GOOD HUSBAND AND A Good Wife: Laid open in a Sermon, Preached by Mr. THOMAS TAYLOR, Preacher of God's Word in Aldermanburic LONDON: And published by JOHN SEDGWICKE.  
LONDON, Printed for WILLIAM SHIFFARD and are to be sold at his shop in Popes-head Alley, 1625.   

and board here. The best advice in this cause we have in the sacred word of God; next unto that, in the pains of holy and godly men, who have both gone before us, and are now, through God's mercy, continued to us. In the number of which, let me commend unto thee, the labours of this judicious and learned Divine, the Author of this ensuing Sermon. God, by him, hath given unto his Church, many helps in points of Divinity; and especially, in regard of this subject: his directions already, this now, and others shortly to be printed, may serve for a Christian rule this way. I must confess, that it had been ere this time printed, had not the humility and modesty of the Author hindered it: Willing he is, and hath been to do good by preaching, but I am sure, he glorieth not with many, in voluntary printing of those things that are very useful for the Church of God. Secondly, the expectation of an other Sermon, which by importunity I obtained; the Copy whereof (as soon as it is corrected by the Author himself, and returned to me, according to promise) you shall have for your further direction, in the holy choice & godly usage of yourselves in this so honourable estate. The God of Grace guide your hearts that read this, to the conscionable practice of it, that you may all bless God for such worthy help, and help them with your prayers, who desire to further you in the way to salvation.  
Yours in the service of Christ, JOHN SEDGWICKE.   

A WEDDING SERMON.  LUKE 1. 6. And they were both just, and walked in all the commandments and ordinances of the Lord without reproof. 
AS JOHN himself was a forerunner of Christ in his person and office, so the Evangelist S. Luke beginning his holy story, maketh the conception of john, forerun the story of the conception of Christ: between which two was not an obscure correspondence. For first, both of them were predicted and promised by an Angel, who described both their persons, both their offices, and gave them both their names. Secondly, both their conceptions were miraculous by the mighty power of God, transcending all the strength of nature. Thirdly, both of them borne of unlikely persons, the one of a Virgin against nature, the other of an old barren woman beyond nature. Fourthly, both of them were to be borne after a new and unusual nativity: first that the strange conception of the one, might be somewhat more credible by the other: and secondly, that both of them might by all men be conceived to become most eminent persons, of extraordinary spirit and service in the world, who after so extraordinary manner came into the world. For so when john was borne, the neighbours asked. What manner of child shall this be? verse 66.  
Now our Evangelist stayeth a great while in the confirmation of john's extraordinary conception and honourable birth for these reasons.  
First, because his calling was to be extraordinary, he was to be a man sent from God. joh. 1. 6. not called by man, but by God immediately.  
Secondly, his office was to be a witness of the truth, and that all men through him might believe. v. 7. And because the truth of a testimony dependeth upon the worth of the witness: to add more authority to john's testimony, he showeth the person to be an extraordinary man, in holiness and honour, and therefore most faithful, and worthy of all credit and highest respect.  
Thirdly, john was to be the first witness and public Preacher in the new Testament, yea to be the forerunner and immediate servant of Christ. Hence is he called john by the Angel: which word signifieth favour or grace: first because he was bestowed by God's special grace on his parents, when they were old, and by the course of nature could not expect him: secondly, because he was to be the first Preacher of grace in the new Testament. Next therefore it was to insist in the large and honourable mention of so near a servant to Christ: seeing the more honourable the servant is, the more is the glory and eminency of the master.  
Fourthly, because the faith of the Church was to lean upon this testimony of john: therefore is the Spirit of God more industrious to make his witness certain, and leave it most infallible.  
Now among other arguments of john's commendation, he is in the words read, commended by the worthiness of his parentage. For first both his parents are named, his father was Zacharie, that is, one mindful of God: his mother's name was Elizabeth, which signified God is my rest, and it appeareth they were not unanswerable to their names. Secondly, both of them were of an holy stock and progeny. He was of the order and stock of Aaron, and she was of the daughters of Aaron: and so both of them were well descended. Thirdly, both of them were as holy in their own persons, as in their parentage: For both of them were just before God, and walked in all the commandments and ordinances of the Lord without reproof.  
