without testimony of his favour For by his word of promise and by his Spirit bearing witnesse to our spirits hath hee manifested even from heaven his acceptation and in particular when the beleever stands before the Lord with his sacrifice duly offered when the Lord doth suddenly fill his heart with the cloud of his presence or warme his soule with the joyes of the holy Ghost what is this but the signe of his acceptation Quest. VVhat if we be accepted in our service of God what great thing is that to us Answ. VVhen God accepts thine offerings thou maist be assured of three things First Thaâ— all thy sinnes be forgiven thee God hath purged away thine iniquity he hath received an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell unto God he rejoyceth over thee with joy Phil. 4.18 Thirdly It is a pledge unto thee that God will supply all thy necessities out of the riches of his glory in Iesus Christ our Saviour Phil. 4.19 Verse 6. Wherefore also it is contained in the Scripture Behold I put in Sion a chiefe corner-stone elect and precious and he that beleâ—veth therein shall not be ashamed HItherto of the proposition of the exhortation The conformation followes where the Apostle gives reasons why we should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priviledges of Christians unto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7.8 In the testimony of God observe first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concernes either the giving of Christ for the good of the Church or the safety of the Christian that by faith receiveth Christ. The giving of Christ is exprest in these words Behold I lay in Sion a chiefe corner stoâ—e elect precious the safety and happinesse of the Christian that receiveth Christ in these words And bee that beleeves in him shall not be confounded First of the place where this testimony is found viz. In the Scripture By the Scripture is usually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy ghost But here he meanes it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word gives us occasion to consider of the nature of these Books and of their use and of their excellency and of their harmony These Books are called Scripture because they containe in writing the whole will of God necessary to be known of us they are the Treasures of all truth The doctrine which was before delivered by tradition for 2000. yeares was afterwards written downe and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible above all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceeds all others in divers respects First because these vvritings vvere inspired all of the holy ghost 2 Tim. 3.17 2 Pâ—t 1.21 so vvere no other vvritings Secondly those vvritings containe a vvisdome far above all that that can be had by the Princes and men of this vvorld the platform of the wisdome that is in God himselfe 1 Cor. 6.7 Thirdly they vvere penned by more excellent men then any other vvritings the greatest vvisest holiest men Moses David Salomon the Prophets Euangelists Apostles c. Fourthly they have such properties as no other vvritings have they are more perfect pure deep and immutable then any mans vvritings These containe all things necessary unto faith and a good life 2 Tim. 3.17 18. These vvritings onely are pure vvithout fault or error or any corruption in them and for depth â—nd majestie never any vvritings came neare them and for unchangeabâ—nes Heaven and earth must passe away but a jot of Gods word shall not passe away Matth. 5.24 1 Pet. 1.23 Fiftly if we consider the effects that must be acknowledged to the praise of the Scriptures vvhich can be true of no writings besides no writings can describe God so fully to us no writings do so bring glory to God no Scripture but this can convert a soule to God Heb. 4.12 13. Other writings may shew us some faults to be avoided but give no power to subdue them Psâ—l 19.8 These writings onely can minister solid comfort to us in adversity and these onely can make us wise to salvation and perfect to every good word and work The consideration whereof should work in us a singular love to this booke above all other books in the world yea above all the treasures in the world we should account them with David more sweet then hony and more precious then gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may be noted from hence is the harmony of all these books they all agree as if they were but one writing yea but one sentence yea one word though the books were written by divers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach us when wee meete with doubts or objections or scorning contradictions to condemne our owne ignorance and to be fully resolved that there is a sweet harmouy though we doe not see it And secondly and especially it should knit our hearts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly The fourth thing concernes the use of Scripture and so we may note two things First That wee must receive no opinions but what can be proved by Scripture To the law and to the testimony if they speake not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must prove what they teach by Scripture If the Apostles did it who were men priviledged from error then much more must other men we must beleeve no man above what is written 1 Cor. 4.6 and hee is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angell from heaven Which should teach us to get proofes into our heads for all that we beleeve and to take heed of receiving traditions even from good men For there be traditions on the right hand as well as on the left Ioh 5.30 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimony is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉
thou wert a Prince borne thou must not inherit the first day and it is the better for us that it is so for so it is the safer from sinne violence Satan c. For you That is for such as are begotten againe some reade in us or in you to note that men must looke into their hearts whether they shall have heaven For if Christ and his spirit dwell not there they are never like to come to this glory but I reade it as before and so it plainly notes that none but converted Christians have any interest in this inheritance Lastly this inheritance is commended by the place where it lyeth it is in heaven The Holy Ghost would have us meditate much even of the very place of our glory but for explication of this I propound two things 1. where heaven is 2. wherein it excelleth other places First by heaven I meane not the ayre as sometimes the word signifieth nor yet the heavenly moveable orbes that are visible above our head but the place of the blessed where God dwelleth and Christ in his body is ascended and where the spirits of just and perfect men now are Now where this place is cannot be knowne by sense because it is not obnoxious to any of the senses nor can we learne where it is by reason For it is true that the ninth heaven is not knowne by sense for we cannot see it or heare it move c. yet Astronomers by the effect of it though it be above the starry firmament have found it out certainely to be But now for the heaven of the blessed that extends not to us by any effect or influence and therefore cannot be known by reason Scripture onely doth reveale it and so it is manifest to be a place that is above us For Christ ascended up into heaven and we shall be where he now is It is called the high and holy place and Gods family is called Ierusalem that is above and the Psalmist saith God dwelleth on high so that it is a place farre above all those visible elements and heavens As for those that imagine heaven is every where where God is we may manifestly conceive of their error For so to goe to heaven were to goe to hell for God is there also as the Psalmist faith and our Saviour saith not Our Father which art every where but Our Father which art in heaven and besides God and the devill doe not keep house together But we know that the devills live in this ayre and every where round about us in these visible regions of the elements and therefore heaven must needs be above all these Now for the excellency of this place above all others who is able to describe it yet for help to thy meditation consider the names that be given to it It is called Paradise the Fathers house the throne of God the kingdome the heavenly Ierusalem 2. The shadowes by which the excellency thereof is signified In the 21. of the Revelation a search is made through all the bowels of the earth to finde out all the precious treasures that could be had gold pearles and precious stones of all sorts and what can these serve to onely to shadow out the glory of the walls of the new Ierusalem and the gates and to pave the streets of that City But there is not treasure enough in the whole world so much as to shadow out the mansions that are there and the inward furniture or the glorious cloathing or dyet of the Worthies that shall dwell there much lesse the divine Royalties and prerogatives eternall of that excellent heaven 3. Consider but the summe of that which Divines out of the Scriptures write of it For substance It is a place obnoxious to no corruption alteration passion nor motion it is not whirled about as these heavens are For quantity it is greater then all this world besides For qualities it is most exceeding light most pleasant and most faire a place wherein none evill needs be found and none good can be wanting having upon it the very glory of God even a most divine splendor Verse 5. Which are kept by the power of God through faith unto salvation which is prepared already to be shewed in the last time HItherto of our glorification The third argument followes and that is taken from our preservation unto glory which is this Verse It is two wayes amplified First by the meanes of our preservation and secondly by the end of our preservation The meanes are twofold First in God his power and secondly in us our faith The end is salvation which is also amplified first by the things which goe before it viz. preparation and revelation It is prepared to be revealed Secondly by the time in the last time From the coherence and generall consideration of these words three things may be briefly noted First that such is our wretched condition in this world in respect of corruption adversaries temptations c. that were it not for Gods mercy and power neither present grace would hold out nor the glory of heaven ever be enjoyed Secondly that the same God that of his mercy begot us againe and provided an incorruptible inheritance doth undertake also to preserve it hee takes it upon himselfe to see it accomplished which should bee a singular comfort 〈…〉 Thirdly that Gods children may draw many arguments of consolation and get great experience of joy from the very observation of Gods providence in preserving them Kept The word in the originall signifieth properly to keep as a towne is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32 where it is said Aretas kept the City with a garrison In the third of the Galathians the word is used metaphorically to expresse our condition under the Law he saith we were kept under the Law that is the sinner having transgressed was kept by the Law as it were under a strong garrison that he could not possibly escape unlesse he be delivered by Christ the law will hold him so fast he shall not possibly get away now here it is used to expresse the wonderfull safety of all men and women truly converted they are kept with a garrison wherein two things may bee noted First that the dearest of Gods children in this world are in continuall war they are neâ—er at such rest and peace as to discharge their garrison seldome or never but they are continually in war either outward with the world of wicked men or with crosses that daily assaile them or else inward with temptations Heaven properly is the rest of the godly or if they bee at any time free yet they are in danger and therefore still stand upon their guard which should teach us under either afflictions or temptations never to account it strange and if at any time God give us some little breathing not to grow secure
