy love, are either the people of the world, or the commodtties of the world.

Now for the first of these, thou hast no reason to be in love with life, for the people of the world with whom thou li­vest: for,

In what re­spects the vani­ty of earthly things appeare.1 Amongst all the thousands of men and women thou seest in the world, it may bee there is scarce one that loveth thee entirely; scarce one from whom thou maiest enjoy de­light or comfort. They are poore things thou canst have from [Page 225] the rest, whether they be neighbours or strangers. More then thou givest, thou shalt not receive, unlesse it be in poore com­plements, of salutations and ceremonies of life.

2 If thou didst excell in the priviledge of being loved by friends, kindred, wife, or children, yet reckon how smal a por­tion of thy life is refreshed from them: there is sometimes more delight in one poore dreame, than will be had this way in a long time.

3 Thinke of it, what changes and losses thou doest or maiest suffer, if there were any thing worthy thy love in friendship or acquaintance: thy friends may be daily lost, ei­ther by the change of their mindes from thee, or by distance in habitation, or by death; and the pleasure is had by thy ac­quaintance, is made not worth the having, either by interrup­tion, or by discord, and taking of offence, or want of power or will to helpe when thou hast most need.

4 Who would not hate life for this very reason which I now give? Let a man consider by experience in all others, how little the world cares for him. If thou wert to dye, what would the world care, or almost any in the world? let it bee thy wife, children, neighbours, hearers, dearest friends; yea, thy religious friends, what would any of these care for thy death? Looke not at their words, but note it in their deeds. How few will be sorry for thee? or for how short a time? and how soone wilt thou bee cleane forgotten? or how poore a thing is the greatest memory any man hath when he is dead? Doest thou live to heare this, and yet wilt be so mad as to love life, for the love thou bearest to any other?

5 The evill thou sufferest from the world, is greater than the good thou canst get by it: thinke of the reproaches, in­juries, oppositions, contempts, persecutions, infections thou maiest finde from unreasonable men. How many thousand would triumph over thy poore fame, if thy feete doe but slippe?

Lastly the company thou shalt have of Angells, and spirits of just men in another world, should make thee loath all these things in this life; whether thou respect number, or power, or dearnesse in friends, even in such as must be companions of [Page 226] thy life. and therefore for the company that is in the world, thou hast no reason to love life.

The commodities of the world are lands, houses, money, honour, credit, beauty, pleasure, and the like: now men have no cause to be so in love with these, if they consider,

Men have no reason to bee in love with earth­ly commodities, and that for di­vers causes.1 How small a portion they have of these. If a man had won the whole world, and the glorie of it, yet it were not worth the having if he must lose his owne soule: Nay, if it were all had upon the best conditions, yet it would not make a man truely happy; and therefore much lesse these silly par­cells of the world wee can attaine to, Eccles. 1.3.

2 These are all common things; and that in two respects: first, there is nothing new now to be had, which hath not been had heeretofore ordinarily. What is now, hath beene before, and will be afterwards. Thou canst enjoy no felicity of life, that can be proper to thy selfe, Eccles. 1.9, 10. & 3.15. And then further, all these things a fool may enjoy as well as a wise man, and a wicked man as well as a godly man. A man shall never know love or hatred by these things; for they fall alike to all sorts of men, Eccles. 2.14.

3 All things are full of labour, who can utter it? If men doe reckon the paines, and care, and unquietnesse, and wea­rinesse they are put to about the getting, or keeping, or using of these things, they would finde little cause to love them; e­specially, considering that unto the use of the most of these is required a daily labour with toile, that men that possesse these things, cannot possesse themselves, they are so overburthe­ned with the cares and labours of life, Eccles. 1.8.

4 If a man had never so much of these things, yet they cannot satisfie him; his soule will not bee filled with good. The eye is not satisfied with seeing, nor the eare with hearing. Hee that loveth silver shall not be satisfied with silver. Man walketh in a vaine shadow, and disquieteth himselfe in vain, Eccles 1.9. & 5.10. Psal. 39. A shadow is something in apparance, but nothing in substance, if a man would seeke to claspe it, or receive it to himselfe.