Both of them were just] First, neither of them was without infirmity, neither of them without sin. Secondly, neither of them was legally just, which requireth whole conformity of the whole man, to the whole Law, and that in the utmost perfection. Thirdly, neither of both were just, or justified by works, and much less by meriting or desert. For why then was Zacharie presently struck dumb for his unbelief, verse 20. Or if that which the Rhemists on this place were true: what did Zacharie here in the Temple offering sacrifice, first for his own sins, and then for the people's: if he did so perfectly fulfil the Law as they say?  
How then were they both just? A. Both were just evangelically. First by imputation, to both of them was Christ's justice imputed: so as though both of them laboured under their personal infirmities, yet God for Christ's sake did not impute their sins unto them. Secondly, by acceptation God did approve them both for just and righteous persons, beholding them in the covenant of his love: which accepteth of impure and unworthy actions of his children as righteous and just, and affordeth a large cover for their daily defects and frailties. Thirdly, by inchoation, in that both of them being renewed by God's Spirit, endeavoured to keep all the commandments of the Lord, and were heartily grieved when they failed in their true endeavour. Fourthly, by the Lord's justification both were justified by God from hypocrisy and reigning guile: What they did, they did before God, in truth, and unfeignedly as in his sight, and by their fruits of faith both of them were justified before men: who by their external righteousness saw that their faith was sound, and themselves true believers. The pharisees were righteous before men, but this is opposed to all pharisaical justice; they were both just before God.  
Hence we note some observations. 

1. As they were religious persons.  
2. As they were married persons.    
The Lord approveth and honoureth godliness every where: 
1. Obser.  as in Zacharie and Elizabeth, and teacheth us by his own example, highly to esteem of religious persons, and willingly & cheerfully to speak of their graces.  
To show our own loving affection to good persons and good things, 
1. Reason.  for according to the abundance of the heart the mouth will speak, the shop is furnished out of the warehouse.  
To encourage and promote grace in others whensoever we see it, 
2. Reason.  for praise of virtue increaseth it. Thirdly, to provoke ourselves and others to attain the like graces, both for kind and measure. Fourthly, 
P●al. 15 4.  to get a sure note of soundness in ourselves, for it is a property of a good man to honour them that fear the Lord, and a spark of the image and resemblance of the Lord himself.  
Note a difference of men's ways from Gods, 
1 Use.  he commendeth nothing but his own grace: they every thing but this: men are by men commended and applauded for their wealth and good husbandry, diligence in their callings, and for their good hospitality and the like: but if the Lord commend a man, he are he beginneth, as Neah. Thee 
Genes. 7. 1.  have I found righteous. And 
Gen. 18. 19  Abraham not so much for his hospitality wherein he exceeded, but for instructing his family. Women are by men commended for wealth, beauty, parentage, education and such natural endowments. But if the Lord commend a woman: it is the woman that feareth the Lord that shall be praised: 
Prou. 31. 30.  and if Christ commend a woman, it shall not be Martha for her good houswifrie, but Marry for choosing the better part.  
Many sin against this rule, 
Luc. 10. 42. 2. Use.  who prise not nor speak of the graces of God conferred upon their brethren, because either their hearts affect not grace, or because they envy it, or else because they turn out this subject, by blazing the wants and frailties of godly men, or else by furthering some blots, and casting some stain upon them. Our Lord jesus contrarily affected, and commended even shows of goodness in the young man for example.  
3. Others make piety and grace the butts to shoot all their venom and poisoned arrows against, all their discourses run against persons fearing God, and their godly practices, that if devils had tongues of their own, thus would they employ them: but not having them of their own, they borrowed these men's to this purpose. For Christ must be a butt and sign of contradiction still, not in his own person only, but in his members also. But against whom hast thou blasphemed? Or whom hath railing Rabsechie reviled? Or where shall these arrows shot against heaven light, but upon the head of him that shot them? Who ever advanced himself in blasphemy against the God of heaven and prospered?  
Now as they were married persons, because our present errand calleth us to this part, 
Doct.  we may learn. In that both these persons were just, and yet married, that marriage hindereth no man or woman: no nor the Ministers of God from being holy and just before God and men. Zacharie a Priest here in his office in the Temple, in the action of sacrifice was a married man, and yet holy: which could not be if the marriage of Ministers hindered their holiness. Elizabeth a Priest's wife, yet commended by the Spirit of God for an holy and just woman, and therefore the wives of Ministers are set by God in the foremost rank of Christ, holy, gracious and godly women.  
