SERMONS UPON THE TEN FIRST VERSES OF THE THIRD CHAPTER OF THE FIRST Epistle of S. PETER. Being the last that were preached by the late faithful and painful Minister of God's word, NICOLAS BYFIELD. Wherein Method, Sense, Doctrine, and Use, is, with great variety of matter, profitably handled; and sundry heads of Divinity largely discussed. Published since the Author's death by WILLIAM GOUGE. LONDON, Printed by H. Lownes for George Latham, at the brazen Serpent in Paul's Churchyard. 1626. TO THE RIGHT HONOURABLE SIR HORATIO VEER, Knight, Lord Veer of Tilbery, and General of the English Forces in the service of the high and mighty Lords, the State's General of the united Provinces in the netherlands: And to his pious and virtuous Consort, the Lady Mary Veer, such increase of Grace as may bring them to fullness of Glory. RIGHT HONOURABLE; THe Almighty's gracious acceptation of such Oblations as are brought to him, encourageth sons of men to offer their Sacrifices on the Altar of his Grace. Like ground of encouragement have &, to lay this Oblation on the Altar of your Honour's patronage. Of your gracious acceptation thereof, these reasons assure me. 1. This Imp now presented to your Honours, is a twin to that Posthumus, which was heretofore presented to, and accepted of your Honours. 2. This, together with his other brothers, was by their own Father while he lived, devoted to your Honours. To divert them otherways, would be plain plagium. 3. Your Honours did many ways manifest a very good respect to the forementioned Father of this Orphan. 4. This Imp itself is a goodly Imp, and giveth assured hope of doing much good to God's Church. 5. Your Honour's high esteem of all good and faithful Ministers, of their function, of their labours and works, is well known. 6. Your Honour's mutual entire affection, and sincere and sweet conversation and carriage one towards another, is a lively representation, and evident demonstration of the truth of that doctrine, concerning Husband & Wife, which is principally handled in this Treatise. 7. Your Honour (my good Lord) hath all your days been a valiant and faithful Champion for the Church, maintaining her safety and liberty with the peril of your own life; wherein (though Communis Mars, bellique casus sit incertus, yet) success hath oft crowned your valour: instance, among other famous victories, the incomparable conquest, by your Honours more than ordinary courage obtained in New-port-field. Can now doubt be made of your Honour's favour, in countenancing this child of the Church? 8. Your Honour (my good Lady) was a diligent frequenter of his Ministry who preached these Sermons, and hearing the distinct points when they were first out of the Pulpit uttered, so approved them, as oft you desired the publishing of them: For they were Cygnean songs, the last and sweetest of all. 9 As the sacred Scriptures, so good Commentaries thereon, such as this is, area solace to your Honours, in reading whereof you have manifested much delight. Finally, many and great are the favours and kindnesses, which from time to time your Honours have done to the Publisher of this work; which, as in duty he is bound, he willingly taketh this occasion in all humility, and with all thankfulness to acknowledge. The premises considered, the said Publisher confidently resteth upon your Honour's patronage; and boweth his knees before the Throne of Grace for a merciful Remembrance, and bountiful Remuneration of that Goodness which your Honours have done to the Church of God, to the poor Members and faithful Ministers thereof, and in special to the Author of this Commentary, yea and to the Publisher thereof Your Honours much obliged, William Gouge. Blackfriars London. 25. jan. 1625. AN EXPOSITION of part of the third Chapter of the first Epistle general of PETER. 1. Pet. cap. 3. vers. 1.2.3.4. Likewise let the Wives be subject to their Husbands, that even they which obey not the word, may without the word be won by the conversation of the Wives, 2. While they behold your pure conversation, which is with fear. 3. Whose apparelling let it not be outward, as with broided hair, and gold put about, or in putting on of apparel. 4. But let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by. FRom the thirteenth verse of the former chapter, to the eight verse of this chapter, the Apostle exhorts to such duties as concern particular Christians: and so either in the Commonwealth, where he exhorts subjects, from verse 13. to 18. or in the Family; where he exhorts either servants, verse 18. to the end of the former chapter, or wives and husbands in the first seven verses of this chapter. General scope. So that in these first seven verses, the Apostle entreats of the duties between man and wife; and first sets down the wife's duty, from vers. 1. to 7. and then the men's duty in the seventh verse. In laying down the wife's duty, he proceeds in this order: First, he briefly propounds the substance of her duty, in the first words, Wives be sub●ect. Secondly, he expounds upon it, by showing diverse particular things she must express in her conversation; as, Amiableness, vers. 1. Chastity and Fear, vers. 2. Meekness, vers. 3.4. Then thirdly, he confirms all by two reasons; both taken from example, first, of godly women in general, vers. 5. secondly, of Sarah in particular, vers. 6. Before I set upon the particular parts of the Text, diverse things would be noted in general. First, in that this Apostle and other Apostles, think it fit with such effectual terms, when they write to the Churches, to give such special charge to Husbands and Wives, it shows, That God doth greatly desire, that they should in a special manner, be careful to lead an orderly and comfortable life together. Whatsoever in domestical matters is sometimes omitted in the Text, yet seldom in any place that treats of family-duties, is the duty of Husbands and Wives left out. Note. Here it is vehemently urged, and so in the Epistle to the Ephesians; which should work in all that fear God, a care and conscience of these duties, and of carrying themselves in the best manner they can one towards another. Now the substance of an orderly life between man and wife, is, to love one another with all constancy, tenderness and fidelity; to show one heart in all things, helping one another to do the duties of the family, especially in the service of God, and in carrying the crosses may light upon them in their callings; encouraging and comforting one another, honouring one another before others, and bearing one with another in respect of infirmities, and each of them striving to do exactly the duty that belongs to each. Now that men and women may be careful hereof, many motives may be alleged, and aught to be thought upon. 1 Because this society between one man and one woman in marriage, 16. motives for man and wife to live quietly and comfortably together. was instituted of God himself, and was the first society that he brought into the world, and had the honour to be ordained in the blessedest place in this visible world, even Paradise, and was made between two persons that were like God himself; and therefore God doth expect, that men and women should walk very carefully in this estate, Genes 2. 2 Because man and wife had so near an original and dependence one upon another. The woman was made of the rib of man: which Adam perceiving by a spirit of prophecy, said, she was bone of his bone, and flesh of his flesh; that is, another self, or himself in another shape or sex: and therefore whosoever disagreed, they should agree; it being most unnatural for a man to hate or disagree with himself, Gen. 2. Ephes. 5. and ever the more miraculous the forming of the woman was, the more extraordinary should the affection between man and wife be. 3 Because they are but two of them: they would hardly please many, that cannot please one. 4 Because they are appointed necessarily to be companions in life, without parting or dissolution: and therefore since they live always together, they should resolve to dispose of themselves so, as their lives might be comfortable. 5 Because from man and wife is the original of all mankind; of Church and Commonwealth, and all other societies: now those Husbands and Wives that live disorderly, dishonour the whole kind. What would they have the streams to be, when the fountains are so troubled and impure? 6 Because marriage is honourable in God's account, and aught to be so amongst men: therefore it being a great dignity to which they are called, it is as shameful a fault to live disorderly in that estate, as in the estate of a Magistrate, or Minister, or the like, Heb. 13. 7 Note, that the fifth Commandment that concerns family-duties and the order should be in our dwellings, stands between the Commandments of the first Table, and the rest of the Commandments of the second Table: to signify, that from the careful performance of domestical duties, men are fitter to serve God in the first Table, or converse with men in the world, in the second Table: yea, all we get from God in the first Table, or from men in the second, we bring it home to our houses, or to the place of well employing it. Note the last words of vers. 7. of this chapter. 8 Because man and wife resemble Christ and the Church, by way of type or image; and will men or women dare say, that Christ and the Church carry themselves so unlovingly, or disorderly one to another, as they do one to another? Do you not think it had been a hateful thing, for any man that was to be a type of Christ, to have expressed the type by false or wicked ways? Even so is it for man and wife, to carry themselves one to another, so as Christ and the Church do not one to another, Ephes. 5. 9 The end of marriage is God's glory: now if God may not have glory, by the loving and orderly carriage of man and wife one to another, he will win himself glory to his justice, in revenging the quarrel of the Covenant which they have broken. 10 Because usually the carriage of man and wife, is the original cause of good or evil order in the family: partly, because thereby they are the more enabled or disabled, for their carriage towards others in the family; and beside, their courses are exemplary, and withal, they thereby lay the ground of their own honour or dishonour in the hearts of children and servants. 11 Because God's commandment, enjoining them their duties one to another, binds the conscience as hard as any of the other Commandments; so as God is aswell provoked by these disorders between man and wife, as by swearing, or cursing, or Idolatry, or murder, or whoredom, or drunkenness, or the like: yea, they that live in the customary breach of these duties, are unjust and dishonest, aswell as if they broke any other Commandments. 12 The Apostles were the more earnest, in pressing husbands and wives to a loving and orderly behaviour one towards another, because of the scandal or honour came to Religion by it. It did greatly adorn and become the Gospel, if they lived amiably together, it made men like of their Religion the better, and chose, it was a foul scandal, and caused the Religion to be less esteemed, or else hated, when they lived so ungodly and unquietly together. 13 Because if they live lovingly together, they are like to have a quiet conscience, and a clean heart: whereas if they jangle and live in discontentment, it is a thousand to one the conscience will be very froward, and their hearts filled with foul lusts after others, Pro. 5. And that the conscience should be froward, how can it be otherwise, when they live in the direct breach of God's commandment, which (as was showed before) binds as strongly in this as in another duty. 14 Because this commandment is the first commandment with promise. To the faithful discharge of these domestical duties, is promised a long and happy life in the land God hath planted men in. 15 Because men and women may greatly further their salvation, by living according to Gods will in this estate; as is intimated 1. Tim. 2.15. 16 Lastly, let husbands and wives remember their accounts at the last day. Will it not be a woeful misery for a rebellious and froward wife, to be thrown to hell, and see her quiet and religious husband go to heaven? and so on the other side. The use may be, Vsc. for complaint of the general and grievous neglect of these things, in the most men and women. Where may a man observe, in any family almost, that amiable carriage between man and wife, that aught to be? Quest. What are the causes of this general disorder, and unquietness between men and their wives? Answ. 1. It may be God revengeth some sin in the manner of the marriage, Five special causes of disorder between man and wife. or going about it, of which the parties have not sound repent; as, precontracts, or marriage for carnal ends, without respect of Religion, or God's glory, as for wealth, or the like: or some secret wickedness between the parties before marriage. 2 In the most, it is the want of the true fear of God: they are carnal, and so their Nature's being not regenerate, are full of all evil fruits. Two carnal persons can no more agree together, than two wild beasts: and what will not men and women allow themselves in, when they do not from their hearts fear God's displeasure? 3 In many it is ignorance of their mutual duties: men and women do not study, with care and conscience, the particular duties which in this estate God requires of them. 4 In such as know their duties, it is either unskilfulness to bear with infirmities, or neglect of daily prayer to God, to fashion their hearts to obey his will in those things, as well as in other points of his service and worship. 5 In some it is strange and strong lusts, and inordinate desires; which being not resisted and subdued, the inward cause of all that absurd and perverse carriage shows itself openly. Quest. 2. But what should men and women do, that they might attain to this orderly and amiable conversation? Answ. 1. They should heartily in secret bewail their former disorders, Helps for man and wife to attain an orderly and quiet life. and seek pardon of God, and then reconcile themselves one to another, by confessing their faults & follies. These things will never be mended, till they be repent of. 2 They should seriously attend to the doctrine of their duties, and hear it with all conscience and desire to obey; & take notice of God's preceptory commandment, in requiring these things; and by all means take heed of prejudice in hearing, but make conscience to hear this part of the word of God as the word of God, as well as any other. Think not this doctrine too base or mean to be heard or studied, nor imagine that it is but the severity of the Teacher, to tell of so many things to be done by men and women; especially take heed of that profane jesting, to put off the sound practice of this doctrine with jesting one at another. Remember one thing by the way, that it is a great testimony of true uprightness of heart, when men and women make conscience of it, to be good at home as well as abroad. Thus of the first general doctrine. Doct. 2. Secondly, we may hence in general note, That the word of God, and the instructions of the ministry of the word, belong to women as well as men: and therefore the Apostles call to the women to hear the word of the Lord. This point is to be noted the rather, because many give out that the knowledge of religion, and hearing of Sermons, and studying the Scriptures, is not fit for women; God doth not require it of them. Now, that this dotage may be the more evidently confuted, consider that which is here intimated. There are a multitude of arguments may be brought: as, First, Reasons to prove that women ought to be taught their duties aswell as men. the image of God by creation, was stamped upon the female as well as the male, Gen. 1.27. 2 The profession of godliness, good works, faith, charity, and holiness is required of women aswell as men, 1. Tim. 2.10.15. and therefore all means of grace is necessary for them aswell as men. 3 It is required of them to be teachers of good things: though they are not allowed to teach publicly, 1. Cor. 14. yet they must teach their children, and the elder women must teach the younger women, Tit. 2.3. 4 They are commanded expressly to learn the doctrine is publicly taught, 1. Tim. 2.11. 5 The Scripture is full of instances. Of the good woman in the Proverbes it is said, that she was not only a good housewife, but the law of grace was in her lips, Pro. 31.26. King Lemuel was taught prophecies by his mother, Pro. 31.1. and women followed our Saviour, to hear his Sermons: some followed him (I say) from place to place, Luke 8.3. and Mary was commended by our Saviour for choosing the best part, when she set her heart about religious duties, and to sit at the feet of Christ to hear his word, Luke 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation, john 4. At Philippi Paul's hearers at the first were only women, Acts 16.13. and honourable narration is made of many christian women converted, Act. 17.4.12. ult. and we read of Priscilla, that she was a means to instruct Apollo's, an eloquent and learned man, and to make him more perfectly to understand the way of God, Acts 18.26. and so we read of women that laboured with Paul in the Gospel, Philip. 4.3. 6 If women must suffer for their Religion, it is reason they have all the knowledge and helps in Religion: but women are in danger to suffer for Religion, aswell as men, Acts 8.3. & 9.2. & 22.4. 7 Finally, the way to be saved is the same for women aswell as men: and therefore all means of salvation belong to them, and are to be used by them, aswell as men. Which, as it may encourage all women that are religious, to study the things that belong to the kingdom of God; so it should teach them to make conscience of what they hear, and learn of the Virgin Mary, to lay up the good Word of God in their hearts, and keep it, and to look to their ways in all things, that they may please God: for, as God is no respecter of persons, but loves godliness in women aswell as in men; so he doth require sound obedience, and reformation, and holiness of life, of women aswell as men. For, with God there is neither jew nor Greek, bond nor free, male nor female, but all are one in Christ jesus, Gal. 3.27.28. Thirdly, before I yet come to open the particular parts of the text, it may be asked, why the Apostle is so large in speaking to wives, as spending so many verses upon them? I answer, it is not simply because wives are more faulty than husbands, though many times it proves to be so in many wives; but, Why the Apostle is so large in setting down wives duties. 1 Because it is more against nature, to obey than to rule. 2 Because women have many hindrances or lets, both in receiving the doctrine, and in practising it: sometimes they rest in the general, That they must obey, and so never study particulars; and therefore had need to have it beaten out in particulars for them. Besides, they are in danger to be infected with temptations, evil counsel, evil example, etc. 3 Because the inferior must mend first: and therefore the Apostle begins with the wives, and would fain have them in order, before they require respect from their husbands. 4 Because if the women be gained to religion, they may be great means to work good upon their husbands: for, as they are pernicious instruments of the devil to do their husband's hurt, if they be wickedly bend; so may they be great means to do them good, if they be sound reform themselves, as the Apostle imports in the first verse of this chapter. Besides, if the mother be godly and careful, though the father should not be so, yet the children may be by her instructed and well brought up: and the advantage from her for the children's good is the greater, because she is most with the children, and usually they more affect her than the father. 5 Because many times their provocations from absurd husbands are so great, as if God did not speak very much to them, they could never endure it with subjection. To conclude, when things are much urged or repeated in Scripture, usually thereby three things are imported, about the matter so urged: What things are imported by often repeating of them. the one is difficulty, the other necessity, and the third excellency. all three may be well thought on here. The Lord is very long in giving the charge to wives, and it is, both because it is a very hard task to learn to be a good wife, and because it is a thing wonderful necessary, and because a good wife is a creature much set by of God. The Lord accounts it a great work and excellent, when he can inform and instruct women so far, as to make them good wives. which should be a great encouragement to wives: though God set them long lessons to learn, yet it imports, he will ●ake great account of them, if they be teacheable scholars. Again, we may hence gather the vanity of all earthly felicities. Before marriage, men and women promise themselves much happiness in their married estates, & think they could live together with all delight: but yet after they are married, they see they are deceived, and therefore need to go to school, to learn how to behave themselves one to another. Further, husbands may hence learn of God, how to deal with their wives, to make them such as might please them: they must treat with them by good arguments, and not by fretting, or reviling, or complaining of them. Thus in general. The first part of the charge given to wives, is the proposition, in these words, Likewise ye wives be subject to your own husbands. In which words four things may be noted: 1 The term of connexion, Likewise. 2 The parties charged, Ye wives. 3 The duty required (viz.) Be in subjection. 4 The parties to whom the duty must be performed (viz.) To your own husbands. Likewise.] This term leads us to the duty of servants, entreated of before, or else to the work of conversion to Christ, mentioned in the last verses of the former chapter. If it lead us (as is most likely) to the duty of servants, in the whole latter part of the former chapter; then the Apostle would thereby tell wives, That God is no respecter of persons. He that requires servants should obey them, requires also that wives should obey their husbands, and will indifferently punish the faults of both: yea, if they would have their servants obey them, they must make conscience to obey their husbands; else it is just with God they should be vexed by their servants, that care not to be a vexation to their husbands. And if it be referred to the work of returning to Christ, than it teacheth, That women must so think of the conversion of their souls, as that they make not religion a pretence for negligence or disobedience: they must so seek the Lord jesus, as withal they remember to be subject to their husbands, and to look to their callings in the family. Ye wives.] Note here, first, that in speaking to the women, he gives them such a title, as imports only their relation to their husbands: they have now lost their own names, and their father's names, and are now styled by the term that binds them only to their husbands. Note again, that the charge of subjection is to all wives indifferently: no difference of age, state, nation, degree, or the like, can make any difference in the charge. God requires subjection of all wives, whether poor, rich, noble, wise, yongue, or old, or of what state or quality soever. A Queen hath no more privilege, than the poorest Cottagers wife, Hester 1. Psal. 45.10. Tit. 2.5. and so chose, Note. poor men's wives must reverence and obey their husbands, aswell as those that are more curiously brought up: which should be a comfort to such wives, because no more is required of them, than what is required of all. Note thirdly, that the Apostle speaks to women, as if he would single them out by name, Ye wives; which should teach them, to hear their duties, as if God did speak particularly to them. Be subject.] Concerning the subjection of the wives, many things may be considered. 1 The proofs, that it is indispensably required, Gen. 3. 19 Eph. 5.24. Col. 3.18. Tit. 3.5. 2 The reasons why they must be subject: and so, many reasons may be assigned. 1 Because it is Gods express will; 8. reasons why wives ought to be subject. he will have it to be so. It is not arbitrary, but necessary in respect of God's commandment: and they that will not be subject, must think what accounts to give to God, for the breach of his commandment. 2 It is afterwards urged for example: all godly women, mentioned in Scripture, have obeyed their husbands. 3 Because it is equal and meet: for if God give the wife power over all in the family, but one; it is great reason she should be subject to him. God deals fairly with the wife, in that he makes her subject but to one, and lets her rule many. 4 Because her husband is her head, and the body is governed by the head, 1. Cor. 11.3. 5 Because the man was not of the woman, but the woman of the man, 1. Con. 11.8. neither was the man created for the woman, but the woman for the man, vers. 9 6 Because the Angels of Heaven do look for this in all wives, 1. Cor. 11.10. 7 Because it is comely, Colos. 3.18. A wife never carries herself with better grace, reputation or honour, than when she shows most obedience and subjection to her husband. It is a wicked and senseless pride in many women, that they think it is baseness and dishonour, to be at their husband's bands appointment, and to be made to do what he lists. But these are utterly deceived: for their disobedience can commend them to none, but such as have an unclean devil in them. What more comely in a child, than to obey his parents? so is it in wives. Were it comely for the body to stand above the head, and to rule it? Doth not experience show, that such wives as are so monstrous, as to profess they will not be subject, or do in practice cross their husbands, or rule them; do we not see (I say) that such creatures are hateful to God and man? do not all sorts of people detest them in their discourse? The wife is the image and glory of the man, 1. Cor. 11. is it not an ill favoured sight to see a scurvy picture, that resembles the substance after a vile fashion? As man by obedience is God's image, so is the woman by obedience man's image. 8 Wives must be obedient to their husbands, that the Gospel be not evil spoken of, especially the younger wives, Tit. 2.5. To conclude this point; it is to be noted that he saith, Ye wives be subject, that is, ye Christian wives that profess religion: as if he would say, religion should make you, not only better women, but better wives. The husband should feel the benefit of the wife's religion, even in her carriage towards him: she should make it appear that the more she heard sermons, or read the Scripture, or prayed to God, the better she would become to her husband. Why the Apostle chargeth wives only with subjection. Thirdly, it may be asked, why the Apostle chargeth wives only with subjection, seeing many other things are required of them? The answer may be, first, because this of all other things is most essentially requisite, as that which characteristically differenceth the duty of the wife: She must love her husband; but that is so required of her, as it is required of the husband also, and the like may be said of other things. But subjection is a thing God so stands upon, as if they had other praises, as that they were wise, provident, chaste, rich, fair, yea religious; yet if he may not prevail with them in this point, he is not pleased with the rest. Secondly, because this duty, sound performed, doth imply the rest, and in the practice of it, causeth the practice of other duties. Thirdly, in that the Apostle doth reduce all their duties into one word, he doth it, thereby to cut off all excuse: for if they cannot remember one word, they can remember nothing; and if they will not obey in one commandment, it shows that they are governed by a very spirit of profaneness, as being persons, that resolve to live as they list. Fourthly, it would be considered in what things they must be subject; and so, wives must be subject to the husband's commandments, to do in all things what he appoints, or desires to be done. They must show a mind desirous to please their husbands, In what things they are to be subject. in obeying the directions he gives; in matters of the family, or any other things may concern his profit or contentment. As the Church is ruled by the word of Christ, so must the wife be ruled by the word of her husband. His will must be her law to live by: so likewise, she must be subject to his reproofs; to amend what he dislikes, and to avoid what is displeasing to him: so likewise, she must be subject to his restraints, and to the order he gives; about her labour, diet, apparel, company, or the like: striving in all things to please her husband, 1. Cor. 7.34. Eph. 5.23. and this subjection extends also to that due benevolence the Apostle requires, 1. Cor. 7.3.4.5. Fifthly, we must consider in what manner wives must be subject; and so, diverse things are required of them: for their subjection must have in it, care, honour, and sincerity. First, they must be subject with care and study, The manner how they must submit. to do and dispose of all things so, as the husband may not be displeased or disquieted. A wise woman is said to build her house, Prov. 14.2. which notes, that she studies in every business how to set every thing in order; as the Carpenter doth study how to set every part of the frame in jointe. Oh, that this word Study, could be carved upon the hearts of women, that they might never forget it: what a world of unquietness and inconveniences might be prevented, if care and study did enter into their hearts? Secondly, they must be subject with honour to their husbands: now, wives honour their husbands, and show it diverse ways; as, by giving them reverend titles, as Sarah called her husband Lord; and by modest and shamefast behaviour in her husband's presence: her husband should be the covering of her eyes; and by striving to imitate what is excellent in her husband, so she should be his image and his glory, as man is the image and glory of Christ; and by avoiding all company, that is suspected or disliked by the husband, and by concealing and hiding his infirmities as much as she can. Thirdly, the sincerity of her subjection must appear many ways; as first, by being subject to him: not in some things, but in all things, as the Church is subject to Christ. Secondly, by being subject at all times, and in all places; at home aswell as abroad, and always, aswell as for the first quarter of the year. Thirdly, by practising this subjection, not in outward show only, but in her very spirit, Mal. 2.15. and that not for fear or shame; but for conscience sake, and willingly, out of the love and honour she bears to her husband: performing this subjection to her husband, as it were to the Lord himself, Eph. 5.12. Finally, she must make conscience to obey and be subject, though the husband did not find fault, or much require it, even because God doth require it. Sixthly, it would be considered negatively, in what cases or respects the wife is not subject to the will of the husband: and so, In wht cases the wife ought to subject herself. her subjection is qualified, and limited, or lightened diverse ways. First, in the quality of her subjection: she is not to be subject with a servile subjection, as a servant or vassal is subject to his Lord; but in a sweet and familiar kind of subjection, as the body is subject to the head, and as one that is partner with him in many privileges both temporal and eternal: they remain still companions and yoake-fellowes. Secondly, in the matter of subjection: she is not subject to his will, in matters of her soul and religion, when his will is contrary to Gods will. Wives must be subject, but it must be in the Lord, Colos. 3.15. The unbelieving husband must not compel the believing wife, to change her religion, or to neglect the means of her salvation: and again, she is not so subject, but she may admonish or advise her husband, with certain cautions; as, if she be sure the thing she speaks against, be sinful and hurtful: and withal, that she speak without passion or contempt, with reverence, and without frowardness or imperiousness. Thus Abraham is bidden to hear his wife, Gen. 21.12. Again, her subjection doth not bind her to consent to, or conceal his whoredoms, wherein he breaks the Covenant betwixt them, and defiles the marriage bed: nor is she bound to obey him in any thing, she knows to be a sin: nor am I of their mind, that think she is subject to her husband's blows and stripes; for that doth import a servile subjection, and not a free subjection. I mean, that I do not think it any part of the husband's power over his wife, to correct her by blows: her vices that cannot be corrected by words, must be committed either to the Magistrate, or to the Church censures to reform. Likewise, I conceive, that she is not bound to deliver her body to her husband, when she is apart for her disease, Leu. 18.19. Ezech. 18.6. Seventhly, the sins by which wives transgress against this subjection to their husbands, be many, (viz.) Usurping authority over the man, Particular sins of the Wife against subjection. by teaching him in matters of religion, 1. Tim. 2.12. or by busying herself, in directing or finding fault with him, in matters belong to his calling, and are out of her reach. Impatience, and frowardness, passion, brawling, chiding, crying, etc. Idleness, and slothfulness, especially, when they disappoint usually the trust or desires of the husbands, in things wherein they might and ought to be helpful in their labours, or in the oversight of the works of their servants. Vile estimation of their husbands, though but in the heart; but much more, when it is showed by unreverent terms, or nicknames, or words of reproach, or by complaining of the infirmities of their husbands, and finding fault with them before others. Suspicious and base interpretations of the actions of their husbands; as when Michol so censured David for his dancing before the Ark. Wastefulness, either by improvidence, or vain expenses, Prov. 14.1. especially, when they are so impudently monstrous, as to profess, they will not be ruled by their husbands, but will be masters. And thus of the duty charged upon the Wives. The parties to whom they owe this duty, follows; and they are their own Husbands. To your own Husbands.] Two things may be noted. 1 That all husbands have the same right and authority over their wives. Wife's must be subject, though their husbands be poor; yea, though they be froward and perverse; yea, as the Coherence shows here, though they be carnal and wicked persons: and so, though they be ignorant, and not able to dwell with them as men of knowledge, though they be diseased and in great affliction, as job was. 2 That wives are to be subject only to their husbands, not to their children or servants; much less to a strange woman, if the wicked husband should bring any into the family: and she must be subject to her own husband, to be directed and ordered by him, not by the husband of another woman. Thus of the proposition. the explication of it follows: where the Apostle requires three things of the wife. 1 Amiableness in her carriage, that she might win her husband, if it were possible, vers. 1. 2 A chaste conversation with fear, vers. 2. 3 Meekness and a quiet spirit, vers. 3.4. For the first part, we are to note two things about the amiableness of her behaviour. First, the fruit to be hoped for by it (viz.) the winning of the husband. Secondly, the means how it should be done (viz.) by conversation. Might be won.] What kind of winning doth he here mean? I answer, first, an obedient careful wife, may win her husband to be a good husband, that was before a froward, unruly, unkind, violent, or injurious husband. But I think, 〈◊〉 is not that which is here meant, or not all the Apostle m●anes: for he means it, of winning of the carnal husband to religion. Quest. But can any man be made a religious man without the Word? can a man be saved, and find the way to Heaven, without the preaching of the Gospel? Answ. I take it, the Apostle doth mean only of a winning by way of preparation in general: as, the good conversation of the wife may win the husband, not to think so ill of the religion she professeth as he did, and may win him to be contented to go to the means to hear the Word; by which means, he may be effectually called and sanctified. For the better understanding of this point, Divers ways of winnnig men. you must understand, that men are said to be won in Scriptures by diverse means: as, some have been won to believe, for the miracles they saw, and yet Christ did not trust many of them, john 2. Some have been won by private admonition; but that is to be understood, of persuading them to some good duty, or to receive some truth, or to forsake some sin or error, james 5. ult. Some have been won by judgementes and afflictions; as the Israelites many times came crying to God for mercy, when the hand of God was upon them, and yet fell away again afterwards. Some have been won by the fair conversation of others, as here: but the only ordinanary means to win a soul effectually to God, is the Word of God preached, Rom. 10.14 17. But one thing we may note here, Note. That a man may be won, and yet not effectually. A man may convert, and change, and suffer much alteration, and yet not be a new creature: yea, other Scriptures show, that a man may be won by the Word itself, so as in his own judgement, and the hope of others, it seems his soul is indeed won, and yet it will come to nothing in the end. Wicked men have sometimes great remorses, much touched, promise reformation, consent, for the time, to enter into the profession of religion, like of the way of God in the general, resolve to hear the Word constantly, etc. and yet all this comes to nothing, but vanishent, and they return to their old courses. The causes of their revolting, Causes of revolting in many, are diverse. are in diverse men or times, diverse. Some fly off again, because of reproach. Some for want of means, to nourish what is begun. Some are driven back, because they had not cast up their accounts, what it would cost them to build the Tower of godliness, or what would be necessary to overcome so many enemies. Some are choked with worldly cares, and lusts: but in all, the reason is, because they were not sound converted. The old heart would never hold out, to do the task of godliness. Quest. But being won so far as to like of religion, to feel remorse, to resolve to become religious, etc. what did they want of sound conversion? Answ. In those that are won only to a temporary kind of grace, or general preparation, diverse things appear to be wanting: as, either they had no sound sorrows for their sins, or never sound turned from the love of the world, or could not forsake particular beloved sins, or were never throughly persuaded to forsake carnal dependencies, or did not think of hiring themselves to do the work of godliness for ever, or had no hearty love to such as fear God, or the like. The consideration hereof should awaken all sorts, especially, such as newly entered into the profession of religion, to look to themselves, and try their estates sound, whether they be won effectually or no. Quest. But how may I know, that I am won effectually? now at this time of remorse, or now, that I resolve to take a new course? Answ. Thou art right and effectually converted, if these things following be true of thee. 9 signs to know whether w● be won effectually. 1 If thou be inwardly abased and humbled, in the sight of thine ow●e vi●e●esse: if in thine own eyes, thou discern thyself to be a fool and unapt for God's kingdom; and if thy sins be a sensible load and burden unto thee, of which thou art weary, Mat. 5.3. & 11.29. 1. Cor. 3.18. and thy pride and conceitedness be subdued. 2 If thou have overcome the world, 1. john 5.4.5. & 2.15. and canst show it, by forsaking the fellowship of ungodly persons, 2. Cor. 6.17. and canst deny the carnal counsel of carnal kindred, Mat. 10. and canst hold on this course, notwithstanding the reproaches will be cast upon thee, and others, Esa. 8. & 59.15. 1. Pet. 4.5. and dost find that thy taste in earthly things is marred, so as thou dost not find that favour in them thou wast wont to do, Rom. 8.5. 3 If nothing can heal thee of those remorses thou feelest, but the Word and Ordinances of God, Hosea 6.1.2. If merry company, carnal, counsel, or time, will heal thee without spiritual medicine, thou art not right. 4 If thou have attained to an estimation of jesus Christ above all things, accounting him only precious; and findest, that thy heart striveth to settle itself in the trust upon him and his merits, Phil. 3.8. Gal. 6.14. 1 Pet. 2.6. 5 If thou have a spirit without guile, Psal. 32 2. and that will appear, 1 By thy desire to be godly and religious, more than to seem so, Rom. 2.26. 2 By thy desire to be rid of all sin, and to be turned from all thy transgressions, Ezech. 18.30. setting thyself against thine own iniquity, 2. Sam. 22.24. If thou feel a combat within thee; the spirit striving against the flesh, aswell about inward sins, as outward: against the very evil that cleaves to thy best works, and against those sins that thou hast most loved, or have been most gainful or pleasing to thee, Gal. 5.17. 3 This will be clearer, if thou desire to forsake thy sins in thy youth, or prosperity, while thou couldst yet securely commit them. 4 If thou keep thy goodness in all companies; aswell when thou art absent far, as when thou art present with such as are religious, Phil. 2.12. doing righteousness at all times, Psal. 106.2. 6 If thou love the house of God, above all the places in the world; and that thy thirst after the means continue and last, and be renewed after the food of thy soul, as thy stomach is after thy bodily food, Psal. 26.8. &. 84. job 23.12. Psal. 119.20. 7 If thou honour them that fear the Lord, and are religious, above all the people in the world; discerning between the righteous and the wicked; contemning vile persons, and joining thyself to the godly, as the people thou wilt live and dye with, and as the best companions of thy life, Psal. 15. Mal. 3.17. Psal. 16.3. 1. john 3.14. 8 If the veil be taken off thy heart, so as thou canst hear as the learned, and understand spiritual doctrine, that before was harsh and foolishness to thee, 1. Cor. 2.14. 2. Cor. 3.15.16.18. Esa. 51.6. 9 If thou find that thou canst not sin. Mark it; the Apostle john saith, he that is borne of God cannot sin: he means, he cannot sin as he was wont to do; for either God crosseth him still, and hinders him, or he finds that he cannot affect his sin so heartily, or commit it with his full consent, or with his whole heart, as he was wont to do, 1. john. 3.9. the power of sinning is marred and dissolved in him. Now, that this work may prosper; if you find yourselves any way effectually won, be advised then to look to these rules following. 1 Take heed of smothering of doubts: ask the way to Heaven, and seek resolution in things of so high importance, as your Vocation, justification, Sanctification, and Salvation are, jer. 50.4. 2 Look to it, what teachers, and what doctrine you hear: choose that food for your souls, that is most wholesome; be not carried away with the enticing words of man's wisdom. 3 Be careful to humble your souls in secret, judging yourselves for your sins before the Lord. Be not sleighthie in this great work: though you have repent, yet repent still, till your hearts be fully settled, and the power of your corruptions broken: rest not upon common hopes, or probabilities, or the good opinion others have of you, but lay a sure foundation for your own faith and hope, jer. 31.20. 4 Come constantly to the light, that it may be manifest, that your works are wrought in God; and let the Word of God be the light to your feet, and lantern to your paths, john 21.22. Psal. 50. & Gal. 6.16. What remains vow, but that I should beseech you, to turn unto God withal your hearts? Give yourselves to God, he will keep that which you commit to him, till the day of Christ. Let not our words be as water spilt upon the ground. Oh that the Lord would bow the Heavens, and come down amongst you, and take possession for himself, and perfect the work he hath begun in some of your hearts. Remember the covenant you have made with God in the Sacrament; made it (I say) over the dead body of your Saviour. Now is the axe laid to the root of the tree, now or never bear fruit. This is the day of salvation: say you, This is the day the Lord hath made for our conversion. God is gracious, if you turn to him with all your hearts; and just, if you prove false in his covenant. Though grace in you be but as the smoking flax, yet it shall not be quenched: the Lord establish his work. If you hold out to the end you shall be saved. That they which obey not the Word.] The persons that may be won, are described by these words, as a Periphrasis of carnal persons, men that are not in Christ: and so, may note either such husbands as were Gentiles, or such husbands as were carnal Christians. If by those Husbands, be meant unbelieving Gentiles, a question may be asked (viz.) how the Gentiles are said to disobey the Word of Cod, seeing it was never given unto them? For answer, we must understand, that at this time the Word was brought among the Gentiles by the Apostles, and other Ministers of the Gospel: and therefore, now they are bound to obey it, aswell as any others. and this was the condemnation of a world of them, that light was come amongst them, and they loved darkness rather than light. Otherwise, considering the Gentiles without the Law brought to them, they shallbe judged, not by the Law written (which they had not); but by the Law of nature, which they had in their hearts, Rom. 2.15.16. Now, if by these words be meant carnal Christians, that had turned from Gentilism, and received the profession of Christian religion, but yet followed their carnal courses; we may then note, That the bare change from a false religion, to the profession of the true, is not sufficient to salvation. A man that hath professed a false religion, had need of two conversions: the one is, from his false religion to the true, and the other, from profaneness to sincerity in that religion. The corn must be fetched from the field into the barn; but that is not enough, for so is the chaff: but it must then be taken from the barn into the garner. To leave Popery, and turn Protestant, is not in itself sufficient, unless a man turn from the profaneness that is in the multitude in true Churches, to embrace the sincere profession of the Gospel. And there is reason for it: for in changing from a false religion to a true, a man doth but change his profession, or his mind at best; but he that will be changed effectually, must change his heart, and whole conversation, and become a new creature. So that then these words describe a carnal man (viz.) that he is such a one, as doth not obey the Word of God. By the word, he means here the doctrine published by the Prophets and Apostles, and now contained in the Scriptures. Many doctrines may be hence observed. 1 The Scripture is God's Word: because God thereby doth express the sense of his mind, as men do by their words. The Scripture is not the word which God the father begat; but is the word which God the father uttered, and is the word which God uttered to us bodily creatures. God, though he be a spirit, yet doth speak both to spirits and bodies: to spirits, by a way unknowen to us: to bodies he hath spoken many ways, as by signs, dreams, visions, and the like: so by printing the sense of his mind, in the minds of creatures that could speak, and by them, uttered in word or writing what he would have known. Thus he spoke by the patriarchs, Prophets, Christ, and the Apostles. They that deny that God hath any words, either deny that God is, as Psal. 14.1. or else, conceive him to be like stuckes, or stones, or beasts, as Rom. 1.23. or else, think he can speak, but will not, because he takes no care of humane things, as job 22 23. These are Atheists. 2 The Scripture is called the Word, by an excellency, because it is the only word we should delight in. God since the fall, did never speak unto man more exactly than by the Scriptures, and we were better hear God talk to us out of the Scriptures, than hear any man on earth, yea, or Angel in heaven: yea, it imports, that we should be so devoted to the study of the Scriptures, as if we desired to hear no other sound in our ears but that: as if all the use of our ears, were to hear this Word. Let him that hath ears to hear, hear. 3 This Word of God, now in the time of the new Testament, belongs to all men, in the right application of the true meaning of it. Once it was the portion of jacob, and God did not deal so with other Nations, to give them his Word: but now that the partition wall is broken down, the Gospel is sent to every creature. That is here imported, in that unbelieving Husbands are blamed, for not obeying the Word: which should teach all sorts of men to search these Scriptures, and to hear the Word devoutly; and withal know, that the comforts, terrors, and precepts contained in it, will take hold upon all sorts of men respectively. 4 The Word of God ought to rule all sorts of men. That is employed here, in that fault is found with these unbelievers, that they obeyed it not. It was given of God to that end, to instruct, reprove, and direct men in all their ways, 2 Tim. 3.16.17. It is the Canon or rule of men● actions, Gal. 6.16. It is the light and lantern God hath given to men: it hath divine authority. If we will show any respect of God, we must be ruled by the Scripture, which is his Word. 5 Unregenerate men have no mind to obey the Word: and the reason is, because they are guided by other rules, which are false; as their own reason, the customs of the world, the suggestions of the devil, and the likes and because too, the Word is contrary to their carnal desires ●●nd therefore they yield themselves to be guided by such rules, as are most pleasing to their corrupt natures: and beside too, the light of the Word is too glorious for his eyes. He cannot see into the mysteries contained in it, because they are spiritually to be discerned; and the natural man therefore cannot perceive the things of God. 6 It is a dangerous thing, not to obey the Word of God: they are accounted for lost and forlorn men here, that do not obey the Word. Men be deceived if they think, it is a course may be safe for to disobey God's Word: for God's Word will take hold of them, and destroy them, and it will judge them at the last day, Zacha. 1.4.5. 2. Thes. 1.8. They are but lost men, castawaies, that care not for God's Word. 7 Nothing is to be reckoned a sin, which is not disobedience to the Word. That which is not contrary to some Scripture, is no transgression: and therefore men should take heed of burdening themselves with the vain fear of sinning, when they break no commandment of God, but only unwarranted traditions, either on the left hand or the right. 8 The constant omission of religious duties and good works, proves a man to be a carnal person, aswell as the committing of manifest injuries, or gross offences. Here the Periphrasis of a carnal person is, That he did not do what the Word required. 9 Men that obey not the Word may be won: which should be a great comfort to penitent sinners. It is true, that disobedience, clothed with some circumstances or adjuncts, is very dangerous: as, when men have the means, and love darkness rather than light, john. 3.20. and when men are smitten with remorse, and have blessing and cursing set before them, and see their sins, and feel the axe of God's Word, and yet will on in transgression, Deut. 11.28. Mat. 3.10. or when men are called at the third, or sixth, or ninth hour, and will put off and delay, upon pretence of repenting at the eleventh how●e. Mat. 20. or when men are powerfully convinced, and will rail and blaspheme, and contradict the Word, Acts 13.45.46. & 18. 6. and when God pursues men with his judgements, and they refuse to return, jer. 5.2.3. or lastly, when men despite the spirit of God, and sin of malice against the truth, Heb. 10.26.27.28.29.30. 10 The chief doctrine is, That sound obedience to the Word of God, is the character of a true Christian; a mark to distinguish the true Christian from the false, and from him that is no Christian at all: God makes his count by righteousness, Rom. 10. To profess the true religion, to understand the Word, to believe it with historical or temporal faith, to talk of the Word, to receive Baptism, and the signs of the Covenants, or the like, makes not an essential difference. It is obeying the Word, proves us to be true Christians: Not the hearers, but the doers of the Word are acknowledged for just persons, Mat. 7.26.27. james 1.22.23.24. But that we be not deceived in our obedience, we must know, that unto sound obedience, diverse things are required: as, 1 That his obedience be from the heart, 6. things required to sound obedience. Rom. 6.17. 