bee understood of Salomon then of Christ he is the fairest among men Verse 2. Grace was in his lips he rideth on the word of truth Princes have thrones so hath CHRIST Salomons throne was but for a short time this for ever and ever What manner of kingdome administred in equity Isai. 11.3 swayed with righteousnesse there is no respect of persons with him he is just in his government he will punish the wicked comfort and defend the godly CHRISTS Scepter is a scepter of righteousnesse there is no partialitie no unjust dealing with him If his owne servants sinne he inflicts punishment on them as well as on the wicked judgement beginneth at his owne house first If a King will reforme his kingdome he must reforme his owne court first so doth CHRIST in the government of the world if they of his owne family offend he will begin with them first Moses murmured therefore hee lost the enjoying of the land of Canaan David a man after Gods owne heart committed adultery therefore his wives were deflowred before his eyes and he had like to have lost his kingdome for it Therefore let not us that be within the Walls of the Church flatter our selves in our sinnes wee may drinke c. CHRIST will be mercifull to us nay his Scepter is a Scepter of righteousnesse he must punish sinne wheresoever he findes it VERSE 9. THat the Scepter of CHRISTS kingdome is a Scepter of righteousnesse hee proves by two effects he loves righteousnesse and hates iniquitie ergo it is a Scepter of righteousnesse Hebr. It is because both are good and true The cause of good government is the grace of God and God rewardeth good government Thy God by generation Ours by creation Hath anointed thee Hereby hee is distinguished from GOD the Father as Genesis 19.24 GOD the Father anointed him in respect of his humanity With the oyle of gladnesse with the graces of the Holy Ghost which make the hearts of the faithfull glad and cheerefull to every good worke as they that were anointed in the time of the law were made the fitter to those businesses which GOD injoyned to them Further because they made CHRIST glad to powre downe those graces on his Church IESUS rejoyced in the spirit Luk. 10. We are Christs fellowes as men as members of his body and as his brethren we are anoynted touch not mine anoynted Psal. 105.15 and 2 Cor. 1.21 Wee in measure hee above measure Rom. 12.3 Io. 1.16 Io. 3.34 he is Sanctus Sanctorum Who be those that are Christs fellowes Surely the faithfull wee are his servants and fellowes too The head is above all the members of the body yet the head and members are fellowes the husband hath a superioritie over the Wife yet the man and the Wife are fellowes Christ is our Husband we by his grace and favour are his Wife therefore his fellowes the eldest Sonne and heyre to a Nobleman hath many prerogatives above the rest of his brethren yet in that they be brethren the Sonnes of one Father they are all fellowes So CHRIST our elder brother is above us yet because wee are his brethren wee may bee termed his fellowes By this oyle of gladnesse is meant nothing else save the graces of the spirit The oyntment shall teach you sayes Iohn the Holy Ghost is this oyle or oyntment Where we have many observations and instructions 1. All the oyle that we have comes from God we have no grace but it is of him the uprightnesse of Noah meekenesse of Moses zeale of Phineas sincerity of David the patience of Iob the hope of Abraham the wonderfull faith of the Centurion the knowledge of Ezra and Paul that spake with tongues more than all the courage of Peter all is of God it is he that anointed us with his holy oyle therefore let us be proud of no gift but use all in feare and trembling to the glory of the giver There is one that bestowes precious oyle on thee with that thou anointest thy face and hast a cheerefull looke thou art not to praise thy selfe but him that gave thee the oyle all our spirituall oyle comes out of Gods shop therefore let us magnifie him for all if hee anointed Christ much more us hee was anoynted with this oyle as he was man otherwise as he was God he had all fulnesse of himselfe 2. If Christ were anointed above his fellowes then his fellowes also are anointed though not in that measure hee was wee have a little Crewse full of oyle but he hath a great Pot full of it yet every Christian must have some oyle else he is a Christian in name not in deed Hence it is that we are called Christians of Christ because wee are anointed as he was but none may be called Iesuits of Iesus because there is no Saviour beside him wee may communicate with him in the name of Christ but not in the name of Iesus and if we be Christs members we must have some oyle as well as our head Saint Paul profited in the study of the law above his fellowes therefore his fellowes profited something CHRIST was annointed above us therefore wee must bee anointed too If thou hast no knowledge in the will of God no faith no zeale hope meekenesse patience thou art no Christian therefore let us intreat the LORD to anoynt us with this oyle dayly more and more 1. Oyle was a token of consecration in the time of the law Aaron and his Sonnes Saul David and all the Kings by oyle were consecrated to the Lord and set apart to an holy use Iacob powred oyle on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oyle of the spirit are dedicated to God as a royall Priest-hood an holy nation a peculiar people zealous of good workes 2. Oyle gives a sweet taste to the meat whereupon God commanded that on the meat offering should be powred oyle and incense oyle for the tast and incense for the smell So this spirituall oyle of Gods graces makes us a sweet and pleasant meat to the Lord the wicked he will spew out of his mouth but in us that are seasoned with the oyle of the spirit he takes singular delight 3. Oyle supples the wounds that be in a mans bodie The Samaritane powred oyle into the wounds of the man that lay halfe dead by the high way side so the oyle of the spirit supples us against the wounds of sinne a certaine perswasion being setled in our hearts of the love of God towards us in Christ. 