To detest that diabolical doctrine and religion of Papists, 
Use.  which cannot be true, but this Scripture and many other must be false. In that they hold, that first marriage is a being in the flesh, and an unclean thing. For did God institute an unclean thing, and that in Paradise before any sin and uncleanness was? Did Christ grace and honour an unclean thing by his presence and first miracle? Is one of the Sacraments of their holy Church become on the sudden so unclean a thing? Liars have great need of good memories. Secondly, that holy ministry is as deadly a disease of marriage as the foulest adultery, which only ought to dissolve marriage. Thirdly, which opposeth marriage to virginity as chaff to wheat, or as evil to good: whereas Scripture opposeth not marriage to virginity, as less good in itself, but as more inconvenient by the corruption of persons, or persecution of the times. Neither do they oppose virgins to married persons (Reu. 19 9) but to the filthy fornicators of that whore of Babylon. Fourthly, which disavoweth marriage, but not lust, abandoneth Gods sacred ordinance according to nature, but not burning concupiscence and unnatural filthiness, not to be named among Saints, for it is one of their beastly and shameless constitutions: that their Priesthood is not bound to put away an whore or Concubine, so it abjure a lawful wife. Not to take any longer in this Sodomitical sink, we conclude with our text. That marriage hindereth neither inward holiness, nor the most holy external duties neither private nor public.  
Both were just: 
2. Doct.  An happy conjunction it is when two godly persons meet in marriage, of whom may be said: both of them are just, as Abraham and Sarah, Isaac and Rebecca, Priscilla and Aquila, Zacharie and Elizabeth.  
Here is an equal yoke when both are like minded and draw one way; 
1. Reason.  both have their names written in the book of life; when both are of one tribe and religion, as this couple was; when both worship the same true God; both care for the things of God; both intent the one thing necessary; both are decked with the same graces, and both are heirs of the same salvation; when both are fit and mutual helps, marriage becometh a sweet yoke.  
When both are just, 
2. Reason.  the family will be a little Church of God, a place of God's worship, presence, delight, and blessing.  
From such a conjunction is an expectation of a godly seed, 
3. Reason.  and an hopeful posterity to be left behind us, to worship God in earth when we are gone hence, as from this gracious couple, descendeth john a gracious son, of nearest service to jesus Christ.  
Let all that are to enter into this estate, 
1. Use.  consider what their first aim ought to be: not on finest houses and riches, which are the inheritance of fathers, but a prudent wife which is the gift of God, that is a special and most choice gift of his love: Seek first for goodness, and for goods afterwards, fail in this rule and thou shalt buy gold too dear.  
All married couples must learn and labour, 
2. Use.  to be both just, both religious, and fearing God Wives are as straightly bound to be religious as husbands, both must labour for God's approbation, both must care to be spouses of Christ, both must strive to be in the covenant of grace, both must be married to faith, love, godliness, and holiness, both must seek to be rich, beautiful and glorious within, as the spouses of jesus Christ.  
3. All married persons must above all things, love, respect and cherish grace one in another: ground not thy love upon beauty, riches, portion, youth, or such failing foundations: but pitch it first in God and grace, and it will hold. Let it begin at the soul, and thence show itself to the body. The man and wife ought to seek the saving one of another's soul, 1. Cor. 7. 5. Christ the husband of his Church did all; suffered all, bestowed all his wisdom, strength, riches, yea his precious blood for his spouse to sanctify and save her: an unfailing pattern for all spouses.  
Where both are just, true grace will be valued at the highest rate one in another; the one will hold the other worth so much as there is religion and the fear of God. Between this beauty of soul, riches of mind, wealth of grace is esteemed at an incomparable rate; and these entice and draw on heavenly, spiritual, and lasting love. When both are just, grace will be cherished in each more than good nature: grace is excited by each in the exercise of spiritual duties; they pray with and for one another; they read, confer, and counsel together; they edify one another on their holy faith, and this is a strong cement of love. Where both are just, both praise God (as for inferior endowments) so especially for the measure of grace received, and for that holy religion to which they are married. Where God hath given this blessing there is wealth, beauty, love, and every sweet and needful comfort and contentment.  
Before God from hence note this doctrine: 
Doct.  That those be indeed truly religious and righteous that are so before God: that set themselves always before God, and in sincerity of heart know and remember they have to do with God in all things. jam. 1. 27. pure and undefiled religion before God: the thing that true religion doth, is, it bindeth God to man, and man to God.  
None can be just before God, Psal. 143. 2. Rom. 
Object.  3. 20. No flesh can be justified before the Lord.  