2 That his obedience ariseth from the love of God, and the hatred of sin, as it is sin; and not from carnal and corrupt ends, Deut. 30.20. joshua 22.5. Mat. 4.19. 3 That his obedience be in all things, with respect to all God's commandments; though it be against his profit, ease, credit, or the like, Hebr. 11.8. Genes. 22.12. Psal. 119.6. Exod. 15.26. 4 That he doth righteousness at all times: that he continue in his obedience, and obey at all times, that is, constantly, and not for a fit, Psal. 106.2. Host 6.5. Gal. 5.7. 2. Kings 18.6. jam. 1.23. 5 That he make conscience of obeying the least commandment, aswell as the greatest, Mat 5. ●9 6 That obeys the commandments of the Gospel, about believing in God and jesus Christ, aswell as of the Law: that practiseth obedience of faith, and lives by faith, 2. Thes. 1.8. Rom. 1.5. Mat. 16.16. 11 It is to be noted, that the Apostle useth f●ire language, when he speaketh even of carnal men. He gives not these carnal husband's reproachful words, but only faith, They obey not the Word: and the reason may be, because the conscience of a man, is no● won by the terror of words, but by the evidence of the matter. And beside, the Apostle did not think it fit, that wives should be humoured in the violent dispraises of their husbands. It is not profitable for inferiors, to conceive much of the hatefulness of the sins of superiors. 12 Religion doth not bind wives, to account carnal husbands to be religious. They may know that they are carnal, and yet not sin against their husbands in such judgement, so as they judge by infallible grounds: for though the wife must love her husband, with matrimonial love, above all other men, yet she is not bound to believe, that he is the best man in the world. Lastly, it is a great affliction to a Christian wife, to have a carnal husband. Till she have won him, she is but in a distressed estate; for, other wicked men she might shun, and so avoid the discomfort ariseth from seeing and hearing their wickedness: but an evil husband she cannot, nor ought not to depart from him, though she must avoid his sin, 1. Cor. 7. and from such a husband, she cannot have the helps she should have from a husband, that could dwell with her as a man of knowledge. Besides, the many ways in which such a husband may, or will hinder her in the course of golinesse: beside, it cannot but be a great grief to her, to think of their parting out of this world, that the one of them must go to hell, and that the companion of her life, when he dies (if he repent not) must be an eternal companion of devils. 13 Good wives may have ill husbands. such wives as are truly religious and obedient, may have husbands that will not obey the Word of God: and that ariseth sometimes from the improvidence, or ill providing of parents. Many parents that have children that obey them, and will be ruled by them, do dispose of them for carnal ends, to carnal or ill disposed husbands. Sometimes, from the hypocrisy of such men as fear God, but prove not so, when their wives enjoy them. Sometimes, from an unruly affection in good women, who, though they know the men they choose to be carnal, yet they will have them though it prove to their own continual woe and affliction. Sometimes, from a special corruption of nature in some husbands; who either are loving husbands, and yet but carnal men, or are good men, but bad husbands. Sometimes, it ariseth from the special grace of God to the wife; who, though she was carnal when she married the carnal husband, yet afterwards is converted and effectually called: and this was the case of such women, as the Apostle seems here to write to. Sometimes it falls out, by a special and unavoideable providence of God; though all means have been used, to try or prevent this evil in the husband: for, marriage being to be reckoned amongst outward things, God, for reasons known to himself, and always just, will give ill husbands to good wives. And chose, it may be God knows, that if some good wives had better husbands, they would prove worse wives, or both husband and wife, would be more unapt to the kingdom of God. 14 Unequal matches ought to be avoided as much as may be: and that may be gathered from the manner of the Apostles speaking; in that he saith, If any obey not the Word: If any; as if he would import, that it is a case he desired, might be very rarely found amongst Christians. They also may be won.] We read in Scripture of diverse kinds of win: there is a spiritual winning or gaining, and there is a worldly winning. Divers kinds of winning. About the spiritual winning, we read of the winning of Christ, Phil. 3.8. which is the work of a particular believer, labouring and wrestling with God, in the use of his ordinances; to obtain, by the gift of his free grace▪ jesus Christ for his justification, & sanctification, & final salvation. Likewise, we read of the winning of grace and spiritual gifts, and so, godliness is called gain; and the good servants are said to win, or gain more Talents to the Talents they had: And this gain is gotten by a spiritual trading, in the diligent employment of the gifts the godly have, to get them increased. We read likewise, of the winning of other men's souls in many places; and that is done, either by the Preachers of the Gospel, conquering the hearts of their hearers, to the obedience of the Word of Christ, and unto sound conversion; or else, it is done by private persons, that by their examples and good carriage, or by their admonitions or counsels, do persuade and incline others, to a liking of a new life, or to humiliation, and reformation of some particular faults. We read likewise, of worldly gain and winning; when men by their sports strive for prizes, or in their trades labour for lucre and gain. Now, this latter kind of gain differs greatly from the former; both in the matter of the gain, and in the manner of seeking it: for there is no comparison between the gain of grace and godliness, and the gain of riches and honour: the one is transitory, the other eternal: the one is true riches and gain, and serves for the best uses; the other is but in show, and serves for the meaner uses of a corporal and temporal life: the one doth always do us good, the other doth often do men hurt; and therefore, is called filthy lucre. And in the manner of getting or holding these gains, there is difference: we may covet the best gifts, and long after them, and love them, and joy in them; but we are forbidden the coveting, or loving of worldly things. But in this place, the Apostle speaks of the winning of souls; about which, the Etymology affordeth matter of profitable consideration. The original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies gain, and withal, the joy and delight of the heart in gaining: this gain being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, it pleaseth & delighteth the heart. And it signifieth craft or policy: and therefore in that language, a Fox is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He hath his name from this word; which may teach three things: 1 To win a soul is a great gain. which must needs be so, because to win a soul, is more than to gain the whole world: Note. for what shall it profit a man to win the whole world, and lose his own soul▪ saith our Saviour? 2 It is a marvellous joy to the heart of man, to win souls to God: no man that understandeth the worth of the gain, can be pleased with any thing more than with that. The people never comforts the hearts of their godly Teachers more, than when they they are won by them, to sound obedience to the Word of Christ: nor can grieve them more, than by their wilful resisting of the means. 3 It requires a great deal of spiritual policy and skill to win souls: a Minister that would do it, must sometimes be like a Fox. It is written of the Fox, that when he is very hungry after prey, and can find none, he lieth down and feigneth himself to be a dead carcase; and so the Fowls fall upon him, & then he catcheth them. Even so a Minister, What a Minister must do to win souls. that hungreth after the winning of his hearers, must sometimes be driven to make a very carcase of himself; by denying himself, and turning himself into all forms, that his hearers may be enticed to flock to his doctrine. Paul is fain to deny his maintenance, and to become all things to all men; even to be a servant unto all, that he might win some, 1. Cor. 9.19.20.21.22. Yea, sometimes a man, to entice his people, must deny his own profit, and make himself like a dead carcase in respect of profits; that so he may the better allure them, to fall upon him in his minstery. Some people will never be caught, if the Minister be bussling amongst them, for the utmost of his Rights: but if a man will endure to be stripped of his Rights sometimes, they will go to hear such a man, and so may be catched. And thus from the Etymology of the Word. The matter itself, imports diverse things done upon the person so gained: as also, it notes some thing in the disposition of the party that is to win, and withal, something in the estate to which he is won. For the first; when a man is said to be won, it imports, first, To be won, what it imports. that he is brought to see that he is lost in his former estate. Secondly, that he is brought to confess his misery and sin; and withal, to yield himself with humility of mind, to be disposed of by the supreme Conquerors and withal, that he giveth over all opposing of the way of godliness. Which may serve for trial to all such, as account themselves gained to godliness: for such as oppose sincerity, or see not they are lost, or yield not themselves to be disposed of by jesus Christ, are not indeed won, whatsoever they profess. For the second, it notes, That such as are truly godly, show their affection to such, as they are linked to in the bonds of nature; by their earnest desire, after the salvation of the souls of such as they are tied to in those bonds. Thus Paul desired the salvation of the very Nation he was of: thus parents show their love to their children, by bringing them up in the nurture and instruction of the Lord; and thus here godly wives show their love to their husbands, in endeavouring to win them to godliness, and the obedience to the Word. Which serves also, to try the affections men profess they bear to their kindred, or neighbours, or any they are linked to in nature or affinity. Parents love not their children, that endeavour not to get grace for them aswell as riches; and so neighbours should show their love, by admonishing, instructing, and edifying one another, 1. Thes. 5.14. For the third, in that he saith indefinitely, Won, not mentioning to what, it imports, That such as are won to true godliness, are likewise won to all happiness; even to God's kingdom, in respect of their right to it, especially if they be effectually converted. He is won to glory, that is won to grace▪ which also may serve for trial: for if thou canst find that thy heart is won to sound sanctification, thou mayst from thence assure thyself of thy salvation, as certainly to be had, as it is certain thou hast sanctification. They also.] This Also imports two things. First, that the Word of God never wins so many, but there are still more to be won: Note. though thousands were converted among the Gentiles, yet still there was hope of winning more. In the spiritual husbandry, all times are not times of harvest; and in the harvest, all the spiritual grain is not ripe at once. The jews were first to be gotten in, and then the Gentiles were ripe for the harvest, john 4. and when the fullness of the Gentiles is come in, by that time the jews will be ripe again. and so it is in particular countries, cities, parishes, families. And as in winnowing, though it be done with never so good a wind or skill, yet some grain will still be in the chaff: so it is in places where the most good hath been done by the means. And herein, God is better than the natural husbandman; for the natural husbandman, will never winnowe the chaff over again for a few grains of corn, nor will he thresh over his straw again, if but a few corns of wheat or barley be in the straw: but God will winnowe a great heap, if it were but at length to find one grain of spiritual corn. It may be often observed, that in some places God sets his servants to thresh or winnowe in great assemblies of chaff, and yet after diverse years' labour, it may be they get but one grain of corn, that is, convert, after much toil, perhaps but one or two souls. Now if any ask, why all that belong to God are not converted all at once; I answer, that it were sufficient to satisfy us, if we knew no more, but that it pleased God to have it so: Why all are not converted at once. it is his will it should be so. But yet, that it is a wise providence of God so to order it, may appear in diverse things: for, by continuing the means to call his own Elect thus by degrees, the wicked are left without excuse. Besides, the godly while they look for the daily discovery of new converts, are thereby put to the exercise of many graces and duties; as, diligence, compassion, charity, a winning conversation, meekness, prayer, exhortation, and the like. And beside, the outward peace of the Church is thereby preserved: for if it were known once, that all the Elect in any place were called; there would follow such violent opposition from the greater & worse sort, as there would be no place of rest for the Church in the world. They would all be of Cain's mind, if God had declared his testimony on both sides from Heaven. And therefore at the day of judgement, assoon as he hath parted the Elect and Reprobate, and sentenced them, he disposeth so of them, as they shall never live together again. And further, if all the Elect were gathered at once, the world would be at an end: for then Christ would deliver up the kingdom to his father, 1. Cor. 15.24. and therefore Ministers should continue painful in their labours, as remembering that they are set to work for the edification of the Church, till Christ come again, Eph. 4 12. And though the most of their present hearers have refused the Word of God, and are hardened, yet they may see cause of constancy; because God still supplies their Auditories with new generations, that rise up by degrees in the room of those hardened ones. And withal, they must think, that all the year is not harvest: they are Gods husbandmen, and must not think much to labour and toil many days and weeks, before they see the fruit of their labours; as hoping, that in the end God may grant them a comfortable harvest: and if Israel should not be gathered, yet their reward is with God. Thus of the first point, imported in this word, Also. Secondly, we may hence gather further, That the Apostle would have us to account all, that are won to religion▪ to be safe. He implies so much, in that he treats about winning of more to them; as if he accounted them safe, that were won already. And it is true, of such as are won to the outward profession of religion; that in charity, we are bound to hope the best of each one particularly: but for such as are won to sound sanctification (the signs whereof were noted before) it is certain of them, they can never be lost. which is clear by these proofs, 1. Cor. 1.8.9. Phil. 1.6. Rom. 8. ult. 1. Pet. 1.5. john 6. & 10.29.30. And it must needs be so: for God will not cast off the people whom he hath chosen, Psal. 94.14. Rom. 11. And beside, Christ lives in the hearts of those that are truly sanctified, Gal. 2.20. and Christ can dye no more, Rom. 6.10. He may aswell dye at the right hand of his Father, as dye in the heart of a Christian. And further, God hath given us his spirit▪ as the earnest of our eternal salvation; sealing to us thereby, all the promises he hath made us, Eph. 1.14.15. and it is a known principle, that whom God loveth, he loveth to the end; and finally, God's decree is unalterable, 2. Tim. 2.29. Object. This may be true of the most; but alas! how know I, that God will look so carefully to me in particular? I may be lost. Sol. God's promise is universal: Not one of them, saith the Prophet, shallbe lacking, jer. 23.4. and God hath charged Christ, to see to the keeping of the bodies and souls of every true believer, john 6.39.40. Object. It is true, God will never depart from us: but we may depart from him, and so perish. Sol. The Lord's covenant is, that neither he will depart from us, nor we shall depart from him: for he will put his fear within us to that end, jer. 32.41. Object. But I feel myself so weak and ignorant, I cannot hold out. Sol. The smoking flax shall not be quenched, nor the bruised reed broken, Esa. 42. Object. But we are in such continual danger, by reason of temptations within, and infections of all sorts from without. Sol. God is faithful, and will keep you from evil for all that, 2. Thes. 3.3. and Christ hath made intercession to his Father for that very thing, that you may be kept from those evils, john 17. and God hath put his Spirit within you of purpose, to make you keep his statutes, and to hold on your way, Ezech. 36.27. Object. But the Apostle john seems to say, that we may lose what we have wrought, 2. john 8. Sol. The words of the Apostle john are these: Look● to yourselves, that we lose not those things which we● wrought; but that we receive a full reward. Which words may be understood as spoken to such as were hypocrites, and had but temporary grace, and not sound sanctification; for he saith in the next words, He that transgresseth, and abideth not in the doctrine of Christ, hath not God. They never had God then, that lose what they have wrought: and so this toucheth not such as are sure now they have God, in that they have saving grace. Again, it is true that the godly may lose what they have wrought, when they fall into scandales, or by weakness fall from the profession of the truth. I say, they may lose what they have wrought, in those sins: first, in respect of the praise of men, all their former honour may be laid in the dust. secondly, in respect of the inward sense, & comfort of what good they have done; and thirdly, in respect of the fullness of the reward in heaven: for their glory may be much lessened by their falls, but it doth not therefore follow, that they may fall finally away from God; for they will recover again. Object. But we see that Christians of greater gifts than we, have fallen away, and never recover again, but die in their Apostasy, as Hymeneus and Philetus did in the Apostles times. Sol. The Apostle in that place answers, that God's foundation remains sure, and hath this seal, he knoweth who are his; which evedently importeth, that God did never know them to be his, what shows soever they made amongst men: and therefore, their fall need not discourage such as are sure, by the former marks, that they are Gods. Object. But we see that the godly themselves do fall, as David and Peter did. Sol. First, they did recover again, and so were not lost. Secondly, though they fall, they shall not be utterly cast down: for God slays them from falling wholly away, thought they fall away in some particular act, Psal. 37.23. Thirdly, in the worst falls of the Saints, there is ever still an holy seed of grace, & faith, and knowledge, that abideth in all that are borne of God; though in respect of outward fruits, and the power, or joy of inward gifts, they may be said to lose, 1 john 3.9. Divers ways from God to further our salvation. Without the Word.] God hath diverse means to further the salvation of men, and he is pleased sometimes to work by one means, and sometimes by another; sometimes by the Word preached, sometimes by the Word read, sometimes by Prayer, sometimes by the Sacraments, sometimes by the example of his Servants. So that God doth work our good sometime by one ordinance, and not by another, in the same thing, and at the same time: sometimes he will cure a man of a particular trespass, by the admonition of some private Christian, Mat. 18.15. jam. 5. ult. sometimes he will bring a man to feel legal terrors, by the doctrine of the Law, and sometime he will work it by afflictions: sometimes he will prepare a man to receive the grace of Christ by prayer, as he did Cornelius: sometimes he wins him to it, by the example of his servants, as here. And the reason is, partly because God would show the virtue that is in each ordinance, and partly, to teach us not to despise or neglect any of the means, and partly, to show his own power, that works freely by what means he will, as being not tied to any. And therefore they deal very corruptly and perversely, that under pretence of commending one ordinance of God, labour to abase the respect of another; as they do, that say the house of God is a house of prayer, & therefore there needs not so much preaching: not considering that our Saviour Christ himself, that alleged that place out of the Prophet, to condemn buying and selling in the Temple, yet did spend his greatest pains in preaching in the Temple, and out of it; thereby showing, the prime ordinance of God, for the conversion of the souls of men, was the preaching of the Gospel to them. By the conversation of the Wives. Doct. ●. ] Great heed ought to be taken by such as profess Religion, in looking carefully to their conversation, especially towards such as are without, Col. 4.5. Ephes. 5.15. 1. Pet. 2.12. It is not enough to do good duties, but we must do them as becometh godliness, Tit. 2. and so as may allure and win the very ungodly: and therefore it is required, that our works should shine, Matth. 5.16. for by our practice we resemble God himself, and by our works profess to show, not only what God's Word is, but what Gods Nature is. Our life must have the image of God printed upon it: and therefore they do fearfully, that profess Religion amongst wicked men, and by their works order themselves so foolishly, deceitfully, conceitedly, wickedly, that they cause the name of God to be blasphemed. Quest. But what should we do to our practice, that by our conversation we might allure and win wicked men to a love of the truth? By what means we may win wicked men in our conversation. Answ. 1. First, we must avoid such things in our conversation, as may irritate them: as scandalous behaviour in any particular offence; as deceit, lying, filthiness, drunkenness, pride, covetousness, passion, or the like. and withal, take heed of misspending our zeal, about such things whereof demonstration cannot be made to the conscience. And beside, in the good things we do, we must take heed of conceitedness, and ostentation; but in meekness of wisdom have our conversations amongst men, jam. 3.13. and further, we must take heed of judging and censuring of others, even of those that be without, jam. 3.17. 2 Mortification doth shine effectually into the consciences of wicked men: it doth move them much, if they see we be such as do heartily judge ourselves for the faults that hang upon us, and do not allow ourselves in any sin, Isa. 61.3. 3 A sound contempt of this world, and the things thereof, doth much affect the very natural consciences of men; if they see, that not in words but in deed, the love of this world, and the glory thereof, be not in us: and chose, it much vexeth them, that we should profess the hope of heaven, and contempt of the world, and yet be as full of cares, fears, covetousness, and such like ill affections, as the very men of the world. 4 Meekness and softness of nature, expressed in our behaviour, is very amiable; as the coherence in this Text shows, and Tit. 3.1.2. 5 Mercy to the poor, especially if we do abound in it, and be ready and cheerful to it; doth justify us much before men, jam. 1.26. Doct. 2. A good example, even in inferiors, may win men to Religion. True Religion, expressed in practice, is amiable in all sorts of Christians; women aswell as men, inferiors as well as superiors, servants aswell as Masters, children aswell as parents, Tit. 2.3.9.10. Luke 1. and the reason is, because the true grace that is expressed by any Christian, hath the likeness of God printed upon it; and so is amiable for his sake, whom they by their works resemble. And this may be a great encouragement to inferiors, and should breed in them a great care of well-doing. But the main thing intended in this Text, is, That religious wives ought to strive to win their husbands, if they have such as are not religious, or not in such soundness as they ought. Quest. But what should a wife do, to win her husband? Answ. She must in general resolve to do it, not by her words, but by her conversation; as this Text shows. It is not her talking to her husband will do it; no not her talking of religion to him, that in itself is like to prevail. It concerns women very much, to remember this point of the Apostle, to seek the reformation of their husbands, by their conversation, not by their words. Object. But Abraham was willed to hear his wife, Gen. 16. Sol. What then? hath every wife such an husband, as will hear her, as Abraham did his wife? Besides; the question is not what husbands should do, but what the wives should do, when the husbands are not such as they should be. Ob. But how shall a woman know, when to speak to her husband, and when not? Sol. She must not speak to him, no not of religion, 1. when in the matter she would speak of, she is not furnished to speak as becomes the oracles of God; 2. when by experience she hath found, that her husband is irritated and provoked by ●her words; 3▪ when she is not herself free from some fault, as apparent in other things as that is she mislikes in her husband. Quest. But what things must she look to in her conversation, that she may by her works win her husband? Answ. The first thing is, that she be, in all sound subjection, obedient to her husband in all things; or else God may win him, but she must have no part of the praise of it. And this is strongly imported in the very scope of this place. What things a wife must especially practise, to win her husband. In general, she must strive to be to him (even for conscience sake, that he may see it comes from the force of religion in her) a good wife, discreet, provident, careful to please, meek, such a one, as his heart may trust in her, and delight in her. Wives that be foolish, wasteful, idle, froward, or busybodies, if they had never so much show of religion, yet they are not fit for this work to win any body, much less their husbands. Secondly, she must look to her conversation in things of her religion; that therein she behaveth herself as becometh religion, Tit. 2.3. and so she must take heed of conceitedness and contempt of others, or neglect of her calling, upon pretence of duties of her religion; and look to it, that she be not herself guilty of any known fault unreformed: and withal, must strive to show the power of her godliness in good fruits, labouring to abound in good works, 1. Tim. 2.10. both at home and abroad; being pitiful, merciful, ready to help them that are in misery, according to her power, and in the things she hath liberty to dispose of. Other things follow in the three next verses. Verse 2. While they behold your chaste conversation, coupled with fear. IN these words is contained the second thing, the Apostle chargeth upon them wives in his exposition, (viz) A chaste conversation with fear; so ordered, as their husbands may daily behold it, and observe it in them. Where the Apostle implies what the husbands will do, (viz.) they will observe the conversation of the wives; and expresseth what the wives ought to do, (viz.) in conversation to show chastity, coupled with fear▪ First then, we are to consider of that which is implied, (viz.) what the husband will do: and this is imported in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, While they behold. While they behold.] The original word signifies, to observe and pry into a thing, to find out the secrets of it: and so it notes, That carnal men (such as these husbands were) do watch and mark the conversations of such as be religious, to observe all they can in them that profess true religion. Thus they watched David, and Christ, and Daniel, and so do they all the godly: and thus they employ themselves in spying and marking the ways of the godly; sometimes out of the naughtiness of their hearts, supposing godly men to be like unto themselves, and therefore hope to find out wickedness in their practice: sometimes out of malice, lying in wait to find out any fault in their carriage, of which they may accuse them, and vilify them in the world; Note. and sometimes they do thus, as compelled by the force of their natural conscience, which gives glory to the graces of God, in the conversation of true Christians, while they observe in them that holiness, which they find not in themselves, or other carnal men. And therefore the use should be, Use. to teach all that profess religion, to look carefully to their ways, and walk circumspectly, that they give not occasion of offence: but rather carry themselves so, as to make proof of their sincerity and good conversation, by their works. Secondly, from hence we may gather also, That a Christian must look to his justification before men, aswell as to his justification before God: for as God beholds his ways, so do 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 james▪ urgeth the justification of the godly man before men: which this Apostle imports in this place, when he requires such a conversation, as may compel carnal men to say, they are justmen. So our Saviour, Mat. 5.16. Quest. What can carnal 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 goodness of the law or religion, which they profess. And beside, 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 ways. And further, the scandal of reproaches, cast upon the godly, is often, by the observation of their conversation, utterly removed in the hearts of such carnal men, as set themselves throughly to observe and mark the course of the godly. Your chaste conversation.] The word here translated Chast. in all other places of the new Testament, is translated Pure; and so shows, that it ought to be accepted here in a larger sense, than the word chaste 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 diverse Scriptures; yea, to be examples in purity, 1. Tim. 4.2. It is the chief fruit of the wisdom is from above, james 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, john 15.3. Quest. How can a man in this world be pure? can any man be without sin? Answ. No, there is no man that sinneth not. In many things we sin all, james 3.2. Who can say, I have made my heart clean, and am pure from my sin? Pro. 20.9. And if any man say, he hath no sin, he is a liar, and the truth is not in him, 1. john 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 trial of God himself; as David wills God to judge him according to his righteousness, 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 believer is perfectly pure: All his sins are as if they had never been, and Christ's righteousness is his; and in that righteousness of faith, he is perfectly pure before God himself, 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 he is unrebukeable and unblameable amongst men: And this aught to be found in the conversation of every Christian, 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 sin, but God is pleased, for Christ his sake, to account our conversation pure, when it hath diverse prints and marks 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 ourselves, for what impurity we find cleave to our works: 'tis Christian perfection, to judge ourselves for our imperfections, 1. john 3.3. 4 Freedom from the gross 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 we are not infected with the corruptions which are usually in the world, 1. Tim. 5.22. 2. Pet. 1.4. 5 Freedom from the reign of hypocrisy in the heart, and from hypocritical courses in the life. Thus Saint james accounts the heart to be pure, when men are not double minded, james 4.8. And in conversation he is a pure man, that is (like jacob) a plain man, without fraud, tricks, or dissimulation. 6 Preciseness, circumspection, or exactness of conversation; when a man showeth respect to all God's commandments, and makes conscience to avoid lesser sins, aswell as greater, Eph 5.15. Mat. 5.19. 7 devoutness and zeal in matters of religion, and God's worship and glory; and so, a pure conversation is a religious conversation, that expresseth zeal and conscience in the things of God's service in a special manner, seeking God's kingdom first, and above all other things, 2. Tim. 2.22. Tit. 2.14. 8 Chastity, in keeping the heart and life clean from the impurities condemned in the seventh commandment, is one great part of Christian purity. But before I come to entreat of chastity in particular, I would apply this doctrine of purity in general; first to the Text, and then to the times. As for the Text, a pure conversation is here considered only so far, as it may fall into the observation of carnal men: and so it comprehends, of the former senses, chiefly, inoffensiveness, separation from impure men, freedom from gross impurities, and dissimulation, a Christian and wise strictness of life, and devoutness and well ordered zeal in matters of religion. Use. Now for the use of it: If these be applied to these times, it shows, first, how wicked and profane those sorts of people are, who reproach godly men for the care and practise of these things; as if to be a Puritan, even in these senses, were to be some vile man, not worthy to live amongst men. Secondly, it shows that worlds of people that bear the name of Christians, are not true Christians; because their conversations are not pure: for their swearing, or drunkenness, or whoredoms, or sins 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 works are not pure; and therefore unless they repent, they will all perish, Rev. 3.1.2. and the rather, because they cause by their evil lives, not only the hearts of the good to be grieved, but the mouths of the enemies of religion to be opened to blaspheme. Thirdly, godly men that find these cares in them, should comfort themselves much in the testimonies of their own consciences, and the gracious acceptation of God, who will show himself pure with them that are pure, 2. Cor. 1.12. Psal. 18. Thus of Purity in general. Now of Chastity, as a part of a pure conversation; and it may well be that, which is chiefly here intended. Chastity is either of the mind, or of the body: and it is a most certain truth, that God requires a chaste mind aswell as a chaste body; and doth forbid unchaste thoughts and desires, aswell as unchaste words or deeds. For unchaste thoughts and desires are, first, foolish and noisome, 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 soul, 1. Pet. 2.11. A man were as good have his body wounded with weapons, as his soul wounded with lusts: fourthly, they cause many times, many and monstrous sins in the life; which arise at first from the nourishing of fowl desires and thoughts in the heart. The wickedness 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 drown men in perdition, 1. Tim. 1.9. But it is the chastity of the body which is especially here intended; & our Saviour Christ divides those chaste persons into three sorts: some are termed eunuchs from their mother's womb, and so are disabled for bodily fornication: some are made so by other men, who by violence, for their own service, made some men eunuchs. Now the third sort are they, that made themselves eunuchs for the kingdom of Heaven's sake. Of this third sort, are all chaste persons, who by a godly care & watchfulness, keep themselves from the sins of filthiness, aswell as natural eunuchs do, Mat. 19.12. Now these persons that are made chaste for the kingdom of Heaven's sake, are either single persons, or married persons: of chastity in single persons, other Scriptures entreat, as 1. Cor. 7. of chastity in married persons, this place entreats. Now this virtue of chastity, is of purpose imposed upon godly Christians by the Apostle, because the sins of fornication were so rise and common among the Gentiles; who oftentimes defended their filthiness to be either no sin, or a very small sin. But before I come to speak of chastity in particular, some doctrines would be in general observed: as first. Doct. 1. A godly Christian must show the proof of his religion, especially in keeping himself free from the sins that are most common and rise in the world; and even the more sin abounds in the world, the more strict they should be in resisting sin: as here even the more filthy the lives of others were, the more chaste should the conversation of godly Christians be. Because their love to God, should constrain 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 sin: and because, God hath chosen them out of all other sorts of men, to bear his Name, and to hold forth the light of the Word, in the midst of a crooked and perverse generation: and because, thereby the conscience of wicked men, may be the more effectually convinced, and prepared to repentance. Thus Lot is righteous in Sodom; and joshua and his house will serve the Lord, though all the Nation serve Idols. This point, as it should inflame the zeal of the godly, to contend for the truth more earnestly, and to resist all the vices of the time; so it shows, that they can hardly have any truth of grace in them▪ that are so easily borne down with the stream of evil 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 be chaste in conversation, though they withhold not due benevolence from their husbands. God himself hath freed the coming together of man & wife▪ from the aspersion of impurity, in that he hath said, that marriage is honourable, and the bed undefiled. And this shows the wonderful indulgence of God, that for the respect he bears to his own institution of marriage, and for the necessity of marriage, for the propagation of mankind, and prevention of fornication, is pleased to bear with, and cover, and not impute the many frailties, follies, vanites, and wickednesses are found between man and wife. And withal, we may hence see reason to condemn their doctrine, as a doctrine of devils, that forbid marriage as an impure thing, and such as hinders holiness: and the blemish will never be wiped away from some of the Ancients, who, to establish their own Idol of I know not what virginity, have written most wickedly, and most basely against marriage. Quest. But what then? doth God allow any kind of coming together, so it be between man and wife? Answ. No, he forbids coming together, in the time of the woman's separation for her courses, Ezech. 18.6. Nor doth he allow of brutish sensuality, Note. though it pass between man and wife: for though God bear with many things, yet the chastity he imposeth, doth not only restrain foreign beds, but moderateth even the excesses of concupiscence in married persons; so as in those things, their conversation ought to be a conversation with fear. Doct. 3. The practice of the duties of the second Table, adorn religion, aswell as the duties of piety in the first Table. Doct. 4. Some observe, That a chaste conversation is especially charged upon the woman: which must be warily understood; for God hates whoredom in men, aswell as women. But yet it is true, that some sins, as they are abominable in any, so they are much more in women; as we see in swearing and drunkenness. so it is true of filthiness in the woman: and therefore the whorish woman is called a strange woman, in the Proverbs. But I think, it is not safe to restrain 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 show, first, the motives to it: secondly, the means to preserve it, and thirdly, the way how Chastity may be manifested and made known to others. For the first; many things should persuade with a Christian to preserve chastity, and to avoid whoredom, and bodily lusts. Motives to chastity. First, it is the special will of God, and a special part of their sanctification, to avoid fornication, 1. Thes 4.3. Secondly, the promises of God, all of them should allure men to perfect their holiness, and to avoid all filthiness, both of flesh and spirit, 2. Cor. 7.1. Thirdly, the hatefulness of the nature of the sin of fornication and whoredom, should deter Christians from the committing of it. This is an heinous crime, an iniquity to be punished by the judges, job 31.11. These lusts are lusts of the Gentiles, 1. Pet. 4.3. A sin not so much as to be named amongst Christians, Eph. 5.3. A sin that utterly corrupts natural honesty, Pro. 6.27.29. It is a sin, not only against the soul, but against the body of a man: even that body that was bought with the blood of jesus Christ, and was made for God, and is the Temple of the holy Ghost, and is a member of Christ's mystical 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 whoredom are very fearful: for it is a sin 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 be blotted out, Prro. 6.33. and it causes the fearful curse of God upon men, Heb. 13.4. and that both upon their states and souls in this life. By means of a whorish woman, a man may be brought to a morsel of bread, Pro. 6.26. It is a sin will root out all a man's increase, job. 31.11.12. And upon the soul, it brings a fearful senselessness, and disability to make use of the means of salvation: Whoredom 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 Fool ●o ●he slocks, or like an Ox to the slaughter, Pro. 7.22. In a word, the adulterous person destroyeth his own soul, Pro. 6.32. yea, which is worst of all, it deprives men of the kingdom of Heaven, 1. Cor. 6.9. and casts both body and soul into the Lake that burns with fire and brimstone, Pro. 9 ult. Rev. 2●. 8. & 22.15. Preservatives of chastity. For the second, the means to preserve chastity in married persons, are these. First, they must labour to excite and nourish matrimonial love one to another, Pro. 5.18.19. Secondly, they must do as job did, make a covenant with their eyes, and not carelessly give liberty to their senses, to wander about after vain objects, job. 31.1. Thirdly, they must store their heads and hearts with God's words; especially such words of God, as do give reasons and motives to dissuade from this sin, 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, crucify these first risings of inward lusts; and so by repentance for the lust of the heart, prevent the filthiness of the flesh, Gal. 5.24. Sixthly, they must walk in love, that is, exercise themselves in a Christian and profitable society, with such as fear God, Eph. 5.1.3.4. Lastly, they must with all care and conscience, avoid all the occasions of this sin: such as are, 1 Idleness, that sin of Sodom, Exech. 46.49. 2 Fullness of bread and drunkenness; as is noted in the same place. They must beat down their own 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 Evil 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 whoredom between the breasts, Host 2. 7 Lascivious pictures, and profane representations of filthy practices; such as are expressed by those wicked Stageplayers, against which the very light of nature pleadeth. 8 Chambering and wantonness, and all provocations to lusts, Rom. 13.13. For the third point; How a chaste wife may be discerned. if you ask, how those husband's could behold the chaste conversation of the wives? I answer, they might know that they were chaste, 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 avoid all occasions of evil, when they discerned that they did abhor the society & presence of light & vain persons, & detested all the provocations to lust, of what kind soever. The next verse shows one way, how they may know they were chaste, even by their care to avoid 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 vain company, and haunt stage-plays, are fools if they be over-confident of their wife's chastity; unless it be in case of necessity, where they want either beauty, or temptation, or opportunity. And it is a probable argument of a chaste mind in the wife, when she keeps house, and is diligent, and careful, and painful in the business of the family; and desires to please her husband in all things, and willing to be subject to his will. Thus of a chaste conversation. A conversation with fear, follows. Some refer this fear to the carnal husbands, & make the sense thus: While they with fear behold your chaste conversation. It is true, that wicked men feel a great deal of fear many times in themselves, when they look upon the godly; and get the fear, as the fruit of their watching, and prying, and observing. That wicked men are smitten many times with fear, many Scriptures show, as Deut. 28.10. 1. Sam. 18.15. Psal. 102.15. The reasons why they are afraid, are diverse: Reason's why wicked men are smitten with a servile fear. 1 Natural conscience doth homage to the image of God, stamped upon the natures and works of the godly; when they see in them, that which is above the ordinary nature of men, or their expectation, they are afraid of the Name of God, which is called upon by them, Deut. 28 9.10. 2 They fear, 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 fear, because the good conversation of the godly, doth rebuke their ill conversation: the chaste conversation of the Wives amazeth the hearts of the Husbands, when they think of their own unchaste conversation: so the piety, patience, mercy, and goodness expressed by godly men, makes the hearts of wicked men ache within them. 4 They fear extremely, because the goodness of the conversations of the godly, is to them a very token of their own perdition, if they continue in the state they are in, Phil. 1.28. Quest. But what do wicked men do, when they feel these fears? Answ. Either 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 means, 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 confess the wickedness of their own estate, and be won, as the Husbands here, by the conversation of the Wives. The use should be, to stir up godly Christians to look to their own salvation the more; and to hold on, and do good still, and walk wisely towards them that are without, and keep their way: for hereby they shall not only convince and confute carnal persons, but so daunt them, as their good lives will often make their very hearts to ache within them. and the rather, because this effect may follow the conversation of women aswell as men, and servants aswell as masters, inferiors aswell as superiors. Thus of fear, as it is referred to the Husbands. But the most Divines do refer this fear to the Wives, as they were Christians: and so thereby is ●oted a second thing in their conversations, which did much affect their unbelieving husbands, and that was their holy fear which they expressed in their lives. Fear two ways considered. Now this conversation with fear, may two ways be 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 fear is required in all the godly: so saith Solomon, Blessed is the man that feareth always, and Paul saith, Work out your salvation with fear and trembling, Phil. 2. and again, Be not high minded, but fear, Rom. 12.3. This conversatton with fear, 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 express both the fear of men, and the fear of God. There is a fear of men to be showed by other Christians, aswell as wives, in their conversations: as, children must fear their parents, Levit. 19.3. and subjects must converse with fear, and show it in their carriage towards their rulers; and so all inferiors must express a conversation with fear towards their superiors. Hence the Apostle saith, Give fear to whom fear 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 special fear we should show in our conversation, should be the fear of God; and so a conversation with fear, doth import, more than barely to fear God: for it imports, that it must be by such a fear, as doth appear to the view of others, and such a fear as is continual. We read of a Spirit of the fear of God, Esa. 11.3. and there be other phrases of Scripture, that express this conversation with fear: as where we are charged, to be in the fear of God all the day long, Pro. 23.17. and the godly are said, to walk in the fear of God, Acts 11.31. God was said to be the fear of the patriarchs, Gen. 31.42.53. so also, Eccles. 8. 10. Mal. 2.5. Quest. But what cause have Christians to show so much fear in their conversations? Answ. They have reason to fear always. 1 Because of their own insufficiency, Reason's why we ought to express this fear of God in our conversation. to perform those holy duties are required of them, in such a holy manner as they desire, or aught to do: this made Paul so fearful, 1. Cor. 2.3. 2 Because of the danger that the godly themselves are in, if this fear be not in them; as we see by the miserable instance of the Apostle Peter, who fell shamefully, when he shook off this fear, and grew bold and confident of his own strength: and therefore they that stand, are charged to fear lest they fall, Rom. 11. 3 Because of the many and fearful adversaries, our souls and religion have in this world. We be to wrestle with principalities, & powers, and spiritual wickednesses, Eph. 6.10. 2. Cor. 11.3. and our task is, to overcome the world, and the flesh: which hath many difficulties in it, considering the multitudes of evil examples, and scandals are in the world, and the great treachery of our own 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 poured out, if we should miss it in our conversation, if our foot should but slip, Neh. 5.9. 5 Because of the dreadful 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 soul, Mat. 10.28. and is the Lord God Almighty, and the King of Saints; and he is only holy, and of most pure eyes, and hath power over all Nations, Revel. 15.3.4. and doth wondrous things. He hath placed the sand for the bounds of the sea, by a perpetual decree, that it cannot pass it: though the waves thereof toss themselves and roar, yet they cannot prevail, jer. 5.22. He 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 be able to abide his indignation, jer. 10.7.10. so job 31.23. David said his flesh trembled for fear of God, Psalm 119. vers. 120. 6 Because of the fearful falling away, and rejecting of many Churches, and particular persons, that yet have before flourished for a time, in the professing of true religion, jer. 3.8. Rom. 11.20.21. 7 Because of the many precious things, and spiritual treasures may be lost indeed, or in show, if we do not attend diligently, and with great care and fear, Heb. 2.1. & 4.1. Quest. But how must we show this fear in our conversation? Answ. It must be showed many ways, both in the ordering of our lives towards God, and in the disposing of our conversation towards men. Towards God, we express this fear, By what ways we must show this fear of God. 1 By the sobriety of our minds, resting in his revealed will, and not daring to meddle with his secrets, Rom. 12.3. 2 By receiving his messengers with fear and trembling, 2. Cor. 7.15. not daring to contest with them, or stand upon our private conceits & opinions; but rather to make haste to beseech God, and to repent, when they reprove us or threaten us, jer. 29.19. Exod. 14.31. Ezra. 9.4. & 10. 1.2.3. at the best, mistrusting ourselves, and our own wisdom, and conceits, and showing ourselves careful to come to the light, that it may be manifest our deeds are wrought in God, job 37. ult. Pro. 3.7. 3 By showing all awful care and devotion, in God's 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 rashness, and vain behaviour, in words, or vows, 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 remembering God's presence, especially at the times and in the places of his worship, Mal. 2.5. Eccles. 8.12.13. 4 By showing respect to all God's commandments; endeavouring to keep not one, or some few, but all the statutes of our God, Deut. 6.2 & 31.12. When our consciences are afraid, even for the respect we bear to God, to balk one of the least commandments, or to be corrupted with any filthiness, either in flesh or spirit, or to come short of any goodness is required of us, 2. Cor. ●. 1. being afraid to commit those sins are committed without fear, either by person● near 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 fear expresseth itself notably in two things: first, that it doth not only make us avoid or leave evil, (which in some cases wicked men may do) but it makes us loath and hate evil, Pro. 8.13. & 16.6. causing us to eschew it, as we would any thing we account poisonful or deadly, Psal. 34. Secondly, it makes us not only do good duties, but it makes us work hard at them; afraid to omit any thing enjoined us, or to have our task undone, when God should call us to a reckoning, Acts. 10.35. Phil. 2.12. Towards men, we express this fear of God also diverse ways: as, 1 By a continual care of innocency; By what ways we are to express this fear of God towards men. avoiding all courses of injury, though they might be committed with any colour of right: as oppression, Leu. 25.17. usury, Leu. 25.36. 2 By pity and mercy to God's creatures in distress: so Cornelius is said to be a man fearing God, because he gave much alms, Acts 10.12. job 6.14. 3 By reverence to God● image in his creatures, even in the lowest kind: as by rising up before the hoar head, and honouring the face of the old man, Levie. 