loue godlinesse and holinesse both must seeke to be rich beautifull and glorious within as the spouses of Iesus Christ. 3. All married persons must aboue all things loue respect and cherish grace one in another ground not thy loue vpon beautie riches portion youth or such failing foundations but pitch it first in God and grace and it will hold Let it begin at the soule and thence shew it selfe to the body The man and wife ought to seeke the sauing one of anothers soule 1. Cor. 7. 5. Christ the husband of his Church did all suffered all bestowed all his wisedome strength riches yea his precious bloud for his spouse to sanctifie and saue her an vnfailing patterne for all spouses Where both are iust true grace will be valued at the highest rate one in another the one will hold the other worth so much as there is religion and the feare of God Betweene this beauty of soule riches of mind wealth of grace is esteemed at an incomparable rate and these entise and draw on heauenly spirituall and lasting loue When both are iust grace will be cherished in each more then good nature grace is excited by each in the exercise of spirituall duties they pray with and for one another they reade conferre and counsell together they edifie one another on their holy faith and this is a strong cement of loue Where both are iust both praise God as for inferiour endowments so especially for the measure of grace receiued and for that holy religion to which they are married Where God hath giuen this blessing there is wealth beauty loue and euery sweet and needfull comfort and contentment Before God from hence note this doctrine That those be indeed truly religious and righteous that are so before God that set themselues alwayes before God and in sinceritie of heart know and remember they haue to do with God in all things Iam. 1. 27. pure and vndefiled religion before God the thing that true religion doth is it bindeth God to man and man to God None can be iust before God Psal. 143. 2. Rom. 3. 20. No flesh can be iustified before the Lord. 1. That is no man onely flesh without Christ and his Spirit 2. No man can personally and perfectly be iustified so as his person and worke can passe allowable in strict iustice 3. No flesh in his sight vnlesse it be seene in the sight of Christ. But by mercifull acceptation the beleeuer is iustified and approoued as iust seene in Christ 2. By sound resolution he setteth himselfe vnder Gods eye and in his presence as a witnesse of his righteous and godly course and so seeketh in sinceritie of heart to be approued of him in all things And thus Zachery and Elizabeth are said to be iust in this place The reasons of this Doctrine are these Such a worshipper only the Lord requireth Gen. 17. 1. Walke before me and be vpright Deut. 5. 29. Oh that there were such an heart in them that they might feare me and keepe all my commandements alwayes Onely such are accepted of him who are Iewes within Rom. 2. Who worship in Spirit and truth Ioh. 4. for because he is the seer and searcher of the hearts he loueth truth in the inward parts Psal. 51. And hath pleasure in vprightnesse 1. Chron. 29. 17. Here is a manifest distinction betweene godly men and euill who haue faire shewes are smooth outwardly can draw neare with their lips but God is not in their thoughts their hearts are remoued froÌ„ him The Pharisey can wash the outside of the cup and platter and can do many things to be seene of men But the godly man setteth himselfe in the eye of God and doth things with the heart not contenting himselfe to seeme good but to be so nor with a forme of godlinesse without the power of it This man shineth from the heart within and is better in substance then in show The goodnesse of this man is not to the eye and outward but inward from his heart before God All Euangelicall obedience is chiefly in purpose of heart in holy desires and hearty resolutions The top of the beleeuers perfection is not in perfection of action but affection and in strife against imperfection and truth of desires as Acts 11. 23. When with full purpose of heart we cleaue vnto the Lord. 1. Chronicles 18. 7. If Solomon shall endeauour to keepe the commandements then shall his kingdome be established This maketh workes and persons acceptable and accounted perfect This maketh duties comfortable when men charge vs with hypocrisie and sinâ—stâ—r ends as Dauid to Micall I did it before the Lord. A day cometh wherein the Lord will pronounce of euery man as his heart shall be before him as here of Zacharie and Elizabeth In which he will vnfold and turne out all the windings and corners of mens hearts If a peace of the heart or of vprightnesse be wanting he will misse it As in many kings of Israel who did such and such good things but not with all their hearts Then shalt thou know that all is nought without vprightnesse Now the notes of a man iust and religious before God He bringeth his inner man still before God as in his thoughts intentions desires 1. He dareth not suffer his thoughts too long absent from God Psal. 16. 