1. That is, no man only flesh without Christ and his Spirit. 
Answ.   
2. No man can personally and perfectly be justified, so as his person and work can pass allowable in strict justice.  
3. No flesh in his sight unless it be seen in the sight of Christ. But by merciful acceptation the believer is justified and approved as just seen in Christ 2. By sound resolution he setteth himself under God's eye, and in his presence, as a witness of his righteous and godly course: and so seeketh in sincerity of heart to be approved of him in all things. And thus Zachery and Elizabeth are said to be just in this place.  
The reasons of this Doctrine are these.  
Such a worshipper only the Lord requireth, 
1. Reason.  Gen. 17. 1. Walk before me and be upright. Deut. 5. 29. Oh that there were such an heart in them, that they might fear me and keep all my commandments always. Only such are accepted of him who are jews within. Rom. 2. Who worship in Spirit and truth. joh. 4. for because he is the seer and searcher of the hearts, he loveth truth in the inward parts. Psal. 51. And hath pleasure in uprightness. 1. Chron. 29. 17.  
Here is a manifest distinction between godly men and evil: 
2. Reason.  who have fair shows; & are smooth outwardly, can draw near with their lips, but God is not in their thoughts, their hearts are removed from him. The Pharisey can wash the outside of the cup and platter, and can do many things to be seen of men. But the godly man setteth himself in the eye of God, and doth things with the heart, not contenting himself to seem good, but to be so, nor with a form of godliness without the power of it. This man shineth from the heart within, and is better in substance then in show. The goodness of this man is not to the eye and outward; but inward from his heart before God.  
All evangelical obedience is chiefly in purpose of heart, 
3. Reason.  in holy desires and hearty resolutions. The top of the believers perfection, is not in perfection of action, but affection and in strife against imperfection and truth of desires, as Acts 11. 23. When with full purpose of heart we cleave unto the Lord. 1. Chronicles 18. 7. If Solomon shall endeavour to keep the commandments, then shall his kingdom be established. This maketh works and persons acceptable and accounted perfect. This maketh duties comfortable, when men charge us with hypocrisy and sin●st●r ends, as David to Micall: I did it before the Lord.  
A day cometh wherein the Lord will pronounce of every man as his heart shall be before him: 
4. Reason.  as here of Zacharie and Elizabeth. In which he will unfold and turn out all the windings and corners of men's hearts. If a peace of the heart or of uprightness be wanting, he will miss it. As in many kings of Israel, who did such and such good things but not with all their hearts. Then shalt thou know that all is nought without uprightness.  
Now the notes of a man just and religious before God. 
Notes of a just man.  He bringeth his inner man still before God; 
Note 1.  as in his 

thoughts.  
intentions.  
desires.    
1. He dareth not suffer his thoughts too long absent from God, Psal. 16. 8. I have set the Lord ever in my sight. He is much and often in secret soliloquies with God by prayer, by meditation.  
Of the wicked man it is said, God is not in his thoughts. But a truly godly man thinketh on God by day and by night.  
2. His intentions are not to get applause or credit of men: but to get grace, both with God and in himself.  
3. His desires are after God to prepare him a place in his heart, without whom he cannot live, no more then without air. A soul destitute of desires after God is a great plague. And for God he affecteth all goodness for goodness sake, and for no other reward.  
His actions are wrought in God for ordinary course. 
Note 2.  joh 3. 21. But he that doth truth cometh unto the light, that his deeds may be made manifest, that they are wrought in God.  
All his actions I say are wrought in God for ordinary course, both in 

1. The rise.  
2. The rule.  
3. The end.    
1. In respect of the rise, which is the love of God. It is the love of God constraineth us to every good action, that is the rise and foundation. 2. Cor. 5. 12.  
2. Of the rule which is the light of God's word. All the Israel of God walk by thus rule, Gal. 6. 16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God; this is the lantern to their paths, Psal. 119.  
3. Of the end, which is either of Intention. or, Execution.  
1. Of intention, 
2. Cor. 5. 9  which is God's glory and contentment: our endeavour is at home, or from home to be pleasing unto God in all things.  
2. The end of execution. Grace goeth through such and continueth unto the end: what is done of conscience is of continuance. A good heart is as careful to persevere in good; as once to be good, knowing that God is best at last.  
In respect of sin. 1. The religious heart admitteth not, 
Note 3.  nor committeth any. Because he knoweth, all are before God. As joseph, shall I do this wickedness and sin against God. It striveth against all sin in this respect, Psal. 94. 7. 8. Shall he that form the eye and ear, shall not he see and hear?  