10.32. not daring to curse the deaf, or put a stumbling block before the blind, Leu. 19.14. 4 By all possible care, of the faithful 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 as are spiritually fallen, and to preserve such as are in danger to fall, from the simplicity that is in Christ jesus, 2. Cor. 11.3. jude 23. 6 By an awful endeavour to give no offence, neither to them that are without, nor to any of the godly, 1. Cor. 10.3. avoiding all ways of provocation or contention, even in civil life, Psal. 34.12. Now it must be remembered, that of all those ways, by which fear should be showed in our conversation, in this Text those only can be intended, which are subject to the observation of others. The uses may be, first, to show how miserably the lives of all sorts of men are faulty, in the want of this fear: for hereby it is apparent, that those sorts of men following, have not this fear of God in their conversations: as, What sorts of men have not God's fear. 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 go 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 own eyes, job 37. ult. 3 Such as live securely in known sins, and bless themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.1. jer. 44.10. Mal. 3.5. 4 Such as go 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 own mercies, than leave their foolish vanities, Exod. 14.31. job 28.28. Pro. 13.13. & 14.16. & 1.29.30. 5 Such as take no notice of God's great judgements which are in the world, and will not declare his works, Psal. 64.9. 6 Such as are careless of prayer, and see not need to seek unto God, but restrain prayer, job 15.4. And so it is of the constant and wilful omission of all the service of God. 7 By not pitying the afflicted, job 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 far out of the way. Yet it is the more lamentable, that this conversation with fear, is not so usually found even amongst the godly themselves, neither in their awful reverence of behaviour and continuance in God's service, nor by their humble, and careful, and mortified behaviour towards men. Again, by the serious consideration of the former explication, we may gather, That there are diverse fears 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 merely the wills of men: & such as that fear, which through unbelief is conceived in the hearts of many weak Christians, and doth much oppress them, and that is the fear of God's acceptation of their best works; so judging themselves, as they withal judge of God unrighteously, while they remember not his promises made to his servants, concerning his acceptation of their desires and endeavours. Lastly, such as have attained to this conversation with fear, should much rejoice, and labour to preserve it with all care; because it is a thing, which is not only 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 fear, as it concerns those women as they were Christians. Now there is another kind of fear, which is required of them as they are wives: for so it is expressly charged upon all wives, that they should fear their husbands, Eph. 5. ult. And this fear they must show, 1 By giving reverend term and titles, Wherein wives show their fear of their husbands. as Sarah did to Abraham. 2 By avoiding all things by wisdom she can guess, or by experience she can find, to be cross to the nature or desire of her husband: even striving to avoid what might provoke his very infirmities; giving soft answers when he is angry, and forbearing passion and unquietness, even with others, if he be present. 3 By a care to show all faithfulness, 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 do not fear their husbands; viz. such us care not to be daily guilty of such faults as cross, or grieve, or vex their husbands: such as give them unseemly titles, out of the rudeness of their familiarity, or the distemper of their passions: such whose feet will not keep their own house, to attend their callings: such as blaze abroad their husband's infirmities, whereas they should have been the glory of the man: such as are apt to make the worst constructions of the doubtful actions of their husbands, and such as are inquisitive, and still desirous to have accounts given them, of all their husbands do. Verse 3. Whose adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel: Verse 4. But let it be the hidden man of the heart, that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. THese words contain the third thing charged upon wives, by the Apostle in his exposition; and that is, their comely dressing of themselves: which he sets down negatively, showing how they must not be dressed, ver. 3. & affirmatively, showing what doth most adorn them, ver. 4. In the negative, observe what is expressly prohibited, and then what is impliedly allowed. That which he expressly forbids, he refers to three heads. The first, concerns the natural abuse of the ornaments▪ that by nature are upon the body; and instanceth in the hair, which God hath given to women for a covering. And the abuse ●eth in the plaiting of the hair: by which he means, not the tying up of the hair, after a decent manner; but the artificial laying of it out in plaits, or curls, or locks, or the like. Their devises about their hair are so many, as we cannot reckon them by the names they give them. The second, concerns the excess of cost about their dressing, Synecdochinally express by the putting about of gold, and pearls, and such like rich jewels. The third, concerns the vanity of fashions in attire, in the last words, of putting on of apparel. Now for the meaning of the Apostle, in this negative prohibition, I find three opinions: The one is, of such as think the Apostle did absolutely forbid the things named; but yet, that it was but a temporary prohibition, intended to bind them of that time, not to bind us that live now. The other is, of such as think, that he doth not simply forbid these things, but only comparatively; meaning, that in comparison of the inward dressing, we should not have so much care of these outward ornaments: or about dressing, our care should not be 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 own sect, for this reason, Because if that were the Apostles meaning, his prohibition would teach the most sober and modest women in their apparel, aswell as the most licentious: for ever the most modest, are tied to respect the inward dressing above the outward; which cannot be the Apostles meaning. The third opinion, is the opinion almost of all the Ancient, and modern Writers. But because I will not take power to bind your consciences, only by the opinions of men, therefore afterwards I will show you, by express Scripture, when apparel or dressing becomes vicious: but first, I would consider of the doctrine in general. Doct. It seems to be a clear truth. That Christian women should, in the dressing of themselves, take heed of ostentation, costliness, and vain fashions, and that curious desire after the adorning of their bodies: And though the Text mentioneth only 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 vain excuse is wholly taken away from the unmarried, because they have none, upon whom to lay their faults that ways. And therefore the practice of the yonguer women, is the more abominable in our times, when we see that usually they are more vile, and excessive in cost and vain fashions, than the elder women. And the pretence, that it is to get them husbands, is devilish: for if their natural comeliness 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 fitness of women, to make wives of, only by their clothes, and not by the persons, or gifts. And further, it is out of doubt, that if these things in apparel 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 tricks in their dressing of themselves? These are unclean devils in the flesh, and no Christians. Now there are many reasons, why Christian women and so men also, should not pride themselves, or be any way vain and fantastical in their dressing or apparel: and why they should not be curious about their clothes, or the comeliness comes from them. 11. Reasons against vain attire in women. 1 Because our clothes are a continual remembrance of our shame. A Thief may aswell be proud of his halter, as woe of our garments; for it was sin brought in raiment. If Adam had never sinned, he had never needed raiment. 2 Because curiosity and cost, is against the first institution of apparel. God himself made the first garments were made, and left a pattern to follow. Now he clothed our parents with the skins of beasts; shunning of purpose, either cost or superfluous ornaments, and I suppose ye 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 diverse things they must look to at the time of God's worship, he than turns to women, and chargeth them, to look to the clothes they wear, when they worship God; expressly prohibiting rich and vain apparel, ver. 9.10. And good reason, for such as either publicly 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 sins: which they should ask with tears and groans, as such as know no happiness if God be not reconciled to them. Would any man regard a Beggar, if he came to ask alms in rich clothes? and can any man be so overgrown with dotage, as to think God doth not care, in what colours or fashions we worship or entreat him? Besides, we come not into the house of God, to show ourselves to men; but unto God amongst men. Yea, in private, how dare fantastical women stand before God to pray, when they carry upon their backe● such Ensigns of pride and vanity? And hereby we may discern the horrible wickedness of these times, which are just Apostle to Paul's direction: for, we see men and women clothe themselves with the greatest cost and vanity, when they are disappear 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 only to show yourselves to men? this is no dancing school, nor wedding house, nor yet any playhouse, that you should come hither in these histrionical and strumpet-like attire. Crhisostome upon this second chapter of the first of Timothy. 4 Because our bodies, we are so curious about, are but houses of clay, and were made of the dust or mire of the earth, and will be shortly dissolved: and therefore we should not so sin against our precious souls, as to misspend our cares, cost, and affections upon that which in itself is so vile; and the apparel we put on the body, will last but awhile, whereas the dressing of the soul will last for ever. 5 Because of the absence of the Bridegroom, our Lord jesus Christ. Is the Husband so far from home, and can a chaste Spouse be taken up with such affectation of curious and vain dressing? What more evident sign of a strumpet, than for to dress herself curiously, and for the show to men, when her husband is far from home? Shall we so sin against the Lord jesus, now absent from us in the body, and to mind earthly things, and set our affections upon the vanities of the world, as if we had no sense of his absence, and did not care for him now he is gone? 6 Because these vanities in apparel, are so grievously threatened by the Lord. He will visit them that wear strange apparel, Zepha. 1.8. and what woman can read 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 vain fashions, if that description were to be 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 exceed the wickedness of the wicked. Let these creatures take heed of vain interpretations of that place. They may deceive themselves; but they shall find, that God will not be mocked: they daub with untempered mortar, that tell them, that those things condemned were not sinful, or that God was not displeased with them. 7 Because the excess and vanity in apparel, hath been condemned by the greatest lights in the Christian world; and that with great bitterness of censure. I will give instance in some of their censures: Cyprian said, They that put on vain and gorgeous apparel, cannot put on Christ. Gregory said, Let no man think, that in the study of precious apparel, sin can be wanting. Ambrose saith, That proud attire obtains nothing of God, and causeth that men never think well of the party using it: for, saith he, what wise man doth not abhor a woman proudly dressed? and therefore much more God, their Creator, cannot abide to see that body which he made free, to be chained to metals. He means gold, and pearls, 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 apparel of women. Yea, Cyprian and Augustine say, That superfluous apparel is worse than whoredom, and they give this reason; because whoredom only corrupts chastity, but this corrupts nature. What Jerome thinks of it, you shall hear afterwards. What should I reckon more testimonies, seeing, in all ages of the Christian Church, these things in the apparel of women have been bitterly condemned? yea, the very Popish Writers do bitterly inveigh against vain and superfluous apparel; yea, the very Heathen men did so also. 8 It should the more dissuade 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 jezabel, and the Whore in the Revelation, Rev. 17.3. and for notable wickedness; 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 jesus. Godly Christians, have their beauty within: they are not such as will contend wi●● the men of the world, about fineness, or greatness, or worldly praises, or any outward ornaments. Nor do they walk with a right foot to the Gospel, that are conformable to the men of this world: there is great dissimulation to profess so strict a life as the Gospel doth require, and yet take such liberty in the things of this world. 10 About the abuse of apparel, many sins meet together; as vanity, pride, evil concupiscence, contempt of others, immodesty, and the like. 11 There are many evil effects of vanity, and excess in apparel; both in respect of God, and themselves, and others: in respect of God and his service, vain and proud apparel breeds carelessness, and abatement of that holy fear and zeal, should be showed in God's service, and it causeth the Name of God to be blasphemed, and the good way of God to be evil spoken of. And for themselves, by following foolish vanities, they bring Gods visiting hand in judgement upon them, Zeph. 1.8. and withal, they forsake their own mercies, jonab 2.8. And for the effects upon others, they are diverse. For first, by their example they do much hurt, both in provoking others to the imitation of their vanity, and by inflaming evil concupiscence, and filthy desires: and which is the more grievous, parents many times by their examples, infect the minds of their own children, and corrupt their posterity; yea, we see many daughters made worse than their mothers. Again, excess in apparel causeth in many, the oppression of their Tenants, and fraudulent courses, that they may maintain themselves, in that wicked excess and vanity. Besides, it destroys in diverse, all respect of the poor and hospitality. Lastly, do we not see many families destroyed, and overthrown by these courses, so as their posterity is utterly defeated of their means and inheritances, by the riot of their parents in their apparel? Now it remaineth that I should show, out of the Scriptures, when apparel, or dressing, or putting on of apparel, becomes vicious. And that will appear to be many ways. 1 The dressing of the hair of the head is judged to be vicious, out of this Text, when it is plaited: which is by Interpreters conceived, 14. Ways by which apparel, or dressing ourselves, becomes vicious. to mean all that artificial dressing of the head, that implies the hair beyond the natural use of it, only for vain show. The natural use of the hair, is to be a covering: now when the hair is with curiosity, and by vain inventions, turned into vain forms by plaiting, curling, or other ways which we cannot name, or to fall into dandling-lockes, like to the hair of Russians; the dressing is then vicious. For Basil saith in general of all apparel and dressing, that whatsoever in these things, is not for profit or necessity, is vain and superfluous. And Jerome expressly condemns the hanging of the hair 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 hair of her head, with the point of a Spear: to show how much they hated curiosity in dressing. Now if the plaiting of the hair be so ill, how abominable is the use of strange hair, that is, hair that is not their own? This is generally condemned; and Nazianzen, amongst the Ancients, sharply reproves it. 2 All apparel is vicious, if it be strange, Zeph. 1.8. Now strange apparel is not new apparel, but such apparel as is not used in the Churches where we live, and hath not an apparent comelinese and utility in it: some apparel, though newly invented, hath a manifest comeliness and commodiousness stamped upon it; so as it is approved of all, both good and bad. this is not strange, though it be new. Again, we may observe, that other apparel, when it first comes in, it comes in like a monster; the natural conscience in all men detesting it. this is, out of question, sinful; as for the reason here alleged, so, because it adorns not. Such is yellow starch. 3 All apparel and dressing is vicious, when it is against shamefastness 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 clothes in women. The Prophet Hosea complains of the adultery between the breasts, Host 2. Also against shamefastness is it, when women leave the dressing proper to their sex, and go attired like men, Deut. 22.5. A Father saith, that they which dress themselves, with an intention and desire to please men, or to provoke any, they offer up their own souls to the Devil. And Hierome saith, that if a man or a woman adorn themselves so, as they provoke men to look after them; though no evil follow upon it, yet the party shall suffer eternal damnation: because they offered poison to others, though none would drink of it. Oh how many souls may be poisoned with lust by thee, whose sins thou art therefore guilty of! 4 All apparel, that exceeds in cost the state or degree of the person that wears it, is vicious: and that the Apostle in this Text condemns, under the prohibition of Gold. 5 All apparel, that is taken up from the fashion and example of the world, and is not judged useful by the most religious and sober minded, Rom. 12.2. And though some that profess Religion, out of weakness, or special corruption, or because they are hypocrites, do follow such fashions; yet that allows them, so long as they are the proper characters of the men of this world. 6 When apparel is not of good report, Phil. 4.8. 1. Cor. 10.38. when it either causeth wicked men to speak evil, or reproach; or godly men are grieved, or offended; or Religion itself is reviled, for their sakes. 7 When it provoketh the party to pride and haughtiness, or contempt of others; or hath the appearance of such evil, in the judgement of others, Isa. 3. 1. Thes. 5. 8 When it becometh not good works, or hindereth them, 1. Tim. 2.9 as when men restrain mercy to the poor, or oppress their Tenants, or defraud other men, only to maintain themselves, or theirs, in outward pomp and gallantness of apparel. This is the horrible sin of the Gentry in many places of this kingdom. 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 sin, to vex them and grieve them by our obstinacy; yea, though they were not able to make so full demonstration, yet when they reprove such things, out of a spiritual jealousy, and fear 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 curiosity of dressing, Ephes. 5.16. as it is with those that have not time for God's 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 mere singularity, and affectation of the praise of mortification, and tends to restrain Christian liberty in others. For no pretence may uncomely apparel be used: for, 1. Tim. 2.9. it is required, that the apparel of women be comely; for so the original word signifies. But especially uncomely apparel is then most vile, when it is worn with a purpose to deceive; as the Prophet complained of such as wear a rough garment to deceive. 12 The purity of a Christian life, should avoid all dress or fashions, which had their original 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 between light and darkness, righteousness and unrighteousness, Christ and belial? If we would have God to love us, we must separate and come out from amongst them, and touch no unclean thing. 13 When such apparel is worn, as is contrary to the wholesome laws of men: for we are bound to submit ourselves to every ordinance of man, for God's sake, 1. Pet. 2.13. 14 Lastly, when the party that useth such apparel or dressing, is condemned in himself, and hath his own conscience accusing or disliking it, or is not fully assured that he doth not sin. Whatsoever is not of Faith in those things, is sin, Rom. 14. Vers. 4. But let it be the hidden man of the heart, etc. HItherto of that adorning they should not be curious or costly in. Now in this verse he shows, in the affirmative, what apparel or dressing they should be careful of; and that is the adorning of their souls, and the apparelling of the inward man. In the words, three things may be noted. 1 What must be apparelled, viz. the hidden man of the heart. 2 With what it must be adorned. Which he shows both in general, and in particular: in general, it must be with incorruptible things: in particular, it must be with a meek and quiet spirit. 3 The reason, viz. because such apparel is very rich in God's account. The first thing than is, what must be apparelled, viz. the man of the heart: The man of the heart. This is a kind of speaking, not used in any place of Scripture, but this only: this Apostle only useth this kind of expressing himself. Now concerning the man of the Heart, I would consider of six things. 1 What he is. 2 Whence he is, or his original. 3 In what he excels 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 means the same the Apostle Paul doth by the inward man, 2. Cor. 4.16. and the inward man, is the soul or heart of man. Thus he speaks of a jew that is outward, and a jew that is inward, Rom. 2.28.29. Now the Heart is, and may well be called the man, for divers reasons. 1 In respect of definition. For the definition of a man agrees to the heart of man, though there were no body: for God was the God of Abraham; and Abraham was, and was a living man, many hundred years after his body was in the grave, Matth. 22. And hence it is, that unto the soul or heart of man in Scriptures, is attributed all things that the outward man can do: 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 speak to the heart of jerusalem, Isa. 40. serving of God, etc. 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 abundance of the Heart, the mouth speaketh. And therefore Solomon saith, that from the Heart comes life, Pro. 4.23. 3 In respect of acceptation. The Heart is that which God especially respects in man: it is the Heart he looks upon, 1. Sam. 17.7. He tries the heart, and, as Solomon saith, be weighs the hearts of the children of men, Prover. 21.2. and he willbe served with our hearts, joshua. 24.14. and in all holy duties, it is with us in God's 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 original. The man of the heart hath his original from God himself. He is the Father of Spirits, Heb. 12. 8. and it was his especial glory, to form and fashion the heart in man; as diverse Scriptures show, Zach. 12.1. Psal. 33.15. and is therefore called the God of the heart, Psal. 37. For the third: Wherein bee excels the outward man. The man of the heart excels the outward man exceedingly; and that both in substance, and in privileges. As for substance, in the outward man we agree with beasts, but in the inward man we agree with Angels; inasmuch as the man of the heart consists of a spiritual and immaterial 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 be and do all his work, and yet be invisible. God himself hath variety of conversation with the man of the heart, that no creature else knows. Secondly, he is free, and subject only to the God of his heart properly. No man can come at, or govern, or command the heart of man. Thirdly, he is properly the seat of God's image. We are not properly like God in our bodies, (because God hath no body) but in our spirits; though it be true, that the glory of God's image shines through the body of man (as the light doth through the lantern,) in respect whereof, the outward man is said to be made after God's 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 woeful condition, though in those general things before mentioned, His natural condition very miserable many ways; he excels the outward. His misery will appear, if we throughly consider, either what he is in his qualities, or what he doth in his work, or what he suffers in that estate. If you inquire after his qualities by nature: first, he is vain, Ephes. 4.18. yea so vain, as the outward man dares not act what the man of the heart entertains. Secondly, he is foul; as Solomon saith, Who can say I have made my heart clean? yea he is so foul, that it is as hard a work to make the heart of one man clean, as to create a world anew. Hence David said, O Lord create in me a clean heart, Psal. 51. Thirdly, he is uncircumcised, and altogether indisposed to matters of Religion: he is slow, and hard to believe, uncapable and unteachable, and makes not use of the very first business in the entrance into Religion, jer. 9.26. 1. Cor. 2.14. Fourthly, he is deceitful, above all things; he can be trusted in nothing, jer. 17.9. Fiftly, he is very unquiet, and never enjoys any sound peace, nor is pleased with any condition: and oftentimes he is like the raging Sea, Isa. 57 These are his qualities, some of them. His works he doth, are most abominable: for, 1 He is always imagining mischief; the whole frame of his thoughts is only evil continually, Especially in his works, which are abominable. Gen. 6. There is a world of wickedness in him every day. 2 That he may be wicked the more securely, he imprisons the truth, and lays hold upon all the principles in his head, that might any way disturb his course in sin, and locks them up in restraint, Rom. 1.18. 3 He resists the spirit, and proclaims enmity to God, and gets out of the way, that so the heart may be far from God: and further, the more to provoke God, he chooseth strange gods, which he daily entertains, and gives unto them what 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 mischiefs are done by the outward man: for it is he that gives wicked laws to the members, and makes the outward man do all the villainies 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 woeful Lethargy; always given to sleeping, and in danger to go to Hell in any of these sleeps. And beside, he lives in the dark: it is always night with him, he never sees day, Rom. 13.11. and beside, the Devil possesseth him, and hath raised strong Holds, and fortified himself 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 he be right: so nothing is more loathsome to God, if he be wicked, Prov. 11.20. Now for the fifth point: If any ask What must be done, that the man of the heart may be mended and made right? I answer. 1 The heart must be prepared: By what means the man of the heart may be mended. prepared, I say, to return to God, 1. Sam. 7.3. Now the heart is prepared two ways: first, by a sound confession of the sins of the heart, when a man acknowledgeth the plague of his evil 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 goodness, 2. Thes. 3.5. Now it is certain, that even these works of preparation are not neglected of God; for he 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 be written in the heart: the Word of God, in the sound knowledge of it, must be hidden there, Psal. 119.11. jer. 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 be sound rinsed in the tears of true repentance, and then it will become very acceptable to God, through the merits of Christ and his mediation, james 4.8. jer. 4.14. God greatly delights in the heart, when it is broken and contrite, Psalm 34.19. & 147.3. & 51.17. Now for the last point: The man of the heart is then right, when. 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 seems to be in religion; when it had rather be good than seem so. 2 It is clean: 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 natural filthiness it was given to, and when that continual frame of vile thoughts and lusts is dissolved; especially, when it strives after inward purity, aswell as outward. 3 When it is sound in God's Statutes, Psal. 119.80 and so it is, first, when it is careful 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 itself to the form 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 God's commandments, and desires to live in no sin, 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 be apparelled and adorned. With what it must be adorned followeth: and in general, it must be adorned with that which is incorruptible. In that which is not corruptible.] Four things may be noted in these words; two of them are implied, two of them more express. Doct. 1. That the things belonging to the outward man, are corruptible. All things that concern him are so: for first, his substance is corruptible; All flesh is grass, 1. Pet. 1. 24. so job 14.1.2. and beside, 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. john 2.17. Mat. 6.19.20. All earthly things are vanity and vexation of spirit, as Solomon shows in the whole book of Ecclesiastes. Now if worldly things be corruptible things, then in general, we should all learn diverse lessons: first, not to set our affections upon these things here below. we should not set our hearts upon that which we cannot keep long. All we have, though it be not yet corrupted, yet it is all corruptible: why should we then make such haste to be rich? especially, why should we trust upon uncertain 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 freedom, while we have them, Psal. 49. 18. Eccles. 9.7.10. and especially, we should employ them to the best uses we can. Note. And the best use to put worldly things to, is either to make friends with them, by liberality to the poor, Luke 16. or to buy wisdom with them, by spending freely for the procuring of the means of salvation, for ourselves or others, Prov. 17.16. and in general, the chief use of them, is, by them to make ourselves rich in good works, 1. Tim. 6.19.20. Thirdly, seeing earthly things are corruptible, we should not envy 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, we should all therefore be of Moses mind, rather to suffer affliction with God's people, that shall possess eternal things, than with the wicked, to enjoy the pleasures of sin for a season, Heb. 11.26. And in particular, both poor and rich may be 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, james 1.9.10. 1. Tim. 6.17.20. and poor men that have a portion in spiritual things, should not be troubled for want of these earthly things, seeing if they had them, they would last but awhile, james 1.9. and therefore having food and raiment, they should be content. Thus of the first doctrine. Doct. 2. Earthly things do not adorn a man. As they are corruptible, so they do not make a man any whit the more comely: which is true in these four senses following; First, they do not adorn a man in the sight of God. He respects it not, whether a man be poor or rich, bond or free, clothed or naked, in robes or in rags, Gal. 3.28. Secondly, they adorn not the inward man: they add nothing to the mind or heart of man. Thirdly, they adorn not with true ornament, but only with a show: for if the glory of the world be like a withering flower, what true ornament can it be, to wear such withered things? Fourthly, they adorn not for continuance. All apparel for the body of a man, and all ornaments for his house or state any way, they are the worse for wearing, and will wear clean out in the end. And therefore for the use: first, How vain a thing is the pride of life! and secondly, we should therefore know no man after the flesh; but to reckon of man's 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 be, to whom he writes: and that is, That godly Christians have right to all incorruptible things. That which is not corruptible, if they seek, they may possess. It is their own: God would have them put it on, as they put on their apparel. 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 certain riches and portion, Mat. 6.20. He grants eternal life to them, that seek glory, and honour, and incorruptible things; that is, he grants them an eternal possession of spiritual things, Rom. 2.7. Now that this doctrine may be more evident, and full of comfort, it is profitable to inquire distinctly, what is incorruptible, and will last always: and so we shall find, 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 kindness 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 he loved them, jer. 31.3. and in the Lord jehovah 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 walk, every one in the name of his God, godly men ought much more to walk 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 be with us for ever, 2. john. 2. 3 The righteousness of Christ is everlasting, Dan. 9 24. and this righteousness 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 benefit of it for ever. 5 The gifts of saving grace are incorruptible; and their hearts can never be drawn dry, but the spring of grace will be in some measure on them. And through the●● graces the godly have everlasting conversations for God's 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 saving knowledge will abide in the godly for ever, 1. john 3. and their meekness, and a quiet spirit, is reckoned an ornament that is not corruptible. But of this afterwards. 6 Good works are incorruptible: so the righteousness of the just will last for ever, 2. Cor. 9.9. and though he die, yet his works will follow him to Heaven, Rev. 14.13. so Psal. 139.24. Lastly, Heaven and the glory of it, is everlasting: God's kingdom is an everlasting kingdom, 1. Tim. 6.11. and that glory is an eternal weight of glory, 2. Cor. 4.14. We have an house that is eternal in the Heavens, 2. Cor. 5.1. our inheritance there is immortal, & undefiled, & withereth not away, 1. Pet. 1.3. The uses may be diverse. Use 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 pluck it out; and if our right hand offend us, to cut it off; that is, to deny all sinful things, though they were as dear to us as our right hand, or right eye, Mat. 9.45. Secondly, we must be such, as yield ourselves to obey the voice of Christ, and to be ruled by him. He gives eternal life to his sheep: we must be sheep then, for hearing his voice, and tractableness, john 10.29. Thirdly, we must give glory to God, and rely upon his promise of grace in jesus Christ: we must be believers, john 3.16. Fourthly we must, by patient continuing in well-doing, still seek immortality, Rom. 2.7. Thus of the first use. Use 2. Secondly, seeing the portion of the godly lies in incorruptible things, we should not be much troubled for any wants or losses in corruptible things. We have so large an inheritance in things that will last for ever, that it should be no grievance to us, though we should want those transitory things of the world. Use 3. Thirdly, for this reason, such as abound in earthly things, should be the more willing to distribute them, and give them for good uses, seeing those things are not their portion; and therefore they need not be overcarefull for the keeping of such things. Use 4. Fourthly, hence we may gather infallibly, That the godly can never fall from grace: for God's mercies cannot corrupt, or fall away; and his gifts are without repentance. If they could be lost, than they were corruptable, aswell as earthly things. But this is a comfort, that must not be taken away, that God will establish Zion for ever, Psal. 48.8. and though the world pass away, and the lusts thereof, yet he that doth the will of God, abideth for ever, 1. john. 2.17. and though the servant may be cast out of the house, yet the son abideth for ever, john 8.35. Lastly, we should the less fear death, seeing hence we learn, that we 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 clear, and that is, That incorruptible things do wonderfully adorn, and make men comely. This is the main scope and drift of the Text. and therefore we should the more seek after these things: for if we could see the beauty of the inward man, as it is adorned with grace, we would be wonderfully ennamoured and in love with it. No comeliness of the body can so allure, as would this inward beauty of the man of the heart: and therefore again, we should hence learn to make the more account of poor Christians. There are no persons in the world so comely as they, if we knew the worth and ornament of true grace. And so in general, we 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 comeliness of the outward man. Women also should especially hence learn, to get grace, and knowledge, and holiness into their hearts: for their best handsomeness, is in their qualities and gifts. 'Tis not their clothes, but their manners & disposition, that becomes them or disgraces them: A fair body doth commend little, if the heart be fowl. 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 general. Now follows the particular ornament, which the Apostle commends by name; and that is, a meek and quiet spirit. Of a meek and quiet spirit.] Quietness is added to Meekness, lest by mistaking the definition of Meekness, they should not understand the Apostles meaning. Now the doctrine hence to be gathered, is, That amongst all the particular virtues required in Christians, meekness and quietness of nature and spirit, is a special virtue, and carefully to be sought: and in particular, by Christian wives; as this and other Scriptures show, 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 terms, of a meek 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 be troubled for their sins; or not to humble their souls for sin; or that they should be careless of their callings, either general or particular; or that they should not admonish or reprove sin in others, when they have a calling and fitness. But unto the constituting of true meekness and quietness of spirit, is requisite. What things are requisite to meekness. 1 Freedom from the evils, that disquiet and molest the spirits of men: such as are, first, anger, frowardness, fretting, and peevishness: secondly, worldly sorrow, crying, and aptness to take unkindness, and sullenness: thirdly, distrustful cares of life, arising from covetousness, 1. Tim. 6.10.11. fourthly, rash zeal and fierceness, or inordinate striving, and wilfulness; as may be gathered in the case of a Minister, 2. Tim. 2.24. 25. 26. fifthly, contention and evil speaking, or ill language, as may be gathered from Tit. 3.2. and stirring up contention or brawls: sixthly, all inordinate desires, and reigning heart-sinnes, whether sins of ambition, lust, malice, or the like, jam. 1.21. seventhly, unconstancy, and levity of mind. Especially it crosseth those evils, which are noted to be most usual in women: such as are fretting, crying, taking unkindnesses, unconstancy, wilfulness, complaining on the husbands, or the like. 2 A kind of peaceful 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 bear them: secondly, not to render evil for evil; but rather to overcome evil with goodness: thirdly, ready to forgive: fourthly, not provoked to anger. 4 A harmless 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 believes his father will provide for him, Mat. 18. 6 Lowliness of mind; thinking no great thoughts of ourselves; and esteeming the gifts of God in others, and accounting others better than ourselves: and therefore, is Lowliness so often added to the word Meekness, to explain it. 7 Silence from many words, from vain and rash speeches, especially provoking terms. 8 Retiredness, when a Christian is no busybody in other men's matters, and his feet will be kept out of his neighbour's house, and refuseth to have to do with the strife that belongs not to him. 9 tractableness, and easiness to be directed, or appointed, and governed: as in relation to God, it is meekness to take his zeal upon us, Mat. 11.28. and so in a wife, it is a property of a meek and quiet spirit, to be easy to be directed, and advised, and governed. Obhect. But is it not lawful to be angry? Sol. Yes, it is at some times, for some persons, upon some causes, and in some manner. Anger is a tender virtue, and such a one, as by reason of our unskilfulness may be easily corrupted and made dangerous. Object. But we must reprove or correct. Sol. You may do so: but that you must reprove with passion or unquietly, I read not; but rather you must reprove with the spirit of meekness. And beside, many rules are requisite to the right use of reproof 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 sin all, yet this virtue may be had, though not in the perfection of it. Object. But I have desired and endeavoured to attain to it, and cannot. Sol. 1. Use the means to attain it yet still: it may be had at length, though not presently. Secondly, it may be doubted of many that pretend this, that they have not such desire, nor use not such endeavour in sincerity: they are not watchful and careful, to look to the opportunities of this virtue, or the occasions of the contrary vices. Object. But may not one have comfort of this virtue, if he be at any time angry? Sol. Moses the meekest man on earth, was once angry, and Christ himself we read was angry: but where this virtue of anger is not habitually, it reigns not; and where it is, it is bridled and ordered: Or else I may answer, that the act of meekness may be interrupted, and yet the habit preserved. Object. But we are so provoked, and have such wrongs, as are very great and absurd, etc. Sol. Else it were no great praise to be quiet: a Mastive, a Bare, a Lion, it may be, can be 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 souls. The use should be, first, for instruction. I may say of meekness and quietness as Christ said of humility, If you bear these things, blessed are you if you do them, john 13. Now there are many reasons, should move us to be very careful, to express a meek & quiet spirit in our behaviour, at home and abroad: Motives to meekness. as first, God's commandment. He requireth this at our hands earnestly; as appeareth by the places before quoted, and other Scriptures, Prov. 4.24. Secondly, we have an excellent example for it in Christ: and he chargeth us, of all the things which be imitable in him, to learn meekness and lowliness of him, Mat. 11.29. Thirdly, it will be a sign of our election, and true sanctification, and that God loves us, Col. 3.12. Psal. 147.6. and that we have attained the wisdom that is from above, james 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 souls, Mat. 11.29. Our hearts and consciences will be 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 Meekness is uncorruptible: It will last for ever, both in the habit of it, and in the comfort and fruit of it; and beside, it will keep the spirit from such putrefaction and corruption, as passion and unquietness useth to breed in the spirits of other men. 7 Meekness 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, james 1.21. and the Lord teacheth the humble his way, Psal. 25. Pro. 3.32. and he will give more grace to the humble, jam. 4.7. 8 God will be the protection of the meek; he 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 man's outward estate: for the meek shall inherit the earth. God loves no Tenants better than such, nor grants longer leases to any than to them, Mat. 5.6. Secondly, this discourse of a meek 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 be more profitable to these Christians, I would add two things: first, reason: to dissuade them from frowardness, and unquietness; secondly, I would show them remedies how to help themselves against these faults. There be many things observed in Scripture, and which they may feel in themselves, which should move them to hearty repentance, for this unquietness and frowardness: as to consider, Odiousness of frowardness from the causes and effects of it. 1 The causes of frowardness & unquietness: which are in general, their ill nature; and in particular, Pride, idleness, 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 be a sign of a wicked and naughty person, Pro. 6.12.14. & 21.24. especially, where one is guilty of it in the power and custom of it: and beside, 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 show, Pro. 17.1. & 21.9.19. & 27.3.15. 2 It is very hurtful to the party that is guilty: for it makes him run into many sins, as these places show, Pro. 17.19. & 22.8. & 29.22. Psal. 37.8. and beside, it brings upon him great misery: for it makes a breach in his spirit within, Prov. 15.4. and brings much mischief 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 avoid them, as much as they can, Prov. 22.24. Wives that be so froward, and peevish, and hard to please, and unquiet, should much think of these things. And yet beside, it interrupts prayer, 1 Pet. 3.7. and is a great hindrance to the power of the Word, james 1.19. 20. 21. lastly, if it be not repent of, it will bring damnation of body and soul, 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 frowardness and unquietness, may attain 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 own conceits of things; Helps for the attaining of quietness and meekness. but with good conscience study how to prevent occasions of unquietness, and how to carry themselves discreetly, and with meekness: It doth require much study to live quietly. 2 They must be sure they meddle with their own business; as it is further added in the same place. They must be sure to place their greatest care, in learning how to discharge their own duties to others; and not allow themselves liberty to suspect, or censure the ways of others with whom they converse. Such wives as are so diligent to study their husband's duties, and to find fault with them in their callings, seldom 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 own duties to their husbands. 3 They must heartily repent for their faults, of unquietness & frowardness past, & not only humble their souls in secret before God for such sins; but also show 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 be sound, if it be secret, and not made known to the parties grieved. 4 It will wonderfully help them, if they pray constantly to the Lord jesus, that left such a pattern of meekness; and to entreat him, by influence of his grace, to quiet and sweeten their natures. Beseech the Lord jesus, even by his meekness to make us meek, and able to express his virtue 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 frowardness. This one rule constantly, for awhile, observed, would breed a great alteration in their dispositions quickly, and in time, wear out the force of the disease: Unquietness 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 meekness, That Christians, and in particular, Christian wives, must exercise meekness and quietness 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 only towards their husbands, but towards their servants, and their neighbours, whether they be poor 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 gentle behaviour at first, and then grow froward afterwards. Age and infirmity, are not sufficient excuses for vicious anger and unquietness. Besides, in that the Apostle resembles meekness to apparel, it imports, That by nature we are borne without it; our souls being as naked in respect of meekness, as our bodies be in respect of clothes: and withal, that it should be our every-days care, to put on meekness, and fit ourselves for quietness, as we would put on our clothes. And further, as it is not enough to put on our clothes, but we must tie them, and fit them handsomely; so must we use discretion, in the putting on of meekness and quietness, sitting the virtue 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 careful of this kind of dressing and apparel, and that is, Because it is a thing of great price in the sight of God. Which in the sight of God is of great price.] Divers things may be hence observed. 1 That God doth highly esteem of the virtues, and true grace, and good behaviour of his servants: and therefore in this place, their virtues are said to be very rich in God's sight; and in the Scriptures, he gives the term 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, john 14.21. And this serves greatly to exalt the praise of God's good nature, and tender affection to man: and the more, because all good things in us are his own gift, james 1.17. and because our best gifts have many imperfections in them, and our best works are defiled with sin, Esay 64. and beside, because he greatly esteems them, even the least beginnings of goodness in his servants: as, their desires to be good, and their very preparations of their hearts to goodness, Esay 55.1.2. Psal. 10.17. 2 Christians are bound, in all their behaviour, to carry themselves so, as that God may accept of them, and esteem what they do: and this is required of them in every state of life. They are tied to this, not only in what they do in God's house, but in what they do in their own house: This all are charged, Heb. 12.28. and so wives here, and so servants, Eph. 6.5. 6. 7. The praise and acceptation of God should be ever before their eyes: the reasons are, Because the forms and rules of all behaviour are given by God: his Word is the light to our feet, and the lantern to our paths, Psal. 119. and is only able to make the man of God perfect in every good word and work, 2. Tim. 3. ult. and beside, if we do well, we are sure never to fail of the praise of God: whereas if we seek 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 do well, or at best, their praise is mutable. And further, it is God that must reward our good conversation, Ep●. ●. ●. and therefore reason● that he be looked after in what we do. Lastly, this i● a sign of difference between the godly and the wicked in doing good duties: a godly man is known by this sign, 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 ways to labour to please God, and above all things to seek his acceptation. Now, if we would have God pleased with what we do, we must look to diverse rules. Rules for our practice, so as God may be pleased with us. 1 We must be sure, that we are not in the flesh: for they that are in the flesh, cannot please God, Rom. 8.8. We must be sure we are new creatures, Gal. 6.15. 2 We must set God always 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 be manifest that our works are wrought in God, john 3.22. We must walk by rule, Gal. 6.16. and do all in faith, Heb. 11.6. 4 We 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 We must make conscience of the least sins, to avoid them; and of the least commandments, to obey them, if we would be great in Heaven, Matth. 5.19. Divers of these are expressed in one sentence, Mich. 6.8. He hath showed thee, O man, what is good, and what the Lord requireth of thee; surely to do justly, and to love mercy, and to humble thyself to walk with thy God. 6 We must avoid those sins that God especially hates: such as are Swearing, Commandment 3. Deut. 28.58. lukewarmness in religion, Rev. 3.15.16. persecuting such as fear God, 1. Thes. 2.15 16. wilful fashioning ourselves after this world, Rom. 12.1.2. to bless ourselves in our hearts against God's curses, Deut. 29.19. through impatience or unbelief, to withdraw ourselves in adversity, Heb. 10. 38. and in general, all gross sins, Rev. 22.15. Doct. 3. The best riches a Christian hath, are his virtues and gifts of his mind: and therefore he saith here, they are rich in God's sight. Now they are his best riches in diverse respects. 1 Because they are riches in God's sight: whereas all worldly treasures commend not any man to God, Gal. 3. 28. He gives us naked into the world, and takes us himself naked again. 2 Because they furnish the best part of man, viz. his mind: whereas worldly riches do only furnish men's houses, or bodies. 3 Because no violence can take these treasures away. A man may be virtuous, spite of the hearts of all the devils in hell, or devilish men on earth: whereas worldly treasures may be many ways lost. 4 Because those things do make a man rich to immortality: whereas worldly riches can serve at best, but for a mortal life. And therefore this point shows, that godly men that seek virtue and grace, have chosen the better part; and that we should all covet spiritual gifts with more earnest affections, than worldlings do outward riches. And it shows the happy estate of poor 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 general, we may hence gather, that the richest men in the Parish are virtuous men. Doct. 4. It is evident from hence, that God sees the spirits of men: our hearts are all open and manifest before him, jer. 17.9. 1. Kings 8.39. 