give men up to delusions and to beleeve lies 2. Thes. 2. 3 Vaine glory the very desire to be some-body and to excell others makes some Christians gladly to receive or bring in different opinions 1. Cor. 4.8 Phil. 2.3 Gal. 5.26 4 Over much trust upon the judgments of some men they esteeme when they respect some Ministers so much as to be of their opinion though their consciences be not enformed of any sound reason from the word of God for it This estimation of men above that is written hath deceived many 1. Cor. 3.21 4.6 5 Respect of earthly things Some men teach and professe to hold opinions of dissenting sometimes meerely for advantage to their estates either to get maintenance or preferment in the world by it Tit. 1.10.11 Rom. 16.19 20. 6 Prejudice is the roote of dissenting many times as the Gentiles would not abide yeelding to ceremonies out of very dislike of the Iewes and the Iewes would not understand the needlesnesse of their ceremonies out of very contempt of the Gentiles and so the strength of faction on both sides kept them from agreeing 7 Heaping up of Teachers disorderly when Christians are so diseased with humour and so hard to bee pleased with sound doctrine that they hunt up and downe to heare all sorts of men it many times prooves hurtfull in this respect that they get infection from the different humours of the many Teachers they heare Disordered hearing in this respect breeds as a surfet of the inward regard of sound doctrine so a great aptnesse to receive divers and strange doctrines 2. Tim. 4.3 4. 8 The contempt of their godly Teachers and want of sound affection to them To them I say that have a charge over their soules whom they ought to obey And this is the more vile as some Christians order the matter because of their hypocrisie in magnifying the judgement or gifts of Teachers that are absent and have not the charge of their soules and abusing the due respect of their owne Teachers which is yet more vile if this injury be done to such as were their fathers in Christ. Thus of the use for reproofe By the limitation given before from other expresse Scriptures wee learne so to understand this doctrine of unity as it excludes all unity of opinion or practise with such Churches or particular persons as hold doctrines against the foundation of Christian religion so as wee must never agree with them As for instance Wee may not without the damnation of our soules be of one minde with the Church of Rome for there are many things which they beleeve and practise which we must in no case joyne with them in and it is impossible to reconcile us to them unless they change their minds I will instance indivers things wherein wee cannot without losing Christ be of one minde as 1 In opinion of merite of workes for thereby we make the Gospell or Doctrine of Gods grace of none effect and the promise of God voide which is to deny the very grounds of Christian Religion Gal. 5.3 Rom. 4.14 11.6 2 In the opinion of worshipping Saints and Angels for the Apostle saith expressely that they that doe so hold not the head and so cannot be true members of Christ. Col. 2.18 19. 3 In their Polatry in making and worshipping of Images and almost infinite superstitions contrary to the second Commandement expressely and so as wee are commanded to get out of this spirituall Babel in respect of her spirituall fornications 4 In their doctrine of Traditions for they teach that Traditions that are not agreeable to Scripture yet are to be received if they be delivered by the Church in equall authoritie with the Scriptures If wee be of one minde with them herein we cannot escape Gods eternall curse as these Scriptures shew Gal 1.8 Rev. 22 18. 5 In their doctrine of perfection for they teach a man may perfectly keepe the Law of God No this is so dangerous an errour that the Apostle saith there is no truth in the man that holds it 1. Iohn 1.8 10. I omit the rehearsall of other differences Thus of the first vertue The second vertue charge upon Christians is compassion one towards another Have compassion one of another The word signifies such a fellow-feeling or sympathie that makes us like affected as if we were in their case The doctrine then is cleer That we ought to have a sympathie one towards another this is a singular vertue In handling of which point I will observe these things 1 The Proofes of it from other Scripture 2 The Explication of the sense shewing in what things we should be like affected 3 The Reasons of it 4 The Vses 1 The Proofes are very pregnant and full in these other Scriptures Rom. 12.4 15. Heb. 13.3 2 For the Explication this sympathy is to be exprest both in the case of the evills of others and in the case of the good of others In the case of the evills of others we ought to be tenderly affected towards them both in respect of their sufferings troubles griefes and crosses Heb. 13.3 10.34 Ioh 30.25 whether they be inward or outward as also in respect of their falling by infirmities when it proves a griefe and affliction to them Gal. 6.1 Iude 22.2 Cor. 11.29 So likewise in the case of the prosperity of others wee ought to rejoice with them that rejoice and bee affected as if the blessing had been ours Rom. 12.15 3 The Reasons are manifest First because hereby wee prove our selves to be fellow members in the mysticall body of Christ which is to be doubted if this sympathy be not in us in some measure 1. Cor. 12.12 25 26. Secondly because hereby wee shew our selves conformable and like to Christ our Head who excelled in this vertue Heb. 4.15 Mat. 25.40 Thirdly because that which is the case of others now may bee our case hereafter as the Apostle shewes in the case of temptation Gal. 6 1. Fourthly a reason may be drawne from the excellency of the grace It excells almes and outward workes of mercy for when a man gives an almes hee gives somewhat without himselfe but when wee shew compassion we relieve another by somewhat that is within our selves and from our selves And lastly the coherence shewes that this may be a meanes to keepe us from trouble our selves The use may be first to import the miserie of living in this world This life must needes be a vale of teares when we have not only occasion of sorrow many wayes for our own estates but also such varietie of occasions of sorrow from the condition of others deere unto us Neyther is our case the better but the worse if we doe not sorrow with others Secondly this may greatly humble all sorts of men for their Apathie or want of care or feeling or sympathie in the distresses of others and the rather now when whole Churches are in great distresse Amos 6.6