observed to releeve us against temptations and these are twelve in number whereof some are preservatives against temptation and some of them are remedies to deliver us out of temptations 1. The first is prescribed by the Apostle Peter and that is to be sober and temperate in the use of all outward things For usually Sathan getteth in by the advantage he hath from our too-much liking or use of profits or credit or recreations c. 2. The second is to watch to watch I say indefinitely observing our own weaknesses by a care to represse the beginnings of sin in our own nature by avoiding the usuall occasions of sinne or tentations and by providing our selves against the time of the assault looking ever for it and standing upon our guard This if we did certainly the Devill would be afraid to attempt any assault upon us but our owne inconsideration and security and dallying with the beginnings of sinne or the occasions usually tempts the devill to tempt us 3. The third rule is to take heed of solitarinesse I meane not onely the inward solitarinesse or emptinesse of the minde but the very outward retyring from company without cause or calling The Devill set upon Eve when shee was alone and Christ was led aside into the wildernesse to be tempted 4. The fourth rule is to be diligent and faithfull in our particular calling It is almost impossible that a life full of idlenesse should not be also full of temptations this was noted to be the doore of Davids tentations whereas contrariwise faithfull employment barres out tentation It is exceeding good not to be at leysure to attend tentations Labour is a great preservative from a world of inward evils 5. The fift rule is to be carefull to walk uprightly and to keep our righteousnesse For he that walketh uprightly walks boldly and safely not onely in respect of evill men but of evill Angels also Righteousnesse is an excellent brest plate to preserve the heart of a man and usually outragious tentations get in by the love of some presumptuous sinne But to hold this rule that wee would not allow our selves in any sinne which is true uprightnesse is a sure course and seldome failes and it preserves against all fierce tentations 6. The sixt rule is to search the Scriptures and to get store of provision against the evill day Now this rule is both a preservative and a remedy It is good to keepe Sathan from assaulting us for when he tempts it is upon hope that we have no armour to resist or if hee dare assault It is written will be a sure weapon The Word is the sword of the Spirit that Christ fought withall and therefore we may be sure it is a safe weapon 7. The seventh rule is that we must not complain only as many doe but we must resist also we must doe our best to oppose tentation neither must we think this a slender help for it hath a cleare promise that the Devill shall flee from us 8. Eighthly prayer is a tryed medicine This Paul used when hee was tempted 2 Cor. 12. and certainly it is powerfull either to remove the temptation or to procure an answer or strength to beare it 9. The ninth rule is wee must specially remember to runne to the brasen serpent It is without all question that the sight of Christ is as availeable to help us against the stings of the old serpent as ever the sight of the brasen serpent was to cure them that were stung by the fiery serpents 10. The tenth we must labour for a perswasion that tentations shall never separate us from God unbeliefe gives them head and sometimes ere the more they are mistrusted the more they grow infectious whereas faith quencheth them though they were fiery darts 11. The eleventh If we find the devill practicing upon the flesh the way is not to revile the devill but to beat the flesh Mortification and the crucifying of the flesh with the lusts of it will expell the devill 12. The last rule is to be thankfull for all mercies we find in temptations and it is a great means to help us whereas unthankfulnesse doth wonderfully strengthen the temptation And thus much of the sixt verse Verse 7. That the tryall of your faith being much more precious than the gold that perisheth though it be tryed by fire might be found unto praise and honor and glory at the appearing of Iesus Christ. THis Verse containeth the fourth reason why afflictions and temptations should not darken the sense of our happinesse and that is taken from the effect of afflictions and tentations which is in this Verse both propounded and amplified It is propounded in these words the tryall of your faith and it is amplified two waies First by comparison with gold tryed in the furnace And secondly by consideration of the event it will be found to praise and honor and glory at the appearing of Iesus Christ. First of the effect as it is briefly propounded The tryall of your saith Two things I would note here 1. In generall that God will try men 2. In speciall what God tries in men viz. their faith For the first It is certaine that the Lord hath his fire in Sion and his furnace in Ierusalem and he will melt man For what else should hee doe to his people Now the Lord is said to try men divers waies First by observing their waies and so to try or search them is nothing else but to take notice of them and their estates and so the word may be taken Psal. 139.1 2 3. Secondly God proves men when hee bestowes speciall blessings upon them Exod. 16.4 Thirdly God tryes men by the power and efficacy of his Word For that melts the heart of man like a furnace and tries and searcheth his inward parts Mat. 3.2 Heb. 4.12 Fourthly praise and applause is sometimes as the fining pot for silver and the furnace for gold Prov. 27.21 Fiftly one speciall way by which God tries men is by false Prophets and that is by suffering their dreams or signs or words to come to passe Deu. 13.1 Sixtly God tries men by afflictions and tentations so commonly it is meant and so here now God hath two furnaces of afflictions there is the furnace of his fury Ezech. 22.21 22. c. The other is the furnace of mercy and this is here meant Now the tryall in affliction is not simply or properly the affliction it selfe but certaine specialties of consideration in the affliction and thus God tries us 1. First when he sends many crosses one in the neck of another and some of them of longer continuance Dan. 11.33 35. and so in Iobs case 2. Secondly when hee sends upon our spirits strange and unwonted terrors Exod. 20.20 3. Thirdly when he smites some eminent men with sore and unexpected judgements Dan. 11.34 4. Fourthly when he delayeth or withholdeth expected favours Deu. 8.2 5. Fiftly when
and I place all under the head of imperfect revelation because though the things revealed to the Prophets were perfectly revealed in respect of certainty and evidence yet it was but a revelation in part that is of some things onely There were many things knowne to Christ and the Angels which the Prophets never knew There is also difference betweene Visions and Revelations Visions are external in some things shewed to the sight Revelations are internall shewed â—nely â—o the understanding But what is the difference betweene Revelation and Knowledge and Prophesie and Doctrine mentioned 2 Cor. 14.6 There are two waies by which men come to the understanding of Gods will The one extraordinary and that is by revelation and the other ordinary viz. by knowledge attained by labour and industry in the use of meanes this the Apostle calls knowledge now prophesie and doctrine depend upon these two For men did vent and utter their revelation by prophesie that is by foretelling things to come and men doe vent their knowledge by doctrine and teaching others Are not we more miserable now then they were in the times of the Prophets seeing they had revelations and we have none We are not for these reasons 1. Because we have the substance of all their revelations For their most glorious revelations were concerning Christ to come whom we possesse as the riches of the Gentiles whom they had not in the flesh but saw him a farre off 2. Because the Lord hath now fully revealed his will in the Scriptures of the old and new Testament to be a perfect guide unto eternall life 3. Because we have all their revelations that could profit us in any speciall measure we have them I say left upon record written for our learning 4. Neither are wee altogether without revelations that for the riches of them answer the full value of their revelations For to omit that God hath revealed his Sonne in the flesh in these latter ages of the world which was a greater shew then was ever made in heaven or in earth to omit this I say 1. In the doctrine of the Gospell now there are divers riches mines and mysteries of knowledge broke open which were hid since the world begun from ages and generations Col. 1. 26. Rom. 16.26 and these made knowne not to Apostles onely but to babes and infants Mat. 11.25 to abiect Gentiles as well as Jewes Luke 2.32 for revelation of the Gentiles to young men and maidens Act. 2. 2. Christ is revealed in the hearts of men now as well as then and that is the best revelation the works of the grace of Christ such as his image graciously revealed in their hearts Christ lives in his people now Gal. 1.12 2. 20. Rom. 8.29 3. The righteousnesse and favour of God is with a speciall lustre revealed from faith to faith Rom. 1.17 4. The Lord doth still assist his servants in speaking and hearing and teaching to profit we have more than we bring into the pulpit and thâ— Lord still opens mans understanding and is with our mouthes to give us a doors of utterance Eph. 1.18 Col. 4.3.2 Cor. 3.5,6 5. The Spirit of Christ doth reveale now also both daily the things given us of God 1 Iohn 5.10 2 Cor. 2.10 and at some times the particular pleasure of God in some speciall cases 6. We are neerer unto and wait for the revelation of Christ and the sonnes of God from hâ—aven of which theirs was but a glimpse and in this we shall in the day of Châ—â—st have as full a measure as they Their revelations were but a drops to this sea Rom. 8 1â—,19.2 Thes. 1.7.1 Cor. 1.7 So that we are happy sixe waies in respect of revelation The Use should be therefore to learne thankfulnesse and contentation as resting assureâ— thaâ— if wee truely feare God though hee make us not Prophets yet his secrets shall be with them that feare him and he will answer us when we call and shew us great and hidden things Thus of the manner how God did answer them the matter followes which concerneth either Persons or things Persons in these words Tâ—at not unto themselves but unto us they did minister The plain meaning is that the Lord would have them to know that they were implyed in these prophesies of glory not that they should thereby reveale any further blessednesse unto themselves for they should die before those daies come but should therein doe service unto Churches that should come long after Here are divers things to be noted hence That the Lord hath beene used to deny the requests or desires of his servaâ—ts in respect of the circumstances of their suits such as were time place manner meanes measure c yea we see how he denieth his best servants in the letter of his desires Isaac must not have his will concerning Esau nor Ioseph concerning Manasses Moses may see Canaan but he must not enter in David must not prosper in his beloved Absolon the Apostles must not be great in an earthly kingdome nor Paul have his tentation depart just as soon as he prayes Ionah must not be humored nor Elias die when he list David shall not bring in the Arke at his pleasure nay Christ himselfe must not be heard in the very letter of his desires for the cup did not passe from him The Use is therefore to commit our waies to God with all patience and humility and never rebell in our hearts if the Lord crosse us but rather confesse our errors and yeeld our selves to God as knowing that all shall work together for the best c. and he will so heare and so answer as may be best for our best good The Lord hath been used to traine his servants to know that their labours are to be spent for the good of others as well as themselves thus the Prophets must heare of it God hath distributed his gifts not onely for the use of each member but for the benefit of the whole body 1 Cor. 12. The Use should be to teach all sorts of men to promote to their uttermost the common good and to doe it out of conscience and heartily and with all diligence as we would care for our owne things especially promoting the edification of the body with all love and industry Rom. 12.6.1 Pet. 4.9 10. Eph. 4.26 Thus should ministers and magistrates and masters of families and every Christian with his acquaintance We are Stewards of Gods gifts and they must be imploâ—ed about Gods worke not our owne onely the Masters advantage is most principally to be respected and therefore this must needs be a great reproofe to such as can onely minde their owne things and not the things of Iesus Christ Phil. 2. It will be a singular comfort to such as excell in gifts or riches or power if they can say at their death beds not unto my selfe but unto the servants of God