1. Sam. 17.7. Heb. 4. ●. And this must needs be so, because God is omniscient: 〈◊〉 ●ye, and sees all things. The Sun may cease shining, but God cannot cease seeing: secondly, because God form 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 men's hearts, job 7.18. Psal. 17.3. and receives presentments of all abuses. He daily tries the hearts and reins, and weighs the heart of man, Pro. 21.2. And therefore the use should be diverse: first, to teach men to labour for inward and secret goodness, aswell as outward and in open conformity; and to be afraid of sin in secret: for no darkness can hide from God; the day and night are all one to him. and though no eye of man see thee, yet art thou always before the eye of God. We should therefore keep our hearts with all diligence, Pro. 4. 23. And it may be a great comfort to the godly, against all the scorns 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 works: for God seeth the preparations and desires of their hearts, and that they would fain do 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 evil hearts? Ob. Why, will some one say, what fault can God find with our hearts? Note. Sol. God sees the deadness and dulness that is in thy heart in his service. He sees thy distractions, and how far off thy heart is from him, when thou drawest near to him with thy lips: he sees thy hypocrisy and security, and thy double and divided heart: he sees thy carnal cavils, and the boiling risings of thy heart, against him and his truth: he sees thy fearfulness and unbelief, and the uncircumcision of thy heart; thy unteachableness and forgetfulness: he sees all the vanities and errors of thy imaginations, all thy lusts, and passions, and wicked desires, and all that frame of thy imaginations that are only evil continually: he sees thy filthy nakedness, and all the Idols thou entertainest in thy heart. and therefore if thou wilt not perish in the eternal abomination of God, make haste to wash thine heart from wickedness, and seriously to repent of the sins 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 mind is like to God's mind, which is never stirred, nor moved from everlasting to everlasting, but is always the same: and because, where the spirit i● meek and quiet, there all sin is mortified, and every 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 meek, and live quietly with their husbands: for though their husbands should not love them the more, or esteem 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 God's sight. Vers. 5. For even after this manner in time past did the holy women, which trusted in God, tire themselves, and were subject to their husbands. Vers. 6. As Sarah obeyed Abraham, and called him Lord: whose daughters ye are, while, ye do well, not being afraid of any terror. IN these two verses is contained the confirmation of the Proposition, exhorting wives to be subject to their own husbands, vers. 1. And this is made good by two reasons, both taken from example: the one in general, from the practice of holy women of ancient times, that did so carry themselves towards their husbands, vers. 5. the other in particular, from the practice of Sarah, the mother of faithful women, vers. 6. The example generally considered, vers. 5. is described and commended six ways: First, for the manner of it; It was in this manner, that is, just according to the precept now given by the Apostle. Secondly, for the antiquity 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 own husbands. Th●s of the order of the words. Before I enter upon the particulars, divers things may be noted in general, about examples of goodness in others. First, we may hence evidently gather, That it is not enough for us to do good but we should strive so to do it, that we might be examples to others, Tim. 4.11. Matt. 5.16. Phil. 2. 15. and that for diverse reasons. For first, God is interessed in us and our works; and there is a glory due to God, which must be collected from our works done before men, Matt. 5. 16. Secondly, we must so act our parts in godliness upon the Stage of this world, that we may thereby silence and convince wicked men, that out of their hatred to the truth, and frowardness of hearts, would else take all occasions to speak evil 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 patterns of sound practice, that they might be comforted in our learning from them, and graced in their Ministry, Phil. 2.16. Fourthly, by this means we may do much good, in helping forwards weak Christians. For as the wicked take fire from evil examples, so do the godly from good examples, both in Piety, 1. Thes. 4.7 and Mercy, 2. Cor. 8.1.6 etc. Which should work an effectual care in all godly Christians, to strive to express such conscience and power of godliness, as may be profitable to others: and so chiefly in such things as may most grace the profession of Religion, or profit others; as Wisdom, mercy, meekness, just dealing, contempt of the world, affectionateness in God's service, patience, undauntedness, 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 souls 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 drunkenness, usury, covetousness, pride, or the like: and Masters of families, or Parents, that give such wretched examples to their children, and servants, in swearing, vanity of apparel, filthiness of life, passion, or the like. Secondly, we may hence note two singular virtues 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 neither the worse nor the less. 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 beside, good examples are so rare, ●hat they shine as a Beacon on fire in a dark night, Phil. 2.15. ●nd therefore one use should be, to teach Christians, by an ●umble acknowledgement of the praises of others, to spread abroad the light of good examples as far as they can, 1. Thes. 1.7, 8. And withal, it shows the horrible sin of those ●retches, that strive to blemish the good conversation of the ●odly, and so rob the world of the profit of their examples. The second virtue in a good example, is the lasting of it. It may do good for a long time after, yea, in some cases, to the world's end. The sweet savour of it may be freshly scented many ●ears after: which 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 do good many hundred years after it was given; and will have still to the world's end. The memorial of the Justice 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 works live long after they are dead: which should be a wonderful consolation to eminent Christians, that excel in gifts and good works, and have held forth a good profession before many witnesses. And inasmuch as God, by his providence, keeps burning so long the light of the good examples of his children, it will make the more to increase the condemnation of such persons, as will not learn goodness from such examples. Especially their case is fearful, that have had this light in such as have been near to them: as in Parents, Masters, Ministers, special 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 shows. And beside, as their ill example may make the word of God to be blasphemed, Tit. 2.5. so why should not their good example become godliness, and profit others? And this point should teach women, if they will profess Religion, to look to their ways, and strive to give good example, especially aged women, Tit. 2.3. And withal, it may be a comfort to that Sex, that God should use their service to do his work, and many times to teach men by their ways & works, 1. Tim. 1.5. God hath raised up the glory and light of many worthy women, and they have been as eminent for holiness and good works, as men have been. Thus in general. In this manner.] The first thing in the description, is the manner of the pattern: about which, we may note three things. 1 That the patterns of well-doing, or the rules of life, have been the same in all ages. There is no more required of Christians now, than was required of God's servants in former time: which should make us the more willing to bear God's yoke, and to do the task that God sets us. ●hen an exam●●e binds. 2 That an example is then of power to bind, 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 again, it should teach us, not to esteem 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 meek behaviour in women, in all ages. Which should much prevail 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 antiquity of it. Where we learn, That a respect may be had to old time; yea, respect is due to the times of old. Antiquity is an argument of praise; therefore are we bidden to ask after the old way, jer. 6.16 to ask of the days that are past, Deut. 4.32. to remember the days of old, and to consider the years of many generations, Deut. 32.7. And Ministers in public teaching, must be like the good Scribe, that brings out of his treasury things both old and new, Matt. 13. 52. and Fathers must talk of the things of old time to their children, Psal. 44.1. Now because the argument from Antiquity, or the old time, hath been much abused, and such reasoning is taxed in many Scriptures; therefore that the point may be more clear, I will distinctly consider, first, in what cases the old times and antiquity may not be pleaded; and then, in what cases antiquity may be pleaded, and good use may be made of it. For the first; Antiquity is ill pleaded in the cases following: as, 1 When Antiquity 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 lead us to the ages not long since past, and will not permit us to look higher to the times of the Prophets and Apostles, which is the true Antiquity. 2 When Antiquity is pleaded to confirm error in doctrine. And so the doctrine was never a whit the better, that taught that the law of God did only bind 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 confirm them by the sayings of old time, Matth. 5. job 15.10. 3 In the case of sin; Sin is not the better for the oldness 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 Leprosy is worse than a new, Levit. 13.11. so their hatred was the worse, because it was old, Ezech. 25.15. And the godly prey, Remember not against us our old iniquities. Psal. 79.8. and the wicked are condemned for not purging out their old sins, 2. Pet. 1.9. and all men should purge out the old leaven, 1. Cor. 5. And as in the sins of life between man and man, so about God's service, old courses are hateful, 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 jeremy, that so commended the old times of Idolatry, jerem. 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 discovery of such mysteries, as for the time of revealing them, depend upon the good pleasure of God only; so things hidden for ages and generations, are revealed in the Gospel, and yet must not be rejected. Col. 1.16. 6 When old times are pleaded, of purpose to lessen the glory or profit of the present works of God's power and mercy. Esa. 43.18. And this way the Pharisees offended, that to avoid subjection to Christ and his doctrine, would magnify Moses and the Prophets of old time. And so do 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 public disorders, and offences, and grievances in Church or Commonwealth. The pretence of Innovation, must not hinder the reformation of known diseases in public States. Such things as have been wastes of old, must be built, though it were not done of long time: They shall build the old wastes, saith the Prophet. Isa. 61.4. 8 When particular Christians do misapply it, to confirm them in their unbelief or doubting; as if God did not regard or accept as in former times: whereas if we serve him in uprightness of heart, he will accept our offerings as in the days of old. Mal. 3.4. And if we get David's affections to God and goodness, and will attend upon God's mercy in the means, we shall have the sure mercies of David. Isa. 55.1, 4. Thus of the ways how old things, & the pleading of them, may be misapplyed and done in our own wrong. Now follows to show in what cases respect must be had to Antiquity, and old times. And so Antiquity commends, In what cases respect is to be bad unto old times. 1 The works of God's power and mercy, 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 days of old, Isa. 51.9. so in Mich. 7.14, 20. and hath left the memory of them upon record, that we might thence confirm our weak faith. 2 The particular experiences we have had of God's goodness towards us. Thus David remembers days of old, Psal. 77.6. & 143.5. 3 The profitable determinations of right in judicial things, between man and man: and so, the old bounds are to be greatly respected, Pro. 22.28. 4 The public orders of the Churches, about the circumstances of God's worship; as the orders of the jews, to have the preaching of Moses in every City on the Sabbath day, Acts 15.21. This order is the more observable, as for other reasons, so because it was so in old times. 5 Gods commandments: It is an argument of weight to persuade to obedience, when it can be showed that that commandment is an old commandment. 1. john 2.7. 6 In things that are doubtful or difficult, such respect is to be given to Antiquity, as men should not rashly oppose their own or other men's new conceits; so as a due respect be had to equal comparison in the nature of the things questioned. job 32.6. 7 In the examples and patterns of well-doing, that have had due conformity 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 nowadays, as the Apostle shows in this verse. And thus of the two points in the description. Holy women.] The persons from whom this pattern is taken, are holy women: where observe, 1 That holiness in the first Table, is required of women aswel as men: and they are bound to the duties of God's worship, and to be religious women, aswell as to the duties of the second Table; to be chaste, merciful, faithful, diligent in the affairs 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 housewives, and obey their husbands. And withal, it may comfort women in the practice of the duties of Religion; for by the commendation given of holy women in this Text, it appears that God accepts holiness in them aswell as in men. 2 That all holy women did make conscience of subjection to their husbands: and therefore the Apostle speaks 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 sin of frowardness or rebellion against her husband: the instance of Zipporah is but of one only fact, and the error seems to be as much in her judgement as in her affections. And this doctrine should light very heavy upon many wives, that profess Religion in these times, and compel them to reform their hearts and behaviours in their carriage towards their husbands: for this Text doth import, that they want holiness that are not subject to their husbands, and live in customary frowardness and unquietness. 3 That christian women ought to study 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 learn of Sarah reverence to their husbands; and of Rahab and the Midwives of Egypt, to show mercy to God's servants in distress; and of Ruth, obedience to their parents, and constant love to religion; and of the Shunamitish woman, 2. Reg. 4.8. etc. and of Lydia, Acts 16.14. and of Phebe, Rom. 16. 2. to be entertainers of God's servants, & to succour them; and of Hanna, to be humble, and patient, and devout in prayer; and of the good woman in the Proverbes, chap. 31. and of Priscilla, and Salomon's mother, Pro. 30.1, 2. and Timothy's mother and grandmother, 2. Tim. 14 to get the law of grace into their lips, to instruct others; and of that woman in the Proverbs, to be painful in labour, and to be wise in oversight of the labours of their servants and children; and of Hester, to keep religious Fasts to God, with their maids 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 tenderness, and to bewail their sins with sorrow, and to sit at Christ's feet to hear his words; and of Elizabeth, to live without offence, Luke 1. and of Dorcas, to be merciful to the poor; 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, four 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 sex, cannot get holiness but withal they trust in God, it is impliedly clear, That all the godly do trust in God. The house of Israel and the house of Aaron, Priests and people, even all that fear 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, God's commandment, that requires it of all; which the former places shows: secondly, God's promise that he will be the hope of his people, even of all his people, joel 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 vain and transitory, 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 sound, whether we be such as trust in God, seeing in this thing lieth one great part of our evidence about true grace. If all the godly trust in God, than we are not godly, nor holy men and women, if we do not trust in God. The question than is, By what signs do godly men prove that they do trust in God? and the answer is. 1 By making God their refuge in all their distresses, Signs 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. 2 By their fear in any thing to displease God, and their care to keep his commandments, and to cleave to God, 2. Reg. 18.4, 5, 6. doing his work, whatsoever come of it. 3 By relying upon God in times of distress, without using any ill means or courses, that they know or fear to be unlawful. Esay 28.16. with 1. Chron. 10.13, 14. but still wait upon God till he help 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 always before them. Psal. 16.1, 18. for if we put all our trust in God, than our hearts do continually think of God, and are lifted up to God. 6 By committing all their ways to God, and leaving the success 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 reproof: they are as deaf or dumb men. Psal. 38.13, 14, 15.1. Tim. 4.10. 8 By contemning the glory of the world, and not regarding or seeking dependencies upon proud and sinful persons. Psal. 40.4. 9 By the joy and contentment they take in the house of God; their hearts flourishing like a green Olive tree, when they hear of the doctrine of God's goodness, and feel the refreshing of his Name. Psal. 52.8, 9 10 By their thankfulness, and great desires to praise God, when they find the experiences of God's 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 burdened with cares, but yet they cast their burdens upon God when they feel them. Psal. 55.22. They may be afraid, and yet trust in God. Psal. 56.3. They may cry and make great moan, and that a long time. Psal. 69.3 They may seem 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 holiness and sanctification, in this place, trust in God is mentioned. And therefore in divers Scriptures they are pronounced to be very blessed that can do 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 chief praise of the Fathers and patriarchs of the Church, Psal. 22.5. And the reasons are divers. 1 Because it is a supernatural power in any man or woman, Reason's proving the excellency of this trusting in God. because it is grounded upon things not seen, Rom. 8.24. 2 Because the Lord taketh special 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 look off them. so also Nah. 1.7. And chose, he is as much vexed with unbelief, and not trusting upon him, as with any other sin. We read that fire kindled against jacob for not believing 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, etc. Psal. 118.8, 9 4 Because it is a grace that produceth admirable effects: for, 1 It establisheth a man's heart, Admirable effects of this trusting in God. and makes it fixed and immovable, Psal. 112.7, 8. & 31.24. so as he can endure things that are almost beyond belief, if it be rightly exercised. Isa. 14.32. coh. Psal. 27.3. 2 It procureth from God all things a man's heart can desire, or his condition any way need. 2. Sam. 22.2, 3. psa. 5.11, 12. It gets a man marvellous loving kindness from God. ps. 17.7 so great experience of God's goodness, as cannot be uttered. Psal. 31.19. Mercy shall compass them about, when many sorrows shall be to the wicked, Psal. 32.10. His mercy will be upon us, according as we have hope in him, Psal. 33.22. & 55.22. & 91.1. etc. It is the best way, either to preserve us from trouble, or to deliver us out of trouble, of what kind soever, Psal. 130.7. Esay 25.4 & 26.3, 4. 2. Chron. ●3. 18. 3 It openeth for us a most comfortable entertainment in God's house: our hearts that can trust in God's mercy, drink out of the rivers of his pleasures, when we come into his house, and are satisfied with his goodness, Psal. 36.7, 8. The use of this point may be divers. 1 Such as find want of this grace, should use all means to attain it. And that we may be able to put all our trust upon God, we must look to these rules following. Helps to attain this grace of trusting in God. 1 We must hate them that regard lying vanities. Psal. 31.6. & 40.4. 2 We must know God's Name, Psal. 9.10. we must get knowledge of God's goodness; and so, the warrant of our trust in the word of God. We must thence learn both what to do, 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 God's love to us in jesus Christ, to know that God is our God, and we are the children of God. Psal. 31.14. & 36.7. for the confidence of an unfaithful 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 jesus 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 God's goodness 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 sin that might provoke God against us. Psal. 64.10. And to this end we should pray God to cause us to know the way we should walk in, and to let us hear of his loving kindness in the morning, to encourage us in all good courses. Psal. 14●. 8. 6 We must be sure we do not draw upon ourselves needless troubles, Prov. 28.25. and when we are in a good way, we should not give way to our own vain fears. Proverb. 29.25. 7 When we find troubles to arise, and fear and care to surprise us, we must make our refuge, to get one selves under the shadow of God's wings, till the calamity be overpast. Psal. 57.1. & 91.1. Now God's wings are his Ordinances, especially Prayer and his Word. Thus of the first use. Secondly, seeing to trust in God is such an excellent grace, such as do endeavour to practise this trust in God, must look to divers rules in the exercise of it, which are necessary 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 souls 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 God's goodness. Psal. 62.8. & 71.14. Esa. 26.4. 4 If God do defer to answer our help, they must wait for the Lord: their souls must wait. Psal. 130.5, 6. 5 They must make the most High their habitation: they must dwell with God, by setting the Lord always before them, and attending upon all means of communion with God. They must not be strangers from God, to go days or weeks without directing their hearts after him. Psal. 91.9. 6 They must handle their matters wisely, and not upon pretence of trust in God, carry themselves indiscreetly, or neglect the use of any lawful means. Pro. 16.20. 7 Their trust in God, must be joined with an awful fear of God, and sense of their own unworthiness: they must not be conceited persons, or despise the care of their ways. Psal. 147.11. 8 They must declare all God's works, that is, they must labour to glorify God, by telling others of the experiences they have had of God's goodness. Psal. 73. ult. 9 When they have committed their ways to God, they must be quieted as a weaned child, and contented with whatsoever the Lord shall lay upon them. Psal. 131.2, 3. Lam. 3.26. 10 They must believe above hope, and under hope: they must rest upon God's promise, how unlikely soever the performance seem 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 shows of himself, Psal. 18.2, 3. Neither may they say, that they cannot look that God 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 find themselves prone to fear or discontent, should speak to their souls, and chide their own hearts as David did, Psal. 42.5. See Esa. 30.2. Fourthly, wicked men have little cause then to deride and scoff at the people of God, for trusting in God, and refusing to use such evil courses as they do: for by the doctrine and reasons before, it appears plainly, that they do 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 special praise in women, to trust in God: and the more praise, because it is so rare in women, who use to rely upon either their parents or their husbands, to provide for them, & seldom look up to God. And beside, it produceth excellent effects: for it makes them subject to their husbands, and that with all quietness, and meekness, and fear to displease their husbands; as is employed here. And beside, women that trust in God, will be a great help and comfort to their husbands in their crosses: Vid. 1. Tim. 5.5 jer. 49.11. they will encourage them to rely upon God, in whom they put their trust; which very help is worth great riches. The use should be therefore, to persuade wives to be the more careful of their faith & trust in God, and to look 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 carelessness, and frowardness, and unquietness, and such as are so far from comforting their husbands in distress, that they rather add affliction to their afflictions, by censuring them and crossing them; they may justly fear that their trust in God is not right. Yea, it may be observed, that some wives that profess 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 of God: God will not be loved, when their husbands are not loved. Thus of the fourth point: the fifth point is the effect, and that is, they adorned themselves. Adorned themselves. Doct. ] In all ages the comeliness and ornament of a wife as a wife, was to obey her husband, with meekness and fear: and those were the comeliest and best apparelled women, in the sight of God, their husbands and good men, that were most quiet and easy 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, either through anger, or crying, or the like; yea though she had otherwise never so great an estate, or never so excellent gifts of nature, of mind or body; yea, if she could be imagined to have true holiness 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 either portion, or beauty, or skill, or have but weak gifts in Religion; these should be the more careful to recompense 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 itself. The special argument is taken from the particular example of Sarah, vers. 6. Where we are to observe, 1 What she did, viz. she 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 Upon what condition they shall obtain that honour, viz. if they do well, and be not afraid 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 Mistress; but after was changed into Sarah, to signify that she should be a Mistress to many, or a Mistress indefinitely, meaning that she should have a great posterity: as the man's name was changed into Abraham, and signified a father of many nations. From the giving of the names, we may gather, 1 Such as glorify God, by believing and keeping his covenant, and patient bearing of adversity, shall be blessed of God; and in particular, shall have this blessing of a happy posterity. 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 look for, if they be as Sarah, holy women, and such as obey their husbands, and are a comfort and help to them in all the travails of their lives, and no way hinder godliness in them. Obeyed Abraham.] Divers things may be noted hence. 1 That obedience is the chief thing required in the subjection of wives: showing how Sarah was subject, he saith, she obeyed him. The main thing required of wives, is to be ruled by their husbands. Those wives transgress, that are not careful to see that done which their husbands require, & with reason require: and those that cross their husbands, and vex them, by opposing or censuring; especially those that will not be quiet unless they may do what they list, and rule their husbands. 2 That as much is due to every husband, as was due from Sarah to Abraham; else this argument of the Apostle had not been good. They might have said that Abraham was a great man, and holy, and wise, and loving, etc. but the Apostle requires, that what women would do, for the substance of obedience, if they had Abraham to their husband, that must they do to him that is now their husband. And the reason is clear, Because God's commandment in the moral 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 observable in Sarah, because in obeying Abraham, she was fain to leave her own country, and be exposed to a world of pains, and danger, and wants. 3 That the discharge of domestical duties is a good work, and shall be had in everlasting remembrance. Though all good wives have not the honour to be written in God's book of Scripture, and praised therein, yet they have the honour to be written in God's book of Remembrance, which shall be opened at the last day: and so chose. Calling him Lord.] That she 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 money; 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 wonderful 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 show that they do heartily honour them. 3 We may here observe the wonderful goodness of God towards his servants, that in a great heap of sin, can see & accept of a little spark of true grace. The whole sentence of Sarah was vile and profane, 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 he is content to forgive her great sin of unbelief against him. Yea it is probable, that her great respect of her husband, made her the more willingly to believe Gods promise afterwards: for, Heb. 11.11. she is commended judging God to be faithful, who had promised her a child, though at first she laughed at it. Whose daughters ye are.] Godly women may be said to be the daughters of Sarah three ways. Godly women daughters of Sarah three ways. 1 If Sarah be taken mystically for the new jerusalem; as Gal. 4. 2 In respect of inheriting the love and blessing of God 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' room; as in the case of Abraham is said, Rom. 4.11, 16. 3 In respect of spiritual kindred and alliance: Christian women are as near a kin to Sarah, as if they were her own daughters. So that the main doctrine from hence, is, That there is a spiritual kindred and consanguinity between the godly: About which, from this place we may observe divers positions. 1 That all the godly are a kin: and the reason is, Because they are all the children of one father, that is, God; and all borne of the immortal seed of the Word. 2 That they are near a kin: as near 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 confer a real honour upon every Christian: so as the Christian wives are as truly great, as if they were immediately descended out of Sarahs' womb. 4 That God himself doth seriously acknowledge this kindred; and looks upon the meanest Christian, as truly allied to the greatest Worthies have ever been in the world. 5 That this nearness of consanguinity is not a jot altered by the distance of hundred of years; as in the Apostles time the glory of alliance with Sarah did shine in Christian women: the reason is, Because the root of this consanguinity 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 spiritual kindred, is not being Gossips at the Font, nor no carnal 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 loss of carnal kindred; and to teach us all to honour such as are truly godly, for they are the only excellent ones, and have the greatest and best kindred in the world. Yea, we should prefer our godly kindred before our carnal, in the dearness of our love: and the godly should show all duties 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 do for their carnal 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 body, 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 herself. So long as you do well.] Observe hence, 1 That Christians obtain not the proper privileges of communion of Saints, unless they do well. None but Christians that lead a holy life, have the honour of true spiritual kindred with Christ and the Saints. Matt. 12.49, 50. Wicked Christians are a kin to the Devil. 2 That we are bound only to imitate that which is good in the Saints, not their sins. They must follow Sarah in her well-doing: they must not imitate her in her frowardness, Gen. 16.5. nor in her bold adventuring of her chastity, though it were upon pretence of saving her husband's life, Gen. 12.11, 12. And this condemns those women, that so wilfully allege the examples of others, to uphold them in such behaviour as their own consciences tell is naught. 3 It is imported here, that some women may do well for a time, and yet prove very naught afterwards. Some begin in the spirit, and end in the flesh. Some women are at first quiet, sober, loving to their husbands, good housewives, etc. and yet after a time they grow froward, excessive in apparel, diet, and the like, imperious, such as slight their husbands, idle & wasteful, and careless of the duties they should do in the family. They are condemned of themselves, and shall rise in judgement against themselves, their first works condemn their last. 4 In general we may here note, That it is not enough to do good, but we must see to it, that what we do be well done. Quest. What can come to a good action, to make it ill? What things mar a good action. Answ. Impenitency in any sin, will stain any action, though it be in itself never so good. Esa. 1.13, 16. 2 An ill end will defile a good action; to do it of purpose to be seen of men, Matth. 6. or as men-pleasers, in the case of wives, or servants, or subjects, etc. 3 Unbelief makes all actions ill, Whatsoever is not of faith is sin: when we either know not the warrant of it, or believe not God's acceptation. 4 Rashness and indiscretion mars good actions, Prov. 19.2. when men have not respect to the circumstances of well doing, or the provision should go to it: when good duties are done rudely, and without respect of due time and place, etc. We should be wise to do good. Rom. 16.19. 5 Unwillingness defiles a good action: when it seems evil to us to serve God, josh. 24.14. when our works are dead works. Heb. 9.14. Deut. 28.47. 6 When the fruit men bear is not their own fruit: as if a King will offer sacrifice, or women preach, or the like. And so when wives do not the duties of wives, though they did never so much good other ways, yet they have not the praise of well doing, unless they do their duties to their husbands: the like may be said of Magistrates, Ministers, Husbands, Parents, Servants, etc. 7 Confidence in the flesh mars good duties; when men trust to their own wits, reason, skill, or any gifts, and do not all they do in the name of jesus Christ. Col. 3.17. Phil. 3.3. and in particular, conceitedness, and to be wise in themselves, and proud, will mar any action. All should be done in meekness of wisdom. 8 Inconstancy shames any action; when we are weary of well doing, or wavering, or decline and go backwards: their righteousness being as the morning dew. Quest. Can any thing we do be well done, seeing all our righteousness is as a menstruous cloth? Esa. 64.6. Answ. Our works in themselves are none well done, but by God's 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 endeavour is to do it as well as we can. 2 He beholds the work in Christ, and for his intercession passeth by the evil that cleaves to our best works. 3 He regards it as proceeding from his own Spirit in us, who causeth us to do good, and worketh our works for us; as in the instance of prayer, Rom. 8.26. Thus of the fourth observation. Doct. 5. From the manner of the term in the original, which hath a continual respect to the present time, and imports a continual well doing; I note, That a Christian should strive to be always doing good: he should let no time pass 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. Reason's why we ought always to be doing well. He should walk in the light while he hath the light; the night will come, when no man can work: and the rather, since he hath lost so much time in doing works of darkness, he should now redeem the time. Ephes. 5.15. 1. Pet. 4.2, 3. 2 Because he is God's servant, and therefore should be always working, Rom. 6. yea, he is God's Sacrifice, therefore should he be wholly devoted to the doing of good. Rom. 12.1. 3 Because we have our task set us, and ever the more work we do, the sooner we shall fulfil the measure prescribed us. 4 Because hereby we shall much glorify God, Matt. 5.16. and silence wicked men. 1. Pet. 2.12, 15. 5 Because God is faithful, and will not forget our works and labour; we shall be rewarded accordingly. If we sow sparingly, we shall reap 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 do much good, we must pray God to establish us in every good word and work. 2. Thess. 2.17. and withal, we must furnish ourselves with directions out of the Scriptures, and study the rules of life there prescribed. 2. Tim. 3.16, 17. jam. 3.17. and then we must be sure to make use of all the opportunities of well doing. And be not afraid with any amazement.] These words may be diversely referred, and so diversely expounded. If they be referred to the exhortation, to subjection to their husbands in the manner before showed, than the sense may be, that they should not fear that they should be misused if they were subject: or else it limits the manner of subjection, that they should not be subject only for fear, or out of baseness of mind; fear should not be the ground of their obedience, but conscience of God's commandments, and love to their husbands. If they be referred to the example of Sara, they may be taken either as a promise, or as a condition: as a promise, thus; If they imitate Sarah in well doing, they need not be afraid 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 be Sarahs' daughters, than they must learn of Sarah, to bear the troubles and afflions may befall them and their husbands, without disquietness and amazement. Sarah could leave her own country, and was a comfort to her husband; and we never read that she any way discouraged her husband, or complained of misery, though she was fain to live in many strange places, and had not at any time any certain abode any where. But I think the words may be interpreted in general, as containing a prohibition of excessive fears and consternation of mind, which is often found in women, to the great offence and disquieting of their husbands. The word translated Amazement, notes such a perplexity of mind, in which one is almost at ●is wits end: and therefore the Verb of which this Noun is derived, is used in the New Testament only in these cases; as in the cases of rumours of wars or seditions, ready to seize upon a people, Luke 21.9. or in the case of a conceit that one sees a ghost or spirit, Luke 24.37, And such as either of these, do women sometimes fall into: and this the Apostle forbids. He doth not forbid all fear; for they must fear their husbands, Ephes. 5 ult. and they must fear God, 2. Cor. 7.11. Nor doth he severely tax that natural fearfulness in women, which follows their sex; 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 mind? Answ. The Apostle might well imagine divers causes of this frailty. 1 They had husbands that were Infidels, Causes of amazement in wives. which might be a great grievance to them: and beside, those husbands might perhaps absolutely forbid them, or labour to restrain 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 many tribulations, and persecutions, which women are not so able to bear. 3 It may be the Apostle had observed, that women were apt to fall into these desperate fits of passion and grieving, when they were crossed by their husbands, or servants, or children. Sure it is, that many women nowadays, if their husbands do but cross 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 fits, the Apostle absolutely forbids: he would not have any of them found in a Christian wife. Vers. 7. Likewise ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, as being heirs together of the grace of life, that your prayers be not hindered. HItherto of the duties of Wives: the Husband's duty follows in the words of this Verse. Where three things are to be observed. 1 The proposition of their duty; Husbands dwell with them. 2 The exposition, showing how they must do it, viz. as men of knowledge, and such as honour them. 3 The Reasons; which are three. 1 Because they are the weaker vessel, and therefore need to be carefully and continually well used. 2 Because they are both alike heirs of God's grace. 3 Because else their prayers and God's service, will be much interrupted and hindered. In the Proposition may be observed, first, the word of connexion, Likewise. Secondly, the term of application, Ye. Thirdly, the persons charged, Husbands. Fourthly, the duty imposed, viz. Dwell with them. Likewise.] This term binds these words to the former, and shows, That God doth charge husbands to look to their duties, aswell as wives. Now if God charge the husband, it evidently imports, that evil husbands must give account to God of all the evil they do: though no law of man punish them, yet God will, that gave them this law. And withal, it may comfort such husbands as are censured without cause: God that hath given them their charge, knows their integrity, whatsoever foolish wives object, or a vain world imputes to them. And in general, God will accept and reward the careful 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 show the respect that God gives to husbands. He first by his precept informs his wife before his face, and shows him a pattern how he shall walk towards him; Why Husbands duties are noted in the last place. and therefore now may the more willingly attend to his own duty. 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 sound careful of the discharge of his duty. The well-being of the family, and the well-doing of both man and wife, depends much upon the husband's right behaviour. If the head be out of order, how can the body be well? and the wife being the image of the husband, what shall she learn of him if he give an ill pattern? If the eye be dark, how can the body be light? If the Pilot of the Ship be ignorant and careless, what safety can the Ship be in? Besides, what a world of hurt will the ill example of the husband do in the family, either in children or servants? Quest. 2. But why are husbands charged with so few words? Ans. Because it is to be supposed, that they have a larger knowledge of Gods will. And beside, in that tender age of the Christian world, the Apostles in discretion said less to superiors, to avoid 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 learn it, and show themselves exact both in the understanding and in the practice of it. Ye Husbands.] God speaks to them in the second persons, to import, that they should hear these words, as if God were present to speak to them in his own person; & withal, to teach them, that the right hearing of this doctrine, is for every man to hear it as spoken directly to himself. God doth single them out to hear their charge, and speaks to them as if he named them in particular. Husbands.] The persons charged are Husbands: and the word is a term that imports that special relation, in which God binds one man to one woman; investing the man in prerogatives of a superior in that union. Before I come to the duty charged upon Husbands, it will not be unprofitable, by way of Preface, to use some motives to such husbands as will make conscience of their ways, to persuade them to be very careful of their charge. The reasons used in the Text afterwards, I will not now meddle withal, but only put them in mind of some few things which ought to be effectual to persuade them. The motives may be drawn from four fountains. Motives to persuade Husbands to be careful of their duties. 1 From commandment: and there let them consider, who commandeth them, and how. Who commandeth them; and so let them mark, first, that God himself hath given them their law of walking. They are not tied by man's laws, but by Gods own law. Secondly, God speaks to them by the Ministry of great Apostles: it was one part of the Commission of those high Ambassadors (sent into the Christian world) to give husbands their charge. Thirdly, it should somewhat the more move them, that S. Peter was himself a married man, and therefore did practise what he taught them, and did know by experience, that a husband might with comfort undertake this task. And then it should much move them, to observe how God hath given his commandment to them: he first chargeth their wives, before he chargeth them. And beside, 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 careful 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 beside, they are images of jesus Christ: they show in the family what Christ is in the Church: they do as it were act Christ's part, and resemble him in his relation to the Church; and therefore they had need to think of it, how they carry themselves. They are types of jesus Christ, and will they shame him by acting folly, passion, pride, and dissoluteness? Did Christ do so to the Church? Besides, it should much move him, that God hath, in the most things, left the husband free from the laws of men. He hath no man to control him in his office; and hath not God made him both King and Priest in his family? His household is a little kingdom or a little Church, where he is of sovereign 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 coming 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 he did Eve to Adam: yea, let him consider, that God gave him the wife that was of his own choosing, and whom with so much desire he longed after, and it may be, prayed 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 sworn before the Lord to do his duty. Thus of the general motives. Further, in that he said, Husbands indefinitely, he shows thereby, That all husbands are bound to observe this charge, & all alike. God chargeth rich, learned, wise, godly husbands as much, and aswell as poor, unlearned, and ill disposed men. Two uses may be made of this point: for first, hereby we may see clearly, 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. Civil difference of blood, nations, calling, condition, or common gifts, makes no exception from any, when God gives his law. Secondly, such husbands as find an outward difference from other husbands, either in their gifts, or greatness of means, or highness of office or calling, should lay aside all thought of such things, and show 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 add to such hearers as hear 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 duty charged upon husbands, is contained briefly in these words; and under this phrase of dwelling with them, is comprehended in effect, all essential matrimonial duties: For it imports, What things cohabitation doth import. 1 Not only cohabitation, but also, 2 Separation from all the world, to a special fellowship with that woman. 3 Communion of goods: They that must be partners of God's treasures in Heaven, must be partners in all outward blessings. All things should be common: so as the husband must provide maintenance for his wife, and that not only while he lives with her, but he ought, as he is able, to provide for her maintenance after he is dead. 4 Mutual benevolence, or the mutual use of each others bodies, 1. Cor. 7. 5 Delight in her company, so as to be loath to be absent from her: 'tis not enough to be with her, but he must dwell with her, Pro. 5.19. 6 Serving of God together, as the last reason in the end of the verse shows. Now diverse reasons may be given of this, why husbands should dwell with their wives. 1 From the institution of marriage, diverse things may be noted: as, that God said, he would provide a helper for man to be before him, Reason's why husbands ought thus to dwell with their wives. Gen. 2.18. and beside, 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 be seen in the Canticles; and he hath promised he will be with his Church to the end of the world, Mat. ●8. 3 From the unnaturalness of the offence of living asunder: did ever any man hate his own flesh? saith the Apostle, Ephes. 5. or can the arm or head in the natural 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 reproof of many husbands, that have 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 hawks, 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 have their husbands to keep 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. Again, the indefinite propounding of the duty, shows, 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 avoid shame, or the displeasure of the wives friends, or only while her portion lasts, or for such like carnal respects. But before I leave this point, something would be said of four 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 board: thirdly, the case of Nullities: fourthly, the case of Divorce. For the first; In what cases it is lawful for the husband to be absent. when God gives a man a just calling to live from his wife, or to go into foreign parts, it is lawful to forbear cohabitation for the time. As in the case of Soldiers, or Merchants, or Ministers, that are called to exercise their Ministeries in remote places: In these cases, when the wives cannot or will not go 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 employment, no man can disannul that calling: and therefore, such in the Ministry as have lawful callings to exercise their Ministeries in other countries, and have not sit employment at home, do very sinfully when they refuse to preach the Gospel in such places, upon that silly pretence, that they cannot get their wives to consent. For the second, viz. the case of Separation from bed & board, it is for the most part very wicked and abominable; Whether separation from bed and board be lawful. because we have not either commandment, or permission, or example of any such in the Word of God. And beside, experience shows it breeds a world of scandalous inconveniences: Though I doubt not, but in some special cases the Magistrate or Church, may cause such a separation for a time; but as it is ordinarily practised by diverse husbands and wives, it is very vile. For the third, viz. the case of Nullities, we must understand, in diverse cases, though the man have bound himself by the contract, or consummation of marriage, to the woman, yet he must not dwell with her, because such contracts and marriages are mere Nullities in the sight of God, and of no force. Cases of Nullity. 1 If he marry her that is divorced for any other cause than fornication. Matth. 19.9. 2 If the marriage be incestuous, that is, within any of the degrees prohibited in the law of God. see Levit. 18. Which laws were not ceremonial or political, but moral and natural: which may appear, as by other reasons, so by this one; God saith he did destroy the Nations for such incestuous Matches, Levit. 18.24. Now God could not punish the Nations for breaking a law was never given them. The ceremonial and political laws were given to the jews, and not to the Gentiles: thus it was not lawful for Herod to have his brother's wife; nor must the Corinthian that married his father's 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, etc. then the marriage after with another is a mere Nullity, and such dwelling together is whoredom. Zanchius brings reasons for this from the law of God, and Nature, and civil and common laws. 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 drunk when they give consent, and do disclaim it when they are sober. These are Nullities in 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 mean to contract marriage with one person, and another person is given him: as when Leah was given in stead of Rachel to jacob; Divines agree, that jacob might have rejected Leah, and that his own consent afterwards did only bind him to dwell with her. But yet error about the condition or state of the person, is no Nullity: If a man contract himself to a woman he thinks to be a free woman, and she proves a bond woman; or he thinks he marries with a rich woman, and she proves a poor woman: these errors do not cause a Nullity; 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 Nullity: as in the case of eunuchs, some kinds of incurable palsies, or the like. And about this, I find 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 consent of parents: He brings many arguments from the Law before Moses, and from the Law of Moses, from the Testimony of the Apostle Paul, and from the laws of Nations, and from the Fathers. If marriage be contracted or celebrated with such, as have any notorious contagious disease, which is known to be incurable; as the Eliphantiasis, or worse kind of leprosy, or the like: because this will prove a mischief to the party clear, and to his children, and to the Commonwealth; and God ordained not marriage to be a mischief, but a help. If marriage be celebrated with a woman that is found to be with child by another man. Yea, he inclines to those that think the marriage of a Christian with an Infidel, as a jew, Turk, or Pagan, as being the known and professed enemies of Christ, is likewise a Nullity. He gives many probable reasons, and quotes diverse authors for the opinion. But for my part, I dare not venture so far, especially to be peremptory in it: much less have I attained to the learning of those Divines, that think Veneficium versus hanc, Witchcraft disabling a man towards that woman only, to be a sufficient cause of a Nullity in the marriage. Thus of the case of Nullities. Concerning Divorce, what rule is to be observed. For the case of Divorce, I think that rule of our Saviour binds 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 lawful 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 Infidel forsakes a Believer, the Apostle saith the Believer is free. I answer, that this is not a case of Divorce: The Believer doth not for the business of religion put away the unbeliever, yea, the Apostle shows he ought not, 1. Cor. 7. only if the unbeliever will depart, let her depart. And so by the wilful departure of the Infidel, the Christian is freed from the bond of marriage, as Divines conceive; which is a kind of Nullity, but not a Divorce. But then a great respect must be had to the kind of unbeliever: not every wicked man or woman, nor every person that professeth a false religion, but such an unbeliever as is a professed enemy to the Name of Christ, is the unbeliever the Apostle speaks of. Yet one thing more I must add about the case of Disertion: When the Disertion is for other causes than religion, if it be wilful or inevitable, than the party diserted, is freed from this charge of cohabitation; freed, I say, for a time, till the diserted return: and if he never return, the party forsaken is for ever free. Thus of the Proposition of their duties: the Exposition of it follows. 