the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessary to saluation and imposed as meet to be ioyned with the Gospell Philosophie may yet be vsed so as she be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble her selfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie When men are corrupted by philosophie and that diuers wayes 1. If men vse any part of philosophie that is deuillish as too many doe 2. If men neglect the studie of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers Wee may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth The diuers acceptation of the word Tradition Thus of Philosophie After the traditions of men The word Tradition hath beene vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authoritie from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarkes before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawne but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlinesse A distinction about tradition and are therefore Apostolicall and to be obserued as all the doctrines of the word and the publike assemblies of praier and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the Feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further pietie but are either light or vnnecessary or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes Traditions in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the Elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuitie the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the Law by word of mouth this Law by word of mouth is the Cabalisticall Theologie Cabalisticall Diuinitie a Diuinitie so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare Matth. 15. The traditions in the Churches of the Gentiles Traditions in the Churches of the Gentiles may be considered two wayes 1. As they were in the times of the Primitiue Church 2. As they were in the times after vnder Antichrist In the Primitiue Church they had by degrees one after another a great number of traditions such as these To stand and pray euery Sabboth from Easter to Whitsontide The signe of the Crosse to pray towards the East the anointing of the baptized with oyle the canonicall houres Lent and diuers kindes of fasts the mixing of water with wine the addition of diuers orders in the Church as Canons Exorcists Ostiaries c. Holidaies to sing Halleluiah at Easter but not in Lent and such like Now if any aske what we are to thinke of those and the like traditions then in vse I answer Quest Answ 1. That the Church had power to appoint traditions in indifferent rites so that the rules of the Apostles for indifferent things were obserued as that they were not offensiue nor against order or decencie or edification As to appoint the time and place of publike praier to set downe the forme of it to tell how often the Sacraments should bee administred c. 2. We must vnderstand that the word Traditions vsed by the Fathers Traditions in the times of the Fathers in the primitiue Church did not alwayes signifie these and such like things deuised by men but sometimes they did meane thereby such things as were warranted by Scripture though not expressely As the baptizing of Infants the obseruation of the Sabboth c. 3. There were some Traditions in some Churches in the first hundred of yeeres that were directly impious as the Inuocation of Saints and Images 4. Some other things were then vsed that were not euery way impious in their owne nature and yet not greatly iustifiable in their vse and such were diuers of the aforenamed obseruations 5. That diuers things at the first brought into the Church with good intents and to good purpose afterwards grew into abuse as for example In the Primitiue order of Monkes 6. The worser traditions were brought in by false teachers and too pertinaciously obserued by the people the Fathers bewailing it and sometimes complaining of it 7. The Fathers themselues in some things shewed leuitie and vnconstancie of iudgement sometimes to please the people approuing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well be denied but that the libertie taken in the Primitiue times to bring in traditions opened a doore to Antichrist Traditions in Poperie Now concerning the traditions in Popery vnder Antichrist their doctrine is abominable for they say that the word of God is either written or vnwritten and they say their vnwritten verities are necessary as well as Scripture yea that they are of equall authoritie with Scripture And those traditions they would thus exalt Scriptures against traditions are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions wee may