5 All these things are transitory, and uncertaine, and mu­table. which may be considered of three waies: First, if thou [Page 227] love these things, thou art not sure thou canst keepe them; they may be lost suddenly and fearefully: for either they may wear out of themselves, or they may be taken from thee; they are liable to vanitie in themselves, or to violence from others, Matth. 6.19.20. 1. Pet. 1.24. Secondly, if thou be sure to enjoy them, yet they will be suddenly lost to thee, because thou canst not make thy heart to take delight in the same things still; for, not onely the world passeth away, but the lusts ther­of also, 1. Iob. 2.15. Eccles. 6.1, 7. & 9.3. Thirdly, if neither of these befall thee, yet thou art mortall, thou must be taken from them, and thy life is short like a dreame, and passeth away like the winde; and thou art but a stranger and pilgrime here; and thou must carry nothing out of the world; but in all points, as thou camest into the world, so must thou goe hence, Psal. 90. Iob 7.7. Eccles. 5.13, 14, 15. All flesh is grasse, Esay 40.6.

6 That a man may receive much hurt from them: they may steale away our hearts from God. The amitie of the world, is the enmity with God, Iam. 4. They are like pitch to defile: there is a snare and temptation in all of them: they fill mens hearts with foolish & noysome lusts, and a man may damne his soule for too much loving of them, 1. Tim. 6.9. Phi. 3:18. and they may serve to witnesse against a man at the day of judgment, Iam. 5.1.

Lastly, consider that there is no comparison betweene the commodities of this life, and the commodities of the life to come; There are rivers of pleasures for evermore, Psal. 16. ult. There are Crownes of honour and glorie, such as will neither be held with envie, nor lost with infamie; there shall men possesse enduring substance, Heb. 11. treasures not liable ei­ther to vanity or violence, Matth. 6.20. an inheritance im­mortall and undefiled, and that withereth not, and lieth in heaven, 1. Pet. 1.3.4. Thus of the second doctrine.

A third Doctrine may be gathered out of these words, In what cases it may be lawfull for some persons to be in love with this life. and that is, That in some cases there is a permission of the love of life: In that he gives rules to such as will love life, it imports, that God is contented to suffer or tolerate that humour in men. Now this toleration may be considered of, as it is gran­ted [Page 228] to some men, or as it extends in some sort to all sorts of men. Some men that are in high place, and have publike im­ployments, and are about some speciall service for the glory of God, and good of the Church or Common-wealth; in these men the desire to live longer, in it selfe, is not sinfull: This was the case of David, and Hezekiah. Now further, unto all sorts of men the Lord doth allow a certaine kinde of liking of life; so as they observe such cautions and rules as he appoints: as namely, that the cares of this life hinder not the preparation for death, or the provision for a better life; and withall, that they limit not God for the time of life, but be willing to dye when God calls for their lives.

Now for a conclusion to this point, I would advise those that have such a minde to live here, to looke to certaine rules, which will prevaile with God to grant them long life, if any thing will prevaile: What such must doe to prolong their life. as first, they must bee exhorted to take heed of overmuch desire of life, they must moderate their de­sires after life: If they could once attaine to it, to bee con­tent to die when God will, it may bee they should finde life prolonged; according to that of our Saviour, Hee that will lose his life, shall finde it. Secondly, such as have parents in nature or religion, must be verie carefull to give them due ho­nour, for to such God hath promised long life in the fift Com­mandement. Thirdly, godlinesse hath the promises of this present life, as well as of the life to come; and therefore ever the more godly we are in all manner of conversation, the lon­ger wee may be likely to live: and contrariwise, a prophane man hath no assurance to live out halfe his daies. Thus of the first forme of speech.

The second forme of speech, by which the persons hee ad­viseth, are described, are such as will see good daies.

And see good daies.] Before I come to the observations, here is worke of large enquiry and consideration about the sense: for these words import, That in the life of man there be some good daies, and some evill daies. Physitians tell us in their profession, of some daies in the yeare that bee good daies, and some that be evill daies, for their directions: and superstitious and idle people in the world, tell us that there are [Page 229] some good daies to beginne businesses in, and some evill. It seemes here the Prophet David, in Theologicall contempla­tion, findes, that in the life of man some daies be good, and some bee evill. This would be enquired into. And that wee may finde out which bee good daies, wee must first enquire, which be evill daies, and that by Scripture account: And that wee may distinctly understand this, wee must enquire which be evill daies,