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 speaks of husbands, as heirs of the grace of life. And so before I come to show what special things, in the manner of cohabitation this knowledge doth charge upon husbands, I would consider of some doctrines in general, employed by the words: as, Doct. 1. That the knowledge of God's 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 appear diverse ways. First, by the seat and use of knowledge: Excellency of divine knowledge in many respects. it is a gift, that adorns the mind of man, making him by his inward understanding to see excellent things. It is a great benefit, to have senses to discern things without us: 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 spiritual light, it shows a man the differences between good and evil, and reveals 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, jam. 1.17. and it is the special glory of Christ's divinity, to lighten every man that comes into the world, john 1. and the ●oly Ghost claims a part in this glory, to give illumination to the mind, 2. Cor. 3. Thirdly, by the testimony God gives of the worth of knowledge, especially. when it is spiritual and religious knowledge. It is called riches, 1. Cor. 1.5. and preferred before all outward things in the world, jer. 9.23. and Christ accounts it a great sign of special friendship, to communicate knowledge to his Disciples, job. 15.15. and God gave jacob a greater portion when he gave his word to him, than he did give to all the world beside. 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 careful to prove that he hath given knowledge to the men God gave him, to prepare them for eternal life, john 17.6, 7, 8, 26. Fifthly, by the relation it hath to God himself: 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 sin and a curse, to want knowledge, Hosea 4.11. and other gifts or services are rejected as vain, if this grace be not had; as Zeal, Rom. 10.2. Sacrifice, Hosea 6.6. and therefore such as want knowledge, should shake off profane sluggishness and vain objections, and seek to be rich in 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 thankful to God for his great mercy, in giving them knowledge and the means 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 soon as they have wives, they are charged to show their knowledge, john 1.9.1. Cor. 8.1.1. Tim. 2.4. This condemns the Sacrilegious humour of those persons, that are like the wicked Lawyers our Saviour speaks 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 clear fountain of God's Word; or by their power, restraining the means of knowledge from the people: and withal, this should stir up all sorts of men to seek knowledge, and use all means to attain 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 withal: It is a light to lighten our paths. Our knowledge should be after godliness, Tit. 1.1. It should someway help forwards the work of godliness: that we get by hearing, should be showed by practice, james 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 only for discourse, but for conversation. The words of knowledge, or utterance, is given to some christians only, 1. Cor. 12.8. And such as cannot talk much, may yet have comfort, if they have knowledge to stay their hearts in faith, and that they can show their knowledge by a good conversation. Doct. 4. The knowledge seated in our minds, should have a commanding power of our actions: all should be according as a man's knowledge saith. Those parcels of Divine truth put into our minds, should rule us and dispose of us, and make us ordered according to them. Those laws in our minds, should make us master all that rebels against them, and make the members be subject to them to obey them. Our knowledge should be lively, and endued with Sovereign power: This is the honour we should give to the light that is in our minds, 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 devil or the world may lead them aside to all sorts of temptations, and yet their knowledge makes not opposition, and doth not take arms, to subdue what exalts itself against the light of it, as it should do, 1. Cor. 10.4. Now, if men would hearten, and give life and power to those notions of knowledge are in their minds, and would have their knowledge to have full power, they must observe these rules. 1 They must daily wound, Means to give power to our knowledge. and mortify, 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 guilty of, with a kind of wilfulness; 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 find out, and be sure they resist them, or else the laws of the mind will be but feeble, and sacred notions infused will starve and wither, and never appear in their life and power. 2 Men must be sure they study profitable things, and avoid such knowledges as are fruitless, as belong not to them, 1. Tim. 6.20. 2. Tim. 2.23. Tit. 3.9. There is knowledge that will puff up, 1. Cor. 8.1. But men must be wise for themselves, and strive to understand their own way, Prov. 9.12. 3 They must pray God to put a spirit and life into their knowledge, and give them grace to show all good conscience in their obedience; and withal, 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 minds. Finally, let all men that profess the knowledge of God's word, remember that their knowledge should make them differ from all other men. Their lives should excel others, according to the knowledge in which they differ from them. A man must hold forth the life and light of the knowledge he hath, Phil. 2.15. They have a great task to do, that have received much knowledge; much is required of them: If they do ill, their example may do much mischief. 1. Cor. 8.10.11. Doct. 5. True knowledge makes an impression upon every part of a man's life: it makes him better in all his ways, both towards God and man; as here, true knowledge makes a man a better husband. He must carry himself as a husband, according to his knowledge he hath of God's word. True knowledge enricheth a man in every thing, 1. Cor. 1.5. The favour of our knowledge, should be manifest in every place, 2. Cor. 2.14. The knowledge that will not do thus, is falsely so called, 1. Tim. 6.20. There is use of knowledge in the most ordinary things of the life of man; as meats, marriage, and the things of our calling, 1. Tim. 4.3. and therefore this should stir up all godly Christians, to show this proof 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 husband's knowledge of his Word, and to bless all means to that end; for that will make them the better husbands. Doct. 6. It is an ill thing for men to transgress against their knowledges, when they do things that are not according to their knowledge, or leave undone things they know they should do. The servant that knows his Master's 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 special manner remember this: for there is a great deal of need that they should take notice of this point. Oh it is a grievous thing for a Christian to be wilfully corrupt, to do or leave undone things against his knowledge. Doct. 7. One thing here is comfortable, that God requires no more of his servants, but to do according to the knowledge they have. Ignorances', by the benefit of the new Covenant in Christ, he will pass by, so as they be careful to get knowledge according to the means they have of knowledge. This is a great comfort. Doct. 8. In knowledge men should excel 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 especial seat of spiritual senses and understanding: and their wives are charged, if they doubt of any thing, to ask their husbands at home. It is a great dishonour to many men in this age in many places, that women excel them in knowledge, both for the measure of it, and power of it, and care to use the means to get it. Thus of the general Doctrines. These words, as they in particular order the duties of Husbands, show divers things they are to look 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 ways; for first, they must set up Religion, and the worship of God in their dwellings. josh. 24.15. They must keep off the curse of God from them, and their wives and children, by daily praying to God, jer. 10. ult. They must diligently (in their kind) instruct the family in the plain things of God's Law, talking and discoursing of the Word of God upon all occasions, Deut. 6.7. Gen. 18.19. They must see that God's Sabbaths be kept and sanctified in their dwellings; and therefore must not only restrain labour, but bring his household to the exercises of Religion, and privately help them, by examination or repetition, Command 4. Exod. 20.4. yea, and by sanctifying them to God's worship. job 1.5. which is done by exhorting them to holiness and preparation, and by humbling himself in prayer before God for himself and them: and he must sanctify the creatures they use, by prayer. 1. Tim. 4.5. Secondly, in special 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 wife's reformation, and right order of behaviour by their own example: giving full proof of their piety, discretion, providence, painfulness and meekness; not daring to commit the faults themselves 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 perform the duties 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 we have no commandment from the Lord: but yet, seeing some of the duties of Religion may be 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 think by Anallogy it will follow, that the wife may do other duties, as pray, and repeat Sermons: But yet it is most likely, that this power extends not further than her children and her maids, which was the power Hester used, Hest. 4.16. or if it go further, it must be in some special cases, and with observation of diverse 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 loathe her for that, because God layeth them on her, and she cannot help them. And for her faults, they are either mere frailties arising from ignorance, or insufficiency she cannot help; and those he must pass by altogether, when he discerneth that she is not willing to offend in them, Prov. 19 10. Or else, they are faults she committeth of knowledge; and so, they are either curable or incurable. Curable, are such faults of negligence or waywardness, that prove grievous to him or others: for these his rule is, he must not be bitter to her, Col. 3.19. but show himself to be gentle and easy to be entreated, james 3.17. He must use all good means of counsel, and forewarning of her, and entreating, and such reproofs as may be seasonable, and secret as much as may be. He must avoid raging & furious passion, and reproaches. If her faults be incurable, that is, such as he cannot mend by such courses, than I suppose he may fly to the general 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 fly to his Pastor, and such as have charge of souls with him, and get them to admonish her. But if none of these courses will serve, I think the Pastor, or others employed in the business, may give notice, as they have occasion, to other Christians of her incurableness, and they may thereupon forsake her company, and reject her as a Pagan or a Publican: but for the husband, he must cohabite still, and with patience bear the cross God hath laid upon him, waiting, if at any time God will give her repentance, or otherwise restrain her wickedness. 3 Matter of circumspection. To dwell according to knowledge, is to dwell with circumspection; and that he must show in matter of his own right. He must take heed that by no indulgence or remissness he lose his own 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 speak of things essentially expedient to the peace or well-being of the family: he must not be his wife's 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, he must show it in the care of his estate, restraining her wastfulnesse if she be given to disorder, or wretchlessness in that kind, Prov. 14.1. Thirdly, in case of sin against God: he must take heed that he nourish not sin in her by connivance, or neglect of counsel or reproof, job 2.9, 10. Fourthly, in case of difference between her and her servants; so preserving his authority, as he judge not partially, but with equal judgement showing the fault whersoever he find it, else he may extremely harden his servants against them both. Giving them honour.] This is the second thing required in the Exposition. They must honour their wives: And this the Husband doth, How many ways husbands honour their wives. 1 When he useth her with signs of his estimation of her, according to her rank in the family, and her relation to him; entertaining her as his companion, and not as his servant or slave. To honour her, is to carry himself 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 careful 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 apparel and other things as may show manifestly how great account he makes of her, and doing all with cheerfulness, 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 special delight he takes in her above others, cherishing her as his own flesh, and making as much of her, as he can do of himself. Pro. 5.19. Eph. 5.28. 5 By suffering himself to be entreated, and in some cases advised and admonished by her. Gen. 21.12. 6 By giving her such employment 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 yielding a free and just testimony of her praises upon all fit occasions, both to herself and others. Prover. 31.28, 29. 8 By covering her infirmities, passing by mere frailties, and not speaking to her, to provoke her, when she is way ward, or else giving soft answers, and forbearing as much as may be, to speak 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 bear, that she may be free to give for pious or charitable uses, what may be for her credit or encouragement. Object. But my wife was of mean 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 she is idle, and froward, and wasteful, etc. Sol. If she be so, thou hast cause to pray for and admonish her; but for all that, thou must love her, and yield 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 profane and carnal, a wicked woman, a scorner of religion, or perhaps of a contrary religion. Sol. Thou must love and honour her, not because she deserves it, but because God requires it. Thus of the Exposition. The reasons follow; and the first is, Because they are the weaker vessel. As the weaker vessel.] The word translated Vessel, is diversely accepted in Scripture; sometimes properly, sometime Metaphorically. As it is taken properly, it is sometime taken for goods or any householdstuff, 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 God's service, were called Vessels of the Ministry, Heb. 9.21. So a Bushel is called a Vessel, Luke 8.16. So that which held the fourfooted beasts and fowls, etc. in the vision, Acts 10.11, 16. is called a Vessel, yet like a sheet: so is a sail of a ship called by this term, Acts 27.17. Now in a Metaphorical sense, this term 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 special service or ministration. Thus Paul was a Vessel of election, or a chosen Vessel to bear God's 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 justice.. Thus Vessels of honour and mercy, and Vessels of dishonour, Rom. 9.21, 23. and in general, any man or woman that God appoints to do any work, or his instruments either publicly or privately. Thus all men, in respect of the work 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 help of man. Now for the word Weaker: It signifies the frailties and defects in the Sex of women; in respect of which, they are inferior to men: not so much their sinful defects, as their natural defects; defects of negation rather than defects of privation. So then the sense is, That in as much as women whom God hath given unto man, instruments of his blessing and their help, are by nature frail, and have many weaknesses and defects; men should be the more tender and careful 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 perform, we may learn, That in works of grace or matters of holiness, we are rather Patients than Agents. Not but that by God's assistance, men and women do work that which is good; but because thereby God would have us to ascribe all to his grace: And therefore he compares us not to active instruments, as tools are in the hands of the workman; but to passive instruments, such as Dishes are, that bear and carry Treasure, or meat, or such like. Hence it is the Apostles call themselves earthen Vessels, 2. Cor. 4.7. and Paul in converting the Gentiles, did but bear God's Name, Acts 9.21. And therefore we should all acknowledge our insufficiency, and fly to the blood of jesus Christ to sanctify us: for all the Vessels of the Ministry in the Temple were sprinkled with blood, Heb. 9.21. And further, such as are unprofitable should repent and amend: for they are but as the vessel in the hands of the Potter, and God will break them in pieces with his rod of iron, Rev. 2.27. Doct. 2. Women are weak and frail, called here the weaker vessel; and I take it, this weakness is attributed to them, not in respect of sin so much, as in natural defects: so as he means not personal faults, but such weaknesses, as are found in all women, or the most. But yet I would not be understood, to free women altogether from sin in these frailties, because since the fall the natural defects are tainted, and there is in them a special kind of defectiveness, or infirmity which cleaves to their Sex, which is not so usually in men, or not accompanying the nature of men. Quest. What are the things wherein women are more usually frail, or defective, or infirm than men? 1 In capacity and judgement. In what things women are more frail than men. They are not capable of so large a measure of knowledge as men (in equal comparison) nor so able to reach the depths and mysteries of knowledge. 2 In respect of their insufficiency for the greatest employments of life; as that Sex is not ordinarily capable of the great services of God in Church and Commonwealth: the works cannot be done by women. 3 They are apt 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 dependencies. 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 weakness is stamped upon the whole Sex. 5 In respect of their aptness to fears 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 evil. It is harder to find out throughly the perfect disposition of a woman in good or evil, than of men. Solomon could find 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 be the true sense of that place, Eccles. 7.28, 29. compared with verse 25.27. 7 In respect of their proneness to vanity, and pride in apparel; which I gather from this, that all the express directions about apparel that I remember in Scripture, are given 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 us occasion to magnify the power and mercy of God. His mercy, that despiseth not his weak creatures, but bestoweth the grace of life upon them. His power, in that he keeps them in life, and preserveth his own work of grace unto the possession of eternal life. Secondly, it should stir 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 weak, Esay 40. 29, 31. 1. Pet. 3.5. It will be their greater glory, if they can overcome their natural weaknesses, especially, if they can excel men in the things of the kingdom of God, as many times it comes to pass. Thirdly, all Christians should have those women in great estimation, that have overcomne their frailties, and do excel in knowledge, and piety, and mercy, and trust in God. Fourthly, all women should be therefore the more humble, and apt to fear and judge themselves, and more willing to be taught, or admonished, and more frequent in prayer to God, to help them and keep them; and in particular, they should be the more willing to be ruled by their husbands, as knowing it is a mercy of God, considering their weakness, to give them husbands to support them, and provide for them and finally, they should be the more faithful and diligent, to do all the good they can in domestical affairs, seeing by nature, they are not fit to manage the greater and more public services of God. The third doctrine concerns Husbands, and so they are taught from hence to give the more honour to their wives, because of their natural weakness: For, as it is in the natural body, those members of the body which we think less honourable, upon them we bestow the more abundant honour, 1. Cor. 12.23, 24. so it should be 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 show it, both by taking the more care to provide for her, and by cherishing & encouraging her the more, & by hiding & covering her frailties as much as he may, & by not exacting more from her than she is able to perform, & by helping her all he can, by instruction or otherwise. Only we must note, that he is not bound to honour her the more for sinful infirmities, but for natural defects. How he must carry himself towards her in respect of sinful infirmities, or personal faults, hath been showed before in the manner of his carriage towards her as a man of knowledge. And thus of the first reason. As being heirs together of the grace of life.] In these words is contained the second reason, taken from the general dignity of Christians; which also extends to Christian wives. And concerning the dignity of Christians, five things may be noted out of these words. 1 The title of their dignity, They are Heirs. 2 What they inherit; Life. 3 What the cause of this dignity is, viz. Grace. 4 In what manner they possess it, viz. Together. 5 The persons capable of it; womans 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 be careful to get grace, and become truly religious, because it was long of their sex that sin came into the world: and as by one woman's bearing of a child, salvation was brought again into the world; so should they every one in particular, strive to recover their honour, by expressing the sound power of a religious life in all faith, and charity, and holiness, and sobriety, 1. Tim. 2.14, 15. And beside, what shall it profit wives to get them jointures on earth, and husbands to provide for them while they live here, if their souls and bodies perish when they die, 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 showed, vers. 4. But on the other side, if they be ignorant and irreligious women, it is 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 husband's sin 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 be no difference between husbands and wives, but they shall be all one in Christ, alike heirs of eternal life: Which is to be noted, the more to persuade 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 Lamb.. Thus from the Coherence. The first thing to be observed about the dignity of Christians in general is, That they are heirs. Heirs] The doctrine is, That all true Christians are heirs. Now, for the opening of this doctrine, two things must be considered. 1. How they come to be heirs. 2. What their glory is in being so. How godly men come to be heirs. For the first; Christians are not borne Heirs: I mean, not heirs to God, as is intended in this place, but have it by the grace of adoption. God hath but one Heir by generation, and that is Christ: all his other heirs are by adoption, such as he chooseth of his mere Grace, and makes them his heirs. Now, the mystery of our adoption must be considered of in this manner: A Christian by the Gospel is made a Believer: Now faith, after an unspeakable manner, engrafts him into the body of jesus Christ: Now being engrafted into jesus Christ, who is God's Son, he thereby comes to the power to be the son of God, and to be an heir, with Christ. Christ is God's Heir, and so is all that is grafted upon Christ, joh. 1.12. Now there is a double Adoption: the one imperfect in this life, the other perfect, which we shall have after the Resurrection of the dead: By the one we have the promise of inheritance, and by the other we 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. For the second, Adoption is called a glory, by an excellence, because there is no glory like to it; even the adoption to be heirs as it is in this life, is the greatest glory in the world. Now the glory of our Adoption, may appear to be very great, if we consider, 1. By whom we are adopted (viz.) God. Wherein the greatness and glory of our Adoption appeareth. If it be such a glory to be Heir to any great Prince in the world, what a surpassing glory is it, to be the son and heir of God? Rom. 8.17. and that if we 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, Host 1.10. An everlasting Father, Esay 9.6. Other Fathers that adopt, may dye before they pass 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 down, to make us capable of this honour to be God's Heirs (viz.) the blood of Christ. There was never so much paid for all the inheritances in the world beside, Gal. 4.4, 5. Heb. 9.14, 15. 3. The great things we are heirs to, which I will but briefly touch here; We are heirs not only to all our eyes can see, but to all things our hearts can think of. We shall inherit the earth, Mat. 5.5. We shall be heirs of the world, Rom. 4. God will give us all the world: yea, we shall inherit eternal life, as is to be showed afterwards: yea, we are coheirs with Christ, Rom. 8.17. And what would we ask more? 4. The great privileges which God's adopted children do 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 legal terrors, and to testify 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 show, to lead them into all truth, and to be the guide of their lives, to tell them when they go out, either on the right hand, or on the left; And lastly, to be their continual comforter, john 16. Esay 30. 2. By the right of their Adoption in Christ, both their persons and their works are accepted before God, so as they stand always high in God's favour, howsoever they are entertained in the world, Eph. 1.6. 3. They have a name, and honour, shall never be taken from them; an everlasting name: no preferment so high as theirs, Esay 56.4, 5. And this is the greater privilege, because no meanness or contemptibleness of condition on earth can bar them from the enjoying of this prerogative, as the coherence of that place shows. 4. They have the Angels of heaven to attend them: God shows by that, that he will have them looked unto as his sons and heirs, Heb. 1. ult. 5. They may ask 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 he rather complains that they will not ask him often enough, joh. 16.23. 6. If at any time they fall into distress, they have such interest in Gods special providence, that a hair of their heads shall not fall to the ground without the providence of their heavenly Father. And beside, God will make himself marvellous in their deliverance, if all worldly helps fail, Esay 43.18, 19, 20, 21. 5. If we consider the wonderful manner of their communion with Christ, and that four ways. For first, we have communion of nature with him, and that by his Incarnation, for he took our nature, and so became our Brother. And this doth nothing at all belong to Reprobates, because Christ took not nature polluted with sin, Heb. 2.14. Yea, we have communion with him in his divine nature, as that nature doth dwell graciously in us, and we are made like unto it, 2. Pet. 1.4. Secondly, they have communion of state with him; which the Scripture acknowledgeth as a great 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: only preserving the difference between 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 oil that was poured on his head, hath run down upon his members, Revel. 1.5.6. so that God's heirs are all Kings & Priests. A royal nation, and a kingdom 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 spiritual 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 we consider the assurance that Christians have given them for their right of Adoption: for first, they have an Act for it in Gods eternal Council, Eph. 1.5. Men that have an Act of Parliament for the holding of their lands, they think they have a sure tenure; and yet many Acts of Parliament may be repealed, but the Acts of God's Council are like himself, immutable. The godly they are predestinate to Adoption. Secondly, they have not only Gods promise for their inheritance, but God's oath, that by two immutable things, the heirs of promise might have abundant consolation, as the Apostle shows, Heb. 6.17, 18. Thirdly, to make all sure, God hath put his spirit within them, as the seal and earnest of their inheritance, Eph. 1.13, 14. The use may be, 1 For Information; and so first, to show the great goodness of God to man, that not only requires and gives holiness, but adds also blessedness to his servants. In justification and Sanctification, he gives to men those good things they call bona virtutos, the good things of virtue: and in Adoption, he gives those good things they call, bona conditionis, the good things of condition, even blessedness and true happiness: whom God makes holy, he will make happy also. Secondly, it manifestly shows, that we hold all our happiness, not by Merit, but by Grace. For, adopted children cannot plead merit, but must acknowledge all of gift, as will more appear when we come to speak of the cause of Inheriting, viz. Grace. 2 For Instruction; and so The first impression this Doctrine should work upon us, should be a desire to be such as may obtain the right of Adoption of sons, for flesh and blood cannot inherit, 1. Cor. 15.50. So long as we are carnal and unregenerate men, we neither are, nor are to be called the heirs of God. The unrighteous, that is, such as live in gross sin, and do the works of the flesh, are expressly and peremptorily excluded from the benefit of Adoption, 1. Cor. 6.9, 10. Gal. 5.21. None but such as are effectually called, What kind of persons we must be to attain this Adoption. and borne of God, are capable of this Grace, Heb. 9.16. joh. 1.13. And in particular, we must have a true justifying faith, joh. 1.12. For, as was showed before, we come to the right of Sons, only as we are engrafted into Christ, upon whom, all the inheritance is originally and fundamentally conferred. and into Christ we cannot get but by faith. And further, we must look to the sound mortification of the deeds of the flesh, Rom. 8.13. and know, that none can inherit but such as overcome the power of their corruptions, and are not in bondage to any sin, Rev. 21.7. And more specially God requires in all such as will be his sons, that they be such as are not in bondage to the passions and perturbations of the heart 〈◊〉 for he hath promised that the meek shall inherit; Mat. 5.5. Thirdly, we must forsake all needless society & familiarity with the wicked of the world, if we will be God's sons and daughters, and resolutely refuse to be corrupted with the sins of the times; as the Apostle shows at large, 2. Cor. 6.17, 18. Fourthly, we must be such as are described, Esay 56.4, 5, 6. We must make conscience to keep God's Sabbaths, and choose the thing will please God; being more desirous to please God in all things, than natural children are to please their earthly parents; and take hold of God's Covenant, as resting upon this preferment, and the promises of it, as our sufficient happiness. And that we may be the more established in the knowledge of our Adoption, it will be good for us to try ourselves by the signs of such as are God's adopted children. Marks of God's heirs and adopted children. 1 Such as are God's children by Adoption, have this mark, They are made like unto God their Father, in holiness, in some truth of resemblance, 1. Pet. 1.25. And this they show two ways: first, by purifying themselves, and sound humbling of their souls for their sins, that deface the Image of God in them: as Saint john saith; Every one that hath this hope, purifieth himself, as he is pure, 1. joh. 3.2, 3. Secondly, by employing himself constantly in doing righteousness; for hereby the children of God are known from the children of the Devil, 1. joh. 3.10. 2 In the last recited place, you may discern another sign of a son and heir to God, and that is the love of the godly, as his brethren and fellow heirs: He that loveth not the brethren, is of the Devil, not of God, 1. joh 3.10. 3 The gift of prayer is a sign of Adoption, and that we have received the spirit of Adoption, Rom. 8.15, 16. By the gift of prayer, I mean, not the skill to utter words to God in a good form of words, and variously; but the gift to speak to God in prayer, both with confidence in God, as in a father, and with the affections of prayer, which the phrase of crying Abba Father, imports. 4 A Child of God discovers his Adoption by the manner of doing good duties: he doth serve God, not with servile respect, but with filial affection; he loves to be God's servant, as may be gathered, Esay 56.6. 5 To love them that hate us, and bless them that curse us, and do good to them that persecute us, is a sign that we 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 carry ourselves in this world, as becomes the children & heirs to such a father as God is. And so in general, it should wonderfully fire us to all possible care, to be holy as he is holy; and to express more to the life, the Image of God's grace and holiness, 1. Pet. 1. 14, 15. And that in all manner of conversation, striving to carry ourselves as the sons of God, without rebuke, in the midst of this froward and wicked world; all sorts of the men of the world being so ready to reproach such as are God's people, that if they will speak evil, it may be only for our good conversation in Christ, Phil. 2.15, 16. And in particular, we are charged in Scripture with certain special and choice things that do greatly adorn and grace the life of a child of God that is an heir of heaven, if we be God's heirs, and he be our father. How Gods heirs must carry themselves. 1 We should be Peacemakers, for our father is the God of peace, and this will force men to call us the sons of God, Mat. 5.10. 2 We must not render reviling for reviling, but rather bless, seeing we are heirs of blessing, as the Apostle urgeth it, ver. 9 3 We should live without care, as knowing that we have a heavenly father that careth for us, Mat. 6.32. And seeing we are heirs of a better world, we should not love this world, nor set our hearts upon such mean things as this world can afford, 1. joh. 2.15. 4 If we be God's sons, we should be willing to submit ourselves to his correction. If we yield 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 carelessness and boldness, 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 be hid, and though it do not appear to the world what we are, and though we have many crosses, and losses, and persecutions, yet the thought of our inheritance with God should swallow up all; Whatsoever we are now, yet when Christ appears, we shall appear in glory: and there can be no comparison between the suffering of this life, and the glory to be revealed upon us, Rom. 8.17. Mat. 19.29. Col. 3.2, 4. 1 joh. 3.2. And that we may be the more comforted, we should often pray to God to show us by degrees, and to make us know the riches of our inheritance, both in what we possess in this world, and what we look for in heaven. And thus of the title of our dignities; We are heirs. Of life] Now follows to consider what we inherit; and that is Life; We are heirs of life. It is somewhat a strange speech; but yet if we consider of it, Life is a most sweet thing, there can be no happiness without it. A living Dog 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 enquiry into it is very difficult: it is wonderful 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 natural or spiritual: as for natural life (especially since the fall) that is so poor a thing, as to be an heir to, it is no great preferment. By natural life, I mean that life that men live while they are unregenerate: I say, that life is a very poor thing; Which will appear, if we consider the quality of it, Natural life but a mean thing in diverse respects. or the means of preserving it, or the short continuance of it, or the subject of it, or the things with which it is oppressed, or the whole nature of it. 1 For the quality of it; What is life? It is but a wind, 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 wind, saith joh, joh 7.7. What is your life (saith S. james)? it is even a vapour that appeareth for a little while, and then vanisheth away, jam. 4.14. 2 If we consider the short continuance of it. It will vanish away of itself after a while, as we see in that place. It is compared to a Weavers Shuttle; or at the best, every hour of our life, or every action, adds secretly a thread till the web be woven, and then we are cut off. So Hezekiah compares himself 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 yield something to death. 3 If we consider the poor means of preserving life: It is such a weak thing, that if we do not daily give it food, it will fail us; and if it be not kept with raiment, it will be extinguished. And for the means we use, how silly are they? Our life is called the life of our hands, Esay 57.10. because it will not last, unless we make hard shift with our hands to preserve it. 4 If we consider the subject of it; It is but our bodies: for our souls in our natural condition, according to the sense of Scripture, are dead in trespasses and sins. They have as it were a being, but not a life. Our souls, in respect of the substance of them, are excellent things, because invisible and spiritual 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 spiritual. 5 If we consider the miseries with which this life is infested, both by sin, and the punishments of it. As for sin, it is leprous from the womb, and charged with Adam's fault, and errs so often as cannot be numbered; the faults of it are more than the hairs of our heads. As for punishment, how hath God avenged himself 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 Devils also compass 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 pass 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 eternal 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 only of the godly, that they are heirs of life: as if there were no living men but they; and as if they had been dead all the time they were, till they were adopted. But it is not Natural life is here meant, but Spiritual life, called in Scripture, New life, and the Life of God, and eternal Life. The words of the Apostle Paul, Tit. 3.7. when he saith, We are heirs according to the hope of eternal life, serve to expound these words of the Apostle Peter. Now concerning this life, it is above the reach of all mortal 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. and Saint john saith; It doth not appear what we shall be, 1. joh. 3.2. And in the 1. Cor. 2.9. it is said; that eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive of, what God hath prepared for them that love him: Yea, Christ himself doth seem to grant; that, as Man, he did not fully see the glory of this eternal life, in his mortal condition, where speaking of his estate after death, he said; Thou wilt show me the paths of life, Act. 2. And for so much as is revealed concerning this spiritual and eternal life, two things must be remembered; the one, That the doctrine of this life lieth hid from ages and generations, in extreme darkness; and when the Gospel treats of it, it brings it as it were out of a dark 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 special wisdom: for Solomon long since had observed; that Life is above to the wise only, Prov. 15.24. The things I would consider of about this life, are these. 1 The Degrees of it. 2 The Original of it. 3 A guess at the Nature of it. 4 The things that nourish it. 5 The differences between this life on earth, and as it is in heaven. 6 The Means to attain it, or what we must do if we would enter into life. 7 The Signs to know whether it be in us. 8 The Properties of it. Lastly, the Uses of it. 1 For the first, we must understand, that this life hath three degrees, Degrees of spiritual life. into which we enter in at three gates as it were. The first degree of eternal life, begins at the first spiritual acquaintance with God in this life, when his favour is made known to us in jesus Christ, by the Gospel, so as we are truly justified and sanctified, being reconciled unto God, having all our sins forgiven us, and our natures made new: and into this degree we enter by the gate of Regeneration. Thus our Saviour saith; This is eternal life, to know God, and whom he hath sent jesus Christ, joh. 17.3. Thus he that heareth Christ's words and believeth, is passed from death to life, joh. 5.24. The second degree begins at our death, and continueth the life that the soul, separated from the body, enjoys till the resurrection at the last day. And concerning the estate of the soul in this degree of life, we 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 enjoys the honour of all good works, Rev. 14.13. the body resting in the grave from all pain and labour, as in a bed of rest till the resurrection, Esa. 57.2. And into this degree of life eternal, we enter in by the gate of death. The thirddegree of life eternal, begins at the resurrection of our bodies at the last day, and is enjoyed by body and soul for ever, comprehending all possible consummation of felicity and glory in the heavens; And into this we enter by the gate of resurrection, which is a kind of new begetting of us, and therefore is called the resurrection of life, joh. 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 warn men to look to it, that they enter into the first degree of eternal life, while they are in this world, or else they shall never get to heaven when they die; and therefore should strive for saving knowledge, and to become new creatures, or else it is in vain to hope for heaven. The original of this life. 2 For the second, which is the original of life, it is greatly for the praise of it, that it flows from that life which is in God himself; which is an unspeakable glory to the creatures that enjoy it. With thee is the fountain of life, saith David, Psal. 36.9. So he calls him the God of his life, Psal. 42.8. Natural life is but a sparkle, that flows from the life of our parents; but spiritual and eternal life, is kindled from that infinite light and life in God; But yet not as Christ received we this life: for he had it by natural generation, we have it by a way unspeakable from God, but yet by jesus Christ: In him was life, as the life was the light of men, john 14. He that hath the Son hath life, john 5.12. and he it is that is eternal life, viz. to us, vers. 20. As there is no light in the visible world, but from the Sun in the sirmament; so there is no life in the spiritual world, but from God in Heaven, which hath caused it to shine in our hearts by the Son of righteousness, Christ jesus. 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 God's goodness, and make us to rest ourselves 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 original of this life from God three ways. It hath its original from God three ways. First, in respect of Ordination, and so it flows from God's decree; He hath ordained us unto life, Acts 13.48. and our names are written in the book 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, john 6.51. This life will not be had without his death: that we might live in eternal life, he must dye a temporal death. And shall not this greatly inflame our hearts to love the Lord jesus, that gave himself for us, that we should not perish, but have everlasting life? Thirdly, in respect of operation or inchoation; and so the fountain of life is either without us, or within us: without us is the Word of Christ, that is the immortal seed 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, john 6.63. And that word, considered as it is preached to the dead souls of men; the dead shall Hear the voice of Christ, and live. Shall hear it: note that. john 5.25. which should make us greatly to esteem the preaching of the Gospel. Within us, the fountain of life is the Spirit of Christ, which is called the Spirit of life which is in Christ jesus, Rom. 8.2. Now the Spirit of Christ, that we may live, doth two things, viz. it quickens the seed of the Word, and unites us unto Christ, as members of the mystical body: and then look how the soul of man doth give life to every member of the body; so doth the Spirit of Christ to every soul, as a several member of the mystical body. 3 For the third; We shall not exactly know what the nature of eternal life is, till it be perfected us, or consummate; yet by divers words God hath let fall in Scripture, we may guess at the nature of this life: The nature of it, consists in a saving knowledge or celestial light. and in general, I think it is a kind of celestial light falling into the soul, that doth to it, that which natural life doth to the body. This S. john, showing how Christ was the life of men, saith, he was the light of men, john 1.4. And David having said, With thee is the fountain of life, adds; And in thy light we shall see light, Psal. 36.8. And so the promise to the penitent sinner was, that his life should see the light, job 33.28. So Christ saith, he that followeth him, shall have the light of life. Mark it; the Light of life, john 8.12. So that the life of our minds is knowledge in general; and in particular, it is the saving knowledge of God and jesus Christ, as our Saviour saith expressly, john 17.3. This is eternal life to know God, and whom he hath sent, jesus 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 goodness, only able to fill and ravish the heart of man: and beside, because God as our chief good, can alone make the ravishment of the heart perpetual, and so last for ever, which nothing else can do. But because every knowledge of God hath not this effect, to breed everlasting life in the heart of a man; therefore I will distinctly set down what kind of knowledge it is that hath this effect, and what is required that it may be right. Which knowledge, must have these properties and effects in it. 1 It must be such a knowledge, as discerns God to be the only true God: and this rule excludes the Pagans from eternal life, who though by the light of nature they might discern the invisible things of God, by the works of the creation; yet they so shut up those principles of natural truth in unrighteousness, that they set up creatures as God, and gave the glory of the true God to them. Rom. 1. 2 It must be such a knowledge as ascribes into the Nature of God such an excellency, as can be expressed by no likeness 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 eternal life, and Images in the heart to conceive of God by, excludes the ignorant and carnal Protestants. In the right conceiving of God's 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 discerns him to be the chief good, and only happiness to be desired: and so all those persons that behold any thing in this life, to be sought after as the chief felicity of their lives, are excluded from eternal 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 jesus Christ (that is) that sees the way how Gods infinite justice, provoked by many sins, is pacified by the atonement made by jesus Christ, as the Mediator between God and man, joh. 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 eternal life, as live in despair of God's mercy, as Cain and judas. These knowledges are such, as without which life cannot be had, but yet in themselves do not quicken the Soul, and inspire it with life. 5 It must be such a knowledge, as doth nor only discern aright the doctrine of the Nature of God, and of the person and offices of Christ; but doth discern that God is ours (in particular) in jesus 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 souls: Now, because we discern this in God two ways, viz. by the light of faith, believing the promises of the Word, though we see him not; and by the light of vision, when we shall see him in his goodness 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 be of unspeakable comfort to the weak Christians, that have attained to this knowledge; for certainly this is eternal life in them, as true as if they had th● glory of heaven already. But now, that true Christians may be the more infallibly settled in the knowledge of their interest in eternal life, as it lieth in the right knowledge of God, to be ours in jesus Christ, I will add certain effects of this knowledge, which show, not only that it is right, but also, that it is very eternal or spiritual life: for, if it be a right knowledge, 1 It raiseth in the dead heart of man spiritual senses, that were never there before: It makes the soul of a man able to hear God's word, that could never do it before: It gives sight in spiritual things, and sense, and feeling, and spiritual tastes of God's goodness, and a favouring of spiritual 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 man's heart upon a constant wondering at the glory of the things revealed. He that hath this knowledge, sees in a Mirror; he sees, and wonders: Nothing more ravisheth the heart, than doth the word, when it shew● him the glory of God's grace to him, 2. Cor. 3.18. Wicked men see, but they see not in a Mirror. 3 It is a knowledge that works transformation: it changeth a man into the likeness 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 leaves them the same men it found them, for disposition and conversation: but this light humbles the heart of a man for his sins, and purifieth him from his most secret sins, Act. 15.9. and beside, prints upon him the Image of God, and stirs him up to all the motives of life in doing good works, 2. Cor. 3.18. Col. 3.10. 1. joh. 2, 3. & 3.24. 4 It is such a light as is indelible, and will abide the trial, of manifold afflictions, and gives life and joy still to the soul: It doth not only comfort in God's 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 bless God for the Gospel that brings life to light, and shows us the love of God to us in Christ; and for all the means by which the Gospel is preached to us in the life of it. Oh, how should we be beholding to them that help us to eternal life, by leading us unto God, this Ocean of goodness? And withal, we should be wonderfully thankful to God, and for ever comforted, if we can find that we have attained to the assurance of God's love to us in Christ. Though our knowledge here be but small and weak, 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 wisdom, and spiritual understanding in the word of Christ? seeing it is our life, and in the same degree we increase in eternal life, that we increase in acquaintance with God in Christ, and therefore above all gettings, we should be getting understanding. And finally, it shows the woeful 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, & will be their eternal death, if they prevent it not by repentance, and sound redeeming of the time, for the service of the soul, about this sacred knowledge. 4 Now for the fourth point, the things that nourish life are greatly to be heeded, both to show us what we should apply ourselves to, and with what thankfulness to receive the means of our good herein. 1 We must know, Divers things nourish this life that the principal cause of the nourishment and increase of spiritual life, is the influence of virtue from Christ our mystical 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 fears of death, and from the power and blots of sin, Rom. 8.2. and withal, it quickens and increaseth life in us, for the better exercise of righteousness, Rom. 8.10. 2 The contemplation of God's favour and presence doth wonderfully extend and inflame life in us. To mark God any where, or by any experience to find effectually his love, and to taste of the sweetness of his goodness; this is life from the dead, better than all things in natural life: It doth a godly man's heart more good, than all things in the world can do, as these places show, Psal. 30.5. & 63.7, 8. & 36.3. & 16. ult. with coherence. 