vnderstand it first in respect of the sufficiencie of his death not in respect of the efficiencie of it Secondly in respect of the common oblation of the benefits of his death externally in the Gospell vnto all Thirdly as his death extendeth vnto all the Elect for all that is for the Elect. Fourthly for all that is for all that are saued so that none that are iustified and saued are so but by the vertue of his death Fiftly for all that is for all indefinitely for all sorts of men not for euery man of euery sort Lastly hee dyed for all that is not for the Iewes onely but for the Gentiles also Qu. Quest Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit An. Ans No for Nicodemus was circumcised yet not as then fit for heauen and Simon Magus was baptised yet perished in the gall of bitternesse and many of the Israelites were signed with the same Sacraments of righteousnesse and yet were destroyed with fearefull plagues b 1 Cor 10. the Pharisees were baptised with Iohns Baptisme yet in great danger of wrath to come c Math 3. Fiue sorts of men not made fit There are fiue sorts of men that liue in the Church that are not made fit First such as are in heart disioyned so as indeede they care for the doctrine of no Church and thus Atheist and Epicures are vnfit Secondly such as are in heart fastned to a false Church though in shew they bee members of the true thus Church-Papists are not fit Thirdly such as receiue Religion and care for it but onely as it may fit the humours of such as are in authoritie and may serue the currant of the present times and thus temporising Polititians are not made fit Fourthly such as admit some parts of Gods worship and stand in professed enmitie and dislikes of the rest and thus the common Protestant of all estates and degrees they thinke if they come to the Church to seruice and be no Papists it will serue turne though they neglect yea contemne yea commonly despight Preaching priuate Prayer true Fasting religious Conference and Fellowship in the Gospell Fiftly and lastly among the better sorts that are hearers and constant hearers there are many not made fit for the Kingdome of God for many hearers rest in an Historicall Faith and externall righteousnesse eyther betraying the seede by suffering the Fiends of hell those inuisible fowles of the Ayre to take it away or choking the seede by worldly cares or if they get a taste of the good word of God and of the powers of the life to come by their wicked reuoults and backe-slidings they shew themselues not fit nor worthy the Kingdome of God Who Doct. God onely can make men fit for his Kingdome he onely can rescue vs from the power of darkenesse and Sathan it is hee onely is the Lord of righteousnesse it is hee onely that can pardon our sinnes it is hee onely can heale our rebellions and take away our iniquities hee onely is the fountaine of all inherent holinesse he onely is stronger then all to preserue vs to the end and crowne vs with glory Made fit The word may be rendred eyther made fit or worthy so it bee vnderstood of the merit of Christ imputed to vs in whom onely wee are worthy of heauen Wee are made fit by Redemption by vocation by Adoption by Iustification by Sanctification and by Glorification for each of these addes something to our sufficiencie The Vse is to teach vs to magnifie Gods exceeding mercy that doth not onely giue vs heauen but make vs fit for Heauen The greatest King in the world Note if hee set his loue vpon a base slaue or vassall well hee may giue him an Earledome or great Office but he cannot giue him fitnesse for his place and gifts to execute it hee may change his estate but he cannot change his nature But God doth not onely giue a Kingdome to his Seruants but hee endues them with royall inclinations desires and behauiour The Rhemists vpon this place note that wee deserue saluation condignely but wee neede not answere them for Thomas Aquinas the ordinary Glosse and Cardinall Caietan vpon this place crosse them Aquinas saith thus Dixerunt aliqui Deus dâ—t dignis gratiam c. Some haue said God giues grace to the worthy but not to the vnworthy but the Apostle excludes this because whatsoeuer worthinesse thou hast God hath wrought it in thee and to this end alledgeth 2 Cor 3. We are not sufficient of our selues to thinke a good thought The Glosse thus Hee makes vs worthy not in the Law but in Light that is through God who is light of light by whose grace we are inlightened Caietan thus worthy that is fit by lot that is onely by Gods gift Note onely by Gods gift the Papist saith To be partakers of the inheritance of the Saints in light or as it is in the originall verbatim Vnto the part of the lot of the Saints in light The lot of the Saints is by some taken for the sufferings of the Saints by others for their happinesse as it is had in this life in the right or inchoation of it by others for heauen and that as it is held by true title here in this world so I take it here How the lottery of Canaan shadowes out our inheritance in heauen The word lot leadeth vs by allusion to Canaan and the diuision thereof and the comparison holdeth in many things As none had right to the Land of Canaan but Israelites so none haue right to heauen but the Saints and as Canaan was furnished with buildings and all commodities but not by the Israelites d Deut 8.7 c. c. so Heauen was prepared of old before the Saints entred it e Math 25. The builder and maker of it was not the Saints but God f 2 Cor 5. And as the Canaanites were throwne out that Israell might enter so the Diuels were throwne out of Heauen that the Saints might enter And as without a Ioshua though there were a Land there would be no lot so without a Iesus though there were a heauen there would be no inheritance and though the Land were giuen by lot yet it must not bee possessed without a Combat they must first fight and then inherit so must Heauen suffer violence and before it be had wee must wrestle with Principalities and Powers and as all their lots were knowne to Ioshua so euery Christian in his standing is knowne to Christ as Ioshua had what hee asked g Iosh 19.50 so our Ioshua obtaines what hee askes though hee aske the ends of the earth h Psal 2. And as the comparison hath those things for information so may diuers instructions be gathered from hence also and first if wee would haue any lot in Heauen wee must be sure wee be true Israelites