1 For wicked men.

2 For godly men.

The daies of wicked men must bee considered more gene­rally, or more specially: generally, all the daies of the wicked are evill; both because hee is a transgressour every day, and because the curse of God is upon him all his daies, even then when hee lives longest, and enjoyes most prosperous times, Esay 65.20. Every day the wrath of God hangeth over his head, and every day God judgeth him, Psal. 7. either in soule, or body, or name, or estate; either by withholding his blessings, or by mingling the curse with the good things hee enjoyeth, Psal. 78.33. as the Israelites under censure of death from God,

More specially, the daies of the wicked man are evill, ei­in this life, What daies are evill in respect of wicked men. or after this life. In this life his daies are evill in two speciall senses; either in respect of the shortning of them, or in respect of the afflicting of them. It is a speciall evill to some wicked men, that their daies on earth are short­ned. Some men live not out halfe their daies, and dye in the middest of their daies, Psal. 55.24. Ier. 17.11. and so it is a curse that his daies are few, Psal. 109.8. Eccles. 8.13. A­gaine, the daies of wicked men are said to bee evill, in respect of some speciall judgements of God, to bee powred out upon them for their sinnes. These daies are called the daies of Gods wrath and anger: and daies of Gods visitation, Isa. 10.3. the day of vengeance, Esay 61.2. which God proclaimes a­gainst all wicked men; and by an excellency, The evill day, A­mos 6.3. And these daies are in speciall called the daies of wicked men: and they are theirs, because properly no day is theirs till it bee evill, Ier. 50.31. After this life comes that [Page 230] most speciall evill daies, even that day of eternall misery in hell: of which Salomon said, God made the wicked for the day of evill, Prov. 16.4.

This doctrine of their evill daies, should much affright wic­ked men, not onely with the consideration of what they suffer now, but of what they are liable to in the daies to come. Lit­tle doe they dreame of the misery may befall them: such daies may come, as will burst their hearts with exquisite griefe, their hearts shall not bee able to endure, Ezech. 22.14. and therefore they should take heed of putting farre from them the evill day, Amos 6.3. and in time repent, and reconcile themselves to God in Iesus Christ, that they may prevent the evill daies may yet fall upon them, and know that their uncir­cumcised heart is the cause of all the evill brought, or to bee brought upon them, Ier. 9. ult. Thus of evill daies in the life of the wicked.

Wherein godly mens daies are evill.The godly mans daies are evill divers waies.

1 The daies of spirituall famine are evill daies: when a man cannot enjoy the meanes of Salvation in the life and pow­er of them. In this case David said, his teares were his meat day and night, Psal. 42.2.

2 The daies in which God is displeased with them, or hi­deth himselfe, so as he will not heare their praiers, or not let them discerne it. These are bitter daies to the godly, Psal. 102.2, 3. & 90.9.

3 Daies of temptation, in which they are to wrestle with principalities and powers, are evill daies, Eph. 6.

4 All daies of trouble are in some respect evill daies, Psal. 49.5. & 50.14. &. 41.1, 2. especially those daies are evill, when the Lord turnes wicked men loose upon the godly, and leaves them as it were in their hands to bee reproached and oppressed all the day, especially when himselfe will not ap­peare to helpe them, Psal. 102.8.10.11. Esay 37.3. and most of all, when the just man seemeth to perish in his righte­ousnesse, Eccles. 7.15. Great difference betweene the evill daies of wicked and godly men.

But yet here is a great deale of difference betweene the evill daies of godly men, and the evill daies of wicked men: because God sanctifies the evill of his daies to the godly man, [Page 231] so as he is blessed when God chasteneth him, for hee thereby teacheth him his law, Psal. 94.12. Heb. 12. Secondly, God will deliver him out of evill, if he call upon him. Psal. 50.15. yea, though his troubles seeme desperate, Ier. 30.7. Thirdly, though God may seem to delay for a time, yet he wil make hast to performe his deliverance, After two daies hee will returne, and the third day he will revive them, Hos. 6.3. Fourthly, God will make them glad, according to the daies hee hath af­flicted them; hee will make them amends for all their evill daies, Psal. 90.15.