God still supplies their Auditories with new generations that rise up by degrees in the roome of those hardned ones And withall they must thinke that all the yeare is not harvest they are Gods husbandmen and must not think much to labour and toile many dayes and weekes before they see the fruite of their labours as hoping that in the end God may grant them a comfortable harvest and if Israell should not be gathered yet their reward is with God Thus of the first point imported in this word Also Secondly we may hence gather further That the Apostle would have us to account all that are wonne to religion to be safe He implies so much in that he treats about winning of more to them as if he accounted them safe that were wonne already And it is true of such as are wonne to the outward profession of religion that in charity we are bound to hope the best of each one particularly but for such as are wonne to sound sanctification the signes whereof were noted before it is certaine of them they can never be lost which is cleare by these proofes 1. Cor. 1.8.9 Phil. 1.6 Rom. 8. ult 1. Pet. 1.5 Iohn 6. 10.29.30 And it must needs be so for God will not cast off the people whom he hath chosen Psal. 94.14 Rom. 11. And besides Christ lives in the hearts of those that are truly sanctified Gal. 2.20 and Christ can dye no more Rom. 6.10 He may aswell dye at the right hand of his Father as dye in the heart of a Christian. And further God hath given us his spirit as the earnest of our eternall salvation sealing to us thereby all the promises he hath made us Eph. 1.14.15 and it is a knowen principle that whom God loveth he loveth to the end and finally Gods decree is unalterable 2. Tim. 2.29 Object This may be true of the most but alas how know I that God will looke so carefully to mee in particular I may be lost Sol. Gods promise is vniversall Not one of them saith the Prophet shal be lacking Ier. 23.4 and God hath charged Christ to see to the keeping of the bodies and soules of every true beleever Iohn 6.39.40 Object It is true God will never depart from us but we may depart from him and so perish Sol. The Lords covenant is that neither he will depart from us nor we shall depart from him for hee will put his feare within us to that end Ier. 32.41 Object But I feele my selfe so weake and ignorant I cannot hold out Sol. The smoaking flaxe shall not be quenched nor the bruised reede broken Esa. 42. Object But we are in such coutinuall danger by reason of temptations within and infections of all sorts from without Sol. God is faithfull and will keepe you from evill for all that 2. Thes. 3.3 and Christ hath made intercession to his Father for that very thing that you may bee kept from those evills Iohn 17. and God hath put his Spirit within you of purpose to make you keep his statutes and to hold on your way Ezech. 36.27 Object But the Apostle Iohn seemes to say that we may lose what we have wrought 2. Iohn 8. Sol. The words of the Apostle Iohn are these Lookâ— to your selves that wee lose not those things which weâ— wrought but that wee receiue a full reward Which words may bee understood as spoken to such as were hypocrites and had but temporary grace and not sound sanctâ—fication for hee saith in the next words Hee that transgresseth and abideth not in the doctrine of Christ hath not God They never had God then that lose what they have wrought and so this toucheth not such as are sure now they have God in that they have saving grace Againe it is true that the godly may lose what they have wrought when they fall into scandales or by weaknesse fall from the profession of the truth I say they may lose what they have wrought in those sins first in respect of the praise of men all their former honour may bee laid in the dust secondly in respect of the inward sense comfort of what good they have done and thirdly in respect of the fulness of the reward in heaven for their glory may be much lessened by their falls but it doth not therfore follow that they may fall finally away from God for they will recover again Object But wee see that Christians of greater gifts than we have fallen away and never recover againe but dye in their Apostacie as Hymeneus and Philetus did in the Apostles times Sol. The Apostle in that place answers that Gods foundation remaines sure and hath this seale he knoweth who are his which evedently importeth that God did never know them to bee his what shewes soever they made amongst men and therefore their fall need not discourage such as are sure by the former markes that they are Gods Object But wee see that the godly themselves doe fall as David and Peter did Sol. First they did recover againe and so were not lost Secondly though they fall they shall not be utterly cast downe for God slaies them from falling wholly away thoughâ— they fall away in some particular act Psal. 37.23 Thirdly in the worst falls of the Saints there is ever still an holy seed of grace faith and knowledge that abideth in all that are borne of God though in respect of outward fruites and the power or joy of inward gifts they may be said to lose 1 Iohn 3.9 Without the Word God hath divers meanes to further the salvation of men and he is pleased sometimes to worke by one meanes and sometimes by another sometimes by the Word preached sometimes by the Word read sometimes by Praier sometimes by the Sacraments sometimes by the example of his Servants So that God doth worke our good sometime by one ordinance and not by another in the same thing and at the same time sometimes hee will cure a man of a particular trespasse by the admonition of some private Christian Mat. 18.15 Iam. 5. ult sometimes he will bring a man to feele legall terrors by the doctrine of the Law and sometime hee will worke it by afflictions sometimes he will prepare a man to receive the grace of Christ by praier as hee did Cornelius sometimes hee winnes him to it by the example of his servants as here And the reason is partly because God would shew the vertue that is in each ordinance and partly to teach us not to despise or neglect any of the meanes and partly to shew his owne power that workes freely by what meanes hee will as being not tyed to any And therefore they deale very corruptly and perversely that under pretence of commending one ordinance of God labour to abase the respect of another as they do that say the house of God is a house of praier therfore there needs not so much preaching not considering that our Saviour Christ himselfe
such as are the fashions of Whores or debauched creatures and such a beginning it is said commonly Yellow had What fellowship betweene light and darkenesse righteousnesse and unrighteousnesse Christ and Beliall If wee would have God to love us we must separate and come out from amongst them and touch no uncleane thing 13 When such apparell is worne as is contrary to the wholesome lawes of men for wee are bound to submit our selves to every ordinance of man for Gods sake 1. Pet. 2.13 14 Lastly when the partie that useth such apparell or dressing is condemned in himselfe and hath his owne conscience accusing or disliking it or is not fully assured that he doth not sinne Whatsoever is not of Faith in those things is sinne Rom. 14. Vers. 4. But let it be the hidden man of the heart c. HItherto of that adorning they should not be curious or costly in Now in this verse he shewes in the affirmative what apparell or dressing they should be carefull of and that is the adorning of their soules and the apparelling of the inward man In the words three things may be noted 1 What must be apparelled viz. the hidden man of the heart 2 With