4. Oyle makes a man nimble therefore wrastlers in all ages were wont to anoint themselves with oyle that they might bestirre their joynts the better So the graces of the spirit make us more lively in Gods service to wrastle with great alacritie with Satan and all the enemies of our salvation 5. Oyle keepes the body Soluble and is a meanes to purge it from many grosse humours
let us annexe workes to our faith The Lord makes us perfect in workes that our election may be sure He doth not pray to GOD to make them perfect in some good workes but in all As he sayd homo sum humani nihil à me alienum puto So let us say Christianus sum nullum Christianum opus à me alienum puto Herod did many things but because hee did not all he was not saved Heere some trees bring forth Peares some Plumbes some Apples some Almonds There is no tree that bringeth forth all fruit But every Christian must be as a tree planted by the rivers of waters that bringeth forth all fruit We must be ready for every good worke wee must have prayers and almes deedes zeale meekenesse humility patience we must abound in every good worke 3 He doth not say the Lord cause you to begin in every good worke but God perfect you c. We must labour to aspire to perfection daily more and more as Iac. 1.4 So let zeale patience c. Let every grace have his perfect worke Vsus promptos facit use makes perfectnesse scribendo disces scribere use thy selfe to writing and in the end thou shalt write well use legs and have legs so use thy selfe to good workes and be perfect in good workes Milo by using to carry a Calfe when it was young did beare it when it was old So let us exercise ourselves in good workes from our youth as the young man sayes at the length it will bee easie to attaine such a perfection as is acceptable to God Let us use our selves to pray as Daniel did morning and evening Let us use our selves to reading of the Scripture as the Bereans to Preaching as Christ to fasting as Anna to give to the poore and needy as Dorcas and Cornelius At length we shall attaine to some perfection in them c. This is amplified 1. By the rule whereby our workes must bee framed that is the will of God Christ sayd not my will but thine be done So must every Christian say our will is to live at ease to wallow in pleasures to take the Tabret and Harpe to eate the Calves out of the middest of the stall to rejoyce with the instruments of Musicke Our will is never to taste of any misery to have no losses crosses sicknesse if possible not to have our finger ake But let us entreat the Lord that wee may doe His will to say with them Acts 21.14 The will of the Lord be done 1 Thes. 4. The will of God is your sanctification The Lord so perfect us to every good worke that we may possesse our vessels in holinesse and honour that we may serve Him in holinesse and righteousnesse all the dayes of our life 2 It is amplified by the manner of our working That which is well pleasing in his sight not for any worthinesse of ours but through Iesus Christ in whom God is well pleased with us for without him we can please God in nothing Cain and Abel both offered Sacrifices yet God was pleased with Abel not with Cain The Pharisee and Publican both praied in the Temple yet the one was heard and the other was not Why because one was in Christ not the other Let us desire the Lord to accept of our poore and imperfect workes for the worthinesse of Christ in whose name they are presented to him He concludes with a doxologie a song of praise and thankesgiving to Christ the great Shepheard which is God above all blessed for ever to him be glory for ever and ever He it is in whom wee were chosen before the foundation of the world in whom is our life breath and being He it is that in unspeakable love came downe from the pallace of heaven into the dunghill of the earth for our sakes that vouchsafed to take flesh of a woman for us to be borne in a Stable layd in a cratch to endure the speaking against of sinners to be called Beelzebub a bibber of wine a friend of Publicanes and sinners to be blindfolded buffetted spit upon cruelly whipped to be pittifully nailed hand and foote to the Crosse to susteine the wrath of his Father to dye to be buried to rise againe to ascend into heaven there making intercession for us therefore to him be praise for ever and ever He it is that though he bee absent in body yet hath not left us Orphanes poore fatherlesse children he hath given us his spirit to be a father to us to guide us into all truth an heavenly Comforter to comfort us in all distresses to seale us up to the kingdome of heaven He hath left us His Word the foode of our soules the sword of the Spirit to defend us from all enemies of our salvation Hee hath given us the Sacrament of His blessed Supper as a perpetuall memory of him wherein we may daily see him the bread and wine are as pledges of his body and bloud that we may eate him spiritually be one with him and he with us He it is that hath given us his Angels to pitch their tents about us to take our soules at our dying day and to carry them into the kingdome of heaven Therfore let us say with cheerefull hearts to him be praise worthy is the Lord Iesus the great Shepheard of the sheepe to receive all honour and glory prayse power and might now and for ever Amen VERSE 22. 