or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
the Papists for 1. This word of God was afterwards written and so written as nothing must be added Rev. 21.18 2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven as the coherence shews Therefore unlesse they can shew the like authority for their traditions they say nothing 3. Their traditions were of the first sort and so condemned in Scriptures Secondly we may note that Christians when their hearts are turned unto God doe see a wonderfull glory in spirituall things They see that which the Prophets desired to see and could not Mat. 13 16,17 2 Cor. 3.16 17 18. which is one difference betweene the knowledge of the godly and the knowledge of the wicked For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage and this should teach us to pray for the spirit of wisdome and revelation to know the riches thaâ— is in Christ Jesus being daily carefull that the god of this world doe not hide the glorious Gospell of Christ from us But have we the will of God onely by report This word report belongs principally to the first times before the Scriptures of the New Testament were written and so the word was sure enough being delivered by Apostolicall men who confirmed it by miracles And if the word doe also belong to our times then Godâ— Ministers are said to report Gods will unto us as Embassadors doe the wills of Princes by the instructions given in their commissions or as Lawyers report the law out of their great Charter or Statute-books or as Physitians report their remedies out of the books of practice and tryed experiments It is true that the doctrine of holy things is like unto a report 1. In respect of wicked men who passe all over as a tale that is told or respect it at best but as a nine dayes wonder 2. In respect of godly men who receive it but by peeces and degrees not as one continued story but as a report 3. In respect of the matter of happinesse it is so removed from our natures and we have so little right unto it that it comes to us as a report not aâ— any thing we knew before or could expect or looke for 4. In respect of the opportunity of it if wee take not hold of it in the very season it will be gone The Lord doth not every day set before us life and death but onely at some times and then how soone is the voice gone if our hearts open not to receive it Thus of the things contained in Gods answer as they are barely propounded Now in the words that follow they are further commended to us First by the efficient causes of them By them which preached the Gospell unto you The Gospell is diversly accepted in Scripture Sometimes it signifies the history of the life and death of Christ so in the title of every Evangelist his booke and so 2 Tim. 2.8 Mat. 26.13 Sometimes it signifies the glorious tidings of Christ come in the flesh and of salvation in him so it was promised by the Prophets Rom. 1.2 Act. 13.32 but most usually it signifies in generall the joyfull newes of happinesse eternall through the favour of God in Christ Jesus notwithstanding our misery in our selves and this was called the promise in the Old Testament and the Gospell in the new The Greek word properly signifieth good newes and in the New Testament the word is used to expresse that most happy newes of God reconciled in Christ and of perfect happinesse in him Now because this newes contains the more excellent part of Gods word therefore I will consider of it more exactly This heavenly newes is the more admirable if we consider 1. What it is that the Gospell doth signifie 2. How we are assured of the newes in the Gospell 3. What are the effects of it 4. What is required in the persons that have any part in this newes Then I would resolve certaine questions and lastly make some use of all For the first the Gospell brings newes unto forlorne men 1. Of peace and reconciliation with God The Gospell of peace 2. Of remission and forgivenesse of our sins Act 10.43 3. Of freedome from death and condemnation 4. Of a divine and most sufficient righteousnesse to be revealed from heaven Rom. 1.16 17. 5. Of eternall life The Gospell of the Kingdome Mat. 9.35 and all for Christ Jesus sake the son of David Rom. 1.23 But how can we be certaine of this newes 1. By the testimony of the Spirit 2. By the vaticinies of the Prophets 3. By the miracles that first confirmed it 4. By the testimony of Christ himselfe that in our nature preached it Mat. 4.13 5. By the word of God or of the Apostles The effects of the Gospell are 1. It brings life and immortality to light 2 Tim. 1.10 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin it makes men condemne themselves in the flesh 1 Pet. 4.6 3. It revives and refresheth with wonderfull encouragements 1 Pet. 4.6 4. It makes a man sacrifice himselfe to God Rom. 15.16 5. It is the ministery of the Spirit 2 Cor. 3. 6. It fenceth the affections against the love care after worldly things Hence we are said to be shod with the preparation of the Gospell of peace 7. It establisheth hope Col. 1.23 8. It is the power of God to salvation Rom. 1.16 Fourthly there are eight things required in every one that would have part in the Gospell 1. Reformation of life 2. Faith and trust in it Mat. 16.15 16. Eph. 1.13 Heb. 4.2 and to this end get evidence and seale to it Eph. 1.13 3. A singular estimation of it so great as 1. Our chiefest praise should be in the Gospell 2. We should be content to suffer any thing for it and not be ashamed of the afflictions or bonds of the Gospell Marke 8.35 10.29 1 Thes. 1.5 2 Tim. 1.8 Philem. 13. 4. Poverty of spirit Esay 61.1 5. A diligent strife and constant endevour to attend upon it wee should presse to it Luke 16.16 6. Professed subjection to it 2 Cor. 9.12 7. We should endevour to live so as might become the Gospell Phil. 1.27 8. We should continue in it and not be moved away from the hope of it Col. 1.23 a vile offence to be turned from it Gal. 1.6 But was the Gospell never preached till now that hee saith it is now reported Distinguish If the Gospell be taken for the newes of Christ come in the flesh then it was not preached till the times of Christ and the Apostles But if it be taken for the promise of grace and pardon in Christ it was given in Paradise to Adam and continued by the Patriarks and Prophets Act. 10. 43. Heb. 13.8 Moses wrote of Christ Ioh. 5.46 Moses wrote of Christ two waies 1. By writing the promise concerning
the Messias to come 2. By the whole ceremoniall law and service For all those were shadowes of Christ to come But the Gospell is said to be hid and concealed from ages and generations c. Rom. 16.26 Eph. 3.5 Col. 1.26 The text is as it is now It did appeare but not so clearly But how doth this doctrine of the Gospell differ from other Scripture especially from the law 1. In the manner of revelation The law is written in some sort in the heart of man Rom. 2.15 but the Gospell now may not be knowne to nature but revealed by Christ Mat. 16.17 2. In the subject of doctrine The Law tels us what we should be but not how we can be so Now the Gospell shews us a full and sufficient righteousnesse in Christ that will be availeable The Law saith pay what thou owest doe this and thou shalt live But the Gospell saith beleeve the promise and thou shalt be saved 3. In the continuance of the force of it The gospell is an everlasting gospell God will never alter his mind whereas he hath changed his mind for the covenant of works But is it the Ministers duty onely to publish the gospell in that the Apostle saith by them which preached It is chiefly For to produce the effects before mentioned it is his calling who hath commission from God to be his embassador yet private persons may comfort one another with these things But is the gospell onely effectuall when it is preached It is most effectuall then and that is the ordinary meanes God hath appointed 1 Pet. 1. ult The Uses are First for Ministers and so 1. For consolation For the excellency of the subject exalts the dignity of their calling they are trusted with a very glorious embassage Rom. 15.16 17. 16.26 therefore never be ashamed of it Rom. 1.16 and this was taught by Christ himselfe Mat. 4.13 and those Eph. 3.4 2. For Instruction Therefore to serve God in their spirits even with their whole hearts Rom. 1.9 and suffer all things rather then hinder the Gospell 1 Cor. 9.12 Paul saies It is better for mee to dye then to make my glorying void Secondly for the people 1. For instruction 1. To pray for their teachers that God would open their mouthes and make their hearts fat with his goodnesse herein Eph. 6.19 and to esteeme them as Rom. 1â— 15 2. To receive it with all gladnesse and power yea and affliction too 1 Thes. 1.4 5. 2. For terror to wicked men that contemne or neglect so great salvation this is preached for a witnesse against worlds of them Mat. 24.14 The anger of â—od will be revealed from heaven against them Rom. 1.18 God will search mens hearts both for desires and care and for contempt too 1 Thes. 2.4 Act. 15.7 8. and at the day of judgement the terrible vengeance of God shall fall upon them 2 Thes. 1.8 1 Tim. 1.9 10 11. This makes their judgement greater Thus of the lesse principall The most principall cause is the holy Ghost sent downe from heaven By the holy Ghost sent downe from heaven The meaning is to affirme that the things propounded in the Gospell are the more eminent because they were effected by the very holy Ghost This that is here â—â—id that the holy Ghost was sent from heaven was first and principally fulfilled in the dayes of the Apostles and chiefly then also in the day of Pentecost as is shewed in the second of the Acts. But secondarily it is true of all faithfull Ministers that the holy Ghost works wonderfully from heaven in the power of the Gospell Ghost It is an old English word and signifieth a spirit and the Spirit of God is called an holy Ghost or spirit 1. for distinction sake and 2. by effect For Gods Spirit is holy that is it hath all holinesse and it hath it in it selfe not by illumination from any other higher cause and so are not the spirits of men and Angels holy mens spirits have sinne in them on earth and the Angels and blessed soules in heaven have no holinesse but what they received 2. Gods Spirit is holy by effect For it his proper work to sanctifie the elect and so to work holinesse upon the spirits of men by spirituall regeneration But why is Gods Spirit called a holy Spirit rather â—hen wise or mercifull c First when we call him holy we comprehend all that in it for wisdome and mercy are but parts of holinesse Secondly in respect of us and his working in us it is a most proper word for it notes his working in the Elect above all reprobates Fâ—r a man may be a wise man and yet perâ—sh Mat. 11 2â— 1 Cor. 1.19 and a man may give all his goods to the poore and yet it is nothing 1 Cor. 13.3 but now if a man be made a holy man hee is sure to be saved Well then the first doctrine is that Gods Spirit is a holy Spirit which may serve for divers uses 1. To exalt in us a further sense of Gods goodnesse that is pleased to put his Spirit within us seeing our hearts are so uncleane and his Spirit so holy 2. It may humble uâ— and feare us from sinne if we belong to Christ we carry about with us the Spirit of Christ Rom. 8.9 Now think of it then thou canst not sin but thou hast a witnesse and a Judge within thee Besides the very respect of the holy Ghost should move thee to feare sinne for sinne grieves the holy Ghost and hinders his work of sealing thee up to the day of redemption Eph. 4.30 3. It should encourage uâ— in the works of mortification for Gods Spirit hath his name of holinesse and though it be never so hard yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh Rom. 8.10 and to walk in Gods statutes Ezech. 36.27 Secondly if we consider why the holy Ghost is hâ—re named wee may learn that the holy Spirit of God is the first and chiefe cause of all that grace which either Ministers or people enjoy in the gospell Which may first comforts us against all the impediments of the gospell Oh might some men have thought a 100. yeares agoe how is it possible to bring downe the power of Antichrist why by the Spirit of Christs mouth he will consume him 2 Thes. 2. In the mouth of Christ in the preaching of the Gospell there is a Spirit even the Spirit of God which will doe more then 10000. armed men to pull him downe Oh might some one think I shall never understand or never remember so many holy comforts and instructions why the Spirit of God will teach us to profit and leade us into all truth and help our infirmities when wee deale with God and his ordinances and pull downe those strong holds which Sathan hath to hinder the obedience