what it must be adorned Which hee shewes both in generall and in particular in generall it must be with incorruptible things in particular it must be with a meeke and quiet spirit 3 The reason viz. because such apparell is very rich in Gods account The first thing then is what must be apparelled viz. the man of the heart The man of the heart This is a kinde of speaking not used in any place of Scripture but this onely this Apostle only useth this kinde of expressing himselfe Now concerning the man of the Heart I would consider of sixe things 1 What he is 2 Whence he is or his originall 3 In what he excells the outward man 4 What condition he is in by nature 5 How he may be mended or made better 6 How we may know when the man of the heart is right For the first by the man of the Heart he meanes the same the Apostle Paul doth by the inward man 2. Cor. 4.16 and the inward man is the soule or heart of man Thus he speakes of a Iew that is outward and a Iew that is inward Rom. 2.28.29 Now the Heart is and may well be called the man for diverse reasons 1 In respect of definition For the definition of a man agrees to the heart of man though there were no bodie for God was the God of Abraham and Abraham was and was a living man many hundred yeares after his bodie was in the grave Matth. 22. And hence it is that unto the soule or heart of man in Scriptures is attributed all things that the outward man can doe as life Psal. 22.27 language Eccles. 9.1 Psal. 14. 1. 36.1 praying to God Psal. 37.4 receiving messages from God as when the Prophet is bidden to speake to the heart of Ierusalem Isa. 40. serving of God c. 2 In respect of dominion The Heart is the man because it disposeth the way of man Prov. 16.9 and ruleth the outward man for out of the aboundance of the Heart the mouth speaketh And therefore Salomon saith that from the Heart comes life Pro. 4.23 3 In respect of acceptation The Heart is that which God especially respects in man it is the Heart hee lookes upon 1. Sam. 17.7 He tryes the heart and as Salomon saith bee weighes the hearts of the children of men Prover 21.2 and hee wil be served with our hearts Ioshua 24.14 and in all holy dueties it is with us in Gods account according as he seeth the heart 1 Kings 8.39 so he requires the Heart in repenting 1. Sam. 7.3 in praying 2. Tim. 2.22 Hos 7.14 in hearing the Word Luke 8. and so in every good duty Thus of the first point For the second The man of the heart hath his originall from God himselfe He is the Father of Spirits Heb. 12. 8. and it was his especiall glory to forme and fashion the heart in man as divers Scriptures shew Zach. 12.1 Psal. 33.15 and is therefore called the God of the heart Psal. 37. For the third The man of the heart excells the outward man exceedingly and that both in substance and in priviledges As for substance in the outward man wee agree with beasts but in the inward man wee agree with Angels inasmuch as the man of the heart consists of a spirituall and immateriall essence aswell as the Angels And as in substance so in properties there is great difference for first the man of the heart is hidden it can bee and doe all his worke and yet be invisible God himselfe hath variety of conversation with the man of the heart that no creature else knowes Secondly hee is free and subject onely to the God of his heart properly No man can come at or governe or command the heart of man Thirdly he is properly the seate of Gods image We are not properly like God in our bodies because God hath no body but in our spirits though it be true that the glory of Gods image shines through the body of man as the light doth through the lanthorne in respect whereof the outward man is said to be made after Gods image but else properly only the man of the Heart is capable of that preferment to be made like God For the fourth point The man of the Heart by nature is in a most wofull condition though in those generall things before mentioned hee excels the outward His miserie will appeare if we throughly consider either what he is in his qualities or what he doth in his worke or what he suffers in that estate If you inquire after his qualities by nature first he is vaine Ephes. 4.18 yea so vaine as the outward man dares not act what the man of the heart entertaines Secondly hee is foule as Salomon saith Who can say I have made my heart cleane yea he is so foule that it is as hard a worke to make the heart of one man clean as to create a world anew Hence David said O Lord create in me a cleane heart Psal. 51. Thirdly he is uncircumcised and altogether indisposed to matters of Religion he is slow and hard to beleeve uncapable and unteachable and makes not use of the very first businesse in the entrance into Religion Ier. 9.26 1. Cor. 2.14 Fourthly he is deceitfull above all things he can be trusted in nothing Ier. 17.9 Fiftly he is verie unquiet and never enjoyes any sound peace nor is pleased with any condition and oftentimes hee is like the raging Sea Isa. 57. These are his qualities some of them His workes he doth are most abominable for 1 He is alwayes imagining mischiefe the whole frame of his thoughts is only evill continually Gen. 6. There is a world of wickednesse in him every day 2 That he may be wicked the
men that have a portion in spirituall things should not bee troubled for want of these earthly things seeing if they had them they would last but awhile Iames 1.9 and therefore having food and raiment they should be content Thus of the first doctrine Doct. 2. Earthly things doe not adorne a man As they are corruptible so they doe not make a man any whit the more comely which is true in these foure senses following First they doe not adorne a man in the sight of God He respects it not whether a man bee poore or rich bond or free cloathed or naked in robes or in ragges Gal. 3.28 Secondly they adorne not the inward man they adde nothing to the minde or heart of man Thirdly they adorne not with true ornament but onely with a shew for if the glory of the world bee like a withering flower what true ornament can it bee to weare such withered things Fourthly they adorne not for continuance All apparell for the body of a man and all ornaments for his house or state any way they are the worse for wearing and will weare cleane out in the end And therefore for the use first How vaine a thing is the pride of life and secondly wee should therefore know no man after the flesh but to reckon of mans worth by better things than worldly things Doct. 3. A third doctrine is evidently to be observed out of these words that is very comfortable for godly Christians such as the Apostle supposed these to bee to whom he writes and that is That godly Christians have right to all incorruptible things That which is not corruptible if they seeke they may possesse It is their owne God would have them put it on as they put on their apparell He hath adorned his children with the gift of all incorruptible things heavenly treasures are theirs and they may lay hold on them and lay them up as their certaine riches and portion Mat. 6.20 Hee grants eternall life to them that seeke glory and honour and incorruptible things that is hee grants them an eternall possession of spirituall things Rom. 2.7 Now that this doctrine may be more evident and full of comfort it is profitable to inquire distinctly what is incorruptible and will last alwaies and so we shall finde by the testimonies of the Scriptures that seven things are incorruptible 1 God is incorruptible Rom. 1. and God is their God by covenant and as David saith he is the strength of their heart and their portion for ever Psal. â—7 26 Psal. 119.57 and God his mercy and his love and his power is everlasting His mercy endures for ever Psal. 136. and his loving kindnesse shall never be taken from him Psal. 89. 