To conclude this point, Evill daies common to wic­ked and godly men. there be daies that are called evill, which are common both to good and bad; and such are the daies of old age, Eccles. 12.1. when the Sunne, Moone, and Starres are darkned, that is, all sense of prosperity is removed, and the infirmities of old age come thicke one upon another, like cloudes after raine, Vers. 2. when the armes, which are the keepers of the house, shake; and the thighs and legs, which were like strong men, now bow and bend under them; and their teeth, which were the grinders or chewers of their meat, now cease working, because they are few; and the eies, which are the windowes of the body, grow darke, Vers. 3. when the doores shall be shut in the streets, that is, when up­on the losse of his appetite hee shall have no delight in any thing at home, nor minde to goe abroad, but his owne house shall be his prison; and when hee shall bee so unable to rest in his bed, that he shall rise with the first voice of the bird, and be waked with the least noise that is; and that have no delight in musicke of any kinde, as Barzillai said, 2. Sam. 19.36. when they shall be affraid of every straw in their way, they shall goe so weakely, and their Almond tree shall flourish, that is, their heads shall bee white as the blossomes of the Al­mond; & they shall be so fore, that a very Grashopper shall be a burthen to them; to touch them shall be grievous, and all the things they were wont to love, they cannot now finde any comfort in: and thus they are passing to their long-home, which is the grave; and they are so neare, as if their very mourners were ready in the streets to carry them to their graves, Vers. 4, 5. yea, they will not continue long, but the [Page 232] silver cord will be loosened, that is, the marrow of their backs be consumed; and their golden Ewer, which is the brain-pan, be broake; and so will the pitcher at the Well, that is, the veines at the liver; and so will the wheel at the Cisterne be broken, that is, the head which drawes the powers of life from the heart, Ver. 6. and the dust returns unto the earth as it was, and the spirit to God that gave it, Vers. 7.

Thus of the daies that be evill daies. Now it remaines that wee enquire which be good daies; and so wee shall finde, that there bedaies that bee good, in the judgment of the inward man, and sometimes daies that be good, in the judgment of the outward man: onely thus much wee must know, that in the first sense, none enjoy good daies but good men. Now good daies in the sense of the Scripture, must bee considered, either in generall, or in particular.

What are good daies in gene­rall.In generall; and so first, all the daies of Christ, after hee is revealed in a Christian, are good daies: and so all the daies of a true christian, from his conversion to his death, are good daies. Which appears thus: Saint Paul saith, that Christ is our Passe­over; amd the Passeover is a feast which we must keep, 1. Cor. 5.8. and such high festivall daies are good daies, especially the first and last daies of the Passover were good daies, in a special solemnity, that is, the day of thy conversion to spirituall life, and the day of thy death, which is the beginning of the day of eternall life. Secondly, all the daies in which Christians enjoy the preaching of the Gospell in the power of it, and o­ther ordinances of Christ in their glory, all these daies be good daies; for they are daies in which God makes rich feasts unto all Nations, as is effectually described in the Allegory, Esay 25.8. Thus David saith, One day in Gods courts is better than a thousand any where else, Psal. 84.10. The righteous flourish when Christ comes downe upon their soules, as rain upon the mowen grasse, Psal. 72.6, 7. Thirdly, those be good daies in which wee see the Church of God in generall to pro­sper, Psal. 128.5, 6. when God keeps his Church as his Vine­yard, and waters it every moment, and watcheth it night and day, and destroyeth every thing that might annoy it, Esay 27.2, 3.

[Page 229]In particular, In particular, there are divers sorts of good daies to the godly. a Christian finds divers sorts of good daies; as first, the Sabbath daies well sanctified, are good daies, above all other daies of the week, when his body enjoyes rest, & his soule is blessed, according to Gods promise, with spiritual rest and grace in Iesus Christ. Secondly, the dayes in which the soule of a Christian after sinne, and the judgment of God for it, is humbled soundly, and anew admitted into Gods pre­sence, and reconciled to God: those daies, when God enter­taines the repenting sinner that praies unto him, especially at the first reconciliation, are wonderfull good daies, Iob 33.25, 26. with the coherence. & 36.11. Psal. 90.14. Luk. 4.21. with Esay 61.1.2.10.

Thirdly, all the daies in which a Christian thrives and pro­spers in the knowledge of Gods word, and growes in the spi­rituall understanding in the mysteries of Gods kingdome, are all good daies; for this knowledge is that wisedom Salomon speakes of, wh [...]ch makes a man so happy, Pro. 3.18.2.16.

Thus of the good daies that are so in the judgement of the inward man. God is pleased also to grant such good daies, as are, or ought to be so accounted, in the judgement of the out­ward man: and so,

First, the daies of youth, in which a man hath strength of body, and vigour of minde, to fit him not onely for the com­forts of life, but for the service of his creator, are good daies, Eccles. 12.1. it being a blessed thing to beare Gods yoake in a mans youth.