a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Asses because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator a Ephes 1.5 2 Thess 1.11 Why is Israell planted b Psal 43.3 why are the great mysteries of God hidden from the wise and reuealed to Babes c Mat. 11.27 why hath the little Flocke a Kingdome d Luke 12.32 why hath God mercy on some and not on others e Exod 33.19 why hath Iob riches and why are they taken away f Iob. 1. why is Iudgement and righteousnesse in a forlorne world that deserued nothing g Ier 9.24 why is Iuda as Potters clay h Ier. 18.6 why is the world saued by preaching i 1 Cor. 1.21 why are some predestinate to be adopted k Ephes 1.5 why is the Mysterie of Gods will opened now and not before l Ephes 1.9 To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him Vses The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if we would get any grace or blessing from God to examine our selues whether wee be in his fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwaies know that things are alwaies iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience m Psal 39.9 and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance n Psal 40.13 not trusting vpon the meanes o Psa 4.4.3.6 Lastly it may be a comfort that nothing can befall my Christian but what pleaseth God Doct. 2. God is well pleased in p Esay 42.1 CHRIST Heâ— loues him infinitely hee can bee content hee haue any thing yea all things and therefore it should teach vs to flie to Christ for helpe and heare him q Mat. 17.5 2 Pet. 1.17 And wee should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell All fulnesse is in Christ in fiue respects Doct. There is a fulnesse and absolute compleatenesse in Christ 1. In respect of Members so the Church is the fulnesse of Christ r Ephes 1.23 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily Å¿ Col. 2.9 3. In respect of Power so all power and fulnesse of authority was giuen to him ouer all things in heauen and earth t Mat. 28. Fourthly in respect of merit for here is great fulnesse if we consider either who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is heere meant all fulnesse of gifts dwell in him The Vses Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. u 1 Tim. 3.16 Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot bee a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can bee no head of the whole Church Lastly let the rest of Christ bee glorious to our soules x Isay 11.10 Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of praise three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces y Esay 11 2. and in respect of the measure of them z Iohn 3.34 and therefore let the Christian reioyce in the Lord * 1 Cor. 1.30 and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may bee had Wisedome and Sanctification a 1 Cor. 1.30 Counsell and Strength b Esay 11.2 Ioy and Gladnesse c Esay 61.3 yea a Christian should bee couetous seeing heere is enough to bee had and therefore should labour to be full of Knowledge d Esay 11.9 and of the feare of God e Prou. 19.23 and of good fruits f Iames 3.17 Phil. 1.11 This also reprooues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to bee had out of Christ And besides the Emphasis imports great comfort to the true conuert for this fulnesse is in Christ God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse bee in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safety against the malice of
as yee haue receiued CHRIST hitherto And for matter of faith Verse 7. Rooted and built vp in him and stablished in the faith as ye haue been taught abounding therein with thanksgiuing Verse 8. Beware lest there bee any man that spoyle you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ I would haue you by all meanes to seeke to to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue beene taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede lest anie man of what gifts or profession soeuer make a prey of your soules and carrie them away as a spoile And in particular looke to it in three things first in Philosophie not simply in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authoritie of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to bee as the A. B. C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to bee regarded for many reasons wherof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST Verse 9. For in him dwelleth all the fulnesse of the godhead bodily Verse 10. And ye are compleat in him who is the head of all principality and power by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnesse and fufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the verie Angels those excellent potent creatures are subordinate to