33. and with everlasting compassion he hath received them to favour Esay 54. and with everlasting love hath hee loved them Ier. 31.3 and in the Lord Iehovah is everlasting strength for the protection and preservation of his people and therefore they may trust upon him for ever Esay 26.4 and therefore if all people will walke every one in the name of his God godly men ought much more to walke in the Name of the Lord their God for ever and ever Mich. 4.6 2 The Word of God is incorruptible and lasts beyond all end 1. Pet. 1.24 Psal. 119.89 And this is the heritage of the godly Psal. 119.111.127 the truth shall bee with us for ever 2. Iohn 2. 3 The righteousnesse of Christ is everlasting Dan. 9. 24. and this righteousnesse is theirs so as they may put it on as a garment and it makes them righteous before God Rom. 13. ult 1. Cor. 1.30 1. Cor. 5.21 4 Gods covenant is incorruptible everlasting Esay 55.4 and it cannot be abrogated but the godly shall have the benefite of it for ever 5 The gifts of saving grace are incorruptible and their hearts can never bee drawne dry but the spring of grace will be in some measure on them And through theâ—â— graces the godly have everlasting conversationâ— for Gods gifts and 〈◊〉 iâ— without repentance 〈◊〉 4.14 â— Thes. â— 10 Rom. 11. This love is incorruptible 2. Cor. 13. and everlasting joy 〈◊〉 upon their heads Esay 61. so the 〈◊〉 of saving knowledge will abide in the godly for ever 1. Iohn 3. and their meeknesse and a quiet spirit is reckoned an ornament that is not corruptible But of this afterwards 6 Good workes are incorruptible so the righteousnesse of the just will last for ever 2. Cor. 9.9 and though he dye yet his workes will follow him to Heaven Rev. 14.13 so Psal. 139.24 Lastly Heaven and the glory of it is everlasting Gods kingdome is an everlasting kingdome 1. Tim. 6.11 and that glory is an eternall weight of glory 2. Cor. 4.14 Wee have an house that is eternall in the Heavens 2. Cor. 5.1 our inheritance there is immortall undefiled withereth not away 1. Pet. 1.3 The uses may be divers Vse 1. For first it should teach us to strive to be such as may have our portion in incorruptible things and so we must first take off our affections from all things that may offend as resolved if our right eye offend us to plucke it out and if our right hand offend us to cut it off that is to deny all sinfull things though they were as deare to us as our right hand or right eye Mat. 9.45 Secondly we must be such as yeeld our selves to obey the voice of Christ and to bee ruled by him He gives eternall life to his sheep wee must bee sheepe then for hearing his voice and tractablenesse Iohn 10.29 Thirdly we must give glory to God and rely upon his promise of grace in Iesus Christ we must be beleevers Iohn 3.16 Fourthly we must by patient continuing in well-doing still seeke immortality Rom. 2.7 Thus of the first use Vse 2. Secondly seeing the portion of the godly lyes in incorruptible things wee should not be much troubled for any wants or losses in corruptible things Wee have so large an inheritance in things that will last for ever that it should bee no grievance to us though wee should want those transitory things of the world Vse 3. Thirdly for this reason such as abound in earthly things should bee the more willing to distribute them and give them for good uses seeing those things are not their portion and therefore they neede not bee over-carefull for the keeping of such things Vse 4. Fourthly hence we may gather infallibly That the godly can never fall from grace for Gods mercies cannot corrupt or fall away and his gifts are without repentance If they could be lost then they were corruptable aswell as earthly things But this is a comfort that must not bee taken away that God will establish Sion for ever Psal. 48.8 and though the world passe away and the lusts thereof yet he that doth the will of God abideth for ever 1. Iohn 2.17 and though the servant may bee cast
130.7 Esay 25.4 26.3 4. 2. Chron. â—3 18 3 It openeth for us a most comfortable intertainment in Gods house our hearts that can trust in Gods mercie drinke out of the rivers of his pleasures when wee come into his house and are satisfied with his goodnesse Psal. 36.7 8. The use of this point may be diverse 1 Such as finde want of this grace should use all meanes to attaine it And that wee may be able to put all our trust upon God we must looke to these rules following 1 We must hate them that regard lying vanities Psal. 31.6 40.4 2 We must know Gods Name Psal. 9.10 wee must get knowledge of Gods goodnesse and so the warrant of our trust in the word of God We must thence learne both what to doe and upon what grounds to trust upon God To this end did God give his word to his people Psal. 78.5 7. Rom. 15.4 Pro. 30.5 Psal. 56.3 4. 3 We must labour to get assurance of Gods love to us in Iesus Christ to know that God is our God and wee are the children of God Psal. 31.14 36.7 for the confidence of an unfaithfull man in time of trouble is like a broken tooth or a foot out of joint Pro. 25.19 and the ground of our trust must be in the merits of Iesus Christ. Ephe. 1.12 4 When we know God to be our God we must strive to get our hearts to it to make God our portion and to rest satisfied with Gods goodnesse and love to us whatsoever else we want Lament 3.24 5 We must be sure that we be upright in heart and that we have warrant for our actions and do not live in any sinne that might provoke God against us Psal. 64.10 And to this end we should pray God to cause us to know the way wee should walke in and to let us heare of his loving kindnesse in the morning to encourage us in all good courses Psal. 14â— 8 6 Wee must be sure wee doe not draw upon our selves needlesse troubles Prov. 28.25 and when wee are in a good way we should not give way to our owne vaine feares Proverb 29.25 7 When we finde troubles to arise and feare and care to surprise us we must make our refuge to get one selves under the shadow of Gods wings till the calamitie be overpast Psal. 57.1 91.1 Now Gods wings are his Ordinances especially Prayer and his Word Thus of the first use Secondly seeing to trust in God is such an excellent grace such as doe endevour to practise this trust in God must looke to diverse rules in the exercise of it which are necessarie to a right trusting in God as 1 They must trust him with their hearts their soules must trust in God Psal. 57.1 28.8 2 They must put all their trust in God God will have no partners All my trust is in thee saith David 3 They must trust in God at all times continually and with praise for what they have felt of Gods goodnesse Psal. 62.8 71.14 Esa. 26.4 4 If God doe deferre to answer our helpe they must wait for the Lord their soules must waite Psal. 130.5 6. 