8. I haue set the Lord euer in my sight He is much and often in secret soliloquies with God by prayer by meditation Of the wicked man it is said God is not in his thoughts But a truly godly man thinketh on God by day and by night 2. His intentions are not to get applause or credit of men but to get grace both with God and in himselfe 3. His desires are after God to prepare him a place in his heart without whom he cannot liue no more then without aire A soule destitute of desires after God is a great plague And for God he affecteth all goodnesse for goodnesse sake and for no other reward His actions are wrought in God for ordinarie course Ioh 3. 21. But he that doth truth commeth vnto the light that his deeds may be made manifest that they are wrought in God All his actions I say are wrought in God for ordinarie course both in 1. The rise 2. The rule 3. The end 1. In respect of the rise which is the loue of God It is the loue of God constraineth vs to euery good action that is the rise and foundation 2. Cor. 5. 12. 2. Of the rule which is the light of Gods word All the Israel of God walke by thus rule Gal. 6. 16. And as many as walke according to this rule peace be on them and mercy and vpon the Israel of God this is the lanthorne to their pathes Psal. 119. 3. Of the end which is either of Intention or Execution 1. Of intention which is Gods glory and contentment our endeauour is at
matter against the seruant of God this choketh him stoppeth his mouth whose malice cannot be stopped Fourthly what greater gaine to the truth and to our selues when our vnblameable course not onely giueth no offence nor layeth blocks to hinder others from the profession but may gaine them to imbrace the religion which is so innocent 1. Pet. 2. 12. Hauing your conuersation honest amongst the Gentiles that whereas they speake euill of you as euill doers they may by your good workes which they shall behold glorifie God in the day of their visitation And to our selues not onely in auoiding the woe due to them by whom offences come but the retaining of a cleare conscience void of offences towards God and all men To provoke vs to the care of walking without reproofe here we are to consider the cautions which we are to take in this case and secondly the meanes how we may walke without reproofe The cautions are first neuer thinke to auoide reproofe of wicked ones but let them haue no cause and then barking against the Sunne they may see their owne madnesse Secondly auoide not mens reproofe by incurring Gods reproofe nor by omitting any part of thy dutie nor committing any euill to please them Let euery man please his neighbour in that which is good and the least euils must not be done for the attaining of the greatest good Rom. 3. Thirdly neuer care for that credit amongst men which is seuered from religion 3. Ioh. 12. Demetrius hath a good report of all men and of the truth it selfe Neither care for credit in the world if thy graces be not witnessed in the Churches 3. Ioh. 6. Let all the world reprooue thee rather then the godly which haue the spirit of discerning The meanes by which a man may walke without reproofe are First ioyne the care of a good name with a good conscience Rom. 12. 17. Prouide things honest in the sight of God and all men Secondly labour for faith Heb. 11. 2. by faith our fathers receiued a good report Faith as it purifieth the heart so the life also Thirdly get puritie of mind spirit and thoughts get naturall corruption cast out of thy soule else it will breake out into thy iust reproofe curb therefore thy naturall lusts Fourthly auoyd all sinne not onely apparant sinnes but appearances of euill motes as well as beames thy motes being a Professor become beames quickly Fiftly meddle not with other mens businesses but diligently attend thy owne but so as thou seeke other mens good as well as thine owne 1. Corinthians 10. 24. Sixtly be aboundant in good workes according to thy power place and opportunitie Coloss. 1. 10. Workes of righteousnesse and mercie commend a man to men Those vertues are amiable euen in the eyes of wicked men And iust dealing with aboundance of good workes bringeth a great deale of honour to religion Now a word of application according to the occasion First you my worthy friend and man of God I assure my selfe your care and ayme was before you gaue me this text to make it your owne rule that of your selfe and the spouse whom you haue chosen the words of this text might be verified They were both iust before God I need not say much to one apprehensiue But remember the counsell Let him that is iust be iust still be still adding vnto your pietie holinesse and religious courses you haue mannaged grace and religion in your selfe and solitarinesse till this day Now you must mannage it in your other selfe in whom you are thankfully to acknowledge it wisely to encourage it carefully to encrease it and in case she bring you thousands of money yet hold this her worth her wealth her chiefe stocke and portion You haue in your single estate worthily taught others as a man of knowledge now you must dwell as a man of knowledge for the improuing of that stocke of grace which is in common betweene you that your fiue tallents may be encreased to ten when our Lord shall call the seruants to their reckoning You haue this day taken vpon you authority and headship and with that a double care first how to vse it secondly how to keepe it The way well to vse it is to command and rule in the Lord that all your