him and acknowledge him as their head which by the waie shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall Verse 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of CHRIST Verse 12. In that yee are buried with him through baptisme in whom yee are also raysed vp together through the faith of the operation of GOD which raised him from the dead Verse 13. And you being dead in your sinnes and the vncircumcision of the flesh hath hee quickned together with him forgiuing you all your trespasses Verse 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nayling it to his crosse seeing in CHRIST yee haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which stands in the mortification of that bodie of sinnes which yee were guiltie of while yee were in the flesh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answer that we haue baptisme instead of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleeue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you enioy without them for in your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obtained the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastned the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them Verse 15. And hath spoiled the principalâ—ties and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Verse 16. Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the new moone or of the sabbath daies Verse 17. Which are but a shadow of things to come but the body is in Christ Verse 18. Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduancing himselfe in c. Verse 19. And holdeth not the head wherof all the body is furnished and knit together by ioynts and bands c. Verse 20. Wherefore if yee bee dead with Christ from the ordinances of the world c. Verse 21. As touch not taste not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisdome in voluntary religion and humblenesse of minde and in not sparing the bodie neither haue they it in any estimation to satisfie the flesh And the rather because our Sauiour hath not only cancelled them but he hath spoyled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoyle them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therfore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophy and lastly against traditions First I say let no man condemne you or if they doe care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall dayes or moneths or sabbaths that were required in that law For these and all the rest were but shadowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hypocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome
as well as they For we haue the spirit of God in vs and the people of God round about vs. Heere also Ministers may take notice of their duties their spirits should cleaue to their people and their daily thoughts and cares should runne vpon them they should still obserue them and watch ouer them in the Lord. Ob. 2. But might some one say Is it charitie in the Apostle being thus absent to entertaine surmizes and hard thoughts of vs as if wee were falling away c. Now to this he answers that though he wrote this to exhort them and to warne them yet he did greatly reioyce to know so much as hee did of their order of life and stedfastnesse of faith Many are so diseased that they thinke if a man reprooue them or admonish them that then hee hates them altogether and likes nothing in them but the Apostle to preuent that acknowledgeth the praise of their life and faith A holy minde can reioyce in the good things of those he warneth or reprooueth Your order Order hath originall in God he is the God of order a 1 Cor. 14.33 as all disorder and confusion is of the Diuell Order is that wonderfully commends whatsoeuer it is in There is a kinde of seede of order sowen in the creatures This order in man is their eutaxie or well disposing of themselues The Apostle might commend their order generally both in relation to the common-wealth and to the Church and in their families as also in their particular conuersation That there might be order in Common-wealths Of order in the common-vvealth God hath set man in authoritie for by him Kings raigne and haue their power b Prou. 8. Rom. 13. and hath communicated a part of the honour of his owne diuine lawes to their ciuill lawes viz. That they should binde mens consciences so farre as they are not disagreeing from his word Besides hee hath recorded threatnings against the disobedient and acknowledgeth Magistrates to beare his image to be as it were Gods by representation and hee guides them by his spirit for the time many times qualifying them with gifts and guiding their mouthes in iudgement for a diuine sentence is in the mouth of a King yea hee himselfe drew a plat-forme of rules for Common-weales to giue them a taste of gouernment Now that men may attaine to this Eutaxie and good order in Common-weales they must reade the law of God and let that bee a generall guide to them and they must propound sanctitie as well as felicitie as the end of their gouernment and in calling to office they must be carefull not to set the feet where the head should be but to chuse men that feare God and hate couetousnesse and are men of courage The feare of God and courage is wonderfully wanting