5 They must make the most High their habitation they must dwell with God by setting the Lord alwayes before them and attending upon all meanes of communion with God They must not be strangers from God to goe dayes or weekes without directing their hearts after him Psal. 91.9 6 They must handle their matters wisely and not upon pretence of trust in God carrie themselves indiscreetly or neglect the use of any lawfull meanes Pro. 16.20 7 Their trust in God must be joined with an awfull feare of God and sense of their owne unworthinesse they must not be conceited persons or despise the care of their wayes Psal. 147.11 8 They must declare all Gods workes that is they must labour to glorifie God by telling others of the experiences they have had of Gods goodnesse Psal. 73. ult 9 When they have committed their wayes to God they must be quieted as a weaned childe and contented with whatsoever the Lord shall lay upon them Psal. 131.2 3. Lam. 3.26 10 They must beleeve above hope and under hope they must rest upon Gods promise how unlikely soever the performance seeme to be Rom. 4.18 Thus of the second use Thirdly we may from the reasons of this doctrine gather evidently That all Gods servants that trust in God are in a wondrous safe condition as David shewes of himselfe Psal. 18.2 3. Neyther may they say that they cannot look that God should be to them as he was to David for God hath given his word for it that he will be good to all that put their trust in him 2. Sam. 22 31. Psal. 34.22 and therefore all true Christians that finde themselves prone to feare or discontent should speake to their soules and chide their owne hearts as David did Psal. 42.5 See Esa. 30.2 Fourthly wicked men have little cause then to deride and scoffe at the people of God for trusting in God and refusing to use such evill courses as they doe for by the doctrine and reasons before it appeares plainely that they doe both holily and happily by committing all to God Psal. 14.4 7. 22.9 Thus of the second doctrine Doct. 3. It is a speciall praise in women to trust in God and the more praise because it is so rare in women who use to relye upon either their parents or their husbands to provide for them seldom look up to God And besides it produceth excellent effects for it makes them subject to their husbands and that with all quietnesse and meekenesse and feare to displease their husbands as is implyed here And besides women that trust in God will be a great helpe and comfort to their husbands in their crosses they will encourage them to relye upon God in whom they put their trust which verie helpe is worth great riches The use should be therefore to perswade wives to be the more carefull of their faith trust in God and to looke to it that it be a true faith and a right trust in God for such wives as are a vexation to their husbands by their carelesnesse and frowardnesse and unquietnes and such as are so farre from comforting their husbands in distresse that they rather adde affliction to their afflictions by censuring them and crossing them they may justly feare that their trust in God is not right Yea it may be observed that some wives that professe Religion and are unquiet and live frowardly and stubbornly towards their husbands they are unquiet in their consciences too and when crosses come upon them call their faith into question and cannot be established in their trust in God And it is just with God it should be so that such women as dare live in known transgressions against their husbands should not know their portion in the consolation of God God will not
be loved when their husbands are not loved Thus of the fourth point the fift point is the effect and that is they adorned themselves Adorned themselves In all ages the comelinesse and ornament of a wife as a wife was to obey her husband with meeknesse and feare and those were the comeliest and best apparelled women in the sight of God their husbands and good men that were most quiet and easie to be governed and willingest to please their husbands And so on the contrary a wife were a very unhandsome woman and not fit to please any wise man that were of a froward and unquiet disposition eyther through anger or crying or the like yea though shee had otherwise never so great an estate or never so excellent gifts of nature of minde or bodie yea if she could be imagined to have true holinesse and grace yet she were but a loathsome creature And this doctrine as it should move all wives so especially such as have not other things to commend them but want eyther portion or beautie or skill or have but weake gifts in Religion these should be the more carefull to recompence their husbands and strive to please them in this way of adorning themselves The matter of the example is Subjection to their husbands and of that I have entreated in the exhortation it selfe The speciall argument is taken from the particular example of Sarah vers 6. Where we are to observe 1 What shee did viz. shee obeyed Abraham calling him Lord. 2 What fruit will follow to Christian wives if they follow her example viz. they shall become her daughters 3 Vpon what condition they shall obtaine that honour viz. if they doe well and be not affraid of any amazement Sarah The names here mentioned are Sarah and Abraham and both their names are kept in the Christian Church not as they were at first but as they were changed of God out of his love and respect to their faith and obedience The woman was first called Sarai which signified My Lady or My Mistris but after was changed into Sarah to signifie that she should be a Mistris to many or a Mistris indefinitely meaning that she should have a great posteritie as the mans name was changed into Abraham and signified a father of many nations From the giving of the names we may gather 1 Such as glorifie God by beleeving and keeping his covenant and patient bearing of adversitie shall be blessed of God and in particular shall have this blessing of a happy posteritie A godly life brings God to us and our families and an ungodly life drives him away 2 That God is no accepter of persons but godly wives shall have their part in the blessing of godly husbands This christian wives may looke for if they be as Sarah holy women and such as obey their husbands and are a comfort and helpe to them in all the travailes of their lives and no way hinder godlinesse in them Obeyed Abraham Diverse things may be noted hence 1 That obedience is the chiefe thing required in the subjection of wives shewing how Sarah was subject he saith she obeyed him The maine thing required of wives is to be ruled by their husbands Those wives transgresse that are not carefull to see that done which their husbands require with reason require and those that crosse their husbands and vexe them