coÌ„mands may carrie a stampe of Gods impression vpon them then shall they preuaile on the conscience and win obedience from the wife when the power of both husbands is vnited in them As for keeping your authoritie you know the way and so do not many it will not be kept by force of armes or violence but by religious example and shewing your selfe the best and most godly yea the patterne of pietie to the rest of your familie Gods shining image will not easily be contemned for grace hath an attractiue and adamantine nature to allure and draw to it selfe whosoeuer can espie it Besides it cannot but be expected that you who haue more strength and knowledge should expresse more grace you haue now vndertaken to loue your wife as Christ loued his spouse do it as he did earnestly wisely liberally and all to the end to helpe her to heauen couering and curing all her infirmities this you will not faile to do if you remember that not a daughter of men but a daughter of Israel is committed to your charge And to you whom God hath this day ioyned to an husband Know that Elizabeth was iust as well as Zacharie and holinesse is here as commendable in her as it was in him Nay it was expected that Elizabeth should shine in grace and godlinesse aboue ordinarie women because she was Zacharies wife the Priests wife the wife of so holy a man Grace and holinesse decketh and adorneth all women in all ranks but especially Ministers wiues as wedded to more then ordinary meanes and must be more eminent in you as wedded to one were he not present I would say aboue many ordinary Ministers Let your care be that it faile not on your part but that it may be truly affirmed They are both iust before God Both pious both wise both modest both holy As your husband must dwell with you as a man of knowledge so must you with him as with a man of knowledge You are this day married to an head whom you must obey in all things which he commandeth in the Lord that is in whatsoeuer you cannot proue to be sinne and this willingly chearfully constantly For thus doth the Church whose daughter you are performe obedience to her head and husband Iesus Christ. The same grace will cause you to honour his person in your heart life and whole behauiour esteeming of him as the Church doth of Christ the chiefe of ten thousand In one word it will make you do him good and not euill all your dayes Oh what will not the fauour and wisedome of God do when both married persons are thus iust before God It will set a worke and quicken all Gods graces bestowed on both It will lead into the sight and obseruance of all good duties mutuall and personall It will ease and lighten all crosses and discontents It will sweeten and sanctifie all your societie companie and comforts Well said Salomon hold her and she will vphold you And now we dismisse you with our humble prayer to God for his blessing and direction of you both in this your new estate that as you haue both entred this day into the couenant of God so you may now couenant with your selues that according to this patterne held before you you will both ayme to be iust before God and both walke in all Gods commandements and ordinances especially in this holy and comfortable ordinance without reproofe 1. Obser. 1. Reason 2. Reason Pâ—al 15 4. 1 Vse Genes 7. 1. Gen. 18. 19. Prou. 31. 30. Luc. 10. 42. 2. Vse Doct. Vse 2. Doct. 1. Reason 2. Reason 3. Reason 1. Vse 2. Vse Doct. Obiect Answ. 1. Reason 2. Reason 3. Reason 4. Reason Notes of a iust man Note 1. Note 2. 2. Cor. 5. 9. Note 3. Note 4. Note 5. Note Note 1. 1. Vse 2. Vse Note 2. 1. Vse Ier. 6. Psal. 16. Note 3. Vse Notes of an vpright heart Manner Non dicit sine peccato sed sine querela Doct. Obiect Answ. 1. Reason Vse Meanes of walking vnblameably Application to the Bride groome To the Bride
GOOD HVSBAND AND A Good Wife Layd open in a Sermon Preached by M r. THOMAS TAYLOR Preacher of Gods Word in Aldermanbury LONDON And published by IOHN SEDGVVICKE LONDON Printed for VVILLIAM SHIFFARD and are to be sold at his shop in Popes-head Alley 1625. and board here The best aduise in this cause wee haue in the sacred word of God next vnto that in the paines of holy and godly men who haue both gone before vs and are now through Gods mercy continued to vs. In the number of which let me commend vnto thee the labours of this iudicious and learned Diuine the Author of this ensuing Sermon God by him hath giuen vnto his Church many helps in points of Diuinity and especially in regard of this subiect his directions already this now and others shortly to be printed may serue for a Christian rule this way I must confesse that it had beene ere this time printed had not the humility and modesty of the Author hindred it Willing hee is and hath beene to doe good by preaching but I am sure he glorieth not with many in voluntary printing of those things that are very vsefull for the Church of God Secondly the expectation of an other Sermon which by importunity I obtained the Coppy whereof as soone as it is corrected by the Author himselfe and returned to me according to promise you shall haue for your further direction in the holy choise godly vsage of your selues in this so honourable estate The God of Grace guide your hearts that read this to the conscionable practise of it that you may all blesse God for such worthy helpe and helpe them with your prayers who desire to further you in the way to saluation Yours in the seruice of Christ IOHN SEDGVVICKE A VVEDDING SERMON LVKE 1. 