in all sorts of Magistrates And as for courage in respect of the people what are they the better if they haue a good man that will doe no good then if they had euill men that would doe no euill Yet in truth Magistrates whether good or euill men doe much euill by suffering euill to be vnpunished But to returne to the point Magistrates that would preserue order must giue good example themselues and mend the disorders of their one households and bring such a sympathie and loue of the people as they should both preserue their authoritie and yet remember that they rule their brethren And in their gouernment they cannot obserue order vnlesse they punish vice as well as command or prouide for vertue and wealth Besides they must take away the persons or places that are occasions of disorder and they must charge and remunerate as well as punish Finally the people out of the obligation of conscience must striue to liue in order with reuerence and feare yeelding ready obedience and furtherance to those that are placed in authority ouer them Order in the Church There is order also in the Church and thus there is order in doctrine for milke must be propounded before strong meat or with sufficient reference to the parties to be taught There is order also to be obserued in the time places and manner of celebration of Gods worship There is order also to be respected in the vse of things ecclesiastically indifferent There is order in the subordination of persons in the ministery some to rule some to teach some to exhort some to distribute There is order also to be obserued in the discipline of the Church proceeding by degrees with offenders so long as they are cureable Order in the family Neither may our families be without order order I say not only in the duties that concerne the maintenance of the familie but also in the exercises that concerne religion and the seruice of God in the familie In families there must be a care also of reformation especially that openly prophane persons only for temporall aduantage bee not retained or admitted there In the familie also there must bee a daily exercise of patience humilitie knowledge and all other Christian graces that concerne mutuall edification What should I say There is a mutuall relation in all the members of the familie one to another and the discharge of their seuerall duties one to another is charged with a daily care of order But I thinke the Apostle commends the order of holy life vnto which euery Christian is bound It is certaine we can neuer soundly proceed in godlinesse without a care of a settled frame and order of liuing Wee may not liue at a venture in religion T is not enough to doe good now or then by flashes There is an order in holy conuersation We must walke by rule d Gal. 6.16 There is an holy disposing of our waies required e Psal 50. vlt. It is required of vs that we should ponder the pathes of our feet f Pro. 4.26 Wee must order our affaires with discretion g Psal 112.5 This is called the way of prudence or vnderstanding There is a guiding of our feet vnto the wayes of peace i Luke 1.79 T is a wonderfull curse to be left to our securitie to walke in darke and vncertaine wayes and contrariwise the vision of the saluation of God is promised to such as dispose of their wayes aright k Psal 51. vlt. And to bee carefull of an orderly course of life is to keepe our soules l Pro. 19.16 and peace shall be vnto such But alas men haue corrupted their wayes and their vnderstandings are darkned and they are strangers from the life of God neither will men cease from their rebellious wayes The ciuillest men walke after the way of their owne hearts yea the most men hate those that are right in their wayes and are like Dan that would bite the heeles of such as endeuour to walke in sincerity Some hypocrites there are that will know the way of the Lord and aske of him the ordinance of iustice as
natures and liues 3. By liuing without suspition making the best interpretation of their doubtfull actions Michol is made a president of contempt and suspition when shee so sinfully taunts and misinterprets Dauids dancing before the Arke in presence of the maides of Israel 4. By leauing to him the secrets of his publike imployment and keeping her to her owne measure in caring for domesticall matters she may not be of an inquisitiue humor to lay a necessitie vpon the husband to reueale to her all occurrents especially when the Husband is either Magistrate or Minister 5. By yeelding him due beneuolence 1 Cor. 7.3 shee may not without calling or consent refuse her husbands bed 6. By striuing to aduance her husbands credit she must not shame her husband Wiues shame their husbāds foure vvaies Pro. 12.4 Wiues shame their husbands 1. When their feete will not keepe in their owne house Prou. 7.11 2. When they blaze abroad his infirmities 3. When they neglect the care of his children either for manners apparell or imployment Tit. 3.5 4. By liuing in any scandalous sinne as when they be false accusers giuen to much wine intemperate c. Tit. 2.3 or busie-bodies 1 Tim. 5.13 14. Wiues must shevv faithfulnesse in fiue things The second part of subiection is faithfulnes They must shew all faithfulnesse 1. In respect of the mariage-bed Prou. 2.17 2. In