by opposing or censuring especially those that will not be quiet unlesse they may doe what they list and rule their husbands 2 That as much is due to everie husband as was due from Sarah to Abraham else this argument of the Apostle had not beene good They might have said that Abraham was a great man and holy and wise and loving c. but the Apostle requires that what women would doe for the substance of obedience if they had Abraham to their husband that must they doe to him that is now their husband And the reason is cleare Because Gods commandement in the morall Law prescribes the same honour to be given to all husbands and in the new Testament obedience is required of all wives to all husbands And this was the more observeable in Sarah because in obeying Abraham shee was faine to leave her owne countrey and be exposed to a world of paines and danger and wants 3 That the discharge of domesticall dueties is a good worke and shall be had in everlasting remembrance Though all good wives have not the honour to be written in Gods booke of Scripture and praised therein yet they have the honour to be written in Gods booke of Remembrance which shall be opened at the last day and so contrariwise Calling him Lord. That shee did so call him the Apostle found written Gen. 18.12 Hence we may observe 1 That godly wives ought to acknowledge their husbands to have power over them as if they had been servants bought with their mony not that their subjection is no better than the subjection of servants but that the husbands have aswell power over them as they have over their servants Sarah doth not in judgement only acknowledge it as due but with wonderfull affection doth easily and with great love give that title to Abraham 2 That it is one part of the subjection of wives to carry themselves reverently towards their husbands and to give them such titles as may shew that they doe heartily honour them 3 We may here observe the wonderfull goodnesse of God towards his servants that in a great heape of sinne can see accept of a little spark of true grace The whole sentence of Sarah was vile and prophane only that word was good God praiseth her for that was good and passeth by the great fault she committed Yea we may note that God is so well pleased with her loving subjection to her husband that hee is content to forgive her great sinne of unbeliefe against him Yea it is probable that her great respect of her husband made her the more willingly to beleeve Gods promise afterwards for Heb. 11.11 she is commended iudging God to be faithfull who had promised her a child though at first she laughed at it Whose daughters ye are Godly women may be said to bee the daughters of Sarah three waies 1 If Sarah be taken mystically for the new Ierusalem as Gal. 4. 2 In respect of inheriting the love and blessing of God which Sarah had they shall be her daughters that is they shall have the same portion from God as if they had come in Sarahs roome as in the case of Abraham is said Rom. 4.11 16. 3 In respect of spirituall kindred and alliance Christian women are as neere a kinne to Sarah as if they were her owne daughters So that the maine doctrine from hence is That there is a spirituall kindred and consanguinitie betweene the godly About which from this place wee may observe diverse positions 1 That all the godly are a kinne and the reason is Because they are all
while hee hath the light the night will come when no man can worke and the rather since hee hath lost so much time in doing workes of darkenesse hee should now redeem the time Ephes. 5.15 1. Pet. 4.2 3. 2 Because he is Gods servant and therefore should be alwayes working Rom. 6. yea hee is Gods Sacrifice therefore should he be wholy devoted to the doing of good Rom. 12.1 3 Because wee have our taske set us and ever the more worke we doe the sooner we shall fulfill the measure prescribed us 4 Because hereby we shall much glorifie God Matt. 5.16 and silence wicked men 1. Pet. 2.12 15. 5 Because God is faithfull and will not forget our works and labour we shall be rewarded accordingly If wee sowe sparingly we shall reape sparingly 2. Cor. 9. Heb. 6.11 Gal. 6.9 God giveth us richly to enjoy all things in this world 1. Tim. 6.17 and our continuance in well doing will be marvellously rewarded in heaven Rom. 2.7 Now that we may doe much good wee must pray God to stablish us in everie good word and worke 2. Thess. 2.17 and withall we must furnish our selves with directions out of the Scriptures and studie the rules of life there prescribed 2. Tim. 3.16 17. Iam. 3.17 and then we must be sure to make use of all the opportunities of well doing And be not affraid with any amazement These words may be diversly referred and so diversly expounded If they be referred to the exhortation to subjection to their husbands in the manner before shewed then the sense may be that they should not feare that they should be misused if they were subject or else it limits the manner of subjection that they should not be subject onely for feare or out of basenesse of minde feare should not be the ground of their obedience but conscience of Gods commandements and love to their husbands If they be referred to the example of Sara they may be taken eyther as a promise or as a condition as a promise thus If they imitate Sarah in well doing they need not be affraid of the troubles of a married estate for by this course those troubles will be prevented or the tribulation they shall have in the flesh will not be great Or they may be the second as a condition of their filiation If they will bee Sarahs daughters then they must learne of Sarah to beare the troubles and afflions may befall them and their husbands without disquietnes and amazement Sarah could leave her owne countrey and was a comfort to her husband and we never reade that shee any way discouraged her husband or complained of miserie though she was faine to live in manie strange places and had not at any time any certaine abode any where But I thinke the words may be interpreted in generall as contayning a prohibition of excessive feares and consternation of minde which is often found in women to the great offence and disquieting of their husbands The word translated Amazement notes such a perplexitie of minde in which one is almost at â—is witts end and therefore the Verbe of which this Noune is derived is used in the New Testament onely in these cases as in the cases of rumours of warres or seditions readie to seaze upon a people Luke 21.9 or in the case of a conceit that one sees a ghost or spirit Luke 24.37 And such as eyther of these doe women sometimes fall into and this the Apostle forbids He doth not forbid all feare for they must feare their husbands Ephes. 