3 The entertainment God gives his people in his house, is one special cause of increase of this life in us, as it increaseth both knowledge, and joy, and all goodness, 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 God's house, is the food of this life; called the savour of life unto life, 2. Cor. 2.16. Christ's words are the words of eternal life, joh. 6. see Psal. 36.8. joh 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 vein of life Pro. 10.11. Yea, the very reproofs of instruction are the way of life, Pro. 6.23. And therefore weak Christians should be instructed from hence, with faith to rest upon the God of their lives, who by the spirit of Christ can enable them to eternal life; & with thankfulness to embrace all signs of God's favour and presence; and above all things in life, to provide for themselves powerful means in public, 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 carnal persons would do, to have their natural lives, if they were in distress or danger. It is also excellent counsel which Saint jude gives in this point concerning eternal life: he would have us look to four things: The first is, to edify ourselves in our most holy faith, striving to get in more store of God's promises, and divine knowledges, and to strive to establish our hearts in our assurance of our right to them. The second is, to pray in the holy Ghost; for he knew that powerful prayer doth greatly further eternal life in us. The third is, to keep ourselves in the love of God, avoiding all things might displease him; choosing rather to live under the hatred of all the world, than to anger God by working iniquity. The fourth is, to look as often and as earnestly as we can, after that highest degree of mercy and glory we shall have in the coming of Christ, jud. 1.19, 20. I will conclude this point with that one counsel of Solomon; Keep thy heart with all diligence, for there out come the issues of life. Christians that would prosper in spiritual life, should be very careful of the first beginnings of sin in their thoughts and desires, and be very diligent in nourishing all good motions of the holy Ghost, preserving their peace and joy, in believing 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 eternal life in the first degree, be a treasure of singular value, yet the glory of this life doth greatly excel, as it is to be held in another world. I intend not to compare life in heaven with natural life here (for that is not worthy to be mentioned in the balance with that eternal life of glory) but with eternal life itself, as it is held by the godly only 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 eternal life many ways 2 In respect of the means of preservation of life in each degree. 3 In respect of the company with whom we live in each degree. 4 In respect of the quality of life itself. 5 In respect of the effects of life eternal in each degree. For the first, there is great difference between 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 we shall live in eternal Mansions, buildings that God hath made without hands, 2. Cor. 5.1. Here we live on earth; there in heaven. Here we are strangers and pilgrims, far from home, Heb. 11. there we shall live in our Father's house. Here we are in Egypt; there we shall live in Canaan. Here we live where death, sorrow, and sin, and Devils dwell; there we shall live in a place, where God, and immortality, and all holiness dwells, 2. Pet. 3.13. Here we are but banished men, there we stall live in the celestial Paradise; Here we have no abiding City, but there we shall abide in the new jerusalem that is above: The glory of the whole earth can but shadow out by similitude, the very walls and gates of that City, Rev. 21. Here we can but enter into the holy place, there we shall enter into the most holy place, Heb. 10.19. To conclude, there we shall enter into the heaven of heavens, which for lightness, largeness, pureness, delightfulness, and all praises, almost infinitely excels the heavens we enjoy in this visible world. 2 In respect of the means that preserve this life. For the second; in this life, unto the preservation of life, we have need of many things: as first, we need meat, drink, raiment, sleep, marriage, physic, the light of the Sun by day, and the Moon by night: Yea, the life of Grace, though it consist not in these things, yet in a remote consideration, hath need of these, that we may be the better able to serve. God in body and soul. But in heaven we shall need none of these, we shall be as the Angels of heaven, and God himself shall there be all in all, and shall fill us with his goodness, 1. Cor. 15.28. Our life shall subsist in God himself, who shall satisfy us out of the plenty of his own glory. In that City there will be no need of the Sun to shine by day, or of the Moon to give light by night, for the glory of the Lord doth lighten it, and the Lamb shall be the light thereof, and there shall be no night there, Rev. 21.23. & 22.5. Esay 2.60.19. Secondly, in this world we need the help of superiors, as Kings, Rulers, Parents, Husbands, Teachers, etc. But in that world inferiority and subjection shall cease, when we shall sit down with Abraham, Isaac, and jacob in the Kingdom of God, Mat. 8.11. and so all the first things shall then be done away, Rev. 21.4. Thirdly, in this world we need spiritual means for our souls, and the help of diverse gifts in the Spirit, which serve for our furtherance in the way to eternal life; Our souls cannot live without a Temple on earth, without the Word, and Prayer, and Sacraments; but in that new jerusalem, S. john saw no Temple in it, there is no preaching nor praying; there we shall not need any, nor have cause to mourn for the want of it, as many times we do now: for the Lord God almighty, and the Lamb, are the Temple thereof; from God we shall have an infinite supply, in stead of all these things, Rev. 21.22. Here we treat with God by means at a great distance, there we 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; we shall not need promises to imply either faith or hope, because all shall then be performed, and we shall have actual possession, 1. Cor. 13. ult. Nor shall we need sorrow for our sins, because all our iniquities shall then be done away. The gifts that suppose misery or sin in others, are such as these; holy fear, anger, jealousy, care, hatred, grief, pity, or such like; now all these shall then be put off for ever, because in that kingdom shall be nothing that is either unclean, or wretched, or in danger to fall away. Yet notwithstanding this hinders not, but that God may delight the souls of his people, by ways unknown to us, after a most glorious manner; which seems to be shadowed out, by eating of the tree of life, which bears so often fruit, and by drinking of the water of life, which runs like a river, pure as crystal, and proceeds from the Throne of God, Revel. 21.6. & 22.1. For the third, 3 In respect of the company. there is great difference between the company with whom we live here, and those with whom we shall live there; and that in seven things. As first, in the sorts of peoples: Here our life is made grievous by the evil ones, that either molest us with their oppositions, or grieve us with their wickedness, or infect us with their evil examples: but there shall be no wicked ones, no Devils to tempt us, no devilish men to slander us, or persecute us, no abominable persons, either to grieve or pollute us: All these enemies shall be cast into the Lake of fire, Revel. 21.8. & 20.4. & 22.14. we shall never be troubled with them more; and the people there are all righteous, Esay 60.23. Secondly, in the dignity of the friends we shall find in heaven. They are usually but mean persons we must sort withal here, but there they are such as exceed all the glory of this world; our friends and companions shall be glorious Angels, and blessed patriarchs, and Kings, and Prophets, and Apostles, and the Martyrs of jesus; and in general, all wear Crowns 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 rely 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 general assembly of all Gods elect, Heb. 12. 22, 23. Fourthly, in respect of disposition, both theirs and our own: Here our life with our friends is made often grievous, by reason of envy, suspicion, offence, passion, pride, forgetfulness, and private discords; or our own 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 only mortal, and must leave us, but mutable, and may forsake us; but there all the company is immortal, and being perfectly sanctified, are as God himself, 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 satisfy us. Alas, here on earth, many things befall us, wherein our friends, though they would, yet they cannot help 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 we lose daily such as are near and dear to us; in heaven we shall have them all, and it is very probable, we 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 john in the Transfiguration on the Mount, knew Moses and Elias, and yet had never seen them. how much more in heaven shall our knowledge be perfected, to know and to be known particularly, and as it were by name? For the fourth; 4 In respect of the quality of the life itself. Our knowledge (which is our life) differs greatly now from that it shall be, 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 nearness as we cannot conceive of now. This is that which our Saviour prays so earnestly for, joh. 17. 20.21. Secondly, in respect of the manner of it; Now God treats with us by means, as by the Word and Sacraments, etc. but then without means, immediately: Now we see by the help of a glass, or as an old man doth by Spectacles; but then we shall see God by direct vision. Moses, that saw as much of God as a mortal man than could, saw but his back parts; he saw God, as we see a man going from us, but then we shall see him face to face, as he is coming to us; yea, as he is possessed by us. We shall not need help to show God to us, as we do now, for God himself shall be our everlasting light, as was showed before. There is a fourfold vision of God; the one is natural, as when we see him in the crertures: the other is speculous, or Symbolical, when we see God in certain signs 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 we 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 unknown to us. Thirdly, our knowledge will differ in the measure: now we know but in part; there are many things we know not, and what we do know, we know but obscurely, and darkly; then we shall know perfectly, even as we are now known perfectly of God, 1. Cor. 13.10, 11. etc. and so we shall know both God, and the Creatures. There is a world of most delightful and rare knowledge of the Creatures, which we attain not to in this life: but the chief glory of our knowledge then, shall be in the perfect vision of God, and those unspeakable beauties of his Nature, when we shall behold perfectly the glory of every property or attribute in God, which will be sufficient to breed 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 fifth difference is in the effects of our Knowledge: for, from our knowledge, and this celestial light, flows righteousness, peace, and joy in the holy Ghost; which the Apostle Paul makes to be the parts of the kingdom of God, and so both in this life, and in heaven, Rom. 14.17. And unto these three heads may be referred all things that concern the glory of eternal life: and all these are held with, great difference in each degree of eternal life. For though we have righteousness, and peace, and joy now in the truth of them; yet we have them not as we shall have them in heaven; as will appear, if we consider of them distinctly. 1. For righteousness. First for righteousness. Here it is the greatest burden 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 be done away; there shall be no danger of displeasing God, for we shall be made perfect in all parts and degrees of holiness: our nature shall be perfect, like the nature of God; our members shall never more be servants unto unrighteousness, and our souls shall exactly resemble God in all perfection of goodness and gifts Here the glory of man's inheritance lieth in the goodness of things without them; there it shall consist principally in an everlasting goodness, confirmed upon themselves: We shall be without spot and wrinkle, Eph. 5.27. We shall be as he is in holiness, 1. joh. 3.2. Here is our grief, that our hearts cannot be so filled with the love of God, and the godly, as they should be; there our hearts shall burn with an eternal inflammation of affections towards God, and the blessed ones, without any interruption or decay: we shall never more be troubled with hardness of heart, discouragement, fear, distractions, inordinate desires, and perturbations. Yea, our holiness shall be better than Adam's in Paradise: for he had a power not to sin, but we shall 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 benefit of Christ's righteousness imputed to us; but then we shall be made so perfectly holy by inherent righteousness, that we shall stand everlasting righteous before God, by the righteousness that is in us. Imputation shall there cease for ever, when Christ hath delivered up the kingdom to God the Father, and when Faith shall be done away. Lastly, the difference in this point may further appear in the freedom of our will. In this life many times our wills are not free to desire to do the good we should do, and most an end want power to execute what we desire: but there shall be all liberty, so as we shall never want either desire or power, to accomplish what may be for God's everlasting glory, or our own 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. Sometimes we have but little inward peace; our hearts being unquiet with fear, or grief, or discouragement, or passions; or else our consciences are unquiet, either because God fights against us, to try us or to humble us, or we fight against ourselves, through ignorance & unbeleef, or distress for sin. Sometimes when our spirits are quiet, and there is a truce from inward war, we then want outward peace; either men are unreasonable, & molest us without cause, in our estates or names; or else God afflicts us in body, with pain and weakness; or in estate, sometime with easy crosses like small rain, sometimes with greater crosses, like some fierce storms. Now in heaven there shall be an eternal cessation of all misery; there shall be no curse, and affliction shall be cast into the Sea, Rev. 22.3. Secondly, our Sabbath or days of rest, which God hath consecrated and blessed to us as the chief joy of our lives, proves many times days of sorrow and affliction, because either our bodies are molested with pain, or our souls distressed for want of powerful means, or for want of ability to keep a Sabbath unto God, or for want of joy in our souls. But in heaven we shall have an eternal Sabbath; not one day in seven, but all our days; rest without labour, and solace of heart, without any difficulty in ourselves, or interruption without us: God and the Lamb will be an eternal Temple to make our rest for ever glorious. We shall be freed from all the labours of life, & from all pain & difficulty in serving God, and our works shall be all easy, and full of delight, even the praising of God for ever. Rev. 14.12. Heb. 4.9. 3. for joy. Thirdly, for joy; there is great difference both in the causes, and in the measure, and in the continuance of it. The causes of our joy, shall be the highest can befall a creature. Here, while we are present with the body, 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 majesty shall be so great, as if all the Kings of the earth did bring their glory to one man, it would not equal what every one shall have there. 2. Tim. 4.8. Revel. 2.24. & 3.21. we shall reign in life. Rom. 5. And this Crown is the more glorious, because it shall not consist of some precious thing without us, but of royal excellency, with which our souls and bodies shall shine as the Sun in the firmament; our very bodies in quality being altered to such an expression of majesty, and beauty, and angelical excellency as now exceeds all mortal 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 unspeakable and glorious, what are those rivers of joy at God's right hand? Psal. 16. ult. And for continuance; they are for evermore, as the Psalmist there speaks: 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 tears: but there shall be no sorrow, no death, no crying nor pain, but God shall wipe away all tears from our eyes for ever. Revel. 21.4. 6 Thus of the differences of life on earth, and life in heaven. What men must do that they may enter into life, What men must do to attain this life. follows: 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 straight: men may be misled by a thousand byways, and the work to be done is a very hard work. Secondly, that there are but few that find the right way; yea, but few amongst those that seek it, and seem desirous to know what they should do: for, either they understand not the directions when they are given; or by taking time to think of them, they forget them; or else when they have the answer, they go their ways, (like the yongue man in the Gospel) 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 we had need to attend the more carefully, and resolve to do whatsoever God requires of us, whatsoever it cost us, and not be troubled at the difficulty of the work, considering the excellency of eternal life, and the many helps we may have to further the work: Of which afterwards. This then is the question, What should a man or woman do that he might be sure to enter into life? Ans. 1 Thou must lay the foundation of all in jesus Christ; Thou must disclaim all trust in any thing in heaven or earth, in thyself, or thy own works, or any other creature, and rely upon the merits of jesus Christ, as the only means of pacifying God's anger, or procuring eternal life, Act. 4.12. joh. 3.16. and thou must inwardly lay up Christ in thy heart, so as spiritually ever to eat his flesh and drink his blood, by applying all he hath done or suffered for thee in particular. joh. 6.53. 1. joh 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, jesus Christ; and with the more encouragement, because he hath promised to give even his holy Spirit to them that ask him, Luk. 11.13. 3 There will be no life in the soul, if thou dost not repent thee of thy sins, Act. 11.18. And this is the harder work, because first to confess thy sins will not serve turn, unless thou forsake them, and overcome them, Revel. 2.7. so as the power of them be mastered, and thou do from thy heart desire and resolve to leave them. If thy lusts, passions, disorders of life in drunkenness, swearing, sins of deceit, 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 apparent victory, there will be little comfort in life. Secondly, in turning, thou must turn from all thy transgressions, so as thou be sure thou leave no sin thou knowest, but thou wilt endeavour to judge thyself for it, and strive to forsake it. Thy heart must be turned from it, Ezech. 18.21.18. Yea, if some of thy sins, 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 threads; which is done by great humiliation, jam. 1.10. And withal, thy heart must continue afraid in the least thing to offend God. This fear of the Lord is required to the very beginning of this life, Pro. 14.27. 4 Thou must deny thyself extremely in outward things: thou must look for persecution; yea, and perhaps be put to it, to forsake father and mother, house and lands, wife and children, yea, and life itself, so as to hate and lose this natural life, in comparison of the gaining of eternal life, Mark 10. 30. joh. 12.25. 5 Thou must be tied to walk in a strict course of life all thy days, resolving to walk in the way of righteousness, and let the word of God be the rule of all thy actions, and by patient continuance in well-doing, to seek increase of happiness and holiness; for life is only in the way of righteousness, Prov. 12.28. Rom. 2.7, 8. Ezech. 33.15, 16. A Christian hath many helps to attain it. Now, though this work be very hard, yet thou hast many helps, if thy heart be right and willing to obey: for, 1 God will give thee his holy Spirit, to work all thy work for thee, and to cause thee to walk in his statutes, and keep his judgements, and do them; and will mortify the deeds of the flesh, and teach thee in all truth, and comfort and support thee, and make thy works acceptable to God, as hath been showed before. 2 Thou hast the help of spiritual Armour, that is mighty through God, to cast down strong holds, 2. Cor. 10.3, 4. thou wilt find a strong supply from every ordinance of God; the Word, and Prayer, and Sacraments, all serve to help against the difficulty of this work, and so will the Society with the godly, as was showed before. 3 Thou wilt have the benefit of Christ's prayers and intercession for thee in heaven, joh. 17.17.15. which is of unspeakable force and power to help thee. 4 The greatness of the reward should pluck up thy heart against all the hardship of godliness; for, 1 God will grant thee pardon of all thy sins, Act. 2 39 2 Thou shalt have fellowship with God himself; and he will show thee so much when thou seekest to him in his ordinances, 1. joh. 1.7. 3 Thou hast most precious promises, recorded every where in the sacred Volume of God's book, 2. Pet. 1.4. 4 Who would not be 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 run with all violence in the race set before us, 1. Pet. 1.3. 1. Cor. 9.24, 25, 26, 27. Only let me 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 ears, and not let them depart from between their eyes, and be sure to keep them in the midst of their hearts, Prov. 4.22.21.20. Mark every one of those words to do it; and consider, that it is not the having of the Bibles, or Sermons, or the reading, or hearing, but the knowledge we get into our hearts: nor is it any knowledge, but wisdom, or the wise knowledge of the Scriptures: and our knowledge is then wise, when it is an understanding of our own ways; and we are wise for ourselves, when we study profitable things, and when we sow those seeds of truth in daily practice, and when we practise with discretion, looking to the circumstances of every duty, not to draw upon ourselves encumbrances by our own rashness or indiscretion. And lastly, when with all knowledge we join lowliness of mind, and meekness; that meekness that is called meekness of wisdom, by Saint james. Thus of the means to attain life: The signs follow. There are diverse ways to try ourselves, whether eternal life be begun in us: as, Signs of this life are six. 1 By the savouring of those things that are immortal. Our mortal life relisheth nothing but what is transitory: and eternal life finds happiness in nothing but what is eternal, or tends to it. Thus a man that is endued with this life, esteems with sense, grace above riches, spiritual treasures above all earthly. In particular, the desire after the Word of God, is a sign that we are at least new borne babes in God's kingdom if so be we desire it with a kind of natural affection, as the child doth the breast; and constantly, and as the word is sincere; and with an unfeigned desire to grow in grace and goodness, by the power of the Word, Rom. 8.5. 1. Pet. 2. john 6.27. 2 By our knowledge of God in Christ, as hath been showed before, when it is such a knowledge as works not only admiration, but also sound transformation of our hearts and lives. 3 There is a kind 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 sins, and for all sorts of sins, Rom. 7. Esa. 6.5. Esa. 1.16. and as they are sins, 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 God's goodness, Host 3.5. Esa. 1.16. and is found in prosperity as well as adversity. 4 By our love to God; for if the light of life be in us, and that we are truly acquainted with God, as our God in Christ, the heart hath seen that, that will make it in love with God for ever; and show it by his estimation of God's loving kindness, and all the signs of it, above all things in life, Psal. 63.2, 11. and by longing after the coming of Christ, 2. Tim. 4.8. and by grieving for God's absence, Cant. 3.1. and by his fear to offend God in any thing, jude 20. and by his willingness to suffer any thing for God and the Gospel. 1. Thes. 1.2. 5 By our love of the brethren. The Alpostle john with great confidence of words, makes this a sign, that we are translated from death to life, 1. joh. 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 only companions of our lives, and if it be for the grace and goodness is in them, 1. joh. 5.1. 2. joh. 1.2. and if it be, notwithstanding their infirmities, or adversities; and if we love all the brethren, without respect of persons. 6 To conclude this point generally: If eternal life be begun in us, we are new creatures, borne again; the Image of God is restored in us in some degree, joh. 3.5. Tit. 3.7, 5. Colos. 3.10. and we are such as are fully resolved to spend our days in the way of righteousness, 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 seen, nor ear 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 God's council. Men be ordained to life, and their names written in the book of life, Act. 13.48. Phil. 4.4. and God hath bound himself, by many promises in his Word, to the believer; and beside, hath confirmed it with an oath, Heb. 6.17. and Christ is gone into heaven, to make the place ready for all the heirs of life, joh. 14.3. and further, we have it already begun, even eternal life begun, joh. 17.3. 4 It is a life by assimilation, that is, such a life as is fashioned in likeness to the life of another, even jesus Christ, according to whose Image we 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 eternal: A life that will last as long as God liveth; it will never have an end. Divines express the eternity of it, in part, by this similitude: Suppose a little Bird came to the Sea once in a thousand years, and took up only one drop of water, and so should continue to take every thousand years only one drop, what an unspeakable space of time would it be, before the Sea would be drunk up? and yet eternity is a lasting beyond that unmeasurably. Thus of the explication of the doctrine concerning life. The uses follow: and, Use 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 eyes, that they might awake from that fearful lethargy, and stand up from the dead, that Christ might give them this light of life? How should they unchangeably resolve to seek God's kingdom first above all things; and above all gettings, strive to get understanding? What shall it profit them to win the whole world, and lose their own souls? But especially the doctrine of life should melt the hearts of all the godly, and imprint upon them the care of many duties; as, What duties this doctrine should compel godly men to practise. 1 They have cause to wonder at the exceeding riches of God's kindness to them in jesus 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 wean their hearts from the cares of this present life, and from the love of earthly things, seeing their inheritance lieth in spiritual and eternal life, 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 Gospel, they should therefore take heed they be not carried about with diverse and strange doctrine, nor trouble themselves with doubtful disputations, or unprofitable questions. They have found the words of eternal life, and whither else will they go? Tit. 3.7, 9 Heb. 13.9. 5 This should make them love one another, as such as shall be companions in life for ever. Yea, they should receive one another, as Christ received them to glory, joh. 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 heirs with them of the grace of life, as this Text shows, and Col. 3.24. 6 They should strive to show the power of this life, and how much it excels natural life: and therefore the fruit of the Spirit should be in them in all goodness, righteousness, and truth, Eph. 5.9. and they should so hold forth the Word of life, that they should think on whatsoever things are true, honest, just, pure, lovely, and of good report; and if there be any virtue, or any praise, they should strive to act that, being careful in all things to maintain good works, 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 be always comfortable, considering the assurance they have of eternal life; they have the Spirit of glory resting upon them. One would think they should be always 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 eternity? and is there any comparison between the afflictions in this world, and the glory to be revealed? Grace.] Thus of the matter of their inheritance. The cause follows, 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 bestows upon men: and if Grace were so taken, then would be employed 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 be an excellent Preacher, as judas was, and may have the gifts of prophesying 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 confess his sins, as Pharaoh and Saul did: a man may be much grieved, and sorrow, and humbled for his sins, as Abab and Cain; and may repent too as judas 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 john 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 reform their lives in many things, as Herod did: finally, a man may have faith to believe God's word, as the Devils do, and to believe God's promises, as they that have a temporary faith do after a sort, and may joy much in the comfort of them, as they concern the godly: and yet in all these gifts there was no life. Another point in that sense, is this; That there are gifts of God's 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 look about and try their estates: and weak Christians should diligently study their book of signs of true grace, and mark how the Scripture proveth all those saving graces to be such, as can be found in no reprobate. But because I think Grace in this place, cannot be taken for the gifts of grace in men, What is meant here by grace. I pass from these points. By Grace then here is meant, the glorious attribute of goodness that is in God, by which he freely showeth his love & mercy to his creature. And that it must be taken in this sense, I gather from the third of Titus v. 7. where the sentence being like, grace is called there, His Grace; We are justified by his grace, and made heirs of eternal life. Now this grace of God, Two ways considered. as it is in God, I consider of two ways: first, as it is in relation to this spiritual and eternal life of God's heirs; and then secondly, as it is in itself generally considered. In relation to spiritual life, I consider of it, both in what it excludes, and what it includes. Grace excludes both Nature and the works 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 Natural generation: we are not borne heirs of life, and so the sons of God: we are borne only the sons of Adam, not of God. They that are borne after the flesh, are not the seed, Rom. 9.8. Secondly, in respect of privilege: By nature we 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 we do such works as proclaims us to be children of disobedience, and children of the Devil; and therefore cannot be heirs of life, by any works done by Nature since the fall. And as it excludes Nature, so it excludes the works 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 workes of the Law. Rom. 4.4. & 11.6. nor can our best works 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 God's free favour to us in Christ. For first, our election to life, is from the mere 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 justification, Tit. 3. 7. Gal. 2. ult. Lastly, in respect of the consummation of it in the perfection of glory in heaven. Rom. 6. ult. Thus of Grace in relation to Life. In itself, Grace is a most amiable attribute in God, extending his goodness unto the creature, without respect of deserts. And that we may the more admire the glorious grace of God, it will be profitable to give a touch of the fruits of it unto man, upon whom he sets his favour: for look what men have interest in the grace of God, these things flow upon them from the beams of that grace. What privileges follow on such as enjoy God's grace. 1 God knows 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 find favour in his sight. Gen. 6.8. & 19.19. 3 When they offend, and are sorry for their offences, and seek for mercy; he pardons iniquity, and takes them for his inheritance, and reputes him of the evil. Exod. 34.9. joel 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 ask of him, without hitting them in the teeth. jam. 1.5. Lastly, we see by this Text, he gives them the inheritance of eternal life, and all things that belong to life and godliness. 2. Pet. 1.4. The use should be to teach us many things: as, 1 To celebrate the praise of this graciousness 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, either in temporal or spiritual things, we receive it from his free grace. Psal. 44.4. Ephes. 2.8. for, by the grace of God we are that we are. 1. Cor. 15.10. 3 When we would wish the best good to others, either in public to the Churches of Christ, or in private at home, or abroad to any that are dear to us, our cry should be Grace, Grace to them. Zach. 4 7. 4 We should especially be moved to seek this grace of God to ourselves, as the sufficient and the only happiness in the world. Col. 1.6. Now that this point may the more effectually be understood, I will show you how this grace of God comes to men; and than 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 jesus Christ, and comes by him, john 1.17. and therefore called the grace of our Lord jesus Christ, in the blessing at the end of the Epistles. Without Christ, no grace can come to sinful men. Further we must again 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 we must know, that there must be wrought in us that supernatural gift of faith, by which only we can be capable to receive this grace of God: we have our access only by faith, Rom. 5.2. Now for the second point, there are many things God stands upon to find in the persons, that should receive the comfort of his grace; not for the merit of them, but for the honour of his own grace, that it be not abused: As first, we see by that which went before, we must have faith to believe and apply to ourselves the doctrine of God's grace. Secondly, we must be good men: not such as are men of wicked devises, or such as make a mock of sin; but such as are careful in all their ways to avoid what may displease so gracious a God, Prov. 12.2. & 14.9. Tit. 2.11, 12. Thirdly, we must be lowly and humble persons, that attribute nothing to ourselves, but all to God's goodness, Prov. 3.34. jam. 4.6. 1. Pet. 5. And therefore it concerns all Christians to take heed, that they rest not in the hearing of the doctrine of God's grace, but must labour truly and effectually to know God's grace to themselves, Col. 1.6. 5 This doctrine of God's 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 only their unworthiness; and that is removed by this doctrine of God's grace: Thus the Apostle saith, We have good hope through grace, 2. Thes. 2. 16. and again, We have acccesse unto this grace, by which we stand & rejoice in the hope of the glory of God, Rom. 5.2. 6 It may wonderfully embolden us, in our suits and requests to go to God's 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 do not transgress against this doctrine of the grace of God. And men sin against the grace of God fearfully, four ways. First, Men transgress against the grace of God many ways. when they frustrate it in the doctrine of it: which they do, partly when they receive the doctrine of it in vain, and fail of the right knowledge of it, 2. Cor. 6.1. Hebr. 12. 15. partly when they trust upon the merits of their own works, 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 God's grace, Gal. 5.4. Thirdly, when men turn the grace of God into wantonness, and draw wicked and licentious conclusions from the pure doctrine of God's grace, making it a cloak for their sinful liberties, jud. 1.4. Rom. 6.1. Fourthly, when men despite the Spirit of grace, that shows itself, either in the power of God's ordinances, or in the practice of true Christians, Heb. 10.29. 8 It should be a wonderful comfort to a Christian, against his own frailties, and daily infirmities; according to that of the Apostle, We are not under the Law, but under Grace, Rom. 6.14, 15. Lastly, even the more gracious God is, the more careful we should be to walk worthy of his grace; for, as the Apostle saith, The grace of God that bringeth salvation unto all men, teacheth us to deny ungodliness, 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 heirs together: their inheritance lies all together. Which may appear by reckoning up the particular privileges of the godly, in which they all meet, and are joint heirs, and fellow heirs, as the Apostle calls them, Rom. 8.17. Eph. 3.6. Christians hold their inheritance in gavelkind; I think that is the term the Lawyers give for that tenure, where all the brethren have the same inheritance divided amongst them, and all alike heirs. And as they are so in the matter they inherit, so in the manner of coming to their right: for they are all the children of God, and children by Adoption, and not by natural generation; so Christ only is God's heir. Now that it may distinctly appear, that they are heirs together, I will number some particulars: as, 1 They have all the same father, Godly men and women are heirs together many ways. Eph. 4.6. who is in them all. 2 They are all of the same body, viz. members of the mystical body of Christ, Eph. 3.6. 3 They have all one spirit, Eph. 4.3.4. 4 They wear all the same apparel, being clothed with the same righteousness of Christ, Gal, 3.27, 28. 5 They wear all the same livery, and badge of distinction; they have all one Baptism, 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 natural endowments, and in common graces: yet in the gifts of saving grace they have all a part of all gifts, and differ only 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 Angels of heaven, Heb. 1.13. 10 They are governed by the same laws; 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 immortal, and undefiled, and without end, 1. Pet. 1.4. 12 They shall hold their glory 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 weak and poor 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 beside, it should teach the brethren of higher degree, to carry themselves with all humility towards their poor brethren: and it should teach all Christians to love as brethren; to be courteous and tender hearted one towards another: as follows in the next Verse of this Chapter. Thus of the fourth point. 5 The fifth point is concerning the persons that do inherit, and so the coherence shows, That both sex 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 fear him, and believe in Christ, and work righteousness, are accepted & adopted of him, as these places show, 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, jam. 2.1, 2. And in particular, such husbands as have religious wives, should make the more account of them: though God hath made them inferior to them in outward condition, yet he hath made them equal in the inheritance of life. Lest prayer be interrupted.] Hitherto of the second reason to persuade husbands to make conscience of their duty towards their wives. The third reason is taken from the ill effect, if it be not done, and that is, that God's service (and in particular, prayer) will be hindered; and that diverse ways: First, if he dwell not with her, prayer in the family is like to be omitted, it being his work, as the head of the family, to perform that duty, and to see that his household serve God with him, josh. 24.14. And if he carry not himself as a man of knowledge, there may arise such discord amongst them, that they will have no mind either to pray together, or one for another, at least, their passions will tempt them many times to omit prayer: and if he give not honour, but despise her, he will have no heart to pray for her whom he contemns. There are many observations may be gathered out of these words: as, Doct. 1. Prayer is a part of God's service, that is necessarily required, and not left arbitrary for men to do, or not to do 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 prayer is not only a part of God's service, The excellency of prayer appears in many respects. but it is an excellent part, a chief part, that which much excels. Which may appear: First, by the nature of it: It is an exercise, in which a mortal creature talks with the immortal 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 pours out his own Spirit upon his people, of purpose to make them able to pray; and therefore is called, The Spirit of prayer, Zach. 12.11. joel 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 privileges this exercise enjoys. For first, God is greatly delighted in it, Pro. 15.8. and therefore one of his titles is, that he is a God that heareth prayer, Psal. 65.1. and hears with great attention: his ears are open, Psal. 34.15. and will not despise prayer, for the infirmities of his servants, Psal. 102.17. nor reproach them, jam. 1.5. Secondly, any man of any condition, that hath an honest heart, may be regarded with God in prayer, Mar. 7.7. Luk. 11.10. Thirdly, whatsoever is asked, is obtained; which is an unspeakable benefit, Mark. 11.24. Psal. 85.5. Lastly, God hath promised salvation to all them that call upon his name, joel 2. ult. And this point should be a great encouragement to all true Christians, to be much in prayer, and to resist all dulness in themselves, or temptations and objections against the exercise of prayer. Doct. 3 Prayer is a duty required of private Christians, as well as of learned men, or Ministers. Husbands and wives are supposed to practise this duty of prayer. Hence it is, that where we read of any commandment to pray in Scripture, usually it is as large as any of the ten Commandments, even such as bindeth all persons to the performance of it: which should serve greatly to show the profaneness of most families that have no prayer. A family without prayer, and the exercises of religion in it, is a very den of wild beasts, and a cage of impure birds: and the wrath of God hangs over those families that have not prayer used in them; as these places show. 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; only admonisheth, that they look to it that their prayer be not interrupted, it shows, That every godly Christian can pray, & doth make conscience of it to do it, Psal. 32.6. for every Christian, that is a true Christian, hath the spirit of Adoption, by which he cries, Abba, Father, Rom. 8.16. And it is made a sign 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 hindered, it shows plainly, That this is an exercise for every day constantly, while we live in this world; which these places confirm, 1. Thes. 5.17. Col. 4.2. Rom. 12.12. Psal. 105.4. praying by fits will not serve turn. Doct. 6. Wives and husbands, though they had never so many praises otherways, or for their carriage one towards another; yet if they be 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, do make conscience of daily prayer to God. Which serves notably to confute the vain trust in civil honesty, and the fairness of domestical 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 domestical disorders hinders the exercises of Religion towards God. That husband that loves not his wife, hath no great mind to pray. Wives that make no conscience to live quietly and obediently with their husbands, 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 shows, That every Christian must make prayers of his own. As the just man lives by his own faith, so must the true Christian think of getting his living under God, by his own prayers. 'Tis not enough that he partake of other men's prayers in public, or that he can get others to pray for him in private; God looks for prayers from himself. Doct. 9 In that he saith prayers, it imports, That there be divers kinds 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 form: 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 public, some private; and a Christian must use both: Some are alone, some with others. 3 From the form; and so we have the prayer of Christ, as the pattern and rule for all prayers, and the prayers of Christians agreeable to that pattern. We must not rest upon saying over the words of the Lords prayer, and neglect all other prayers. Again, some prayer is conceived, some is in a set form used. A set form is fittest for the public, and for such weak Christians as are not yet able to express their own desire to God in their own words: nor are conceived forms unfit or unlawful for such as are able and desirous to perform prayer according to the rules of prayer; as is apparent 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 jews had their hours of prayer, Act. 3.1. and some are uttered suddenly, according to some special occasion. And of this sort are ejaculations, short petitions put up to God expressing the present motion in the heart. Doct. 10. It is a great loss or inconvenience to have our prayers interrupted. This is plain 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 spiritual 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 aids from the Church: and that is as bad as in evil times of war, to withdraw our succours from the house of Israel. Quest. But how many ways can prayer be interrupted? Answ. Prayer may be interrupted either in heaven, or in earth; either in the hearing of it, or in the making of it. Prayer is interrupted in the hearing of it, or God will not hear prayer, Prayer may be hindered seven ways in the bearing of it. 1 If the person making it lie in any sin, without repentance, Prov 15.8. Isa. 59.2. Lam. 3.44. Psal. 66.18. 2. Tim. 2.19. 1. john 3.22. 2 If it be not made in faith, that is, if we believe not that we shall have what we ask. Matth. 11.24. jam. 1.6. 3 If not made in the name of Christ. john 16.23. 4 If it be made carelessly and coldly; if a man's head be full of distractions, so as he regards vot what he prays, he is not likely to be heard: for how shall God hear him, when he hears not himself? and how shall God heed what he says, when he heeds not what he says himself? 5 If a man ask amiss, that is, ask for carnal and corrupt ends. jam. 4.3. 6 If a man be not in charity with his neighbour, and will not forgive him his trespass. Matt. 6 14. 7 If a man be unmerciful, and will not hear the cries of the poor. 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 to prayer, and so omit the performance: and thus prayer is interrupted; Sometimes by the violence of worldly cares, and business; the heart of man being overcharged with these cares of life. Sometimes by domestical discords, and private passions; which it seems the Apostle especially means in this place. Sometimes by the love and lust after some particular sin: for while men's hearts run after sin, they have no mind to pray. The use may be, to reprove two sorts of men in special, besides those mentioned before. 1 Such as pray not at all. Is it such an evil to omit prayer for a time? what is it than not to pray at all? 2 Divers weak Christians are to be warned about fainting or discouragement in praying: they interrupt themselves with their own fears, and objections: as for instance. Ob. I find so much hardness of heart and insensibleness, and therefore I dare not pray. Sol. David himself in the beginning of many of his Psalms, expresseth a kind of want of feeling, and yet before he hath done he is full of life. Besides, hardness of heart felt and mourned for, is no hindrance to the success 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, Host 14.2. would himself give them to thee. Secondly, the Spirit helps our infirmities, when we know not what to pray as we ought, Rom. 8.16. Thirdly, we serve such a God as will hear 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 afraid God will not regard what I say to him. Ans. Consider first the nature of God; he loves to hear prayer, Psal. 95.1. then think of the commandment of God, who in so many Scriptures, doth so peremptorily enjoin us to pray to him: and thirdly, think of the many promises he hath made unto such as do call upon his name, and then thou hast no reason to doubt of audience, if thou bring lawful petitions, and an honest heart. Ob. But I have prayed, and I find no success. Sol. God sometimes seems not to hear, of purpose to make us the more importunate, Luk. 18.1. etc. Again, God may hear us, and not grant what we ask, but something that is better for us: as he heard Christ, Heb. 5. and Paul, 2. Cor. 12.8, 9 Vers. 8. Finally, be ye all of one mind: one suffer with another: love as brethren: be pitiful: be courteous. HItherto of the general exhortation to all Christians, and the special exhortation to subjects, servants, wives, and husbands. Now follows 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 intend to dehort Christians from impatiency, under the troubles may befall them in this life. Where he proceeds in this order: First, he strives to show them the best course to avoid trouble, as much as in them lies, from Vers. 8. to 14. Secondly, he shows them how to avoid impatiency, if trouble do come, from Verse 14. to the end of the Chapter. About the avoiding of troubles, he gives both Rules and Reasons: Rules Verse 8, 9 Reason's Verse 9 to 14. The Rules show us how we must carry ourselves, both towards the good, Verse 8. and towards the bad, Verse 9 And to strengthen those Rules, especially the latter of them, he gives three strong reasons: one taken from the state and condition of the true Christian, Verse 9 the other taken from a prophetical testimony: where he shows what the Prophet David's opinion was long since, Vers. 10, 11, 12. the third taken from the profitable effect, or event of such a course, Vers. 13. About avoiding of impatiency if trouble do come, he, proceeds 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, he shows them what to think on, Vers. 14. and what to do, both towards themselves, Vers. 14. and towards God, Vers. 15. and towards other men, Ver. 16. In general, if we mark the whole frame, and the Apostles order, we may observe diverse things: as, 1 That troubles are not to be desired: for the Apostle shows how to avoid them. Which is to be noted, to confute those weak Christians, that long for that which they call persecution. 2 That a man may be a good Christian, and yet not be much opposed outwardly: which blames those that dislike their own 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 look carefully to his conversation; and to strive by the use of all good means, to avoid unquietness 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 inoffensiveness, and yet cannot avoid trouble, but shall suffer from the world. 5 That impatiency and disquietness 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 attain to that degree of goodness, as to be able to express great patience, and unmovableness, though many & great troubles befall them; if they will use the medicines prescribed in God's word, and follow such directions as the Apostle here gives. Thus of the general doctrines. In this eight Verse the Apostle gives rules, that show a way how to avoid trouble; and they are rules that concern our conversation with godly Christians, and so he shows, that there are five things that are of singular use, to preserve a man from unquietness and trouble if it may be: Five things of singular use to▪ keep us quiet in trouble. as, 1 To agree in opinion, to be all of one mind; for many discords & much unquietness, and sometimes public troubles 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 keep us from trouble, because we are tenderly affected towards other men in their troubles. 3 To love our brethren: for that both shows us to the world to be the true Disciples of Christ, joh. 13. and beside, by the quality of brotherly love, a world of discord and trouble is prevented. 