1 AN admonition Suffer the word of exhortation 2. The reason which is taken from the brevity In admonitions I have beene briefe hee spent but three Chapters in them therefore take them the more patiently Such is the pride and perversenesse of our nature we cannot abide to be told of our faults like gauled horses wee are ready to winch and kicke at it Therefore this caveat is very needfull Suffer your selves meekely and quietly to bee reprooved for your sinnes Suffer the Preacher to tell you of your covetousnesse your pride malice c. of your drunkennesse fornication and adultery of your negligence in comming to Church of the little care that is had for the good of the Towne every man is for himselfe none for the Towne Suffer your selves to be admonished of these things it is good for you Ye suffer fooles gladly sayes Saint Paul yee suffer stage players to tell you of your faults and ye laugh at it and will ye not suffer Preachers ye suffer the Physition to give you sowre potions yee send for him and reward him for it and will yee not suffer the Physition of your soules to bee sharpe with you for your salvation Ye suffer Chirurgions to cut you and will yee not suffer us to lanch the soares of your sins that the corrupt matter may issue out Suffer the words of exhortation and magnifie God for them Blessed be thou and blessed be thy counsell sayd David to Abigail So when the Preacher tels us of that which is amisse and exhorts us to
at the first springing up of the custome was but worth a Groate is now worth tenne shillings and yet will yee against all reason hold that custome still 2. The Iewes had a custome upon small occasion to put away their Wives derived from Moses yet CHRIST brake the necke of that custome saying ab initio non fuit sic Moses permitted that for the hardnesse of your hearts because hee had to deale with a stubborne and stiffe-necked people but from the beginning it was not so So say I the law for the hardnesse of your hearts permits this custome as it doth eight in the hundred but looke backe to the originall and yee shall finde that from the beginning it was not so It is an Axiome in the law nullum tempus occurit regi The King never looses his right for discontinuance of time And shall the King of Kings be debarred of his right because of a new upstarte custome Flatter not your selves in your customes they are but broken reeds for you to leane upon St. Paul sayes If any man list to bee contentious we have no such custome nor the Churches of God So say I to you if any list to rob God and his Ministers of their right we have no such custome nor the Churches of God It is a wonderfull delusion that the Devill hath bewitched many withall stollen waters are sweete and all is good that we may take from the Ministers He that robbeth a Minister robbeth God Mal. 3.8 and is it no sinne to rob God he that stealeth from a common Christian is a thiefe but hee that stealeth from a Minister is a Church-robber the one is theft the other is sacriledge the one breakes the second table the other the first table Therefore take heed of this grievous sinne Tithes are the LORDS hee hath given them to us therefore take you good heede how yee take them away from us least you bee found fighters against God as wise Gamaleel said to the Councell Take away maintenance from any calling and it will quickly fall to the ground who would be a Merchant if hee must be a beggar all the dayes of his life Who would be a Clothier if he get no gaine by it Who would put his Sonne to the Vniversity there be at charges with him seven or eight yeares afterwards to be a Minister and to have no comfortable maintenance in his calling it is a matter of greater importance then we are aware of the denying of the Ministers right is the overthrow of the Ministery and so consequently of the Word of God whereby wee must bee saved in the life to come therefore let us not have a finger in it You thinke to waxe rich by defrauding of the Ministers but that is the high-way to poverty and beggery too Such money is put into a bottomlesse bagge it will never prosper Consider what the Lord saith Mal. 3.10 Prove me c. pay your tithes conscionably in truth and sincerity as you ought to doe and Gods blessing shall bee on you and yours steale from the Ministers of God and thy wealth one way or other shall melt away as the waxe before the fire Therefore in the feare of God let us all looke to it let us as God hath given tithes to them for their livelyhood so give them cheerefully for God loveth a chearefull giver let us deale bountifully with GOD and his Ambassadours in this present life that he may deale bountifully with us and give us his owne kingdome in the life to come The second