5 ult and they must feare God 2. Cor. 7.11 Nor doth hee severely taxe that naturall fearefulnesse in women which followes their sexe but only such desperate vexations or passions as suffer them not to make use of their trust in God or love to their husbands Quest. What causes can there be imagined why these Christian wives should be in danger of any such consternation of minde Answ. The Apostle might well imagine diverse causes of this frailtie 1 They had husbands that were Infidels which might be a great grievance to them and besides those husbands might perhaps absolutely forbid them or labour to restraine them from the exercises of Christian Religion which might put them into a great strait 2 Their profession of Christian Religion might bring upon them manie tribulations and persecutions which women are not so able to beare 3 It may be the Apostle had observed that women were apt to fall into these desperate fitts of passion and grieving when they were crossed by their husbands or servants or children Sure it is that many women nowadayes if their husbands doe but crosse them in reasonable things they will cry and grieve as if they would die in the vexation of their hearts These strange humours and perplexities and desperate fitts the Apostle absolutely forbids hee would not have anie of them found in a Christian wife Vers. 7. Likewise yee husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessell as being heyres together of the grace of life that your prayers be not hindred HItherto of the dueties of Wives the Husbands duetie followes in the words of this Verse Where three things are to be observed 1 The proposition of their duetie Husbands dwell with them 2 The exposition shewing how they must doe it viz. as men of knowledge and such as honour them 3 The Reasons which are three 1 Because they are the weaker vessell and therefore need to be carefully and continually well used 2 Because they are both alike heyres of Gods grace 3 Because else their prayers and Gods service will bee much interrupted and hindred In the Proposition may be observed first the word of connexion Likewise Secondly the terme of application Yee Thirdly the persons charged Husbands Fourthly the duetie imposed viz. Dwell with them Likewise This terme bindes these words to the former and shewes That God doth charge husbands to looke to their dueties aswell as wives Now if God charge the husband it evidently imports that evill husbands must give account to God of all the evill they doe though no law of man punish them yet God will that gave them this law And withall it may comfort such husbands as are censured without cause God that hath given them their charge knowes their integritie whatsoever foolish wives object or a vaine world imputes to them And in generall God will accept and reward the carefull behaviour of good husbands But before I proceed two questions may be asked Quest. 1. Why are husbands charged in the last place Answ. There may be two reasons given of it first to shew the respect that God gives to husbands Hee first by his precept informes his wife before his face and shewes him a patterne how hee shall walke towards him and therefore now may the more willingly attend to his owne duetie Secondly because things last spoken have usually the greatest longest impression upon the
heart and this is a matter of great consequence that the husband be soundly carefull of the discharge of his dutie The well-being of the family and the well-doing of both man and wife depends much upon the husbands right behaviour If the head be out of order how can the bodie be well and the wife being the image of the husband what shall she learne of him if he give an ill patterne If the eye be darke how can the bodie be light If the Pilot of the Ship be ignorant and carelesse what safetie can the Ship be in Besides what a world of hurt will the ill example of the husband doe in the family eyther in children or servants Quest. 2. But why are husbands charged with so few wordes Ans. Because it is to be supposed that they have a larger knowledge of Gods will And besides in that tender age of the Christian world the Apostles in discretion said lesse to superiours to avoide provocation of irreligious husbands and the better to allure them to the Christian faith when they should see their wives so largely instructed in their behaviour towards them And further ever the shorter their lesson is the more shame for them not to learne it and shew themselves exact both in the understanding and in the practise of it Yee Husbands God speakes to them in the second persons to import that they should heare these words as if God were present to speak to them in his owne person withall to teach them that the right hearing of this doctrine is for everie man to heare it as spoken directly to himselfe God doth single them out to heare their charge and speakes to them as if he named them in particular Husbands The persons charged are Husbands and the word is a terme that imports that speciall relation in which God bindes one man to one woman investing the man in prerogatives of a superiour in that union Before I come to the dutie charged upon Husbands it will not be unprofitable by way of Preface to use some motives to such husbands as will make conscience of their wayes to perswade them to be verie carefull of their charge The reasons used in the Text afterwards I will not now meddle withall but only put them in minde of some few things which ought to be effectuall to perswade them The motives may be drawn from foure fountaines 1 From commandement and there let them consider who commandeth them and how Who commandeth them and so let them marke first that God himselfe hath given them their law of walking They are not tyed by mans lawes but by Gods owne law Secondly God speakes to them by the Ministerie of great Apostles it was one part of the Commission of those high Ambassadours sent into the Christian world to give husbands their charge Thirdly it should somewhat the more move them that S. Peter was himselfe a married man and therefore did practise what he taught them and did know by experience that a husband might with comfort undertake this taske And then it should much move them to observe how God hath given his commandement to them hee first chargeth their wives before hee chargeth them And besides he hath given a long charge to the wives and but a short charge to them 2 From their relation to their wives They are their wives heads and therefore should be carefull how they order themselves They are the life of their lives as it were God hath made the wife to depend upon them for comfort and direction and preservation 3 From their prerogatives God hath given them great power more than the wives They are heads to their wives and besides they are images of Iesus Christ they shew in the family what Christ is in the Church they doe as it were act Christs part and resemble him in his relation to the Church and therefore they had need to thinke of it how they carrie themselves They are types of Iesus Christ and will they shame him by acting folly passion pride and dissolutenesse Did Christ doe so to the Church Besides it should much move him that God hath in the most things left the husband free from the lawes of men Hee hath no man to controule him in his office and hath not God made him both King and Priest in his family His household is a little kingdome or a little Church where hee is of soveraigne power and hath great supremacy and if the