ordered and guided The testimony of God is either immediate or mediate God hath given an immediate testimony either by vision or by voice By vision either in in sleep or in a certaine extasie when men were awake thus did he reveale his will often in the Old Testament sometimes in the New aâ— to Paul By voice God testified either to particular persons as when he gave answers to the Priest as some think wearing his Ephod or else by publike voice as when from heaven he said Mat. 3. This is my welbeloved Son heare him The testimony God hath given by meanes is threefold 1. By his Sonne 2. By his servants the Prophets and Apostles by word of mouth 3. By the Scriptures and of this here Now concerning the proofe of doctrine in Scripture we must observe 1. That the testimony of God onely is authenticall 2. That a divine testimony now adaies is no where to be had but in the Scripture 3. The testimony of Scripture is sufficient for all things needfull to salvation 2 Tim. 3. 4. That we both Ministers and people should have recourse to the Scriptures for warrant for what we teach beleeve or doe For if Christ and the Apostles men priviledged from error doe yet for honors sake alledge the testimony of Scripture then much more ought we to have recourse to what is written seeing we can have no assurance that we erre not but as wee are warranted by the Word Thus of the first point Now for the second point Inasmuch as the proofes are taken out of the Old Testament it shewes the wonderfull harmony and agreement between the Scriptures of the Old and New Testament and that the Old Testament is to be acknowledged of equall authority with the New Hence it iâ— that the quotations of authorities out of the Old Testament are so frequent for there are above 260. places of the Old Testament cited in the New so as there is almost no point of doctrine needfull to salvation but the harmony of the Old Testament and the New is exprest yea hence it is that there are very few bookes of the Old Testament but they are cited in the New amongst the historicall bookes I except Iudges Ruth Ezra Nehemiah and Hester amongst the Prophets I except Obadiah and Nahum amongst the dogmaticall books I except Ecclesiastes and Canticles else proofes are taken out of all the rest and very frequent out of many of them as the Psalmes are cited 53 times Genesis 42 times Esay 46 times and so I might note of the rest Lastly from the manner of propounding this authority or testimony out of the Word we may note two things 1. The great mercy of God afforded to us in these times that have so many helps for knowledge wee see here in those daies they quoted neither Chapterâ—or â—or vâ—rse and many times not the booke and therefore we should praise God that have the Scriptures digested so easily and our doctrine confirmed with such expresse quotations 2. This shews what labour knowledg the godly then had they were so conversant in the Scriptures that they could discern of a quotation though the place were not cited And thus of the fountain from whence this proofe iâ— fetched The matter alledged followeth Be ye holy for I am holy The drift is to shew that it hath beene anciently taught unto the people of God that if they profeste themselves to be his children they must imitate his holinesse and shew themselves like unto God their heavenly Father This sentence is chiefly found in the book of Leviticus and is there often used as Lev. 11.44 19.2 20.26 21.8 From hence divers things may be observed 1. That exact holinesse hath beene anciently required This is a doctrine hath ever â—ounded in the Church that we must be holy yea so holy as wee might in some meaâ—ure be like unto God and expresse his image Exod. 19.6 Dâ—ut 26 19. 2. That holinesse of life is indispensibly required of every child of God for so this speech is used Lev. 19.2 3. That true holinesse stretcheth it selfe to the care of lesser offences as these places shew Lev. 11.44 20.26 therefore God will accept our service in lesser duties 4. That we cannot have true holinesse without some competent knowledge of the nature of God Verse 17. And if you call him Father which without respect of person judgeth according to every mans worke passe the time of your dwelling here in feare HItherto of the first reason The second reason to inforce the exhortation in the 13. verse is here taken from the consideration of Gods judgement The time must certainly come that we must appeare before the Tribunall of God receive reward or punishment according to our works and therefore it stands us upon with all care and feare to carry our selves so reservedly and holily as in that day we may have comfort and reward In the words two things may be noted 1. The proposition of the reason 2. The inference or the conclusion of it or here is the doctrine and the use of it The proposition of the doctrine is He whom we call Father or call upon as a Father shall without respect of persons judge every man according to his works The inference or use is therefore wee should passe the time of our dwelling here in feare In the proposition concerning the last judgment observe 1. who shall be the Judge viz. God the Father whom we call upon 2. How will he judge viz. without respect of persons 3. Whom hee will judge viz. every man 4. For what they shall be judged viz. according to their works In the setting downe of the first point both matter and manner are to be observed The matter is that the same God and Father who is called upon by us is the judge of the world The manner oâ— expressing it is conditionally if you call him Father The words in the originall be both waies read Some reade if you call him Father and the meaning is not of prayer but of profession if you professe God to be your Father Some reade it if you call on the Father that is if in prayer you goe unto God the Father with your requests so the Kings Translators reade it and so I think it is most agreeable to the intent of the Apostle in this place If you call on the Father Many things may be noted from these words with their coherence 1. That the heart of man is not able to beare the contempâ—ation of the last judgement nor can we with comfort any way be fitted for it â—ill we know and by practice and experience doe find that God is our Father The Use is 1. for information The reason why many are so troubled with the thought of the judgement to come is the defect of assurance of Gods love as a Father these fears shew weaknesse of faith and if they raign constantly shew there is no assurance at all 2
their daies in getting these things and then in learning how to put them to their delightfullest use and then when to possesse them might seeme a happinesse they die 6. Lastly that which is now our glory will not be remembred when we are gone as we care not for the glory of those that are past It is a poore praise to say of a man when he is gone he was a rich man a strong man a noble man c. and yet even this also will be forgotten The holy Ghost in divers Scriptures points at divers uses of this doctrine and first for instruction it should teach us divers duties 1. Not to trust upon these outward things if God give them not glory in them nor boast of them Psal. 49.4 to 15. Ier. 9.24 yea if God give us to taste some sweetnesse in them yet be not too confident for the comforts of mans heart wither like grasse Psal. 102.5.4 Iam. 1.10 11. 2. Not to contend for precedency in these things nor to strive that our glory should exceed the glory of others for God many times ends the quarrel with his judgments and staines their glory on al sides as Zach. 12.7 3. Not to feare wicked men when they are made rich or grow great and when their glory is increased For their glory will not last when they dye they carry nothing with them their glory cannot descend after them Psal. 49.15 16 18. and therefore we should never envy their prosperity for the same reason as Psal. 37.1 2. 4. Not to know any man after the flesh nor to measure mans happinesse by the possession or want of this glory 2. Cor. 5. 5. If thou possesse these outward things doe good to thy selfe eate and drinke and let thy heart rejoyce and deny not contentment to thy heart through vaine care or bootlesse feares Psal. 49.18 Eccles. 8. 6. It should teach men faithfulnesse in their particular calling For seeing these things last but a while wee should take heed to our charge whilst God leaves them to our disposing or using so Pro. 27.23 25 26. Heb. 13.5 6. 7. If God give thee but a little yet be content it is no great restraint to have the abundance of such transitory things withheld see Pro. 27.23 25. Heb. 13.5 6. 8. It should teach us then to enquire after true glory that may enrich the spirituall man seeing this glory of the outward man is so transitory now here is a great and profitable question to be propounded and resolved and seriously to be received and practised Quest. What are those things wherein true glory lyeth and in the profession of which we possesse true glory seeing all those things be not worth the seeking after Answ. For answer hereunto if wee follow this word glory through the scriptures we shall find it lighting downe and setting upon divers particular distinct excellencies worthy the utmost labour of all men to studie them and seeke after the fruition of them This glory is either in this world or the world to come In this world if we marke the scriptures quoted we shall find divers things to be mans true glory as 1. Christ is the King of glory the fountaine of all true glory Ps. 24. and he is unto us the foundation of all our hope of glory Col. 1.27 2. The spirit of adoption is the spirit of glory and of God and if this rest upon us we cannot be miserable 1. Pet. 4.14 3. Our soules are our glory and if we provide for them we provide richly for our selves so are our soules called Ps. 16.8 30.13 Gen. 49.6 Esay 5.14 4. The meanes and signes and pledges of Gods presence and our communion with him are our glory Thus the Arke was called the glory Rom. 9.5 and thus plaine and powerfull preaching is accounted glory 1 Cor. 2.7 2 Cor. 3.9 10 and thus our godly teachers are the glory of our lives 2 Cor. 2.14 5. The favour of God and the assurance of his mercy is our glory an incomparable treasure Psal. 90.14 16 17. 6. Faith is a mans glory and will be so acknowledged in the day of Christ Iam. 2.1 1 Pet. 1.7 7. True grace and the gifts that resemble Christ the vertues of Jesus Christ even these are our glory 2 Pet. 1.3 Esay 1.5 and thus wisdome is durable riches Prov. 8.18 8. A free estate in the profession of the Gospell and serving of God 1 Cor. 9.15 9. The testimony of a good conscience 2 Cor. 1.12 In one word God is our glory Esay 6.19 Ps. 3.4 Thus we see what is our glory in this life and unto those things we must aspire The Lord give us understanding to lay these things to our hearts Now because these things are not fully possessed in this life therefore our greatest glory is in the world to come Rom. 5.2 Col. 3.4 9. Seeing all the glory of man is as the flower of grasse in this world therefore we should thinke the oftner of death and pray to God to teach us to number our dayes that we may apply our hearts unto wisdome Ps. 90.6 12. Ioâ— 14.1 2. 