4 To be pitiful, or as it is in the original, to be well bowelled, in respect of mercy, to have right bowels of mercy, in comforting and relieving such as are in distress; for to the merciful God will show 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 suspicion, and quenches much fire of discord, that otherways would break out, and wins much affection both in good and bad. Be ye all of one mind.] Divers things may be here observed. The first is general to the whole Verse, and that is, That in this World, in the best estate of the Church, there are many defects and disagreements, and faults in the carriage or judgements of Christians in their living together. The earnestness of the Apostle, in heaping up these directions, imports, that he discerned many things amiss: which was not only 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 find in the estate of the seven churches of Asia, if we mark what is said to them by S. john 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 we know but in part, and are sanctified but in part, 1. Cor. 13. The use should be, First, to teach us not to be offended or scandalised at the differences of opinion, that break out in all the Churches of Christ every where in our times. We must pray the God of peace, to give us peace, and know, that it hath ' always been so; and therefore it should not hinder us from embracing the known truth. Secondly, this should the more inflame our desires after heaven, and make us the more willing to die, because there will never be perfect holiness and agreement till we come to heaven; then we shall be holy as God is holy, and know as we are known; and charity will be perfect for ever. And beside, this should teach us with the more patience to instruct and wait 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, than we 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 souls or lives. Yea, the mind is to be 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 be served with our minds, Mat. 22.37. Yea, as God is an eternal mind, so the service of the mind is most proper for God. And beside, our minds give laws to our lives; and therefore if the mind be not good, the life must needs be evil. The happiness of the whole man depends upon the mind; Note. and therefore the Apostle reckons the impurity of the mind and conscience, to be the worst impurity can befall a man, Tit. 1.15. and the same Apostle makes it a sign of a man whose end is damnation, to have his mind taken up, and wholly bend to earthly things, Phil. 3.19. This point may serve, first, to show the woeful estate of such persons, as have ill and unsound minds. And the mind 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 mind cannot be good, Prov. 19.2. and it is a devilish mischief to have darkness in our minds, as that place in the Corinth. shows. The mind is also unfound, and in woeful taking, when it is taken up with vile thoughts and contemplative wickedness, Rom. 1.21. Eph. 4.17. and when men have double minds, jam. 4.7. or wavering minds, jam. 1.7. And therefore one of the highest curses God inflicts upon men with whom he is angry, is to plague them in their minds, either with a reprobate mind, Rom. 1.28. or with a desperate mind. Secondly, this Doctrine shows, what harmful creatures deceivers of minds are: they do more mischief, than such as deceive men in their estates, or poison men's bodies, Tit. 1.10. Thirdly, this should teach all careful Christians, to gird up the loins of their minds, 1. Pet. 1.13. and to labour to get a sound mind, 2. Tim. 1.7. and in particular, to get the unity of mind 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 special manner, to strive to be all of one mind; which in this place is meant of unity and agreement in judgement, and matter of belief in the points of Religion. This is urged in diverse 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 soul, Act. 4. 32. There are many reasons to persuade us hereunto. For what reason we ought to be all of one mind. 1 From the nature of this agreement; It is as it were one of the bonds of the mystical union: for though it be not the principal one, for that is the Spirit of Christ, yet it is a special one; it is like the veins and sinews which tie the body together: to break this unity, is to cut asunder the very veins and sinews of the mystical body of Christ, 1. Cor. 1.10. 2 From the equity and comeliness of it. We have but one God, one Father, one Baptism, 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 do him service with the greater encouragement and comfort, as we may see, Rom. 15.5. Secondly, it will make us ever eat our meat with more gladness, and singleness, and quietness of heart, Act. 2.46. Thirdly, it will win us the more favour and honour amongst the people, as we read 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 mind, and to serve God with one shoulder, as the Prophet Zephany speaketh. Phil. 2.2. yea, it will be a sign 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 mercy 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 employed, That if Christians agree not in opinions, they will hardly practise the four other virtues here named, towards the persons with whom they descent: they will not love them as brethren heartily, nor be so pitiful to them in distress, nor so merciful to help them if they be in need, nor so courteous and kind to them. Secondly, if this first rule be transgressed, it is very probable they will bring trouble upon themselves: and that either in their consciences, or in their estates. It may be observed, that all the while a man is in contention about his divers or strange opinions, in which he dissents, he is not so quiet in himself, nor enjoys not firm rest and peace in his own heart and conscience. And experience shows, that many both Ministers and private Christians, have brought a great deal of trouble upon their estates by dissenting. Now, out of other Scriptures we may observe divers other ill effects of diversities in opinions: as first, it breeds confusion in the Church; as the Apostle shows, ●. Cor. 14.32, 33. Secondly, it breeds division and schism, 1. Cor. 1.10. When men begin to broach new opinions, Schisms begins in the root of it, though it may be a long time before it come to the full growth. Thirdly, it much disquieteth the hearts and heads of many weak Christians; in which respect Paul wished they were cut off that troubled the Galathians, chap. 5. Fourthly, it not only troubles Christians, but many times works still in them, as it proves the subverting of their souls; as the Apostles show in the case of difference about the ceremonial Law, Act. 15.24. Ehes. 4.14. 2. Tim. 2.14, 16, 17. Fiftly, it drives men many times into divers acts of hypocrisy, or passion, or pride, or such vices as are contrary to singleness of heart. Acts 2.46. Sixtly, it breeds many times strange censuring; the authors of new opinions censuring of others, as if because they received not their doctrine, they were not spiritual enough, but too carnally minded, and that they were far behind 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 unity in judgement. Before I come to the use, I must put you in mind of a limitation that concerns this doctrine. We must be of one mind, but than it must be according to Christ jesus, 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 mystical body of Christ: else agreement in judgement, is a conspiracy rather than unity. The use may be both for instruction and reproof: for instruction, and so we should all be affected with a great estimation of unity in judgement, and strive by all means to attain to it, and keep ourselves so all of us, that we do live in unity with the Church of God. Now that we may do thus, Helps unto unity of mind. 1 We should beseech the God of patience and consolation, to give us to be like minded, even to work 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 fear and jealousy, hear or read of such opinions or interpretations of Stripture, as have no authors but some one or few men. Of such authors of doctrines. we 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 mere private persons, that are not Ministers of Gospel: for I suppose it cannot be showed from any place of Scripture, that ever any truth was revealed to or by a private man, that was unknown to all the Teachers of the Church: yea, if the authors of divers and strange doctrines be Ministers, yet that rule of the Apostle should hold, that the 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 express difference of opinion, without open and manifest Scripture: Avoid doubtful disputations, Rom. 14.1. Esa. 8. 3 A great respect must be had to the Church's peace; so as such doctrines as are likely to breed either scandal or division in the Church, are either not to be received, or not uttered, except in some special case. Yea, moderate Christians that make conscience of unity, should hold themselves in conscience bound to be afraid to depart from the judgement of the Church in which they live, unless it be when doctrine is brought in with great demonstration to the Conscience: To preserve the unity of the spirit, we must have great respect to the bond of peace, Rom. 14.19. 1. Cor. 14.33. Eph. 4.3. We must greatly reverence the form of doctrine in the Church where we live, Rom. 6.17. 4 That we may be of one mind, every Christian must be sure to know the truth which is given to the Churches, and to make himself fully persuaded in his mind, about such truths as are fundamentally necessary to salvation, 2. Tim. 1.13. 5 Private Christians in receiving opinions, should have great respect unto such Teachers as have been their fathers in Christ; God hath bound them to a special reverence towards them: which they should show 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 help forwards such as are weak in judgement, & to comfort the feeble minded, left they being neglected, become a prey to deceivers of minds, 1. Thes. 5.14. and to warn such as are not of the same mind, Philip. chap. 4. Lastly, we should mark such as cause divisions and offences, contrary to the Doctrine which we have learned, and avoid them, Rom. 16.17, 18. The second use may be for the reproof 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 kingdom, but is disquieted with this sin: yea, many times the glory of such as profess religion, is greatly obscured by this sin, and the sincerity of religion much exposed to contempt, and the profane reproach of the wicked. And this sin is the greater, Aggravations against discord in opinion. 1 When men not only bring in new opinions, but also bring them in with an opinion that they are more holy, and more spiritual than such as receive them not, or resist them, 1. Cor. 14.37. 2 When the opinions are merely new, and unheard of before in the Christian world. 3 When they are brought in by private persons, that go from house to house, to infer upon others the singularity of their conceits. 4 When themselves are doubtful inwardly of the truth of what they affirm, and are not fully persuaded, but doubt both ways, and yet take to that side that differs from the general judgement of the Churches, Rom. 14.5. 1. Tim. 1.6.7. 5 When men urge their dissenting so violently, that a Schism is made in the Church, or Christians are divided from the exercise of brotherly love, and mutual fellowship, 1. Cor. 1.10.11. 6 When men are vain talkers, & will have all the words, and by their good wills will talk 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 always in the fire, and know no zeal without contention, 1. Cor. 11.16. 7 When men differ in judgement, in the very points of foundation; and err against such truths as must be believed to salvation. 8 If men be so light headed, and variable, that they are tossed to and fro, and carried about with every wind 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 divers, Eph. 4.14. 9 When men quarrel so earnestly about things of less moment, contrary to the custom of the Churches; as about praying, or prophesying 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 reproof may enter the more deeply 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, sometimes palpable ignorance) may be found in some that think themselves to have more knowledge, and to be more spiritual 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 concern sanctification, causeth God in his justice sometimes to give men up to delusions, and to believe lies, 2. Thes. 2. 3 Vain glory: the very desire to be somebody, and to excel 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 judgements of some men they esteem, when they respect some Ministers so much as to be of their opinion, though their consciences be not informed 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 profess to hold opinions of dissenting, sometimes merely for advantage to their estates, either to get maintenance or preferment in the world by it, Tit. 1.10.11. Rom. 16.19, 20. 6 Prejudice is the root of dissenting many times: as the Gentiles would not abide yielding to ceremonies, out of very dislike of the jews; and the jews would not understand the needlessness of their ceremonies, out of very contempt of the Gentiles: and so the strength of faction on both sides kept them from agreeing. 7 Heaping up of Teachers disorderly: when Christians are so diseased with humour, and so hard to be pleased with sound doctrine, that they hunt up and down to hear all sorts of men; it many times proves hurtful in this respect, that they get infection from the different humours of the many Teachers they hear. Disordered hearing in this respect, breeds as a surfeit of the inward regard of sound doctrine, so a great aptness to receive diverse 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 souls, whom they ought to obey. And this is the more vile, as some Christians order the matter, because of their hypocrisy, in magnifying the judgement or gifts of Teachers that are absent, and have not the charge of their souls, and abusing the due respect of their own Teachers: which is yet more vile, if this injury be done to such as were their fathers in Christ. Thus of the use for reproof. By the limitation given before from other express Scriptures, we learn so to understand this doctrine of unity, as it excludes all unity of opinion or practice with such Churches, or particular persons, as hold doctrines against the foundation of Christian religion; so as we must never agree with them. As for instance; We may not, without the damnation of our souls, be of one mind with the Church of Rome: for there are many things which they believe and practise, which we must in no case join with them in; and it is impossible to reconcile us to them, unless they change their minds. I will instance indivers things, wherein we cannot, without losing Christ, be of one mind: as, 1 In opinion of merit of works: for thereby we make the Gospel or Doctrine of God's grace of none effect, In what things we may not be of one mind with the Church of Rome. and the promise of God void; 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 expressly, that they that do 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 Commandment expressly; and so as we are commanded to get out of this spiritual Babel, in respect of her spiritual 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 equal authority with the Scriptures. If we be of one mind with them herein, we cannot escape Gods eternal curse; as these Scriptures show. Gal 1.8. Rev. 22 18. 5 In their doctrine of perfection: for they teach, a man may perfectly keep the Law of God. No, this is so dangerous an error, that the Apostle saith there is no truth in the man that holds it. 1. john 1.8, 10. I omit the rehearsal of other differences. Thus of the first virtue. The second virtue charge upon Christians, is compassion one towards another. Have compassion one of another.] The word signifies such a fellow-feeling or sympathy, that makes us like affected, as if we were in their case. The doctrine than is clear, That we ought to have a sympathy one towards another; this is a singular virtue. In handling of which point, I will observe these things. 1 The Proofs of it from other Scripture. 2 The Explication of the sense, showing in what things we should be like affected. 3 The Reasons of it. 4 The Uses. 1 The Proofs are very pregnant, and full in these other Scriptures, Rom. 12.4, 15. Heb. 13.3. 2 For the Explication, this sympathy is to be expressed, both in the case of the evils of others, and in the case of the good of others. Wherein we express our compassion. In the case of the evils of others, we ought to be tenderly affected towards them; both in respect of their sufferings, troubles, griefs, and crosses. Heb. 13.3. & 10.34. joh 30.25. whether they be inward or outward: as also in respect of their falling by infirmities, when it proves a grief and affliction to them, Gal. 6.1, jude 22.2. Cor. 11.29. So likewise in the case of the prosperity of others: we ought to rejoice with them that rejoice, and be affected as if the blessing had been ours. Rom. 12.15. The motives or reasons to persuade us to it. 3 The Reasons are manifest. First, because hereby we prove ourselves to be fellow members in the mystical 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 we show ourselves conformable and like to Christ our Head, who excelled in this virtue, Heb. 4.15. Mat. 25.40. Thirdly, because that which is the case of others now, may be our case hereafter; as the Apostle shows in the case of temptation, Gal. 6 1. Fourthly, a reason may be drawn from the excellency of the grace; It excels alms and outward works of mercy: for when a man gives an alms, he gives somewhat without himself; but when we show compassion, we relieve another by somewhat that is within ourselves, and from ourselves. And lastly, the coherence shows, that this may be a means to keep us from trouble ourselves. The use may be, first, to import the misery of living in this world. This life must needs be a vale of tears, when we have not only occasion of sorrow many ways for our own estates, but also such variety of occasions of sorrow, from the condition of others dear unto us. Neither is our case the better, but the worse, if we do not sorrow with others. Secondly, this may greatly humble all sorts of men for their Apathy, or want of care, or feeling, or sympathy in the distresses of others: and the rather now, when whole Churches are in great distress, Amos 6.6. Thirdly, this should greatly move true Christians to strive after this virtue, and to express it lively, and show it forth in all the fruits of it: as first, by declaring our affection to the afflicted, with all tenderness of heart, and words of comfort: secondly, by using all our means and power to relieve them, and help them out of distress: thirdly, by pouring out our souls before God for them. Love as brethren.] This is the third duty charged upon them, viz. the exercise of brotherly love. This is vehemently urged in many Scriptures. Rom. 12.10. Heb. 13.1. joh. 13.34. 1. joh. 2.7. & 4.21. Now for the explication of this doctrine, four things would be distinctly considered of, viz. 1 Who are brethren. 2 What privilege they have by the brotherhood, or by being brethren. 3 For what reasons we should so love them. 4 With what kind of love we should love them. For the first; Men become brethren one to another many ways: Who are brethren. as first by propagation, when they are borne of the same blood, and so the children of the same parents are brethren: and in a remoter sense, kinsmen of the same blood are brethren, Luke 8.19. Secondly, by Nation: when men are countrymen, they are called brethren, especially when they descend originally from the fountain 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 we become brethren either by his incarnation, Heb. 2.16, 17. or in respect of our mystical union with him in his mystical body, Col. 1.2. Matth. 25.40. And so we are brethren with the Angels, as they also are joined under this head Christ jesus, Rev. 19.10. & 22. So than if any ask who are the brethren here meant, that we must so love? I answer, they are such as are professors with us of the same religion, & fellow members of the body of Christ. But that we may more plainly see, who are meant by brethren in the Scriptures it will be profitable to observe, that they are described by their holiness. The brethren we must love, are such as are partakers of the holy calling, Heb. 3.1. such as are begotten of God, 1 joh. 5.1. such as will do the will of God by sound practice, Mat. 12.47, 49. They are the holy brethren we are here charged to love, 1. Thes. 5.27. For the second; our relation to the Godly as brethren ought not to be despised: for, as we are brethren by religion, we enjoy many excellent prerogatives; for thereby we partake of a heavenly calling, Heb. 3.1. we stand all in relation to God, as his own 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 God's house, and estated into an inheritance, better than all the kingdoms of the world, Rom. 9.17. And hereby also we enjoy the fruit of the love of all the godly in the world, even those that know us not in the face. Reasons to persuade us to love as brethren For 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 natural affections of men, than should it not be without power in religion. Secondly, this is charged upon us, above many other things: yea, above all things we should put on love, Col. 3.14. and yet he had reckoned many excellent virtues before. This was the special, and one of the last commandments of our blessed Saviour, which he gave in charge when he was going to his death, 1. joh. 3.23. joh. 13. 34. Thirdly, because this love comes of God, and is a sign that God is in us, and dwells in us, and that we do indeed love God himself, 1. john 4.7, 8, 12, 16, 20, 21. Fourthly, we have the example of God himself, and Christ his Son, that love them as their peculiar treasure above all the world; and he showed them love by unspeakable benefits, 1. joh. 4. 11, 10. Fiftly, because our souls will thrive and be edified, as brotherly love is continued, and increased in us, Eph. 4.16. Sixtly, because the Godly they must be our everlasting companions in heaven, 1. Pet. 4.8. 1. Cor. 13.8. and if we cannot see so much, it is because we are purblind, 2. Pet. 1. For the fourth point; if any ask with what kind of love we should love them? I answer, that our love must have many properties in it. 1 It must be a natural 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 we are made new Creatures in jesus 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. joh. 3.18. 3 It must be a fervent love: we must love them earnestly, and with great affection, above all other people, 1. Pet 4.8. brotherly 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 express it by the daily fruits of it upon all occasions; a labouring and working love, 1. Thes. 1.3. Heb. 6.10. 6 It must be a speedy love, that will not put off or delay; a love that will not say, Go, and come again tomorrow, Prov. 3.28. 7 It must be an humble love; a love that would ever serve the brethren, not do them good only, Gal. 5.13. And that is further showed, by not respecting persons, but loving all the Saints, even those that are poor, or sick, or in temptations, or fallen by weakness, Eph. 1.15. Prov. 19.7. jam. 2. and that is also showed by carrying ourselves with all lowliness, and meekness of mind, in all long suffering, and forbearing one another, Eph. 4.2. 8 It must be a constant love: we must love always, as well as earnestly, Gal. 4.18. 9 It must be a growing love, that will still increase and abound, Phil. 1.9. 1. Thes. 4.10. The use may be diverse: for, Use 1. First, carnal Christians are by this doctrine, sharply to be reproved for their want of love to the brethren, and for all the courses by which they show their dislike or hatred of godly Christians. This very sin is grievous in the sight of God; for, for this sin's sake, when they hate a godly Christian, because his works are better than theirs, God reckons of them but as Cainites, the seed of Cain; yea, as the children of the Devil, 1. joh. 3.10. yea, God will reckon with them as if they were guilty of murder. To hate a godly man is murder in the sight of God, and deprives a man of eternal life, 1. joh. 3.14 15. and proves him that is guilty of it, to be a person that abides in death. And it is in vain to plead that they love God: for if a man say he loveth God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And it is Gods peremptory commandment, that he that loveth God, love his brother also, ●. joh. 4.20, 21. Yea, this Doctrine affordeth matter of reproof to diverse that go for true Christians: and so for many faults. As first, it reproveth those that have the faith of Christ in respect of persons, jam. 2.1, etc. This is a fault in the richer sort, and such as stand upon their worldly greatness: they rest in their show of respect and love to some Ministers, or to some great persons that answer to their own rank, but wholly neglect the acquaintance, and entertainment, and fellowship of poor Christians; and thereby not only displease God, but much darken their own evidence in this sign of the love of the brethren, because they show not their love to all the Saints, as they might and ought. Secondly, it reproveth intemperate Christians, that sin 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 devilish sin; for it is the devil's special sin to be an adversary, and an accuser of the brethren, Rev. 12.10. so that he is a devil incarnate that useth this course, Rom. 14.3, 10, 13. jam. 4.11, 12. & 5, 9 Thirdly, it reproveth the great worldliness that is discerned in diverse Christians, that are so hardly drawn to show compassion and mercy to poor Christians when they are in distress. They have this worldly goods, and yet shut up the bowels of their compassion from their brethren, though they see they have need, and therefore how dwelleth the love of God in them? 1. john 3.17. Fourthly, it reproves the great aptness to contention, that appears in many, that easily fall into discord, & from thence into suits of Law, against their brethren: which is clearly condemned in these Scriptures both by example and prohibition, Gen. 13.8. Act. 7.26. 1. Cor. 1.10. & 6.5. Fiftly, it greatly reproveth such as by their opinions or practice offend and grieve weak Christians, and cause them to stagger, or stumble, or be unsettled in the good way of God; and so endanger not only their present consolation, but (as much as in them lieth) their salvation also, Mat. 18.6.1. Cor. 8, 11, 12, 13. Thus of the use for reproof. Use 2. Secondly, this Doctrine may serve for instruction, and so it should prevail with us, to desire & endeavour to express and preserve amongst us brotherly love, that it may be, and continue, and increase amongst all such as fear God, Heb. 13.1. And to this end diverse rules are to be observed: for, that brotherly love may continue, 1 We must not fashion ourselves according to this world, but avoid all needless 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 We must take heed of, and avoid such as sow difcord, or cause divisions amongst men: whether they be such as go about to seduce men in opinions, Rom. 16.19. Gal. 5. 12, 2. Pet. 3.16, or such as make contention in practice. A little leaven of dissenting or discord may leaven the whole lump. 3 We must take heed that we be not ensnared or entangled with vain glorious desires after worldly greatness, 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 we would preserve brotherly love, we must take heed of conceitedness and wilfulness of judgement; we must not be wise in ourselves, but rather in lowliness of mind, esteem another man's gifts and judgement better than our own; and show it by making ourselves equal to them of the lower sort. Phil. 2.3. Rom. 12.10.16, Prov. 12.15. 5 We must take heed of worldliness and self-love, and the minding of our own things, and studying of our ends in conversing, 1. Cor. 13, 5. Phil. 2.4. 6 We must take heed of overmuch retiredness, and neglecting of comfortable and profitable fellowship with our brethren, Heb. 10.25. Phil. 1.6. Psal. 133.1. These are things we must avoid. There are diverse things likewise to be done, that we may preserve brotherly love: as, Or such things we are to pra●lise. 1 We must provoke one another to love, by all words and carriages that may be without flattery or dissimulation, Heb. 10.24. 2 We should strive, without compliment, to show the sound proof of our love in all our actions; and by the fruits of it, in all well-doing, strive to approve ourselves to God, and before men in this thing, 2. Cor. 8.24. 3 In all things we do to, or for the brethren, we should strive to do them after a loving and respective manner. Let all your things be done in love, faith the Apostle, 1. Cor. 16.14. 4 We must strive to be rightly ordered towards our brethren, in case of sin against God, or trespass against us: And that we shall be, if we sound practise these four Rules. How to order ourselves towards our brethren, in case of sin against God, or trespass against us. 1 If we know any fault by our brother, and feel that it doth tempt us to alienation, we must then remember the charge given, Levit. 19.17. which is, not to suffer our hearts to hate him, but give a vent unto our hearts by a plain and discreet reproof. 2 We should be sound settled in judgement, that there are infirmities in the best, though we know them not; and so to look for it, as when they do break out, we should show ourselves ready to bear their infirmities, and forbear them, if they be mere frailties, choosing rather to cross ourselves than to irritate or provoke them in their weakness, Rom. 15.1, 2. 3 If any brother trespass against us, we should show our s●lves easy to be entreated, and willing to practise the rule given by our Saviour, even to forgive him if he offend unto seventy times seven times, when he saith it repenteth him, Mat. 18.21. 4 If we have done any wrong, we should make haste to be reconciled, and seek it with willing acknowledgement, and readiness to make satisfaction, Mat. 5.23, 24. Only we must remember about this doctrine of the love of the brethren, that there are three caveats to be looked to. 1 That we misplace not our affections upon false brethren: Three caveats to be looked unto in our loving of them. for there are false brethren that will creep in privily many times for corrupt ends, Gal. 2.4. 2. Thes. 3.13. 2 That if any brother be scandalous, or walk inordinately, or will not be subject to the form of doctrine, and the public ministry, than such a one is to be avoided; only he must be admonished as a brother, 2. Thes. 3.6, 15. 3 Servants are charged to look to it, that they be obedient and subject, notwithstanding this doctrine, that their Masters are brethren, 1. Tim. 6.1. Pitiful.] The word rendered Pitiful, in the Original signifies, rightly bowelled, or such as have true or right bowels: and so it is to be referred to mercy; and is more than other Scriptures express, when they require bowels of mercy: for here it is required that these bowels be right. In Mat. 25. men are sentenced to condemnation for not showing mercy. In other Scriptures it is showed, that though they do show 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 works of mercy, and yet our Saviour finds 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 he hath to the poor, and want love, it is nothing: So here the Apostle requires, not mercy only, but that their bowels be right in mercy: and about this rule therefore two things are to be explicated. 1 What bowels of mercy means. 2 What right bowels imports. For the first. Bowels of mercy imports; What things bowels of compassion or mercy import. 1 Truth in showing mercy, that it be not in ceremony, or word only, but in deed: that the heart show mercy as well as the tongue. 2 Love: That our mercy proceed from hearty and christian affection to the party, 1. Cor. 13.2. not of constraint, nor with wicked thoughts, or grief of heart, Deut. 7.7, 8. to 12. 3 Tenderness of affection: That we be affected as if ourselves were in want, Rom. 12.16. 4 Cheerfulness: in expressing our mercy to such as are in misery, who are sometimes as much refreshed with the respect we show to their persons, as with the supply we bring to their estates. Men in misery should be comforted as well as relieved. 5 The practice of secret mercy as well as open; even to think 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 show them mercy. For the second: our Bowels are right in showing merc. When our bowels of mercy are right. 1 If we be prepared unto such good works, and so both our ears should be prepared, that they may be open to the cry of the poor, Prov. 21.13. and the matter of mercy should be made ready. And to this purpose, it were an excellent course if Christians would lay up weekly a part of their gettings, which they would consecrate to God, that it might be ready when there were need, 1. Cor. 16.1, 2. and further, if we be (as God is) mindful of mercy, and do exercise it speedily without delay, Prov. 3.27, 28. 2 If we look not for too much beholdingness from them that are relieved. The rich must not rule over the poor, nor the borrower become a servant to the lender, Prov. 22.7. 3 If we have a good eye, Prov. 22.9. and show it by dispensing of our mercy to such as have most need, and to such as are best affected in religion, if there be choice. 4 If we do works 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 men, Matth. 6.2. Cor. 9.19. 6 If we be full of mercy, rich in mercy, much in mercy, abundant in mercy, 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 down, Luke 6.8. if we give not sparingly. 7 If we be discreet, so to ease others as we burden not ourselves, 2. Cor. 9.14, 15. 8 If we exercise ourselves in every kind of mercy, both spiritual and corporal, in giving, lending, visiting, clothing, feeding, instructing, admonishing, comforting, etc. 9 If we be constant, and not grow weary of well-doing, Gal. 6. The use may be, first, for reproof and confutation of divers sorts of men. 1 Of the Papists, that brag of their good works in this kind: to whom it may be granted, that they show works of mercy; & perhaps have bowels of mercy: but they are not right bowels; both because with the Pharisees, they do their works to be seen of men, and with opinion of justification and salvation by the merit of their works: and beside, though they show compassion to the bodies of men, yet are they without all true compassion to the souls of men. 2 Of the house keeping of many Protestants, that brag of their great hospitality, & good house keeping, when their entertainment is either spent upon the rich, or else in the profane abuse of the good creatures of God by drunkenness, or else in the entertainment of disordered and lewd persons. 3 Of the great neglect of mercy in the most men, that either show not mercy at all, or not bowels of mercy, or not according to the rules given before, especially such as hide themselves from the poor, Esay 58.7. and use shifts and excuses to avoid such supplies, as are necessary for the furtherance of the relief for the poor in such places as they live, Prov. 24.11, 12. But judgement merciless shall be to them that show no mercy, jam. 2.13. 4 Divers of the better sort are to be rebuked about this point: many Christians spend a great deal of zeal about lesser matters, and in the mean time neglect the greater things of the Law, such as are judgement and mercy; for few Christians are sufficiently instructed, or inflamed in the estimation of the worth of the works of mercy, or the necessity of them to the glorifying of God, and the profession of Religion. Matth. 23.23. Secondly, for instruction; and so this doctrine should work in us a great impression of desire to show forth the fruits of mercy with all tenderness and sincerity: and to this end we should show, that we desire in practice to obey this doctrine as near as we can; I say, we should show it, by accepting the exhortations of others that move us for any works of this kind. 2. Cor. 8.17. especially we should strive to answer the expectation of our Teachers herein, & willingly give ourselves first to the Lord, & then to them; suffering them to direct our works herein with all readiness, Motives to be pitiful. 2. Cor. 8.5.24. and to this end we should use all good means to stir up ourselves to good works of this kind all our days: and therefore we should plow up the fallow ground of our hearts, by prayer and confession of our natural barrenness herein, and indisposition, Hosea 10.12. and withal, think much of all the motives might stir us up hereunto: And so we should think of the matchless pattern of God's mercy, and in particular of his mercy to us, Mat. 5. Luk. 6. as also of the worth of mercy; it is better than sacrifice, Mat. 9.13. and of the original of it; God is the father of mercies, 2. Cor. 1.3. and of the use of it; it proves us to be the true brethren, and true neighbours, Luke 10.37. and of the great profit of it; for they that are merciful shall obtain mercy, Mat. 5.7. and to give to the poor 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 relief of the poor. Thus of the right bowels of mercy. Be courteous.] Courtesy is the fifth 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 comity and kindness. Now that we may know distinctly, what is meant by courtesy, I will show both what it comprehends, and what it hath not in it. It comprehends diverse things: as, 1 A willing saluting of those Christians we meet. 2 A conversation void of harshness, What things are comprehended under courtesy. sullenness; intractableness, scornfulness, clownishness, churlishness, desperateness, or hardness 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 speak, it is patient and willing, Act. 24.4. 6 In giving honour, it preferreth others almost of all sorts. 7 In moderating authority over inferiors so, as to be better towards them than they can require. Thus of the courtesy of the Master to his Servants, 1. Pet. 2.18. But yet we must know, that under pretence of courtesy, we must not hold needless 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 special familiarity or friendship with persons unequal or unmeet, nor rashly discover secret things to all we meet withal. The use should be, to teach all Christians to make conscience of this virtue, seeing God requires courtesy as well as piety: and the contrary causeth the good way of God to be evil spoken of. And beside, the Apostle imports here, that a courteous conversation may preserve us from many troubles. But yet let men be again warned, not to rest in mere compliments, and outward formalities, but practise such a courtesy as is joined with the right bowels of mercy, & good works; which may be observed from the coherence. Especially, let all true Christians abhor that dissimulation, that men should salute willingly, and speak fair, and use men with great kindness, and yet plot malice and mischief in their hearts; and speak evil behind men's backs, and secretly labour to subvert other men, who are deceived by their compliment, and mistrust not their envy or malice; and withal, men should avoid complementing with others, when it is for the compassing of their own ends, especially when they are sinful, as was the practice of Absalon, when he aspired to the kingdom. And thus of the directions the Apostle gives for the avoiding of trouble, as they concern our conversation towards the godly. Vers. 9 Not rendering evil for evil, or railing for railing: but chose, blessing, knowing that ye are thereunto called, that ye should inherit a blessing. REnder not evil for evil.] Now follows the directions for our carriages to wicked, or unreasonable, and injurious men: and so if we would live in peace and out of trouble, we must take heed that we be not provoked by them to revenge or reviling. Where observe. 1 That wicked men are naturally bend to do evil, and to be injurious, and to revile others, especially the godly, Psal. 36.3.4. Destruction and misery are in their ways, and the way of peace they have not known: and their throat is an open Sepulchre, their mouths are full of cursing and bitterness, Rom. 3.13, 14, 16, 17. The poison of Asps is under their lips. The use should be therefore to teach godly men to provide for it; wheresoever they live in this world, they must look for it, to be abused and reproached: they may think to live safely in a wilderness, as well as to live without receiving injury from carnal and profane men. God can restrain the very Lions that they should not fall upon Daniel, and he can cast a fear upon the wicked, that they shall not attempt injury against the godly: but though God do thus at sometimes, yet he will not be bound always to do it. Secondly, this should teach such as desire to live in safety, to avoid all needless conversation with the wicked: for, though at the first thou mightest think they were of fair carriage, and would do no wrong, yet after a time they will show their nature; especially if they see they cannot draw thee to run with them into the same excess of sinning. And thirdly, as any desire to have evidence to their own souls, that they are become new creatures, and have new natures, so they should show the proof of it hereby, viz. by avoiding all injurious courses, and reproachful and bitter words. 2 All private revenge is forbidden; or it is unlawful to render evil for evil. 2. Thes. 5.15. the Apostle saith, See that no man recompense unto any man evil for evil. Note there three things: first, that he gives this as a special charge, as a thing most hateful or illbeseeming a Christian. Secondly, what he saith, No man must do it: Great men have no more liberty by private quarrels to revenge their dishonour or hurt, than mean men. Thirdly, that he saith, To no man: we must not render evil to any man, of any religion, condition, or estate, whatsoever the injury be. So, Rom. 12.17. the like charge is given, and two excellent reasons against private revenge: One, because vengeance belongs to God only: It is his office. And it is best God should revenge, because he gives recompense to every transgression: and beside, he gives a just recompense, Heb. 2.2. whereas men that will perform their own revenge, give or seek many times an unequal revenge; as when our Gallants will have blood for a reproach: this is not equal, that a man's life should be taken for a supposed wrong to their reputation: And further, God hath never failed to execute vengeance, whereas men many times fail, and cannot perform the revenge they seek; but rather the contrary; Gods vengeance falls upon them for taking his office out of his hands, as many of those that seek the blood of others in revenge, lose their own, Heb. 10.30. Also it is worth the noting, that in that place to the Romans, the Apostle adds 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 evil, but overcome evil with goodness: which words imports, that he is overcomne, and hath lost his honour, that will revenge: and chose, he doth overcome, that will render good for evil. If this point were seriously considered, it would mightily subdue that unruly pride and passion that discovers itself in the most men: and it doth directly prove, that Duels or single combats are simply unlawful and intolerable in any well governed Common wealth, and should warn all Christians to take heed of allowing themselves in the desires or projects of revenge. Nor is their sin the less that seek 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 we may see in the conversation they have among their neighbours; what brawling and scolding from day to day? and also in the case of Religion, how do they continually reproach and slander the true Christians? so in family affairs, with what disgraceful and hateful terms are all the businesses (almost) of the household dispatched? But of this I spoke before. 2 That reviling and railing is a very hateful sin: It is here accounted a great suffering, to suffer reviling. Our Saviour reckons it murder in his exposition of the sixth Commandment, Mat. 5. and if godly men be reviled, it is termed blasphemy in diverse places of Scripture in the Original. It proceeds from vile and base natures, Heb. 12.14, 15. jam. 1.21. & 3.9. God's Spirit is a Spirit of meekness, and evil words corrupt good manners, 1. Cor. 15 16. The use is therefore for great reproof and shame to all those that are guilty of this sin, especially such as have their mouths full of cursing and bitterness, Rom. 3.14. and such as revile men for this very reason, because they follow goodness, calling good evil, Esay 5.20.21. Pet. 4.5. and such as revile those that are near 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 we must not revile again, because reviling is a sin, and God hath flatly forbidden it in this and other Scriptures: and beside, we have an excellent example of our Saviour himself, that suffered all forts of reproaches, and yet was so far 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 further, what knowest thou but God may bless 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, he infers from their calling to God's blessing, That they shall be so far from cursing or reviling, that they should use no other language than blessing even to the wicked, and their adversaries. But chose.] This very term imports, That the life and discourse of a true Christian, should be not only different from the life and language of wicked men, but in many things contrary. And it must needs be so, because the godly and wicked arise from a contrary fountain; 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 Devil, 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 go contrary ways; the one to hell, the other to heaven: and therefore there can be no agreement between them, no more than between light and darkness, Christ and Behal. This point serves for great reproof of some weak Christians, for coming so near to the ways of carnal men, as they can hardly be distinguished from them, that look so like them. Such were those Corinthians Saint Paul reproves, 1. Cor. 3.1, 2, 3. Bless.] It is required of all true Christians that they should bless: their conversation should express blessing continually. Now for the understanding of this point, we must know, that man is said in Scripture, to bless either God or man. He blesseth God when he praiseth his mercy, and acknowledgeth his blessings: he adds nothing to God's blessedness, but only acknowledgeth God's 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 bless man, is either a vice or a virtue. There is a vicious blessing of men, which must be separated from the doctrine of this Text. Divers kinds of blessing. Now it is vicious, first, when a man blesseth himself in his own heart, even then when God threateneth 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 virtue, it is performed diverse ways: as first, from Superiors to their Inferiors; so parents bless their children, Gen. 27. Ministers bless the people, Num. 6.23.1. Cor. 14.16. Secondly, Inferiors bless their Superiors; 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 bless both in deeds and words. When we bless in deed. He blesseth in deeds, when either he is a means to keep others from evil, 1. Sam. 25.33. or by doing good, or showing mercy to others; and so a man blesseth his enemy, when he relieveth him in his misery, and overcommeth his evil with goodness, Rome 12.20.21. Yea, a man may be said to bless, when he causeth others to bless either God or himself, for his well doing Thus job blessed, when he caused the poor to bless him, job 31.20. It is required also that we bless one another in words; and in particular, it is required that we bless them that curse us, Mat. 5 44 Rom. 12.14. 1. Cor. 4 12. And this we do, 1 By gracious communication in general, Wherein particularly. when we use such words, as may not only express 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 own 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 reproof of their sin: for as he that flattereth, curseth; so he that wisely reproveth, blesseth, Pro. 27.14. Psal. 141.5. The use should be, to stir up all true Christians to practise true virtue 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 appear to be so, even to their enemies. It is a hard lesson, but yet if we seek constantly to God for this help, it may be attained in some acceptable manner. Knowing that ye are thereunto called.] Many things may be here observed. Doct. 1. That a Christian should be vehemently affected with the consideration of his calling: and that for divers reasons. 1 Because of the cause of it; For what reasons a Christian should be much affected with the consideration of his calling which was God's purpose, election, and free grace in jesus Christ: We were sinners, and we were not called for any works of ours, Rom. 8.28. & 9.11 2. Tim. 1.9. The wind bloweth where it listeth; we are taken, and others refused. And this is the more to be thought on, because this grace was given us in jesus Christ before the world began, 2. Tim. 1 9 It could not be had but by a Mediator, and it was granted from all eternity. 2 If we consider from what we were called: from gross darkness, 2. Pet. 1.9. from this present evil world, Gal. 1. from the lump of forlorn mankind, from innumerable sins and curses, from the danger of eternal damnation of body and soul for ever. 3 If we consider the wonder of the means of our calling; which is by the Gospel, which is the voice of Christ, raising us out of the graves of sin: even that voice that shall make men's dead bodies rise at the last day, doth now raise the dead souls 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 dignity than to be the called of jesus Christ: greater in itself than to be an Apostle. Phil. 3.14. 5 If we consider to what we are called, viz. to be partners and companions with jesus Christ. 1. Cor. 1.7. and to great and precious promises, Acts 2.3 9 and to obtain the glory of the Lord jesus, and a kingdom with him for ever. Phil. 3.14. 1. Tim. 1.6. The called are vessels of God's mercy, and upon them he will make known 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 link in that chain, can never be 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 mighty men of the world are not called, and God hath looked upon such poor and weak creatures. 1. Cor. 1.26. The use should be, to teach us with all possible affections to magnify God's grace in our calling, and to strive to walk worthy of our calling, Ephes. 4.1. and to pray hard unto God to fulfil the work 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 reproof of men's wickedness, in neglecting the voice of Christ in the Gospel, and in entertaining so many excuses, & delays, hardening themselves in their evil ways, and suffering the Devil to keep them without this high preferment. Matth. 22. Doct. 2. From the coherence it is plain, That all Gods servants are called to holiness of life, aswell as to happiness. 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 ways, to serve God all the days of their lives in holiness and fear, 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 licentiousness, Gal. 5.13. Doct. 3 The calling of a Christian is a hard calling to flesh and blood: he is called to hard work. As in the coherence here, to be so humble, and unmoveable, and holy disposed, as when he is grossly abused and wronged in words & deeds, yet not only to be patient, but to bless. So it is in other parts of their work; as when a man must deny himself, and take up his cross daily and follow Christ: For a man to forsake every thing his heart naturally desireth, and to be daily crossed, is a hard task. The use should be, to raise up the hearts of Christians to a care to live above the course of this world, and to press forward towards the mark, 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, he may be infallibly assured of it. And this is true in two respects: first, he may know that he is truly 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 every true Christian may be sure of his calling & election, and may know his conversion, is most apparent by these Scriptures, 2. Cor 13.5. 1. Cor. 3.16. 2. Tim. 1.12. Heb. 8.11. 1. john 2.3. & 3.14. & 4.16. & 5.13.19. And that every Christian is bound to seek this assurance and knowledge, is apparent by many reasons. As first, from God's commandment: He requires it of us, that we 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 benefits, such knowledge and assurance will bring to us. Assurance is profitable for many things. In general, it is our best riches on earth, Col. 2.2. and in particular, Reason's pro●ng the necessity of knowing our calling and assurance. 1 It estates us in all the promises of God: when we know we are truly called, than we know our right to all the promises of God's word. 2 It purifieth the heart and life of man, Act. 15.9. for when we know we are the children of God, we are thereby stirred up to the greater care to please God, and walk in his ways. 3 It greatly stays and supports the heart of man: in the evil day, when temptations or afflictions befall us, yet the comfort of our assurance sustains us, and refresheth us greatly. For help in the evil day, the Apostle saith we should above all things put on the shield of faith. which, if it remove not the cross, yet it quencheth the fiery temptations of Satan, with which we may be assaulted, Eph. 6.16. and it greatly helps us against the fear and terror of death, Heb. 10.19, 20, 22. In a word, it overcomes the world, 1. john 5.4, 5. 4 The faith of a Christian is all his living: he lives by faith in all the occasions of life, as his faith helps him when all other means fails him, and makes all other means more successful 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 righteousness; it worketh by love, it sets all our affections on work 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 certain knowledge, and assurance of faith, job. 7.38. Now if any ask, 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 sins to be a heavy burden to him, of which he is truly weary, so as he desireth more to be rid of them, than of any burdensome cross whatsoever, Mat. 11. 2●. & 9.13. 