argument whereby the Apostle proves Melchizedec to bee greater than Abraham is laid downe in the last words of this sixth verse Hee that blesseth is greater than he that is blessed but Melchizedec blessed Abraham ergo he is greater than Abraham whom he blessed Hee doth not say him that had so many merits Abraham the Father of the faithfull had no merits whereof he might glory before God Hee was not justified in the sight of God by any of his workes but only by believing the promises this is our righteousnesse to believe the promises of God We are to make a precious account of Gods promises they be the most excellent jewells that wee can have hee doth not say hee blessed him that had silver and gold Sheepe and Oxen but the promises Abraham was a mervailous rich man God had blessed him exceedingly hee had at this time above three hundred uprising and down-lying in his house yet the Holy Ghost doth not say he blessed him that was such a wealthy man that had such large lands possessions but hee blessed him that had the promises The promises of GOD are the greatest riches that a man can have our silver and gold may bee taken from us but Gods promises shall abide with us for ever Now Abraham had not the promises for himselfe alone but for all the Children that believe as he did Acts 2.39 as hee had the promises so have wee and let us make much of them they must be our comfort in all calamities yea in death it selfe heaven and earth shall passe away but not a tittle of my word shall passe unfulfilled therefore let us highly esteeme of the promises of God they be the strongest pillars we have to leane upon VERSE 7. THe major proposition of the argument is proved by the confession of all and without all contradiction the lesse is blessed of the greater that which is of lesser account and reckoning the thing being put for the person I but is the lesse blessed of the greater Iacob blessed Pharaoh Gen. 47.10 and 1 Reg. 8.66 the people blessed the King yet they were not greater than Salomon we blesse God yet we are not greater than God 2 Cor. 1.3 There is a double blessing the one improper the other proper Improperly to speake to blesse is to wish well as to pray for one 1 Cor. 14.16 So the poore blessed Iob. Iob 31.20 So inferiours may blesse their superiours that is pray to God for them So the Child may blesse the father the people the Minister the subjects the Prince but properly to speake blessing is a pronouncing and an actuall bestowing of happinesse on them that are blessed Thus God Almighty doth blesse us all thus CHRIST blessed his Church at his Ascension into heaven hee left an actuall blessing with them and in them with us all thus the Priests in the name of God blessed the people and so doe we that be the Ministers of the Gospell at this day we as Gods Ambassadours and in CHRIST 's stead 2 Cor. 5. doe not only pronounce a blessing on the People but by the gracious operation of Gods Spirit wee are as Gods hands to powre downe a blessing on them In this respect we sustaine Gods person and are greater than the people whom we blesse The Papists ascribe too much to the blessing of the Ministers and we give too little to it they say that a Bishops
the sences They say that the body and bloud of Christ are there invisible under the shape of bread and wine therefore by their owne position it is no sacrifice 2. They confesse it to bee an unbloudy sacrifice and then not propitiatory for the quicke and the dead as they will have it for Hebr. 9.22 Without shedding of bloud there is no remission of sinnes There is no bloud shed therefore no remission of sins and then a masse not worth a figge thou canst not have the remission of sins by it but it is a phantasticall dreame of their owne Let us magnifie the Lord Iesus for his owne sacrifice which he offered for us and lay hold on it by a true and a lively faith What did Christ offer for us not silver and gold not a Bull a Sheepe or a Goate not the haire of his head the paring of his nailes or his little toe not one of his Disciples but himselfe Oh blessed SAVIOUR that spared not himselfe for our sakes So let us give our selves to him he that will be my Disciple let him deny himselfe and follow mee We must not only sacrifice our sins for Christ his sake which wee will hardly doe but if occasion require offer up our selves for him we must say with Paul my life is not deere to me c. I am ready not only to be bound but to dye at Hierusalem for the name of the Lord Iesus But alas wee are wanting in love and thankefulnesse to Christ hee offered himselfe for us We will not offer up our pleasures for him Hee laid downe his owne life for us we will not lay downe our sinnes for him Wee will not forgoe our lusts our covetousnesse pride drunkennesse for Christs sake how then shall we offer up our selves for him as he did for us VERSE 28. THe reason is taken from the excellencie of this our high-Priest he that is the Sonne of God voyd of all infirmity sanctified for ever is able by one sacrifice to satisfie for the sins of the Church but Christ is the Sonne of God voyd of all infirmity sanctified for ever ergo This is illustrated by a famous antithesis betweene the Priests of the Law and him whereof there be foure branches 1. The ceremoniall Law made men Priests the Gospell made God a Priest For this our High-Priest as hee was the Sonne of man so the Sonne of