2. He seeketh not to hide or to cherish any sin committed. But casteth out all by confession, because all is before God, Psal. 51. Against thee, against thee o Lord. I have done evil in thy sight.  
3. He shameth more that his sin is before God: then if it were in all men's eyes, and if all men should cry shame on him, he would not be abashed, as he is with holy blushing, that his shame and sin lieth uncovered before God.  
4. He hateth all evils as well as one, in one as in another: In friends as well as foes, secret as open, but of all is most severe against his own sins which lie closest to his own heart.  
4. Holding himself ever in God's presence, 
Note 4.  he is still like himself, and the same as God is, before whom he walketh.  
First, company corrupteth him not. In all companies he is as if he were alone, and alone as if he were in company, the same man among superiors and inferiors.  
Secondly, places change him not, he is the same in his own house that he is in God's house, Psal. 10 1. 2. at home and abroad.  
Thirdly, times altering alter him not: he is the same on the week day as on the Sabbath: he knoweth he is ever before God who is ever the same.  
Fourthly, no estate disturbeth him, but in all estates he is the same. In prosperity, in adversity, whereas a wicked man can cry in his distress, & the Hypocrite in his affliction: Host 6. last. Seek God diligently.  
5. He is never so well contented as in those means in which God is pleased to converse with men, 
Note 5.  in every ordinance of God he rejoiceth, as in a more solemn presence of his grace. (Whereas the wicked wilfully excommunicate themselves:) and yet the godly man is not contented with these without a longing desire of his blessed presence of glory: to stand before him, to praise him, in immediate fruition for all eternity.  
And walked in all the commandments and ordinances of the Lord without reproof.] Now we come from the imputed righteousness to the inherent and inchoat in these two godly persons; in whom we have a pattern set before us of godly life.  
Here is an eligant metaphor or comparison wherein godly life is called a walking. Secondly, the way in which a godly man walketh is the commandments and ordinances of the Lord, and all of them. Thirdly, the manner of walking, without reproof.  
1. They walked. A Christian man is here a traveller and a passenger from one place to another.  
In which course is, 

1. Motion.  
2. Promotion.  
3. Constancy.    
First Motion, they stand not still, nor sit at ease, but move themselves and stir themselves as a man while he walketh.  
Secondly Promotion, in going forward and profiting, else as good stand still as not go forward: but here is a daily going nearer salvation, and nearer the end of our way, a progress towards our country.  
Thirdly, walking is a constant motion: They continued to walk in a godly course, because their expectation was still before them.  
He that standeth at a stay in Christianity: 
Note.  or goeth back in grace: he that gaineth not ground, and prospereth not in goodness: he that is not daily nearer heaven, walketh not that way. Neither will it serve that men set their tongues a walking and wishing, if their hands be bound, or feet fettered with idleness or lusts. Therefore see in thyself.  

First, that thy works be more at last then at the first.  
Secondly, let thy profiting appear to others, 1 Tim. 4. 15. Meditate on these things, give thyself wholly to them, that thy profiting may appear to all.  
Thirdly, let thy whole aim be the ripening and perfecting thy grace, for this is to walk towards heaven.   
2. The way. In all the commandments and ordinances of the Lord.  

By commandemants are meant moral precepts.  
By ordinances the ceremonials which then were in force.   
They walked in all 1. by true endeavour and holy purpose.  
Secondly, they severed not the commandments in the practice of their life: as servants who will choose their work, and do what pleaseth themselves, and leave undone what liketh them not.  
Thirdly, they made the whole word their rule: all of it being of the same author, nature, power and necessity.  
Fourthly, they walked in all: but not without some slips and slidings; as in the fairest way a man may slip and yet keep his way and walk still.  
They walked, 
Note 1.  first in moral precepts, and then in ceremonial: Christian wisdom taught them; and must teach us, to do all duties, but the greatest with the greatest and first care: first duties to God, and then to men. The first and great commandment first: first the great things of the Law, and then Tithe Mint, and Coming.  
The application might be enlarged in many particulars, as to stir us up:  
First seek to please God, 
1. Use.  and then men.  
First make all clean within, and then without.  
First seek the kingdom of God, than other things.  
First observe the morality of the Law: then the ceremony.  
First get the power of godliness, and then the form, etc.  