respect of expence shee must not be wastefull for this is to pull downe the house with her owne hands and euer the more secretly the more sinfully Prou. 14.1 shee should saue and not spend without consent 3. In respect of the businesse of the family shee should be such as her husbands heart may trust in her it is a great sinne in wiues when they must be told not onely what to doe but when they are charged with the care of such and such things they must neede to be continually told and yet be carelesse still 4. In the secrets of the familie not disclosing them to strangers but so taking notice of them as not to discouer them without the consent of the husband as the faults of Sion must not bee told at Gath. 5. In entertainment that none be admitted that are suspected or disliked by the husband Wiues should shevv their feare six vvaies The third thing is feare Eph. 5.33 1 Pet. 3.1 2. They should shew the feare of their Husbands 1. By reuerent behauiour to him not rude audacious bold 2. By striuing to be inoffensiue auoiding or preuenting what might stirre him to anger or dislike or griefe 3. By giuing soft answers when hee is angry Prou. 15. 4. By forbearing passion or frowardnesse euen with others in his sight 5. Making him her couering when they are abroad but many women are so intemperate and wilfull that a man might as soone hide the winde with his fist or oyle in his hand as couer the infirmities of his wife Prou. 27.15 16. 6. By liuing quietly without contention shee must not disquiet him Fourthly her labour her labour is of two sorts First to appoint vnto the familie and ouersee their waies Prou. 31.27 Secondly shee must labour with her owne hands Prou. 13.27.19 and this labour of her hands is prescribed with six rules Six rules for vviues vvorke 1. She must not spend moneths or yeares in staying for some imployment she could like to make a calling but shee must presently seeke by all meanes to finde out labour shee seeketh wooll and flax 2. Shee must not stand vpon finer workes as scorning baser imployment but be content to set her hands to any labour that is meete thus shee spinneth and seeketh wooll and flax Pro. 31.13.19 3. She must not spend her time in working of toyes or curious things good for nothing but to shew skill and weare out time but about profitable things for the familie as carpets vers 22. sheets vers 24. the clothing of her familie her husband and her children vers 21.23 4. Shee must not lye a bed till nine or ten a clocke but she must rise while it is yet night vers 15. and her candle is not to be put out by night vers 18. 5. Shee must not be fickle vnconstant to change from worke to worke to no profit beginning many things and finishing litle or nothing but against all wearinesse or other impediments shee must girde her loynes with strength and strengthen her armes 6. Lastly all must be done cheerefully not grudgingly vers 13. The fifth thing is submission Eph. 5.22 and shee must submit her selfe 1. To her husbands directions and liue by the lawes prescribed her by her husband Eph. 5.23 as the Church doth teach and liue by the word of Christ else no true Church Thus the woman asketh leaue to goe to the Prophet 2. King 4.22 And the wife is charged not to fast without consent 1 Cor. 7.4 And thus also shee must receiue directions for the affaires of the familie 2. To his restraints so as she be contented to be restrained of her ease will desires delights c. Thy desires shall be subiect to thy husband Gen. 3.19 Thus the Church must denie her owne reason profit pleasure c. and submit herselfe to Christ Ephes 5.23 Thus must the wife cast about how to please her husband 1 Cor. 7.34 Thus of what it is Secondly I consider what it is not or what the wife is not bound to What vviues are not bound to though shee must be subiect In generall their subiection doth not lead them into bondage and make them slaues and vassals to them they remaine still their companions and yoke-fellowes In particular there are some things spirituall some things domesticall some things in her ciuill cariage from which shee is not restrained by her subiection In matters of religion shee cannot be forced to neglect the meanes to saue her soule the vnbeleeuing husband cannot compell the wife to forsake her faith and religion and the meanes thereof to please him Againe though her sex barre her from instruction in the Church and her husbands authoritie barre her from sole instruction in the familie yet notwithstanding vnder her husband shee may instruct her children Pro. 6.20 and familie Pro. 31.26 Besides though her husband were neuer so great wise lordly c. yet she may admonish him and he ought to be crossed of his owne course and will by her as Abraham by Sarah at Gods appointment who charged him to heare her in what shee said to doe it Gen. 21.12 In domesticall matters sheels not subiected to his tyrannie and blowes nor is she bound to beare with or consent to or conceale his whoredomes shee is not bound to imitate his example or obey his will to doe that that is ill And lastly her subiection doth not binde her to deliuer her body when she is apart for her disease Leuit. 18.19 Ezech. 8.6 In ciuill matters I instance in one She is not vtterly barred out from works of mercy