6. And they were both iust and walked in all the commandements and ordinances of the Lord without reproofe AS IOHN himselfe was a forerunner of Christ in his person and office so the Euangelist S. Luke beginning his holy storie maketh the conception of Iohn forerun the storie of the conception of Christ betweene which two was not an obscure correspondence For first both of them were predicted and promised by an Angell who described both their persons both their offices and gaue them both their names Secondly both their conceptions were miraculous by the mightie power of God transcending all the strength of nature Thirdly both of them borne of vnlikely persons the one of a Virgine against nature the other of an old barren woman beyond nature Fourthly both of them were to be borne after a new and vnusuall natiuitie first that the strange conception of the one might be somewhat more credible by the other and secondly that both of them might by all men be conceiued to become most eminent persons of extraordinarie spirit and seruice in the world who after so extraordinarie manner came into the world For so when Iohn was borne the neighbours asked What manner of child shall this be verse 66. Now our Euangelist stayeth a great while in the confirmation of Iohns extraordinarie conception and honourable birth for these reasons First because his calling was to be extraordinary he was to be a man sent from God Ioh. 1. 6. not called by man but by God immediatly Secondly his office was to be a witnesse of the truth and that all men through him might beleeue v. 7. And because the truth of a testimonie dependeth vpon the worth of the witnesse to adde more authoritie to Iohns testimonie he sheweth the person to be an extraordinarie man in holinesse and honour and therefore most faithfull and worthie of all credite and highest respect Thirdly Iohn was to be the first witnesse and publicke Preacher in the new Testament yea to be the forerunner and immediat seruant of Christ. Hence is he called Iohn by the Angell which word signifieth fauour or grace first because he was bestowed by Gods speciall grace on his parents when they were old and by the course of nature could not expect him secondly because he was to be the first Preacher of grace in the new Testament Next therfore it was to insist in the large and honourable mention of so neare a seruant to Christ seeing the more honourable the seruant is the more is the glorie and eminencie of the maister Fourthly because the faith of the Church was to leane vpon this testimonie of Iohn therefore is the Spirit of God more industrious to make his witnesse certaine and leaue it most infallible Now among other arguments of Iohns commendation he is in the words read commended by the worthinesse of his parentage For first both his parents are named his father was Zacharie that is one mindfull of God his mothers name was Elizabeth which signified God is my rest and it appeareth they were not vnanswerable to their names Secondly both of them were of an holy stocke and progenie He was of the order and stocke of Aaron and she was of the daughters of Aaron and so both of them were well descended Thirdly both of them were as holy in their owne persons as in their parentage For both of them were iust before God and walked in all the commandements and ordinances of the Lord without reproofe Both of them were iust First neither of them was without infirmitie neither of them without sinne Secondly neither of them was legally iust which requireth whole conformitie of the whole man to the whole Law and that in the vtmost perfection Thirdly neither of both were iust or iustified by workes and much lesse by meriting or desert For why then was Zacharie presently strucke dumbe for his vnbeliefe verse 20. Or if that which the Rhemists on this place were true what did Zacharie here in the Temple offering sacrifice first for his owne sins and then for the peoples if he did so perfectly fulfill the Law as they say How then were they both iust A. Both were iust Euangelically First by imputation to both of them was Christs iustice imputed so as though both of them laboured vnder their personall infirmities yet God for Christs sake did not impute their sinnes vnto them Secondly by acceptation God did approue them both for iust and righteous persons beholding them in the couenant of his loue which accepteth of impure and vnworthie actions of his children as righteous and iust and affordeth a large couer for their daily defects and frailties Thirdly by inchoation in that both of them being renewed by Gods Spirit endeuoured to keepe all the commandements of the Lord and were heartily grieued when they failed in their true endeuour Fourthly by the Lords iustification both were iustified by God from hypocrisie and raigning guile What they did they did before God in truth and vnfainedly as in his sight and by their fruites of faith both of them were iustified before men who by their externall righteousnesse saw that their faith was sound and themselues true beleeuers The Pharises