They sin, 
2. Use.  that for ceremonies cast down substance of worship.  
When Gods sacred ordinances must go down, rather than men's foolish inventions not stand up.  
They are perverse that neglecting sincerity of heart, saith, and good conscience, compose their lives to civility and devotion.  
The way wherein the Saints must walk to heaven, 
Note. 2.  is the way of God's commandments: for as a way doth tend to some intended place, so doth the statutes of God tend to heavenly happiness: Hence is the word called the way of God, Acts 13. 10. Paul speaking, to Elimas the sorcerer, said, wilt thou not cease to pervert the right ways of the Lord: the way of peace, Luke 1, 97. of salvation, Act. 16. 17.  
2. Whosoever are out of this way, and transgress this rule, are said to wander and err, Psal. 14. 3. They are all gone out of the way. And as a man having lost his way, knoweth not where to find himself at last. So such as go their own ways, and follow the lusts and sight of their eyes, little think where they shall lodge when the night of their lives cometh.  
Labour to know this way; 
1. Use. jer. 6.  ask the way of those that know the country and the way to it better than thyself: As the jailor asked: what shall I do to be saved: inquire the old and ancient way, for thou neither knowest nor findest it of thyself.  
Secondly, labour to keep this way. A traveller must keep the high and beaten way. But this is the way, the kings high way, pathed and trodden of all travellers to heaven.  
Our thoughts must not stray out of this way, Exodus 20. Thou shalt not covet: words must be held in this way, of every idle word we must give an account: actions must be done in this way. What I command thee that do only, whether great or small: the whole and parts; the smallest pins of the Tabernacle must be according to the pattern in the Mount: Hence those many precepts; turn not to the right hand or the left, for it is a right way.  
Thirdly, join with those that walk in this way which is called the way of men. It is a great encouragement in a strange way to go with good company. Delight in men fearing God, in Saints excelling in virtue, 
Psal. 16.  and with jacob still pray God to go with thee in thy journey, who is a faithful and sure guide.  
Fourthly, walk uprightly, not halting in this way, and follow it where ever it leadeth: uprightness looketh not where multitudes go, but where itself ought to go: nor what may be the issue, but which is the way. This way may lead thee into many difficulties of disgraces, losses, crosses, etc. But as Israel going through the wilderness, they must provide shoes on their feet, so provide thou the shoes of the preparation of the Gospel, fencing thyself with Christian resolution to follow where ever the Gospel leadeth thee.  
A good and sincere heart striveth to universal obedience: 
Note 3.  it will walk in all commandments and ordinances, as Zacharie and Elizabeth, Psal. 119. 6. then shall I not be confounded when I have respect to all thy commandments: I set all thy laws before me, and esteem all thy precepts right: though he cannot do all, yet he must set all before him.  
First, because a good heart so prizeth every part of the word, as that he will gather up the very fragments of the law: he knoweth the perfection of it, that as nothing need be added, so nothing ought to be detracted. Nothing else, nothing less must be observed: it holdeth it not enough to serve and obey in some things, but in all.  
Secondly, a good heart knoweth that itself cannot be divided; the religious heart is the whole heart, which maketh no composition with Satan or sin. Sure it is it; a small neglect of an inferior duty or sin, will make way and open a door for greater: and a little deceit or guile; a small reserved and spared sin, is as a little leaven, souring the whole lump, or as a little Colloquintida poisoning all our virtues and obedience.  
Thirdly, he knoweth the Law cannot be divided, for it is so united, that he that breaketh one, sinneth against all: A good heart therefore consenteth to the whole Law, that it is good, just, and holy, and as a sovereign potion prescribed must be taken all: else the whole operation is hindered, so also it is here.  
Fourthly, here is a difference between soundness and unsoundness, none are so bad but are willing to obey in some commandments so far as they touch not their pleasure, their profit, or credit. Herod will hear john gladly, till he touch him in his Herodias, judas and Dem●s will do many good duties, but will not leave covetousness and worldliness. But soundness denyeth all ungodly & worldly lusts, Tit. 2. 12. If not in act, yet in desire, disposition, purpose of heart; and holdeth no duty so small as to be neglected and despised.  
Think not as the most do, 
Use.  that thou hast well acquitted thyself, if thou be'st only, no adulterer, murderer, thief, perjured person, while thou dispensest with thyself in the lower degrees of sin. Thou art no whoremonger; if conscience make thee none, thou then wilt not be a wanton or unclean in thy speeches.  