10. Lastly we should all be perswaded to subscribe easily and willingly to the tried doctrine of Salomon that hath written a booke of purpose to record his experiences concerning the vanity of all those earthly things such was his Ecclesiastes Oh that we could beleeve it without trying conclusions and further engaging our selves to these base and fading things And thus of the Uses for instruction Secondly wee may hence be informed concerning the misery of wicked men For since they have no glory in another world and their glory in this world is so transitory and vaine it may evidently prove that their distresse is extreamely great and their misery the more that they cannot understand the basenesse of their owne condition This very similitude of grasse and the flower of grasse is used in divers scriptures to this end as Psal. 91.7 8. 49.20 Ioh 8.12 13. Ps. 129.6 37.36 Especially how wofull is the estate of those men that glory in their sinnes that have no better felicity in their desires but that which is properly their shame For if their estate be vaine that have no other happinesse then in the riches and honors and pleasures of life oh how wofull is the case of these men that glory in their shame their end is damnation as their God is their belly oh woe unto them they have rewarded evill unto their owne soules Phil. 3.18 19. Esay 28.1 4. Thus of the proposition The repetition or exposition of it followes The grasse withereth The repetition importeth generally three things First the certainty of our vanity and mortality we must flee away hence all outward glosse and glory will decay what man liveth and shall not see death It is appointed by a decree irrevocable that all men shall once dye there can be no redemption for our lives death passeth upon all men Secondly the
119 2â— esteeming it above all riches Ps. 119.14 72 110. exercising our our selves in it day and night redeeming some time constantly to be imployed in it labouring most for the foode that perisheth not Ioh. 6.27 Amos 8. 12. being resolved to deny our reasons profits pleasures credits and carnall friends and all for the words sake Marke 10.2 Thus in generall In particular two things may be noted in this verse First the praise of the word for the continuance it abideth for ever Secondly the explication of the kind viz this is true of the word which we preach unto you The first thing theÌ„ is that the word abideth for ever which other scriptures with like plainnesse avouch Ps. â— 17.2 Mat. 5. 24. Two things would be explained 1. how the word abideth for ever 2. of what word of God this is true For the first the word of God abides for ever in divers respects 1 In the Archetipe of it in God the plotforme in the minde of God though all Bibles were destroyed yet the word of God could not because the originall draught of it is in God himselfe 2. In the very writings of the word it shall last for ever that is till time be no more If all the power on earth should make warre against the very paper of the scriptures they cannot destroy it but the word of God written will be to be had still It is easier to destroy heaven and earth than to destroy the Bible 3. In the sense of it all that is said in scripture shall be performed the counsell of the Lord shall stand not a word of Gods promises or threatnings shall faile Psal. 33.11 12. 4. It abideth for ever in the hearts of the godly the impressions made in the mindes of the godly are indelible every godly man hath the substance of Theologie in his owne heart which seed will abide in him 1 Ioh. 3. 5. Lastly it abideth for ever as it makes us abide for ever and so it abideth in the gifts of the minde wrought by it in the life of grace quickened by it and in the fruits of righteousnesse to which it perswaded men Rom. 11. The gifts of God are without repentance and the word begets an immortall seed in us and the fruits of the faithfull will remaine and their righteousnesse for ever Ps. 111. 3. 1 Pet. 2.3 Ioh. 15.16 1 Cor. 3.14 1 Cor. 13. ult 2. Now for the second It is true of every word of God of every jott or tittle of it that it abideth for ever The Law and the Gospell by the law I meane the morall law for the ceremoniall law lasted but for the Jewish eternity which was till Christ repaired the world and made all things new The Use may be First for information and so in five things 1. Concerning the vanity of all outward things the perfection of them doth come to an end but of Gods word there is no end Psal. 119. 2. Concerning the estate of hypocrites and such whose righteousnesse is but as the morning dew Hosh. 6.5 this shewes they have not received the power of the word in that it doth not abide in them 3. Concerning the misery of all wicked men heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile or be unaccomplished yea it will remaine to judge them at the last day Ioh. 7. 4. Concerning the morality of the Sabbath For since this is one of the ten words of Gods law even this word of the Lord must abide for ever else more then a tittle of it should faile before heaven and earth faile 5. Concerning the madnesse of two sorts of men 1. Such as account all diligence in preaching reading and hearing to be foolishnesse 1 Cor. 1.18 2. Such as are scorners and jest at the threatnings of scripture and say with them in the Prophet let the word of the Lord come that wee may see it Ezech. Secondly for instruction and so it should teach us all to adde to â—ur cares and desires after the word as that which will doe us good another day since in the lasting profit of it it will indure above all things else and therefore is better then all treasures yea to get this perpetuity of good wee should not thinke much to be at any labour or cost for it and the rather seeing it is such a sufficient portion or heritage Lastly this is comfortable to the godly divers waies 1. Against their unbeleefe when they are in distresse especially of spirit they thinke the word of God was wonderfull comfortable to David and such like but they cannot beleeve it should be so to them this doctrine assures them that the word of the Lord endureth through all ages and is as able to save their soules and sanctifie and comfort them as ever it was 2. Against the weaknesse of their memories The word will abide for ever some seeds of holy truth will never be lost and the spirit will lead them to all truth and bring the sayings of the word to their mind when they shall have need 3 Against the scornes of the world though men deride their counsell in making the Lord and his word their refuge yet they may be well pleased in themselves and resolve with the Psalmist still in God to praise his word For the profit of it will last to them when riches and honor and pleasures fade like the flower of the grasse to wicked men 4. Against their feare of falling away For the word of God in effect abideth for ever and it makes them abide for ever This is the word which is preached unto you These words explaine the sense of the former and direct mens minds to that use of the word which is most proper and powerfull to effect immortality in us and so there is a threefold limitation 1. That the word of God doth then cheefely beget in us eternall graces and abiding fruits when it is preached to us The intent of the Apostle is to exalt preaching not to deny efficacy to the translation or reading of the word but to shew that then it is most lively when it is in preaching fitted and applied to us and this may both instruct us what to doe and informe us what to thinke It should teach us especially two things the one is to depend upon hearing as the especiall meanes by which our soules may live for ever Heare and your soules shall live Esay 55.4 2. and it should also settle us in the resolution to heare if this be so let him that heareth heare Ezech. 3.7 It may likewise informe us in two things 1. of the misery of all such as have not the benefit of the word preached how doe their soules perish for ever 2. of the honor God doth to his poore servants the Ministers of the word when he treâ—â—â— about eternall life he sends the people to their Ministers as if he would tell
an egge they savour not the things of the Spirit Rom. 8. 1 Cor. 2.13 Of this afterwards But yet it may not be denied but that some wicked men may goe so farre as to taste of the good VVord of God and of the powers of the life to come and of heavenly gifts as the Apostle granteth Heb. 6.5 6. Quest. Now there-hence ariseth a great question what should bee the difference betweene this taste in wicked men and the true taste in godly men Answ. For answer hereunto divers differences may be given First in the things tasted there is a difference For wicked men may have common graces yea and miraculous gifts too by imposition of hands and these are a great taste given them of the glory of Gods Kingdome but they never taste of saving graces or if a taste of saving graces were granted yet they taste as it were of the River running by them but not of the Fountain whereas the godly have the very Spring of grace flowing in them Secondly in the time of tasting This taste in wicked men is but for a season it cannot hold long in them and therefore is their faith and joy said to be temporary whereas godly men may keep their taste to their dying daies not only in the gifts of saving graces but in the very sense of the sweetnesse of Christ and the word too c. Thirdly in the manner of tasting For wicked men may taste of the Gospell and Religion by senses or by a dimme kind of contemplation or by a sudden illumination as by a flash of lightning but they cannot taste with their hearts clearly by Faith Or thus wicked men may in the generall taste that is know and believe that the Mystery of Christ is true but they cannot taste or know this Mystery with particular and sound application as theirs Fourthly in the grounds of this taste or delight For a wicked man perswaded by false reasons setled in the common hope or transported with an high conceit of some temporary and common gifts and graces may be much delighted and joyed in the word and the thought of going to heaven for a time but he never rightly applyed the promises of grace in Christ nor doth he ever possesse so much as one infallible signe of a child of God Fiftly in the effects and consequents of tasting for 1. A wicked man may taste but he never digests an evill conscience casts up the food againe or choakes and poisons it whereas in godly men their taste abides in them and they digest the food they receive The vertue of it continues with them 2. A godly man is transformed and made another man by this taste so is not the wicked man it is not a savour of life to the wicked 3. A true taste in the godly workes as is before noted a high estimation and sound contentment so as the godly place the felicity of their lives in this communion with God and his word But that can never a wicked man doe Sixtly and lastly wicked men may seeme to taste and yet doe not Many men professe Religion and delight in the word and in Religion and so religious duties who yet never did attaine to it but constantly found a wearinesse secret loathing and many times a secret and inward ill savour in the word and in the duties of Religion so as the taste is more in their mouthes when they talke with others then in their hearts when they are afore God It will not be amisse particularly to cleare that place in the Hebrewes in all the three instances of tasting First they are said to taste of heavenly gifts so they doe when they have common graces as sometimes some kindes of faith joy hatred of some sinnes love of Ministers or some godly praises for some ends c. Or when they have miraculous gifts confirmed by imposition of hands or otherwise as they had in the primitive times and these gifts are excellent and heavenly because they are mighty by the Spirit of God and came downe from the Father of spirits but saving graces they cannot have Secondly wicked men may taste of the Spirit and good Word of God by feeling some sudden flashes of joy either out of admiration of the meanes of delivering or froÌ„ some generall conceit of the goodness of Gods praises Iob 23.12 and the happiness of the godly Psal. 119.23 24 50. But they can get no such taste of the word as to desire it as their appointed food constantly Psal. 119.14 72. Or to make it their greatest delight in affliction or to love it above all riches 1 Thes. 1.5 or to receive it with much assurance in the holy Ghost or to redresse their wayes by it Ps. 119. 