2 By his manner of receiving the voice of Christ, and the preaching of the Gospel, not in word but in power: The voice of Christ hath a marvellous power over him, above all things in the world; which appears by the effects of it: For he feels, in hearing the word, first, such an estimation of it, as he acknowledgeth nothing like it, for power and wisdom, 1. Cor. 1.23, 24. Secondly, he finds, at sometimes especially, such an assurance of the truth of his religion, and the doctrine he heareth, that he is fully established, and ●●eed from his natural uncertainties about the true religion. Thirdly, the Word worketh in him spiritual senses, and very life from the dead, which he feels in all parts of his conversation, making conscience of his ways in all things, bewailing his frailties, and striving to be such as God would have him to be. Fourthly, it makes him to separate himself from the world, avoiding all needless society with the wicked, and exciting in him constant desires to use the world as if he used it not. Fiftly, much spiritual 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 virtues of Christ in his heart, by new gifts in some measure: for when God calls a man, he reveals his Son in him, Gal. 1.15, 16. There is begotten in him a likeness of Christ; his very disposition is changed into the similitude of the virtues of Christ: God gives him a new heart, with the Image of Christ stamped upon it; and he is like Christ in respect of lowliness of mind, and meekness, and contempt of the world, and love of God and the godly, mercy, wisdom, 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 unsettled, 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, being not at all converted, though they have the means of conversion: and this is the estate of the most men and women in all places. Now some are indeed converted, but are weak Christians, as it were infants that lie but in the cradle of religion. Carnal Christians know not their calling, and why. Now for the first sort, the answer is easy: 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 own calling certainly. Carnal Christians than know it not, because they have it not: and in particular, the causes why these Christians attain 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 evil day cometh upon them. And beside, they live in known sins, which they love and prefer before all things can be offered to them by the Gospel. Now it is impossible to have true assurance, and to lie at the same time in known gross sins without repentance. And further, many Christians, by their wilful unteachableness, and incurableness in sinning, do so provoke God, that all means notwithstanding, yet those things that concern their peace are hidden from their eyes, Luk. 19.42. Causes why many weak Christians know not their calling. Now for the weak 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 be 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 godliness in general, 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 ask the way, or seek resolution in things they understand not, especially in cases of their own consciences. In some Christians, this want of assurance ariseth from mere slothfulness: though they be often called upon, and convinced, yet they return to their former carelessness, and will not be at the pains to use the directions given them for the settling of their hearts. In some Christians it is a violent proneness in their natures, to take offence at such infirmities, or mistake, 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 liberty. 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 profess 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 afraid they would fall away and perish in their scandals. Lastly, some Christians are not settled, because when the evil day comes upon them, they cast away their confidence, and strive to think, that because God afflicteth them, therefore they are not his; being, for the present, uncapable of all those promises of Scripture, that make it clear, that God may afflict them, and not be displeased with them, and they may be his dear servants and children. They will not know, that whom God loves he chastens, and that he is used to try his gold in the fire, and that whom God gives the greatest comforts, he usually sends great trials immediately after; as when Christ was honoured with a voice from heaven at his baptism, & a visible descending of the holy Ghost upon him, he was by and by led into the wilderness to be tempted of the Devil, And Paul, after his revelation, was cast down almost into hell with temptations. Thus of the knowledge of conversion and calling in general. 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 works are wrought in God, john 3.22, and he walketh by rule, Gal. 6. and he makes the Word a light to his feet, and a Lantern to his paths, Psal. 119. And this point greatly reproveth the carelessness 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 own heads, or their profit, or the like: They do not know their calling in seeing the warrant of all their courses; and therefore it is, that they live in strange offences and see not the danger. These walk in darkness, and know not whither they go. Now if any ask, how they may attain to the knowledge of the rules for all their actions? I answer, shortly, they must redeem the time, and study the Scriptures: for there only shall they find the right rules of all good conversation, john 5.39. 2. Tim. 3.15. Ephes. 5.15. and withal, men must ask the way to Zion, jer. 50.4, 5. They must make conscience to seek resolution and counsel of their Teachers especially: and in all this be sure they bring an humble heart, and a lowly mind; for God hath promised to teach the meek and the humble his ways. To inherit Blessing.] The end of their calling is to inherit Blessing. What things are contained in these words, will appear by certain general observations, and by the particular unfolding of them. In general, we may hence gather, 1 That God's 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 only noble and excellent ones, Psal. 16.3. As God said of job, so is it true of all them, none are as they, job 2. They do not inherit that which is blessed only, but they inherit blessing. Every leaf of the Bible saith they are blessed; and the word in the old Testament so translated, signifies blessedness: 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 souls, if they be discouraged, as David did, Psal. 42. And the wicked men of this world should be ashamed of their sottish blindness, that account godly men in a miserable case, or do any way vilify them: And weak Christians should pray earnestly to God, to show them the hope of their calling, Ephe. 1.9. that they may be from their hearts persuaded of their happiness. 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 means of their receiving of the Gospel, and the sincerity of true Religion. Their religion, not their parents or their own endeavours, helps them to it: by nature they are in a miserable case, both in respect of unholiness and unhappiness, 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 magnify the free grace of God, and to love the Gospel, and that they may be the more humble in themselves, and strive to walk worthy of so excellent a calling, and use all means that God hath appointed, to increase more and more in blessing: And unregenerate men must likewise hence take notice, that they can never inherit blessing, unless they repent: for calling is the door of blessing, 3 That true Christians inherit nothing but blessing: there is no curse mingled withal. It will presently rise in men's minds, that many afflictions of all sorts befall them as well as others. But I answer, first, that all the malediction deserved by their sins, was charged upon Christ, and he hath borne all the curse for them, Gal. 3. Isa. 53. and so God's justice is satisfied, and their debt paid. Secondly, I may take advantage of the word Inherit, and that two ways: first, that though afflictions (which are properly rodds for the wicked) may break 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 inherit not afflictions, though they have afflictions, Secondly, they are called to inherit blessing: which imports further, That though during their minority in this world, they may endure some hardship, yet when these heirs come to perfect age in heaven, than all affliction shall be cast into the Sea, and there shall be 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 bless the seeming curses of the godly. All shall work 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 inherit, we must know, that godly Christians inherit blessing diverse ways. Godly men do inherit blessings many ways: 1. From men. 1 From other men; and so the poor bless them for their charity. The blessing of him that is ready to perish, many times comes upon them, job 29.13. Their very loins bless them, job 31.20. and their neighbours bless them for peace making, Mat. 5.8. and the godly bless them for their gifts of grace, and pray for God's blessings upon them, Psal. 134.3. and if they have any public employments for God, in Church or Commonwealth, the ear that heareth them, blesseth them, job 29.11. And at sometimes God doth so guide and prosper the ways of his servants, that all sorts of men do acknowledge them for the seed which the Lord hath blessed, Esay 61.8. 2. From their own consciences. 2 From their own consciences: if the world at any time testify against him, or revile him, yea, if Devils and men set against him, yet he inherits this blessing, that his own conscience will witness for him to his singular joy, 2. Cor. 1.12. The daily encouragements of a good conscience are like a continual feast within. 3. From God, and that diverse ways. 3 From God, and so they have God's blessing certain: and this is a great inheritance, and hath so much happiness in it, as it should swallow up all the grievance of afflictions, and the contempts and scorns of the world: It is enough if we have God's blessing. Now that this point may be distinctly beaten out, we must understand, that true Christians may be said to inherit God's blessing, first, in a more restrained sense, and then in a more large sense: In a restrained sense, blessing may here be taken for God's comfortable speaking; for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifies blessing by words, & so it answers to the coherence; If they will use good words to men, God will speak good words to them. And in this sense we may hence gather, That God's natural language to the called of jesus Christ, is blessing, or comfortable words. God will speak to his people peace, Psal. 84.5. and therefore he gives a charge to his Ministers to speak comfortably to jerusalem, Esay 40.1, 2. Secondly, that Gods elect never find this till they have their calling. Thirdly, that it is a great inheritance in this life, to have God to speak well to us. Fourthly, that if the fault be not in us, we shall never have God speak otherwise. It is our inheritance, to comfort us against all the miseries of life. And therefore Ministers that are the mouth of God, should study 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 speaks to men. And those Ministers have a great account to make, that set themselves to speak disgracefully, and terribly to such as fear God, striving to discourage their hearts, and to strengthen the hands of the wicked. Thus of the restrained sense: only note by the way, That God speaks good words, both for his people behind their backs, and to his people before their faces. They inherit Gods good word for them in their absence: Thus God speaks excellently in the praise of job to the Devil, before the Angels, job 1. & 2. and thus he can speak in the consciences of the greatest on earth in praise of his people, as Esay 41.9. Now in the general sense, In this life godly men have God's blessing three ways. God's people enjoy this blessing many ways: and that both in this life, and in the life to come. In this life they have his blessin. 1 In temporal things of all sorts: he makes the earth bless them, and the heavens, and the waters, Gen. 49.25. he blesseth them in the City, and in the field, in the fruit of their bodies, and of the ground, and of their cattle, in their Basket and in their store, when they come in, and when they go 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 bless all the work 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 fair portion, and a good blessing, because, that they have is blessed; both in the original of it, and in the nature of it, and in the use of it, and in their right to it. 2 In the means 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 promised to make all the places about his holy hill, blessings. Yea, there God's people do receive showers of blessing: every powerful 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 spiritual blessings in heavenly things, A poor Christian carrieth about with him in his heart, more treasure than all the Monarches of the world (being not true Christians) can any way possess or command, Eph. 1.3. Thus of God's 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 think of the power of these words of Christ at the last day, Come ye blessed of my father, inherit the kingdom 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 rejoice in their father's blessing all their days: and the rather, if they consider that God's blessing, as a Father, is better than the blessing of any earthly father: For an earthly father's blessing is most an end but verbal, in words; Gods blessing is real, in deeds. A father on earth cannot derive blessing to his child from himself, but from God; whereas God's blessing is from himself. Besides, if an earthly father would bless his child, yet he 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 father's blessing may be lost, as Cham's was; but God's blessing cannot be lost; he will bless with everlasting mercy. Secondly, such as yet enjoy not the privilege of Gods called ones, should be greatly stirred up with desire to get this blessing, even to have God's blessing. Let no man be profane like Esa●, to contemn God's blessing, but seek it while it may be had, Heb. 12.17. Que. But what should we do, to get God's blessing? What we must do to get God's blessing. Ans. First, you must diligently resort to God's house; for there God hath commanded the blessing, Psal. 133.3. and be careful and attentive hearers of God's Word: for the ground that drinketh in the rain, receiveth a blessing from God, Heb. 6.7. the rain of instruction must soak into your hearts. 2 You must turn you every one from all your transgressions if you will have God's blessing in his Son jesus, Act. 3.26. without sound repentance God's blessing will not be had. Men must not think to get God's blessing, and do after the things they do now a days every one that, is right in his own eyes Deut. 12.7, 8. Finally, we must be all such as fear God truly, Psal. 115.13. and such as will not lift up their souls to follow vanity, but get clean hands and a pure heart; for such only shall receive the blessing from the Lord, and righteousness from the God of their salvation, Psal. 24.4.5. and to this end we must carefully hearken to God's voice, and observe to do all that he commandeth us, Deut. 15.4.5.6. Lastly, Gods own children, that have felt the comfort of God's 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 ask God blessing, How godly men may grow in the comforts of God's 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 do of their father's blessings. 2 Since they have such showers of blessing in God's house daily, they especially should be like good ground, so to drink in the spiritual rain, that the fruits of it may appear in their lives, in all piety, and mercy, and righteousness, Heb. 6.7. 3 Since they know the worth of God's blessing, they should learn of Abraham to command their servants, and their children, and their households to fear God and to live righteously, that so they may be a means to help them also to this great happiness of inheriting God's blessing, Gen. 18.18.19. 4 If they be put to it, to deny themselves in things most dear to them, for the glory of God, they shall approve themselves, as Abraham did in offering up Isaac, to be such indeed as do fear God, and esteem his favour above all things, Gen. 22.17, 18. Vers. 10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Vers. 11. Let him eschew evil, and do good, etc. THus of the first reason, taken from the condition of God's servants, as they are heirs of blessing. In these words is contained the second reason, taken from Prophetical testimony: David long since taught the same doctrine Saint Peter now doth, and gave the same advice in effect: for he had showed, That if a man would live a quiet and contented life, free from troubles and mischief, he must then take heed of all reviling and evil speaking, and avoid all things might offend, either the godly or the wicked: All things, I say, that are evil; and must labour after all courses of peace, and mercy, and well-doing: and then God would be a protector of such godly and careful men, and he would recompense upon the wicked, all the wrongs they do to his servants. This is the sum 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 days. 2. The duties charged upon them, as the means to attain what they desired: and so he shows what they must avoid, and what they must do. They must avoid, in particular, an evil tongue; and in general, an evil and injurious life. And chose, for what they must do; in general, they must do good; and in particular, seek peace, Vers. 10, 11. 3. The reason of his aducie; and that is taken from the Nature of God, and his disposition, both towards the godly, and amongst the wicked, Vers. 12. From the general consideration of all the words, we may 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 thank themselves for the unquietness and distress they live in: And this will appear, if we consider of either their crosses, or their temptations, or their corruptions, which are the things only that can distress life. As for the crosses, Note. it is manifest by experience, that the most people suffer for their own folly, and such things as might have been 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 wilful neglect of easy rules of good behaviour in the family, or the like. Take but the directions here given: If men did refrain their tongues from evil speaking, by censure, or reproaches, or slander, or fraudulent words, and that men did avoid injurious courses, or gross crimes: and withal, if men did strive to do all the good they could to all sorts of men; and finally, if men would use all lawful means to preserve peace, and to avoid contumely, how quiet might the lives of the most people be? Again, let a Christian consider of his corruptions, Note. which at sometimes so trouble himself and others: doth not his own conscience know, that if he would constantly pray against them, and be sure to be circumspect in his carriage, how certainly, and how soon might he be delivered from the power of any sin? And for his infirmities, with how little labour might he store his head with comfortable places of Scripture, that might support him against the sense of his daily frailties? And for temptations of Satan, that so extremely molest some few Christians, how might they have been either avoided, or borne with more quiet? Some Christians tempt the Devil to tempt them, by their solitariness, or idleness, or security, or wilful nourishing of pride and vanity in themselves, or by a careless living without assurance of faith. And when the temptations are upon them, and they are truly humbled under them, how do some Christians wilfuliy refuse consolation, and limit God, so as never to be quiet till the temptation be removed, though the Lord himself answer them, that his grace shall be sufficient for them? The use should be therefore to warn all men that would live quietly and comfortably, to awaken to the care of their duty, 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. Again, in that Saint Peter, and the Prophet David agree so right in judgement, concerning the practice of true Christians, it shows, That the rules of holy life have been the same in all ages of the world; before the Law, and under the Law, and now under the Gospel. We 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 virtuous life were in the mind of God from all eternity, and so given to men from the beginning; & cannot change, in as much as God is unchangeable in the forms of things. And this point may show us how hard the world is to learn, in that these lessons have been taught from the beginning, and yet the most men have not learned them. And beside, godly Christians should be encouraged to live by rule, and to walk circumspectly, seeing this is no harder a task required of them, than what hath been required in all ages. Thirdly, it is worth the observing, who the persons are that give this counsel, to strive as well as we 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 mean, and David, and yet we see they press other men to seek to live as quietly as is possible: and thus did Paul do also, 1. Tim. 2.2 1. Thes. 4.11. Heb. 12.11. Now one main reason why they do so, is, because they themselves did feel by experience, how unable they were to bear 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 himself had changed his behaviour before Abimelech; as you may see by the title of the Psalm. Which should teach us to be thankful for that public or private quietness any of us do enjoy: and beside, it should warn those unruly froward Christians, that live not in quiet, either at home or abroad, to repent and amend their words and works. They cannot imagine what singular comfort and contentment they withhold from their own lives, and the lives of others: If they did but know how much God abhors a froward Christian, they would be more afraid than they are. Thus of the general observations: The first part concerns the persons that are exhorted; and they are described by two forms of speech, the one, Such as will love life: the other, Such as would see good days. If any man will love life.] From this form 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 break all bounds, and will love life, whatsoever be said to them, or done to them. This is a point so sensibly felt, by the experience of the most that hear it, that it needs no proof. If any man ask what the reason should be, why there is such an inordinate love of life in the most? many things may be answered. The first cause of it, is the general corruption of nature in the most men, which came in by sin: To love itself is nature, but to love life so pertinaciously, is from degeneration, and the great abasement of the nature of man, that cannot now move itself, towards the perfection of itself: for unto the godly the change of life, is an alteration that brings perfection. Secondly, ignorance and unbelief is the cause of it. If men did know & believe those glorious things God speaks of a better life, they would loathe 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 greatness in the world, that they are not at leisure 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 works of God, no experience of their own or other men's, can force them to a serious and constant meditation of the things concern their true happiness. Fiftly, the love of life ariseth in 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 sins, doth hold them down in bondage to this present life, and so cannot be cured of the disease, till they repent of their beloved sins; And the guiltiness of their consciences makes them afraid 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 be so desperately bend 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 show more largely the reasons why we should not love life, or not so inordinately as to be unwilling to leave it upon any terms. For what reasons men ought to take off their affections from the love of this life. The first reason may be taken from the commandment of Christ, who gives this in charge to all that will be his Disciples, that they must not love life. As they must deny themselves in other things, so in this particular. And he so gives this in charge, as he seems to threaten them with the loss of life if they love it, so Luk. 17.33. job. 12.25. The second reason may be taken from the example of the godly, that have not loved life. job detested life, job 3. Solomon tells of a multitude of occasions that he had to hate life, in his book of Eccles. and a multitude of godly men have showed the proof of it, in laying down their lives willingly, when they have been called to it. Act. 20.24. Phil. 2.20. Heb. 11.35, 37. The third reason may be taken from the consideration of life in itself, both in the nature of it, and in the end of it: for the nature of it, it is but a wind or a vapour, jam. 4. so mean 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 knows what it is he loves: And for the end of it, it is not in the power of man to number his own days, God hath set an appointed time for every man's death: and though they love life never so much, they cannot hold it beyond that time, job 7.1. And beside, our times are so hid, that a man cannot be sure of a month, a week, a day, an hour, and shall our hearts be so bewitched with that which we know not how long we shall enjoy? job 24.1. and the rather, because there are so many ways for life to go 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 own hands, that none of the means we use to preserve life can do it, to make it hold out for a moment, if God do not from above give special assistance: Man liveth not by bread. Mat. 4. and if a man had abundance of all worldly things, yet a man's life consisteth not in that, Luk. 12.15. etc. The fourth reason may be taken from the profession of a Christian, or his state, or relative calling, or condition in this life. First, we are Christ's spiritual soldiers; Now men that go to war, entangle not ahemselves with the things of this life, that they may please them that have chosen them to be soldiers, 2 Tim. 2.4. Secondly, we are pilgrims and strangers in this life, and therefore nothing should be more easy to us, than to be weary of the present condition, and to long to be at home: Thus did the patriarchs, Heb. 11.13. Thirdly, in this life we are but poor cottagers, that dwell in poor houses of clay; and shall we love to be here rather than in those eternal mansions? 2. Cor. 5.1. job. 14.2. The fifth reason may be taken from the sins of life. Even sin is a disease, and a loathsome contagious one. Now then see what life is; thou thyself hast innumerable sins, 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 wholesome counsel & motives. But besides this respect of sin, a Christian finds from his own sins, if there were none else in the world, great cause to be weary of life, first, because sin argues the imperfection of his nature, both in soul and body; and so long as he is in this sinful life, he can never have a perfect nature: now a a man that loves himself, for this reason would never love life, Rom. 7.23. Secondly, because sin is an offence to God: now a child of God should therefore loathe life, because by sinning he doth injury to God his merciful 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 grief? 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 think of what thou dost suffer in thy particular: What diseases or infirmities are in thy body? What unquietness and vexation dost thou suffer in the house where thou livest? What crosses do follow or fear thee in thy calling? Yea, doth not thy religion breed thee trouble? If the reproaches and oppositions be considered of, which godly men sometimes 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 always in his body carry about the dying of the Lord jesus, 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 fearful diseases that will fill thee with horrible pain? Nay, what if thou shouldest fall into some shameful fault? Oh, what were the misery would follow upon it? The seaventh reason may be taken from the extreme vanity of those things that seem 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 appear. 1 Amongst all the thousands of men and women thou seest in the world, it may be there is scarce one that loveth thee entirely; scarce one from whom thou mayest enjoy delight or comfort. They are poor things thou canst have from the rest, whether they be neighbours or strangers. More than thou givest, thou shalt not receive, unless it be in poor compliments, of salutations and ceremonies of life. 2 If thou didst excel in the privilege of being loved by friends, kindred, wife, or children, yet reckon how small a portion of thy life is refreshed from them: there is sometimes more delight in one poor dream, than will be had this way in a long time. 3 Think of it, what changes and losses thou dost or mayest 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 minds 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 help 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 be thy wife, children, neighbours, hearers, dearest friends; yea, thy religious friends, what would any of these care for thy death? Look 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 soon wilt thou be clean forgotten? or how poor a thing is the greatest memory any man hath when he is dead? Dost thou live to hear this, and yet wilt be so mad as to love life, for the love thou bearest to any other? 5 The evil thou sufferest from the world, is greater than the good thou canst get by it: think of the reproaches, injuries, oppositions, contempts, persecutions, infections thou mayest find from unreasonable men. How many thousand would triumph over thy poor fame, if thy feet do but slip? Lastly the company thou shalt have of Angels, 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 dearness in friends, even in such as must be companions of 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 be in love with earthly commodities, and that for diverse causes. 1 How small a portion they have of these. If a man had won the whole world, and the glory of it, yet it were not worth the having if he must lose his own soul: Nay, if it were all had upon the best conditions, yet it would not make a man truly happy; and therefore much less these silly parcels of the world we can attain 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 heretofore ordinarily. What is now, hath been before, and will be afterwards. Thou canst enjoy no felicity of life, that can be proper to thyself, 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 do reckon the pains, and care, and unquietness, and weariness they are put to about the getting, or keeping, or using of these things, they would find little cause to love them; especially, considering that unto the use of the most of these is required a daily labour with toil, that men that possess these things, cannot possess 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 satisfy him; his soul will not be filled with good. The eye is not satisfied with seeing, nor the ear with hearing. He that loveth silver shall not be satisfied with silver. Man walketh in a vain shadow, and disquieteth himself in vain, Eccles 1.9. & 5.10. Psal. 39 A shadow is something in appearance, but nothing in substance, if a man would seek to clasp it, or receive it to himself. 5 All these things are transitory, and uncertain, and mutable. which may be considered of three ways: First, if thou love these things, thou art not sure thou canst keep them; they may be lost suddenly and fearfully: for either they may wear out of themselves, or they may be taken from thee; they are liable to vanity 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 only the world passeth away, but the lusts thereof also, 1. job. 2.15. Eccles. 6.1, 7. & 9.3. Thirdly, if neither of these befall thee, yet thou art mortal, thou must be taken from them, and thy life is short like a dream, and passeth away like the wind; and thou art but a stranger and pilgrim here; and thou must carry nothing out of the world; but in all points, as thou camest into the world, so must thou go hence, Psal. 90. job 7.7. Eccles. 5.13, 14, 15. All flesh is grass, Esay 40.6. 6 That a man may receive much hurt from them: they may steal away our hearts from God. The amity of the world, is the enmity with God, jam. 4. They are like pitch to defile: there is a snare and temptation in all of them: they fill men's hearts with foolish & noisome lusts, and a man may damn his soul for too much loving of them, 1. Tim. 6.9. Phi. 3: 18. and they may serve to witness against a man at the day of judgement, jam. 5.1. Lastly, consider that there is no comparison between 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 Crowns of honour and glory, such as will neither be held with envy, nor lost with infamy; there shall men possess enduring substance, Heb. 11. treasures not liable either to vanity or violence, Matth. 6.20. an inheritance immortal 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 lawful 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 to some men, or as it extends in some sort to all sorts of men. Some men that are in high place, and have public employments, and are about some special service for the glory of God, and good of the Church or Commonwealth; in these men the desire to live longer, in itself, is not sinful: This was the case of David, and Hezekiah. Now further, unto all sorts of men the Lord doth allow a certain kind 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 withal, 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 mind to live here, to look to certain rules, which will prevail with God to grant them long life, if any thing will prevail: What such must do to prolong their life. as first, they must be exhorted to take heed of overmuch desire of life, they must moderate their desires after life: If they could once attain to it, to be content to die when God will, it may be they should find life prolonged; according to that of our Saviour, He that will lose his life, shall find it. Secondly, such as have parents in nature or religion, must be very careful to give them due honour, for to such God hath promised long life in the fifth Commandment. Thirdly, godliness 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 we may be likely to live: and chose, a profane man hath no assurance to live out half his days. Thus of the first form of speech. The second form of speech, by which the persons he adviseth, are described, are such as will see good days. And see good days.] Before I come to the observations, here is work of large enquiry and consideration about the sense: for these words import, That in the life of man there be some good days, and some evil days. Physicians tell us in their profession, of some days in the year that be good days, and some that be evil days, for their directions: and superstitious and idle people in the world, tell us that there are some good days to begin businesses in, and some evil. It seems here the Prophet David, in Theological contemplation, finds, that in the life of man some days be good, and some be evil. This would be enquired into. And that we may find out which be good days, we must first inquire, which be evil days, and that by Scripture account: And that we may distinctly understand this, we must inquire which be evil days, 1 For wicked men. 2 For godly men. The days of wicked men must be considered more generally, or more specially: generally, all the days of the wicked are evil; both because he is a transgressor every day, and because the curse of God is upon him all his days, even then when he lives longest, and enjoys 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 soul, or body, or name, or estate; either by withholding his blessings, or by mingling the curse with the good things he enjoyeth, Psal. 78.33. as the Israelites under censure of death from God, More specially, the days of the wicked man are evil, eiin this life, What days are evil in respect of wicked men. or after this life. In this life his days are evil in two special senses; either in respect of the shortening of them, or in respect of the afflicting of them. It is a special evil to some wicked men, that their days on earth are shortened. Some men live not out half their days, and dye in the midst of their days, Psal. 55.24. jer. 17.11. and so it is a curse that his days are few, Psal. 109.8. Eccles. 8.13. Again, the days of wicked men are said to be evil, in respect of some special judgements of God, to be poured out upon them for their sins. These days are called the days of God's wrath and anger: and days of God's visitation, Isa. 10.3. the day of vengeance, Esay 61.2. which God proclaims against all wicked men; and by an excellency, The evil day, Amos 6.3. And these days are in special called the days of wicked men: and they are theirs, because properly no day is theirs till it be evil, jer. 50.31. After this life comes that most special evil days, even that day of eternal misery in hell: of which Solomon said, God made the wicked for the day of evil, Prov. 16.4. This doctrine of their evil days, should much affright wicked men, not only with the consideration of what they suffer now, but of what they are liable to in the days to come. Little do they dream of the misery may befall them: such days may come, as will burst their hearts with exquisite grief, their hearts shall not be able to endure, Ezech. 22.14. and therefore they should take heed of putting far from them the evil day, Amos 6.3. and in time repent, and reconcile themselves to God in jesus Christ, that they may prevent the evil days may yet fall upon them, and know that their uncircumcised heart is the cause of all the evil brought, or to be brought upon them, jer. 9 ult. Thus of evil days in the life of the wicked. Wherein godly men's days are evil. The godly man's days are evil diverse ways. 1 The days of spiritual famine are evil days: when a man cannot enjoy the means of Salvation in the life and power of them. In this case David said, his tears were his meat day and night, Psal. 42.2. 2 The days in which God is displeased with them, or hideth himself, so as he will not hear their prayers, or not let them discern it. These are bitter days to the godly, Psal. 102.2, 3. & 90.9. 3 Days of temptation, in which they are to wrestle with principalities and powers, are evil days, Eph. 6. 4 All days of trouble are in some respect evil days, Psal. 49.5. & 50.14. &. 41.1, 2. especially those days are evil, when the Lord turns wicked men lose upon the godly, and leaves them as it were in their hands to be reproached and oppressed all the day, especially when himself will not appear to help them, Psal. 102.8.10.11. Esay 37.3. and most of all, when the just man seemeth to perish in his righteousness, Eccles. 7.15. Great difference between the evil days of wicked and godly men. But yet here is a great deal of difference between the evil days of godly men, and the evil days of wicked men: because God sanctifies the evil of his days to the godly man, so as he is blessed when God chasteneth him, for he thereby teacheth him his law, Psal. 94.12. Heb. 12. Secondly, God will deliver him out of evil, if he call upon him. Psal. 50.15. yea, though his troubles seem desperate, jer. 30.7. Thirdly, though God may seem to delay for a time, yet he will make haste to perform his deliverance, After two days he will return, and the third day he will revive them, Host 6.3. Fourthly, God will make them glad, according to the days he hath afflicted them; he will make them amends for all their evil days, Psal. 90.15. To conclude this point, Evil days common to wicked and godly men. there be days that are called evil, which are common both to good and bad; and such are the days of old age, Eccles. 12.1. when the Sun, Moon, and Stars are darkened, that is, all sense of prosperity is removed, and the infirmities of old age come thick one upon another, like clouds after rain, Vers. 2. when the arms, 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 eyes, which are the windows of the body, grow dark, Vers. 3. when the doors shall be shut in the streets, that is, when upon the loss of his appetite he shall have no delight in any thing at home, nor mind to go abroad, but his own house shall be his prison; and when he shall be 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 music of any kind, as Barzillai said, 2. Sam. 19.36. when they shall be afraid of every straw in their way, they shall go so weakly, and their Almond tree shall flourish, that is, their heads shall be white as the blossoms of the Almond; & they shall be so fore, that a very Grasshopper shall be a burden to them; to touch them shall be grievous, and all the things they were wont to love, they cannot now find any comfort in: and thus they are passing to their long-home, which is the grave; and they are so near, 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 silver cord will be loosened, that is, the marrow of their backs be consumed; and their golden Ewer, which is the brainpan, be broke; and so will the pitcher at the Well, that is, the veins at the liver; and so will the wheel at the Cistern be broken, that is, the head which draws 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 days that be evil days. Now it remains that we inquire which be good days; and so we shall find, that there bedaies that be good, in the judgement of the inward man, and sometimes days that be good, in the judgement of the outward man: only thus much we must know, that in the first sense, none enjoy good days but good men. Now good days in the sense of the Scripture, must be considered, either in general, or in particular. What are good days in general. In general; and so first, all the days of Christ, after he is revealed in a Christian, are good days: and so all the days of a true christian, from his conversion to his death, are good days. Which appears thus: Saint Paul saith, that Christ is our Passeover; and the Passeover is a feast which we must keep, 1. Cor. 5.8. and such high festival days are good days, especially the first and last days of the Passover were good days, in a special solemnity, that is, the day of thy conversion to spiritual life, and the day of thy death, which is the beginning of the day of eternal life. Secondly, all the days in which Christians enjoy the preaching of the Gospel in the power of it, and other ordinances of Christ in their glory, all these days be good days; for they are days 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 God's courts is better than a thousand any where else, Psal. 84.10. The righteous flourish when Christ comes down upon their souls, as rain upon the mown grass, Psal. 72.6, 7. Thirdly, those be good days in which we see the Church of God in general 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. In particular, In particular, there are diverse sorts of good days to the godly. a Christian finds diverse sorts of good days; as first, the Sabbath days well sanctified, are good days, above all other days of the week, when his body enjoys rest, & his soul is blessed, according to God's promise, with spiritual rest and grace in jesus Christ. Secondly, the days in which the soul of a Christian after sin, and the judgement of God for it, is humbled sound, and anew admitted into God's presence, and reconciled to God: those days, when God entertains the repenting sinner that prays unto him, especially at the first reconciliation, are wonderful good days, job 33.25, 26. with the coherence. & 36.11. Psal. 90.14. Luk. 4.21. with Esay 61.1.2.10. Thirdly, all the days in which a Christian thrives and prospers in the knowledge of God's word, and grows in the spiritual understanding in the mysteries of God's kingdom, are all good days; for this knowledge is that wisdom Solomon speaks of, wh●ch makes a man so happy, Pro. 3.18.2.16. Thus of the good days that are so in the judgement of the inward man. God is pleased also to grant such good days, as are, or aught to be so accounted, in the judgement of the outward man: and so, First, the days of youth, in which a man hath strength of body, and vigour of mind, to fit him not only for the comforts of life, but for the service of his creator, are good days, Eccles. 12.1. it being a blessed thing to bear God's yoke in a man's youth. Secondly, the days of special prosperity in the world, which sometime God grants unto his people, are also good days: when God gives his people abundance of blessings in their families and estates, and withal, public honour and respect withal sorts, even the great ones of the world; as was in the case of job, which he describes in the whole 29 Chapter of his book: but than it must have this indeed, that in this prosperity the godly man be employed in all well doing, and get himself honour by the flourishing of his gifts and good works, as is showed in that Chapter by job. Thirdly, such days in which a man enjoys a quiet estate, free from all trouble, or vexation, or contumely, at home or abroad, being free from God's aflicting hand, or man's injurious dealing, are good days; and such as perhaps are specially meant in this place. Thus of the sense of the words. Divers doctrines may be observed from hence. 1 That the days of men usually are evil; which is true, not only of the wicked, but of the godly also. This jacob said long ago, his days were few and evil, Gen. 47.9. but of this point before: Only this may serve for great reproof of those that so little mind a better life, and so wilfully love this life, that though they live in much misery, are loath to think of dying, & take no course to provide for a better life. Man's life is short. 2 It is evident from hence, that the life of man is but short: whether he live happily or miserably, yet his life is reckoned by days, not by longer measures, of purpose to signify the shortness of our lives. This is expressly affirmed in other Scriptures, job 10.20. job saith, his days were few, and of all men that are borne of women, that they have but a short time to live, job 7.1. And this is resembled by diverse similitudes: so our life is compared to a Weavers shuttle, job 7.6. to a Post for swift running out, job 9.25. to the grass of the field, job. 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 sleep, vers. 5. to a tale that is told, vers. 9 In what respect it is short. Thus the life of man is said to be short, either as he is in God's sight, with whom a thousand years are but as yesterday, when it is past, Psal. 90 4. or in his own account, if he measure time to come, as he measures time past: and in plain reckoning, let the life of man be improved according to man's utmost strength, ordinarily a man's years are threescore and ten, and if he live to fourscore, it is but labour and sorrow to him, Psal. 90. Quest. But what should be the cause that men's lives are so short? Causes why most men's 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 own power, yet that might satisfy us; but we may guess at other causes, as▪ both the mercy and justice of God. This world is so bad to the godly, that it is God's mercy to take them quickly out of it: and chose, 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 own place, which is hell. Besides, many men bring speedy death upon themselves by their own i'll courses, or by sinning against their own bodies by lewd courses, & by eating up their own hearts with worldly cares and sorrows; or by living in any gross sin, 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, jer. 17.11. Finally, in this last age of the world, there may be this reason assigned, that the Lord makes haste to have the number of his elect fulfilled, and therefore he dispatcheth away the generations one after another, and so shorteneth the days of man for his elect sake. Now for the uses: Are our lives so short? then it should teach us diverse lessons. 1 To pray God to make us able to think so, Uses. and so to number our days, that we may not make any reckoning of any long continuance here, Psal. 39.3. & 90.12. 2 To make haste and dispatch our repentance, and all the businesses that concern our sound reconciliation, and so to walk while we have the light, and to use all good means while we enjoy them. 3 To redeem the time, and save as much of it as we can, for the uses of a better life. Ephs. 5. and to work the harder, to fulfil thy measure and dispatch that task God hath set thee to do. 4 To lay fast hold upon eternal life, 1. Tim. 6. and to make that sure. 5 Every day to provide for our departure; even all the days of our appointed time to wait when our changing shall come, job 14.14. FINIS. An Alphabetical Index of the most Principal things handled throughout the whole Book. A ADoption: the glory of it. 133 How it is attained. 136 Marks thereof. 136 Amazement in wives. 109 Causes thereof. 109 Antiquity: when ill pleaded. 91 Apparel: See Attire. Attire: reasons against the vanity of it. 58 Attire vicious 14 ways. 63 B Blessing: kinds thereof. 204 Blessings: how inherited. 214 How they may be gotten. 216 How grow in comforts of them. 217 Brethren: who are so. 189 Motives to love as Brethren. 190 Brethren, how to be loved. 191 Rules for brotherly love. 193 Brethren, how to be respected in case of sin. 194 C Calling to Christianity. 205 Necessity of knowing it. 208 Chastity in married persons. 44 Motives thereto. 45 Preservatives of Chastity. 46 How a Chaste wife may be discerned. 47 Christians: diverse sorts of them. 209 Church of Rome not to be agreed unto. 187 Cohabitation of husbands and wives. 114 Compassion. 188 What bowels of Compassion import. 196 How Compassion rightly ordered. 196 Conversion: why all not at once converted. 31 Corruptible things. 71 Courtesy. 199 D Days, evil in what respect. 229 Days good, in what respect. 232 Discords in opinions. 184 Causes thereof. 185 Divorce. 118 Doing well. 107 Motives thereto. 107 E Earthly things vain. 224 Why they are not to be loved. 226 Example. Two virtues of good example. 88 How example bindos. 90 F Fear of God, how showed. 52 Motives to Fear. 51 Fear: how discerned, 50 Fear: servile of wicked. 48 Who are without Fear. 54 Frowardness: the causes and effects thereof. 80 G Good actions, how marred. 106 Grace manifold. 163 What Grace excludes and includes. 165 Grace's previledge. 166 Who sin against Grace. 168 Guile. Signs of spirit without Guile. 19 H Heart. See Man of the heart. Heirs to God's Saints. 132 Marks of Heirs. 136 How to carry themselves. 138 Men & women, all Heirs. 169 Husbands to live quietly with wives. 2 Sixteen motives thereto. 3 Helps thereto. 6 Causes of disorder betwixt them. 5 Husbands duties, why in the last place. 111 Motives for Husbands to do their duty. 112 Husbands to dwell with their wives. 114 Cases for absence. 115 Separation unlawful. 116 Husbands must dwell with knowledge. 123 Husbands must honour their wives. 126 I Incorruptible things. 73 joy spiritual. 156 K Knowledge divine excellent. 119 Means of making Knowledge powerful. 121 How man dwells with Knowledge. 123 Properties and effects of Knowledge. 144 L Life natural, 224 A mean thing. 139 Life spiritual. 141 Degrees of it. 141 Original of it. 144 Nature of it. 144 Nourishers of it. 147 Difference betwixt spiritual and eternal life. 149 How spiritual life is attained. 157 Helps thereto. 158 Signs thereof. 160 Properties thereof. 161 Duties required by virtue of spiritual life. 162 Life of man short. 234 Love of Life. 223 How life to be prolonged. 228 Love: See Brethren. M Man of the heart. 66 Wherein he excels the outward Man. 67 His natural condition. 68 How he ma be mended. 69 How known to be right. 70 meekness: what requisite thereto. 76 Helps to attain it. 81 Mind. All of one mind. 180 Helps thereto. 182 Miseries of life, how avoided. 219 N Nullities of Marriage. 116 O Obedience: six things required thereto. 25 Old times: what respect to be had thereto. 92 P Peace. 155 Pity: Motives thereto. 168 See Compassion. Pleasing God: rules for it. 84 Prayers excellency 171 Sorts of Prayers. 173 How prayer is hindered or interrupted. 174 Pure: how Saints are so styled. 40 Q Quietness. See Meekness. How kept quiet in trouble. 177 R Repetition of the same things, what imported thereby. 9 Revenge. 201 Revolting: causes thereof. 17 Righteousness. 154 S Salvation: how furthered. 34 Sarah's Daughters, 103 Scripture God's Word. 22 See Word. Separation betwixt man and wife. 116 Spiritual life. See Life. Subjection of Wives. 1● See Wives. T Trust in God: Signs thereof. 95 Excellency of it. 97 Effects of it. 97 Rules about it. 99 V Unity of mind. See Mind. W Winning men. 29 Divers ways thereof. 17 Signs of being won. 18 Divers kinds of Winning. 27 How Ministers win Souls. 29 How wicked won by our conversation 36 How Wives may win their Husbands. 37 WIVES. See Husbands. See Women. Why Wives duties largely set down. 8 Why Wives ought to be subject 12 In What Wives are subject. 13 How Wives must be subject. 14 Sons of Wives against subjection. 15 Wives, how they may win their husbands. 37 Wives Chastity, how seens. 47 Wives fear of husbands. 55 Wives amazement, how caused. 109 Women. See Wives. Women ought first to be taught their duty. 7 women's frailties. 129 Word of God to be obeyed. 23 See Scripture. FINIS.