Thou are no murderer, but conscience maketh thee not so, unless thou hate and resist, rash anger, hatred, wrath, hasty and furious speeches.  
Thou art no thief, and never stolest thy neighbour's goods: but hast thou not been, or art thou not unjust: an usurer, a liar, and swearer to deceive? These petty thefts show that conscience keepeth thee not from greater thefts and roberies.  
Thou art no perjured person; nor swearest wounds, and blood, etc. but art thou accustomed to petty oaths? If thou be'st a vain rash and idle swearer, thy conscience keepeth thee not from perjury. Nay a frequent swearer cannot but be often perjured.  
But dost thou favour no sin, but makest war upon all the cursed cananites and lusts in thine own bosom? Here is some argument of soundness.  
Examine the uprightness of thy heart by these notes. 
Notes of an upright heart.   
1. Dost thou hate all ways of falsehood, and as desirous to forsake all thy sin, as that God would forgive all thy sin?  
2. Dost thou give the Lord thy whole heart and man, not making a profession to serve the Lord, and reserve some idol in thy soul?  
3. Desirest thou to do every part of God's word, without either reservation or exception, (not allowing thyself any liberty against any one Commandment,) or expostulation or reasoning when the Lord expresseth no reason: As Abraham in going out of his country, and sacrificing his son. Resolvest thou on simple obedience, in difficult, costly, dangerous duties? Here is the sound of a good heart.  
The manner of walking without reproof, 
Manner.  they walked not without fault, infirmity or sin; but without taint of crime or infamy. 
Non dicit sine peccato: sed sine querela.  They could not be justly charged with gross sin or crime before men. As their sincerity was approved before God: so was their conversation laudable, and without just exception before men. The righteousness of their actions testified to the righteousness of their persons.  
The next care to the pleasing of God must be to walk innocently, 
Doct.  and inoffensively amongst men: so as none can challenge the Christian justly of any crime, james 1. 27. religion undefiled before God, seeketh to keep itself unspotted of the world, Phil. 2. 17. walk blameless as lights.  
It is impossible not to be blamed: 
Object.  Christ's innocence was traduced, and so is that of his servants.  
Keep thyself unspotted, though thou canst not keep off the spattering of evil men: 
Answ.  let them not justly spot thee, though they will blame thee, be thou sure thou be'st not blame worthy.  
What more seemly for the babes in Christ then to be without maliciousness: 
1. Reason.  or for the doves of Christ then innocence.  
Secondly, what greater honour of godliness, then for to challenge the adversary; as Samuel, whose ox or ass have I taken? which of you can accuse me of crime? I can accuse myself of too much sin before God: but which of you can accuse me justly, when job can take the book of his adversary and carry it as his crown?  
Thirdly, what greater cut and conviction of the adversary, when he wanteth nothing but matter against the servant of God? this choketh him, & stoppeth his mouth, whose malice cannot be stopped.  
Fourthly, what greater gain to the truth and to ourselves, when our unblameable course, not only giveth no offence, nor layeth blocks to hinder others from the profession: but may gain them to embrace the religion which is so innocent, 1. Pet. 2. 12. Having your conversation honest amongst the Gentiles, that whereas they speak evil of you as evil doers, they may by your good works which they shall behold glorify God in the day of their visitation.  
And to ourselves not only in avoiding the woe due to them by whom offences come: but the retaining of a clear conscience void of offences towards God and all men.  
To provoke us to the care of walking without reproof; 
Use.  here we are to consider the cautions which we are to take in this case: and secondly the means how we may walk without reproof.  
The cautions are: first, never think to avoid reproof of wicked ones, but let them have no cause, and then barking against the Sun they may see their own madness.  
Secondly, avoid not men's reproof by incurring God's reproof; nor by omitting any part of thy duty; nor committing any evil to please them. Let every man please his neighbour in that which is good: and the least evils must not be done for the attaining of the greatest good. Rom. 3.  
Thirdly, never care for that credit amongst men, which is severed from religion, 3. joh. 12. Demetrius hath a good report of all men, and of the truth itself. Neither care for credit in the world; if thy graces be not witnessed in the Churches 3. joh. 6. Let all the world reprove thee rather than the godly, which have the spirit of discerning.  
The means by which a man may walk without reproof are: 
Means of walking unblamably.   
First, join the care of a good name with a good conscience, Rom. 12. 17. Provide things honest in the sight of God and all men.  