9 45 59. so as the taste of the word should put out the taste and rellish of sinne For let wicked men be affected as much as they will their taste of sinne will remaine in them I meane the taste of their beloved sinnes nor can he deny himselfe and forsake his credit friends pleasures profits much lesse life it selfe for the Gospels sake Mark 10.29 Thirdly wicked men may taste of the powers of the life to come by joying at the thoughts that they shall goe to heaven and pleasing themselves in the contemplation of it But it is still a false taste for they have no sound evidence for their hope nor doe any marks of a child of God appâ—are in them nor can they alledge one sentence of Scripture rightly understood for the meanes of it The use of all this may be threefold First for Tryall All men should seriously try their estates in respect of this taste by pondering upon what is before written concerning the nature and differences of it Secondly it should worke exceeding thankfulnesse to God if wee have found this sound and secret taste in the Word we should every one and for ever say In the Lord will I praise his Word Psal. 56. Thirdly Here is matter of terror unto wicked men and that first to such of them that never felt any sweetnesse in the Word How should they be amazed to thinke of it that God doth from Sabbath to Sabbath restraine his blessings from them and as contemning them to passe by them and take no inward notice of them 2. But especially here is unspeakable terror to such as have had that taste in the sixt to the Hebrewes if they should ever fall from it as is there mentioned For if this taste goe out of thine heart take heed of the sinne against the holy Ghost For at the losse of taste begins that eternall ruine of these men If thou be not warned in time thou maist come to such a condition as it will be impossible for thee to bee renâ—ed by repentance Heb. 6. 5 6 7. But least this doctrine should be misapplied as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit I will a little more
in particular concerning the sinne of speaking evill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will never raile any more that is truly gathered unto God in his day of visitation It is possible Christians may speake evill one of another in particular and it is lamentable when they doe so but that is upon supposall of particular faults in those of whom they speake evill But that a man should speake evill of godly men in generall because they are godly with desire hee might finde them evill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sin of speaking evill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selves to every ordinance of man for the Lords sake whether to the King as superior FRom the thirteenth Verse of the first Chapter to the ninth Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the thirteenth Verse of the first Chapter to the end of the eleventh Verse of this second Chapter Now those words and those that follow to the ninth Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subjects servants wives and husbands Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants from Verse 18. to the end of this Chapter of the duty of wives in the seven first Verses of the third Chapter and of the duty of husbands in the eighth Verse of that Chapter So that the Apostle having taught all Christians before how to behave themselves in their generall calling hee now undertakes to teach some sorts of Christians in particular how to order themselves in their particular callings and so hee teacheth them in some things that concerne the Politickes and in some things that concerne the Oeconomickes Unto order in a Common wealth belongs the duty of Subjects and unto houshold government belongs the duty of Servants Wives and Husbands From the coherence and the generall consideration of the whole exhortation divers things may bee noted before I breake open the particulars of the Text. 1 The Word of God must bee the warrant of all the actions of our life it not onely gives order about the businesses of Religion but it prescribes matter of obedience in all our conversation it tells us what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes us the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant wee may finde either expressed particularly or else implyed in generall directions and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture and so not affright or disquiet our selves with vaine fears that way 2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world this appeares in that hee enjoines them the duties of subjects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are divers and many why Christians should bee above all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because evill minded men have in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes be provoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others upon displeasure raised by them Fourthly because if earthly Princes bee good the carefull obedience of their Subjects may incourage them to be great helpes to Religion even to be Nursing-fathers and Nursing-mothers to the Churches 1 Tim. 2.2 Fiftly because perversnesse and contempt and carelesse neglect of the lawes of Princes many times proves scandalous and Wee must not offend them that are without 1 Cor. 10.2 Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell have beene cast backe and professe that therefore they abhorre such people because they observe their disobedience against humane government either through indiscretion or nice scruples or perverse wilfulnesse The use may be to reprove the carelesnesse of many Christians this way and that for divers offences as first for sluggishnesse in not studying the Lawes of the Countries where they live Some Christians have a secret jealousie against the Lawes of men and doe in heart thinke meanly of them and unlesse the equity of the Law stare them in the face they doe without any further consideration securely cast aside the care of it and rush into the breach of it Secondly divers Christians doe much sin against the holy desire and direction of the Apostles in the intemperancy of their words when in ordinary discourse they speake with much scorne of the observation of the Lawes of men which they understand not A Christian that will not study to be quiet in respect of the Lawes of men is a singular plague to the Church where he lives Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates to shew the power that Princes have to make Lawes to governe them by And this is fit to be noted because of the strange weakenesse and perversnesse of some Christians that are much offended with their Teachers if they fall upon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speake out of flattery or wilfulnesse or the like corruption of conscience I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends or in such a manner as they discover an apparent hatred of godlinesse it selfe for these are worthy to bee blamed but even of such Ministers as prove the rights of Christian Princes with compassion and love and meeknesse without provoking or reviling tearmes even these I say are mistrusted and censured though we heare and see in other Scriptures that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned Doct. 4. It is necessary wee should first bee taught our duty to God and those
breed a dangerous habite of hypocrisie 3. Their naturall corruptions fâ—ll hang upon them and then this shew of liberty is but a cloake to hide them Fourthly when men take liberty to sinne under pretence of their Christian liberty God hath freed us in Christianity from the ceremoniall Law not from the morall for though hee hath delivered us from the malediction and raigne of the morall Law yet hee never freed us from the obedience of the same Rom. 6.15 Iude 3. And it is manifest that Christian liberty can give no toleration to sinne for Christ died to free us from sinne and not to let us loose to sinne more freely wee were freed from sinne that we might be servants to righteousnesse Rom. 6.18 Besides God hares sinne by nature and not by precept onely and therefore God himselfe can give no liberty to sinne God himselfe cannot dispensewith the breach of the Lawes that bee morall in themselves and such Lawes as bee morall in themselves I account to bee all the ten Commandements but the fourth The fourth Commandement is morall by precept not by nature and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath but the other nine are simply indispensable That Abraham was commanded to kill his sonne was but a Commandement of triall And when God willed the Israelites to take the jewels of the Egyptians he did not will them to 〈◊〉 for God himselfe was chiefe Lord of all the earth and all things therein the Aegyptians were but his stewards Fifthly when men use Religion and their liberty in Christ of purpose to hide and cloake themselves in the practice of knowne sinnes as when Simeon and Levi pretended the necessity of circumcision to hide their murdrous intents and Herod pretends his comming to Christ to worship him and yet intends to kill him and the Pharisees use and make long prayers for a pretence to cover their devouring of widowes houses Luke 20.47 And so under pretence of giving to the Priest they free children from releeving their parents Matth. 35. And so when men preach Christ onely to get living 1 Thess. 2.5 And so when men enter into profession of Religion onely to advantage themselves in wicked purposes as to satisfie their lusts or further their owne carnall desires Thus liberty is abused as a cloake of wickednesse Now more particularly liberty is abused many times as a cloake of maliciâ—usnesse when Christian liberty especially in things indifferent is pretended and made a cloake to cover vile malice or ill affections toward their brethren Now Christian liberty may be made a cloak of malice in things indifferent which lye under the commandement of the Magistrate and that two wayes First when the authority of the Magistrate is pretended urged and used as a meanes to empty mens malice upon their brethren when they hate them not because they breake mens lawes but because they keepe Gods Lawes Secondly and so also on the other hand Christian liberty is abused as a cloake of maliciousnesse when under pretence of liberty by Christ men refuse to obey the Christian Magistrate in things indifferent and this is the maine thing intended by the Apostle in the words of this verse For having exhorted them to submit themselves to the Ordinances of men he brings in these words as was shewed before to answer their objection that might pretend that they were freed by Christ from all ceremonies or ordinances in things indifferent The Apostle answers that that were to make their liberty in Christ to be a cloake for their maliciousnesse that is for their ill-affectednesse toward the Magistrate Where note by the way that upon all pretences to withdraw obedience from the lawes of Magistrates in things indifferent is in Gods account a sinne of malice partly because God reckons it as hatefull as malice and partly because it slowes usually from a heart that is not well-affected unto the Magistrate but some way is wanting in that hearty respect ought to be borne to the Magistrate Secondly in things indifferent that are left free to use or not to use and so Christian liberty is abused when it is urged to defend such things as are scandalous or offend such as are weake and this is that which the Apostles in other Scripture so much urge when they write of offending the weake brother Thirdly in things indifferent whether free or under the Ordinances of men There be cases wherein Christian liberty may be vilely abused As 1. When things indifferent are urged as matters of necessity and with opinion of holinesse and merit Gal 5.1 2. 