world acknowledge not the glory of his place yet it is acknowledged in heaven 4 From the manner of his comming into this relation he was not borne a husband but made so and made so by the gift of God for God gave him his wife as hee did Eve to Adam yea let him consider that God gave him the wife that was of his owne choosing and whom with so much desire he longed after and it may be praied for But especially let him consider that God hath bound him to his wife by covenant yea that he hath bound himself to God by covenant for this thing yea that the oath of God is upon him he hath sworne before the Lord to do his duty Thus of the generall motives Further in that he said Husbands indefinitely hee shewes thereby That all husbands are bound to observe this charge all alike God chargeth rich learned wise godly husbands asmuch and aswell as poore unlearned and ill disposed men Two uses may bee made of this point for first hereby wee may see cleerly that outward things make no difference before God when God gives a law he gives it to all men as if they were but one man Civill difference of blood nations calling condition or common gifts makes no exception from any when God gives his law Secondly such husbands as finde an outward difference from other husbands either in their gifts or greatnesse of meanes or highnesse of office or calling should lay aside all thought of such things and shew as much respect to their wives as any other men that have no such things to boast of And yet one thing more I may adde to such hearers as heare this doctrine seeing God chargeth all they should take heed of that common fault of thinking of other husbands and how the doctrine will fit them and so neglect application to themselves Dwell with them The duety charged upon husbands is contained briefly in these words and under this phrase of dwelling with them is comprehended in effect all essentiall matrimoniall dueties For it imports 1 Not only cohabitation but also 2 Separation from all the world to a speciall fellowship with that woman 3 Communion of goods They that must be partners of Gods treasures in Heaven must bee partners in all outward blessings All things should bee common so as the husband must provide maintenance for his wife and that not onely while he lives with her but he ought as he is able to provide for her maintenance after he is
Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and helpe them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third duetie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Ioh. 13.34 1. Ioh. 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1 Who are brethren 2 What priviledge they have by the brotherhood or by being brethren 3 For what reasons we should so love them 4 With what kinde of love we should love them For the first Men become brethren one to another manie wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation when men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of Religion makes all professors brethren Act. 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so wee become brethren eyther by his incarnation Heb. 2.16 17. or in respect of our mystical union with him in his mysticall bodie Col. 1.2 Matth. 25.40 And so we are brethren with the Angels as they also are joined under this head Christ Iesus Rev. 19.10 22. So then if any aske who are the brethren here meant that wee must so love I answer they are such as are professors with us of the same religion fellow members of the body of Christ. But that we may more plainly see who are meant by brethren in the Scriptures it will bee profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Ioh. 5.1 such as will doe the will of God by sound practise Mat. 12.47 49. They are the holy brethren wee are here charged to love 1. Thes. 5.27 For the second our relation to the Godly as brethren ought not to be dispised for as wee are brethren by religion wee enjoy many excellent prerogatives for thereby wee partake of a heavenly calling Heb. 3.1 wee stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a father is upon us all Eph. 6.23 Gal. 6.16 and we are greatly beloved of God Rom. 1.7 and brought up in the same family Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also wee enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not bee without power in religion Secondly this is charged upon us above many other things yea above all things wee should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last commandements of our blessed Saviour which hee gave in charge when hee was going to his death 1. Ioh. 3.23 Ioh. 13. 34. Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that wee doe indeed love God himselfe 1. Iohn 4.7 8 12 16 20 21. Fourthly wee have the example of God himselfe and Christ his Sonne that love them as their peculiar treasure above all the world and hee shewed them love by unspeakable benefits 1. Ioh. 4. 11 10. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the Godly they must bee our everlasting companions in heaven 1. Pet. 4.8 1. Cor. 13.8 and if we cannot see so much it is because wee are purblinde 2. Pet. 1. For the fourth point if any aske with what kinde of love wee should love them I answer that our love must have many properties in it 1 It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as wee are made new Creatures in Iesus Christ 2. Cor. 8.8 2 It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1. Ioh. 3.18 3 It must be a fervent love wee must love them earnestly and with great affection above all other people 1. Pet 4.8 brotherly kind love 2. Pet. 1.7 4 It must be a pure love that comes from a pure heart 1. Tim. 1.5 and projects not any iniquity 1. Cor. 13.6 and therefore must be a love in the Spirit Col. 1.8 5 It must be a diligent love that will expresse it by the daily fruits of it upon all occasions a labouring and working love 1. Thes. 1.3 Heb. 6.10 6 It must bee a speedy love that will not put off or delay a love that will not say Goe and come againe tomorrow Prov. 3.28 7 It must be an humble love a love that would ever serve the brethren not doe them good only Gal. 5.13 And that is further shewed by not respecting persons but loving all the Saints even those that are poore or sicke or in temptations or fallen by weaknesse Eph. 1.15 Prov. 19.7 Iam. 2. and that is also shewed by carrying our selves with all lowlinesse and meekenesse of minde in all long suffering and forbearing one another Eph. 4.2 8 It must be a constant love wee must love alwaies as well as earnestly Gal. 4.18 9 It must be a growing love that will still encrease and abound Phil. 1.9 1. Thes. 4.10 The use may be divers for Vse 1. First carnall Christians are by this doctrine sharply to be reprooved for their want of love to the brethren and for all the courses by which they shew their dislike or hatred of godly Christians This verie sinne is grievous in the sight of God for for this sinnes sake when they hate a godly Christian because his workes are better than theirs God reckons of them but as Cainites the seed of Cain yea as the children of the Divel 1. Ioh. 3.10 yea God will reckon