Secondly, labour for faith, Heb. 11. 2. by faith our fathers received a good report: Faith as it purifieth the heart, so the life also.  
Thirdly, get purity of mind, spirit, and thoughts, get natural corruption cast out of thy soul; else it will break out into thy just reproof: kerb therefore thy natural lusts.  
Fourthly, avoid all sin, not only apparent sins, but appearances of evil, motes as well as beams, thy motes (being a Professor) become beams quickly.  
Fiftly, meddle not with other men's businesses: but diligently attend thy own, but so as thou seek other men's good as well as thine own, 1. Corinthians. 10. 24.  
Sixtly, be abundant in good works according to thy power, place, and opportunity, Coloss. 1. 10. Works of righteousness and mercy commend a man to men. Those virtues are amiable even in the eyes of wicked men. And just dealing with abundance of good works bringeth a great deal of honour to religion.  
Now a word of application according to the occasion. 
Application to the Bride groom.  First you my worthy friend and man of God. I assure myself your care and aim was (before you gave me this text,) to make it your own rule: that of yourself, and the spouse whom you have chosen the words of this text might be verified: They were both just before God: I need not say much to one apprehensive. But remember the counsel. Let him that is just be just still, be still adding unto your piety, holiness, and religious courses: you have managed grace and religion in yourself, and solitariness till this day: Now you must manage it in your other self, in whom you are thankfully to acknowledge it, wisely to encourage it, carefully to increase it, and in case she bring you thousands of money; yet hold this her worth, her wealth, her chief stock and portion. You have in your single estate worthily taught others as a man of knowledge, now you must dwell as a man of knowledge; for the improving of that stock of grace which is in common between you, that your five talents may be increased to ten; when our Lord shall call the servants to their reckoning. You have this day taken upon you authority and headship, and with that a double care: first how to use it, secondly how to keep it The way well to use it, is to command and rule in the Lord: that all your commands may carry a stamp of God's impression upon them, then shall they prevail on the conscience, and win obedience from the wife, when the power of both husbands is united in them. As for keeping your authority you know the way, and so do not many, it will not be kept by force of arms or violence: but by religious example, and showing yourself the best and most godly, yea the pattern of piety to the rest of your family. God's shining image will not easily be contemned: for grace hath an attractive and adamantine nature to allure and draw to itself whosoever can espy it. Besides it cannot but be expected that you who have more strength and knowledge, should express more grace: you have now undertaken to love your wife, as Christ loved his spouse, do it as he did, earnestly, wisely, liberally, and all to the end to help her to heaven, covering and curing all her infirmities; this you will not fail to do, if you remember, that not a daughter of men: but a daughter of Israel is committed to your charge.  
And to you whom God hath this day joined to an husband: 
To the Bride.  Know that Elizabeth was just as well as Zacharie: and holiness is here as commendable in her as it was in him. Nay it was expected that Elizabeth should shine in grace and godliness above ordinary women, because she was Zacharies' wife, the Priest's wife, the wife of so holy a man. Grace and holiness decketh and adorneth all women in all ranks; but especially Ministers wives, as wedded to more than ordinary means, and must be more eminent in you, as wedded to one (were he not present I would say) above many ordinary Ministers. Let your care be that it fail not on your part, but that it may be truly affirmed. They are both just before God Both pious, both wise, both modest, both holy. As your husband must dwell with you as a man of knowledge: so must you with him as with a man of knowledge. You are this day married to an head, whom you must obey in all things which he commandeth in the Lord, that is, in whatsoever you cannot prove to be sin: and this willingly, cheerfully, constantly. For thus doth the Church (whose daughter you are) perform obedience to her head and husband jesus Christ. The same grace will cause you to honour his person in your heart, life, and whole behaviour: esteeming of him as the Church doth of Christ; the chief of ten thousand. In one word it will make you do him good, and not evil all your days. Oh what will not the favour and wisdom of God do, when both married persons are thus just before God. It will set a work and quicken all God's graces bestowed on both. It will lead into the sight and observance of all good duties mutual and personal. It will ease and lighten all crosses and discontents. It will sweeten and sanctify all your society, company, and comforts, Well, said Solomon, hold her, and she will uphold you. And now we dismiss you with our humble prayer to God for his blessing and direction of you both in this your new estate; that as you have both entered this day into the covenant of God, so you may now covenant with yourselves; that according to this pattern held before you, you will both aim to be just before God; and both walk in all God's commandments, and ordinances (especially in this holy and comfortable ordinance without reproof.