God too and therefore God 2. The Law made servants Priests as Heb. 3.5 The Gospell the Sonne which is more honourable than any servant 3. The Law made them that had infirmities namely of sinne and corruption otherwise CHRIST tooke on him all our naturall infirmities 4. The Law made those that were mortall and endured not long by reason of death the Gospell hath made him that is consecrated for evermore By the word of the oath may be meant the Gospell as Luk. 1.73 because it was ratified by Gods oath But rather by it is meant the promise made to Christ which God confirmed in the Psalme with an oath If we respect the substance of the oath it was from all eternity CHRIST was ordained an everlasting Priest in the eternall decree of his Father 1 Pet. 1.20 but it is said to be after the Law because it was written published and exhibited after the giving of the Law The word of this oath comming after the Law did put the Law out of place though Gal. 3.17 because the promise was of greater force and efficacy then the Law but as the last Will disannulls all the former wills so the word of the oath comming after the Law did abrogate the Law Which is sanctified for evermore or perfected and therefore is able perfectly to fulfill the office of an High-Priest There was no Priest no Prophet in the time of the Law there is no Minister no Preacher no Christian whatsoever but hath some infirmity or other Noah a Preacher of righteousnesse was overtaken with wine and lay uncovered in his Tent. Abraham a Prophet so the Lord himselfe termeth him to Abimelech had his infirmities when hee dissembled for the saving of his life David a man after Gods owne heart had his grosse faults when hee was carryed into Adultery and murder using one as a Cloake to cover the other withall Saint Peter had his infirmity when he did Iudaizare cum Iudaeis applyed himselfe to all companies Saint Paul and St. Barnabas had their infirmities when they were at an open jarre and publike defiance one with another about St. Mark and departed in a chafe one from another Shew mee the garden that hath not one weede in it and shew mee the man either Preacher or other that hath not some infirmitie Let not us cast off men because of infirmities much lesse let us be ready as some are to hurle away the word because of the infirmities that be in the Preachers of the word If we will have a man without infirmities we must goe to heaven for one for there be the Spirits of just and perfect men There is none perfect in this world we are all full of infirmities the Lord be mercifull to us only Christ Iesus our High-Priest is voyd of infirmities hee is consecrated for evermore and holds to consecrate all that belong to him Let us serve this our High-Priest in holinesse and righteousnesse in this life that wee may triumph with him and offer the sacrifice of praise to God with him his Saints and Angels in the life to come CHAP. 8. IN the Priest-hood of Christ there bee two things 1. His calling to that office cap. 7. and 8. 2. The exequution of it cap. 9. and 10. In his calling 1. The Party called which is set forth at large in the former Chapter 2. The thing whereunto he is called in this Chapter which is to Minister for the good and salvation of his Church This Ministration of his is advanced above the Leviticall ministration by foure arguments 1. From his empyre rule and authority by reason whereof hee Ministreth after a more magnificent manner then the Levites did Verse 1. 2. From the place where he Ministers 3. From the Sacrifice wherewith he Ministers ver 3.4 5. 4. From the subject whereabout he is occupied In the first argument 1. An entrance into it 2. A description of his power and authoritie Having cast up the account this is the summe that ariseth of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upon the things spoken this is the chiefe of all it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is to stirre us up to attention The summes of things are welcome to us Who is not desirous to have the summe of the Bible The summe of the Law contained in so many volumes a summe of Physicke c. The Oratours in the end of their Orations deliver the summe of that which they have spoken so doth St. Paul here hee delivers to us the totall summe of the things which he had spoken before
be alone not accompanied with the internall beauty of Gods spirit As it is said of the Church the Spouse of Christ The Kings Daughter is all glorious within so may it be affirmed of a good wife that is fit for a Christian indeed see that she be glorious within see that she be of a sound and incorrupt religion else she may steale away thy heart from God though thou beest as wise as Salomon and as strong as Sampson See that she be a wise Abigail for the carrying of her selfe that she be a sober and modest Hester see that she may be an other Elizabeth to walke with thee in all the Commandements of God without reproofe Then when beauty shall fade away like a flowre corrupted by sicknesse thought cares age and such like when riches shall decay that are subject to a thousand casualties of thieves fire water c. A wise godly and loving wife shall bee a perpetuall comfort unto thee and as it were a continuall feast The Lord grant that as he hath given mariage unto us as a singular blessing so by our owne sinnes it prove not a curse to any of us As God hath made it honourable