Secondly, the daies of speciall prosperity in the world, which sometime God grants unto his people, are also good daies: when God gives his people abundance of blessings in their families and estates, and withall, publike honour and re­spect withall sorts, even the great ones of the world; as was in the case of Iob, which hee describes in the whole 29 Chap­ter of his booke: but then it must have this indeed, that in this prosperity the godly man be imployed in all well doing, and get himselfe honour by the flourishing of his gifts and good workes, as is shewed in that Chapter by Iob.

Thirdly, such daies in which a man enjoyes a quiet estate, free from all trouble, or vexation, or contumely, at home or a­broad, [Page 234] being free from Gods aflicting hand, or mans injuri­ous dealing, are good daies; and such as perhaps are specially meant in this place.

Thus of the sense of the words. Divers doctrines may bee observed from hence.

1 That the daies of men usually are evill; which is true, not onely of the wicked, but of the godly also. This Iacob said long agoe, his daies were few and evill, Gen. 47.9. but of this point before: Only this may serve for great reproofe of those that so little minde a better life, and so wilfully love this life, that though they live in much misery, are loath to thinke of dying, & take no course to provide for a better life.

Mans life is short.2 It is evident from hence, that the life of man is but short: whether hee live happily or miserably, yet his life is reckoned by daies, not by longer measures, of purpose to sig­nifie the shortnesse of our lives. This is expresly affirmed in other Scriptures, Iob 10.20. Iob saith, his daies were few, and of all men that are borne of women, that they have but a short time to live, Iob 7.1. And this is resembled by divers similitudes: so our life is compared to a Weavers shuttle, Iob 7.6. to a Post for swift running out, Iob 9.25. to the grasse of the field, Iob. 7.12. Esay 40.6. to an hand breadth, so as he saith, his age is as nothing, Ps. 39.5. to a watch in the night, Psal. 90.4. to a sleepe, vers. 5. to a tale that is told, vers. 9.

In what respect it is short.Thus the life of man is said to bee short, either as he is in Gods sight, with whom a thousand years are but as yesterday, when it is past, Psal. 90 4. or in his owne account, if he mea­sure time to come, as hee measures time past: and in plaine reckoning, let the life of man be improved according to mans utmost strength, ordinarily a mans yeares are threescore and ten, and if hee live to fourescore, it is but labour and sorrow to him, Psal. 90.

Quest. But what should bee the cause that mens lives are so short?

Causes why most mens lives are so short. Ans. If there were no other cause but the will of him that hath the disposing of the times & seasons in his owne power, yet that might satisfie us; but we may ghesse at other causes, as▪ both the mercy and justice of God. This world is so bad [Page 235] to the godly, that it is Gods mercie to take them quickly out of it: and contrariwise, it is so good to the wicked (conside­ring their deserts) that it is justice in God to take them hence, and send them to their owne place, which is hell. Besides, many men bring speedy death upon themselves by their own il cour­ses, or by sinning against their own bodies by lewd courses, & by eating up their owne hearts with worldly cares and sor­rowes; or by living in any grosse sinne, to provoke God to cut them off; or by falling into such disorder, as the Magistrate cuts them off; or by laying of violent hands upon themselves; or by getting their goods unlawfully, to bring upon them­selves that curse, Ier. 17.11. Finally, in this last age of the world, there may bee this reason assigned, that the Lord makes hast to have the number of his elect fulfilled, and therefore he dispatcheth away the generations one after another, and so shortneth the daies of man for his elect sake.

Now for the uses: Are our lives so short? then it should teach us divers lessons.

1 To pray God to make us able to thinke so, Vses. and so to number our daies, that we may not make any reckoning of a­ny long continuance here, Psal. 39.3. & 90.12.

2 To make hast and dispatch our repentance, and all the businesses that concerne our sound reconciliation, and so to walke while wee have the light, and to use all good meanes while we enjoy them.

3 To redeeme the time, and save as much of it as wee can, for the uses of a better life. Ephs. 5. and to worke the harder, to fulfil thy measure and dispatch that taske God hath set thee to doe.

4 To lay fast hold upon eternall life, 1. Tim. 6. and to make that sure.

5 Every day to provide for our departure; even all the daies of our appointed time to waite when our changing shall come, Iob 14.14.