2. When Christians doe bite and devoure one another by quarrelling censuring back-biting one another and make divisions about these things this is a reciprocall abuse about these things of Christian liberty and zeale ill spent seeing brotherly love is the fulfilling of the Law c. Gal. 5.13 14 15. and the Kingdome of God stands not in garments gestures meat and drink but in righteousnesse power and joy in the holy Ghost Rom. 14.17 As the servants of God These words are the reason why Christians must not neglect their obedience unto the Magistrate nor abuse their liberty to licentiousnesse or maliciousnesse For though they be free by Jesus Christ yet they are entertained by God still in the nature of servants and so are bound to doe what hee commands and he doth command them to submit themselves to the ordinances of the Magistrate For matter of Doctrine two things may be here noted Doct. 1. God entertaines none by Jesus Christ but he takes them bound to be his servants All Gods people are Gods servants And thus it is with men not onely in the New Testament but was so alwayes before Thus Abraham Iob Moses and David are called Gods servants Use. The use should be for instruction diversly First seeing we are Gods servants wee should make conscience of it to doe his worke hee hath by the Gospell hired us to that end to employ our selves in the works of righteousnesse mercy and piety Tit. 2.12 Secondly since we belong to God who is so great a Master we should not onely doe his worke but doe it in such a manner as becomes the servants of the King of all kings Gods servants should serve him 1. Reverently and with feare and trembling wee must humble our selves to walke with God Psal. 2.11 Mic. 6.7 2. Zealously wee should bee zealous about this worke and so wee should doe it readily It is a shame for us to be dull and carelesse and prone to shifts and excuses the Centurions servants goe when hee bids them and come when he cals for them and doe this when he requires it and our zeale should be shewne by our cheerefulnesse willingnesse Gods people should be a willing people and our hearts should bee full of desires above all things to approve our selves to God wee should make it appeare that we not only are his servants but
witnesse if we doe that which conscience thinks well to comfort us and if we doe that which conscience thinks ill to discourage us Rom. 2.15 and 9.1 Yea conscience is the guide of our lives We are here pilgrims and strangers farre from our home and in journey continually now God hath set consciences in us to be our guides that in all things we are to doe we may be directed and incouraged by conscience taking the direction and warrant of conscience as a speciall ground of our actions so as to doe contâ—ary to what conscience bids us is a sin for it doth not only witnesse about what is past but it directs us about what is to come as now to be done But the principall worke of conscience whether we respect God or man is to keepe court in the heart of man There is in man Forum Conscientia a Court of Conscience a secret Tribunall is set up in the heart of man and therein fits conscience and arraigneth accuseth bringeth witnes sentenceth and doth execution Now concerning the judgement of conscience keeping an Assise in the heart of man two things are to bee considered first the law by which conscience judgeth secondly the manner of the proceeding in judgement For the first Conscience judgeth of the actions of men by vertue of certaine principles as I said before which it findeth in the understanding gathered either from the law of nature or from experience of Gods providence or from the Scriptures Now the manner how it proceeds in judgement is in forme of reasoning as I said before for in the minde the conscience findes as it were a booke of law written which is in the keeping of the faculty they call it in schooles Syntâ—resis from hence the conscience takes the ground of reasoning and from the memory it takes evidence of the fact or state of the man that is arraigned and then by it selfe it judiciously concludes and passeth sentence and so it proceeds whether it condemne or absolve In the judgement of condemnation it proceeds thus First it cites or calls for the soule to be tried then it accuseth in this forme out of the body of the law kept in the minde it takes the conclusion it meanes to workes upon and then useth the memory to testifie of the fact as for instance Every murderer is an offender thou art a murderer therefore thou art proved to be an offender Then comes the sentence in the same order Hee that commits murder without repentance shall be damned thou committest murder without repentance and therefore art a damned creature So likewise it proceeds in absolving For evidence it proceeds thus He that hath such and such marks as godly sorrow the love or feare of God c. he is a childe of God but thou hast these marks therefore thou art a childe of God and then it goeth to sentence He that is the childe of God shall bee saved but thou art proved to be the childe of God therefore thou shalt be saved Nor doth it rest in the sentence but immediatly doth it selfe begin the execution for laying hold upon the guilty person it presently buffets him and terrifies him and pricks him at the very heart and gnawes him many times with unspeakable torments and tortures And so contrariwise in the sentence of absolution it proceeds with comfort settleth and quieteth the heart of the absolved and many times makes it able with joy to stand undaunted against all the powers of hell and the world of which more afterwards when I come to intreat of the sorts of conscience Observe by the way the difference between the court of conscience within us and mens courts of Justice without us For in mens courts they proceed secundum allegatae probata according to allegation and proofes but God hath appointed another judgement in the heart of man there God judgeth not according to allegation and proofes but according to conscience and hath associated to every man a notary of his owne and a witnesse of his owne which he produceth out of his very bosome so as man shall bee made to confesse what he hath done though all the world excuse him and shall have comfortable testimony in himselfe though all the world beside accuse him The glory of the power of conscience appeares by the third point and that is the prerogatives and properties of conscience in a man for 1. It keeps court in the heart of a man without limitation of time it will call a man to answere and heare judgement at any time it is not limited to any terms nor can the sentence be delaied it hath power to examine testifie and give sentence at any time of the yeere at pleasure nor will it admit any appeal to any creature 2. It is subject properly only to God no earthly Prince can command the conscience of a man as will more appeare afterwards 3. It keeps continuall residence in the heart of man it is alwaies with him at home and abroad it observeth and watcheth him in all places in the Church at his table in his bed day and night it never leaves him 4. God hath subjected man to the obedience of conscience if it command erroneously if it be in things indifferent as in the case of meats and daies in the Apostles time if the conscience doubted or forbade the use of them which yet in themselves might be used the man was bound to follow his conscience though the conscience erred and so sinned in doubting or forbidding Rom. 14.14.23 5. Yea so much honour doth God give unto the conscience that he suffers his owne most holy Spirit to bring in evidence in the court of conscience for so we read that the Spirit of Adoption doth beare witnesse before our spirits that is before the conscience that wee are the sonnes of God Rom. 8.15 6. It is a great prerogative that God hath granted immortality unto conscience Conscience never dies no not when we die Every mans conscience shall bee found no lier at the day of Judgement in so great request with Christ as that dreadfull Judgement shall be guided according to the evidence and verdict of conscience Rom. 2.15 16. For the fourth point Conscience is not all of a sort in all men some have good consciences and some have ill consciences and both these kindes of consciences must be considered of Conscience considered as good comes to be so either by creation or by renovation By creation Adam had his conscience good but by the first sinne conscience became evill in him and all his posterity so as all men naturally have evill consciences and no men have their consciences good but as they are renewed The difference between a good conscience by creation and renovation is this that by creation conscience was perfectly good from the first moment it was infused till the fall and did discover it self by excusing and comforting alwaies for Adams conscience till his fall could accuse
the â—ore they are hated of God Tertullian and Cyprian have written whole Treatises against the apparell of women Yea Cyprian and Augustine say that superfluous apparell is worse than whoredome and they give this reason because whoredome onely corrupts chastity but this corrupts nature What Ierome thinkes of it you shall heare afterwards What should I reckon more testimonies seeing in all ages of the Christian Church these things in the apparell of women have beene bitterly condemned yea the very Popish Writers doe bitterly inveigh against vaine and superfluous apparell and the very heathen men did so also 8. It should the more disswade women from following foolish vanities in adorning themselves because usually where these things are noted by way of description in Scripture the parties of whom it is written were notorious wicked persons and usually Whores as it is noted of Thamar and Iezabel and the Whore in the Revelation ch 17.3 and for notable wickednesse as the women Esay 3. and Dives Luke 16. 9. This care about the adorning of the body doth not agree to the simplicitie that is in Christ Jesus Godly Christians have their beauty within they are not such as will contend with the men of the world about finenesse or greatnesse or worldly praises or any outward ornaments Nor doe they walke with a right foot to the Gospel that are conformable to the men of this world there is great dissimulation to professe so strict a life as the Gospel doth require and yet take such liberty in the things of this world 10. About the abuâ—e of apparell many sins meet together as vanity pride evill concupiscence contempt of others immodesty and the like 11. There are many evill effects of vanity and excesse in apparell both in respect of God and themselves and others in respect of God and his service vaine and proud apparell breeds carelesnesse and abatement of that holy feare and zeale should be shewed in Gods service and it causeth the name of God to be blasphemed and the good way of God to be evill spoken of And for themselves by following foolish vanities they bring Gods visiting hand in judgement upon them Zeph. 1.8 and withall they forsake their owne mercies Ionah 2.8 And for the effects upon others they are divers For firâ—t by their example they do much hurt both in provoking others to the imitation of their vanity and by inflaming evill concupiscence and filthy desires and which is the more grievous parents many times by their examples infect the mindes of their owne children and corrupt their posteritie yea we see many daughters made worse than their mothers Againe excesse in apparell causeth in many the oppression of their Tenants and fraudulent courses that they may maintaine themselves in that wicked excesse and vanity Besides it destroies in divers all respect of the poore and hospitality Lastly doe we not see many families destroied and overthrowne by these courses so as their posterity is