so let not us dishonour it neither by disorders abroad nor ill-government at home What a shame is it for a maried-man to sit at the Ale-house al the week long that hath wife and children to provide for It is a disgrace to a Batchelour much more to a maried-man Shall a maried-man have a Queane in a corner that hath a Rebekah of his owne For a maried-man to bee a gamester to spend all at cards and dice Shall a married man be absent from Church be a swearer and a prophaner he gives bad example to them of his family vul nerat non tam facto quà m exemplo A marryed man had neede to bee more circumspect over his wayes then an other 2 Not by ill government at home If the children and servants bee out of order who shall beare the blame of it but the householder every man is as a petty king in his owne house if wee cannot restrayne them we may remoove them If they will not be brought into GODS house send them packing out of thine house A deceitfull person shall not dwell in my house Psal. 101.7 So let us resolve and say a swearer a theife an alehouse hunter shall not tarry in my house especially let us not dishonour it by unnaturall strifes and contentions one with an other There be two things that may make marriage honourable to us The one before marriage the other after The things before are prayer and Christian choyce of our yoke-fellow When Abrahams servant went to seeke a Wife for his Masters Son he begun with God LORD GOD send mee good speed this day Wee ought to enterprise nothing without prayer much lesse so weighty a thing as Marriage which is not of a day but for a terme of life GOD at the first brought Eve to Adam and Hee by the secret hand of His providence brings Men and Women together at this day If thou Marriest without GOD thou shalt live without GOD and that is a miserable life Yet a number are carryed by their owne affections and never consult with God The other thing before Marriage is a Christian choyce There bee two loadstones for the most part that draw us to Marriage beauty and riches Beauty indeed is the gift of GOD a precious pearle a comely ornament yet this must not bee a sole motive to marry There bee many wormes to eate up this goodly flower of beauty care sicknesse the poxe old age c. If a man love for beauty alone beauty vanishing his love vanisheth Remember what the wise man sayes Pro. 31.30 Favour is deceitfull c. But now a dayes riches is all in all Though she be a beautifull woman adorned with many vertues yet shee may bee long enough without an husband unlesse shee bee penny white as well as Nature white unlesse shee have the red angels as well as ruddy cheekes Now the question is what hath she not what is she what dowry not what endowments of GODS Spirit what portion not what piety Iudas question is too ryfe among us we say to the Parents quid dabis what will yee give with your daughter nay the trash of the world makes men like where they have no liking A woefull thing The world is not wholly to bee neglected whyle men are in the world yet the world must not be the chiefe or onely tyer of the knot of Marriage then it may be soone untyed GOD hath many bellowes to blow away riches withall A rich man over night a fire comes on the sudden a poore man in the morning when wealth is gone that made the Marriage where is the love of marryed folkes Againe this night may thy soule be taken from thee then whose shall all these bee that thou hast gathered together The things that may make this estate honourable to us after Marriage are likewise two The first is the bearing of one anothers burthen There is no man or woman on the earth but have their infirmities Saints we may be but Angels we are not If ye will have perfect men and women yee must goe to heaven for them there are the Spirits of just and perfect men Hebr. 12.23 The husband must beare with the wife the wife with the husband else we shall dishonour this honourable estate The woman they say was borne to beare true indeed to beare Children by bearing of Children yee shall be saved that is the purgatory whereby shee must goe to heaven But the man in some respect was made especially to beare vir à virtute Man of man-hood he is of greater strength and power mulier quasi mollior therefore to be borne withall 2 Being married we must arme our selves against the crosses of Marriage It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet bitter thing Saint Paul hath read the destiny of married folkes Such shall have trouble in the flesh Somtimes the man is troubled with an unkind wife as Iob was curse God and dye She could be content to be rid of him Sometimes the woman is troubled with a churlish husband as Abigail was with Nabal sometimes both are troubled with their Children as Isaac and Rebeccah was I am weary of my life for the daughters of Heth c. Sometimes they are troubled with their servants As the Psalmist sayes many are the troubles of the righteous so may it bee sayed in speciall many are the troubles even of righteous married folks crosses in themselves their goods and in those that belong to them If wee have not Christian patience in some measure to beare them we shall dishonour this honourable estate In stead of honourable we shall make it onerable burdensome to our selves and others As God hath pronounced it to bee honourable So let us honour it with our Godly lives in this present world that God