utterly defeated of their meanes and inheritances by the riot of their parents in their apparell Now it remaineth that I should shew out of the Scriptures when apparell or dressing or putting on of apparell becomes vicious And that will appeare to be many wayes 1. The dressing of the haire of the head is judged to be vicious out of this Text when it is plaited which is by Interpreters conceived to meane all that artificiall dressing of the head that imploies the haire beyond the naturall use of it onely for vaine shew The naturall use of the haire is to be a covering now when the haire is with curiosity and by vaine inventions turned into vaine formes by plaiting curling or other waies which wee cannot name or to fall into dangling-lockes like to the haire of Russians the dressing is then vicious For Baâ—il saith in generall of all apparell and dressing that whatsoever in these things is not for profit or necessity is vaine and superfluous And Ierome expressely condemnes thâ— hanging of the haire below the forehead Plutarch records that the Romans when a woman was to be dressed at a wedding used to separate and plaite the haire of her head with the point of a Speare to shew how much they hated curiosity in dressing Now if the plaiting of the haire be so ill how abominable is the use of strange haire that is haire that is not their own This is generally condemned and Nazianzen amongst the Ancients sharply reproves it 2. All apparell is vicious if it be strange Zeph. 1.8 Now strange apparell is not new apparell but such apparell as is not used in the Churches where we live and hath not an apparent comelinesse and utilitie in it some apparell though newly invented hath a manifest comelinesse and commodiousnesse stamped upon it so as it is approved of all both good and bad this is not strange though it be new Againe we may observe that other apparell when it first comes in it comes in like a monster the naturall conscience in all men detesting it this is out of question sinfull as for the reason here alledged so because it adornes not Such is yellow starch 3. All apparell and dressing is vicious when it is against shamefac'â—nesse and modesty and hath in it manifest provocation to lust 1 Tim. 2.9 10. such as is the leaving of the breasts naked in whole or in part and the short wearing of their cloathes in women The Prophet Hosea complaines of adultery betweene the breasts Hos. 2. Also against shamefac'tnesse is it when woman leave the dressing proper to their sexe and goe attired like men Deut. 22.5 A Father saith that they which dresse themselves with an intention and desire to please men or to provoke any they offer up their owne soules to the Divell And Hierome saith that if a man or a woman adorne themselves so as they provoke men to looke after them though no evill follow upon it yet the party shall suffer eternall damnation because they offered poyson to others though none would drinke of it Oh how many soules may be poisoned with lust by thee whose sins thou art therefore guilty of 4. All apparell that exceeds in cost the state or degree of the person that weares it is vicious and that the Apostle in this Text condemnes under the prohibition of gold 5. All apparell that is taken up from the fashion and example of the world and is not judged usefull by the most religious and sober minded Rom. 12.2 And though some that professe religion out of weakenesse or speciall corruption or because they are hypocrites doe follow such fashions yet that allowes them not so long as they are the proper characters of the men of this world 6. When apparell is not of good report Phil. 4.8 1 Cor. 10.38 when it either causeth wicked men to speake evill or reproach or godly men are grieved or offended or religion it selfe is reviled for their sakes 7. When it provoketh the partie to pride and haughtinesse
their trust in God Fiftly for the effect of it it adorned them Sixtly for the matter of it viz. they were obedient to their owne husbands Thus of the order of the words Before I enter upon the particulars divers things may be noted in generall about examples of goodnesse in others First we may hence evidently gather That it is not enough for us to doe good but we should strive so to doe it that we might be examples to others 1 Tim. 4.12 Mat. 5.16 Phil. 2.15 and that for divers reasons For first God is interessed in us and our workes and there is a glory due to God which must be collected from our workes doâ—â— before men Mat. 5.16 Secondly we must so act our parts in godlinesse upon the Stage of this world that we may thereby silence and convince wicked men that out of their hatred to the truth and frowardnesse of hearts would else take all occasions to speake evill of us and the good way of God Phil. 2.15 Thirdly our Teachers have a part in our workes and we should hold forth the patternes of sound practice that they might be comforted in our learning from them and graced in their Ministerie Phil. 2.16 Fourthly by this meanes we may doe much good in helping forwards weake Christians For as the wicked take fire from evill examples so doe the godly from good examples both in piety 1 Thes. 4.7 and mercie 2 Cor. 8.16 c. Which should worke aâ— effectuall care in all godly Christians to strive to expresse such conscience and power of godlinesse as may be profitable to others and so chiefly in such things as may most grace thâ— profession of religion or profit others as wisedome mercie meeknesse just dealing contempt of the world affectionatenesse in Gods service patience undauntednesse or the like especially those that be Parents Masters Magistrates Ministers that have charge of others And this greatly reproves such Christians as undoe the soules of those that belong to them as much as lies in them by their wicked examples as Ministers that are examples to their people of drunkennesse usury covetousnesse pride or the like and Masters of families or Parents that give such wretched examples to their children and servants in swearing vanitie of apparell filthinesse of life passion or the like Secondly we may hence note two singular vertues in a good example the first is That it may profit a world of people 1 Thes. 1.7 Rom. 16. It is like the fire you may light many candles at it and yet it is neither the worse nor the lesse Many that we know noâ— of may receive good from our good conversation and example in well-doing as was true in the case of those holy women And the reason is because men are more apt to understand things when they are practised than when they are taught And besides good examples are so rare that they shine as a Beacon on fire in a darke night Phil. 2.15 And therefore one Use should be to teach Christians by an humble acknowledgement of the praises of others to spread abroad the light of good examples â—s far as they can 1 Thes. 1.7 8. And withall he shewes the horrible sin of those wretches that strive to blemish the good conversation of the godly and so rob the world of the profit of their examples The second vertue in a good example is the lasting of it It may doe good for a long time after yea in some cases to the worlds end The sweet savour of it may be freshly sented many yeeres after which was never true of any perfume in the world It is a light that will not out of a long time as here the example of these holy women and Sarah in particular have a fresh power to doe good many hundred yeares after it was given and will still have to the worlds end The memoriall of the Just is blessed They that are to live hereafter may praise God for the good they receive from the examples of those that are long since dead in their graves Their workes live long after they are dead Which should be a wonderfull consolation to eminent Christians that excell in gifts and good workes and have held forth a good profession before many witnesses And in as much as God by his providence keeps burning so long the light of the good examples of his children it will make the more to encrease the condemnation of such persons as will not learne goodnesse from such examples Especially their case is fearefull that have had this light in such as have beene neere to them as in Parents Masters Ministers â—pâ—ciall acquaintance kindred or the like and yet make no good use of it Thirdly we may hence gather That a good example ought to be given and may be taken from women as well as men Pro. 31.28 29. Mat. 26.13 Tit. 2. 3 4. And the reason is because God is no respecter of persons but gives his gifts and graces to women as well as men as Scripture experience shews And besides as their ill example may make the word of God to be blasphemed Tit. 2.5 so why should not their good example become godlines profit others And this point should teach women if they will professe Religion to looke to their waies and strive to give good example especially aged women Tit. 2.3 And withall it may be a comfort to that Sexe that God should use their service to doe his worke and many times to teach men by their waies and works God hath raised up the glory and light of many worthy women and they have bin as eminent for holines good workes as men have bin Thus in generall In this manner The first thing in the description is the manner of the pattern about which we may note three things 1. That the patterns of well-doing or the rules of life have beene the same in all ages There is no more required of Christians now than was required of Gods servants in former time which should make us the more willing to beare Gods yoake and to doe the taske that God sets us 2. That an example is then of power to bind when it agrees to some precept as here the example of holy women is urged because it did agree to the doctrine of the exhortation before named This rule is of great use in ordering of conclusions taken from examples in Scripture examples have but the power of illustration of what was before in the precept And againe it should teach us not to esteeme of any men above what is written but to follow them as they follow Christ or as their actions are warranted by the Word of God 3. God did ever stand upon subjection and an amiable and meeke behaviour in women in all ages Which should much prevaile with Christian women to teach them to make more conscience of their carriage towards their husbands seeing God had ever required such a behaviour in all holy women of
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 relie upon either their parents or their husbands to provide for them and seldome looke up to God And besides it produceth excellent effects for it makes them subject to their husbands and that with all quietnesse and meeknesse and feare to displease their husbands as is implied here And besides women that trust in God will be a great help and comfort to their husbands in their crosses they will encourage them to relie upon God in whom they put their trust which very help is worth great riches The Use should be therefore to perswade wives to be the more carefull of their faith and 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 unquietnesse and such as are so farre from comforting their husbands in distresse that they rather add affliction to their afflictions by censuring them and crossing them they may justly fear that their trust in God is not right Yea it maybe 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 knowne 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 ornameut 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 either through anger or crying or the like yea though she had otherwise never so great an estate or never so excellent gifts of nature of mind or 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 either 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 exhorration it selfe The speciall argument is taken from the particular example of Sarah ver 6. Where we are to observe 1. What she did viz. she obeyed Abraham calling him Lord. 2. What fruit will follow to Christian wives if they follow her example viz. they shall become her daughters 3. Upon what condition they shall obtaine that honour viz. if they doe well and be not affraid of any amazement Sarah â— 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 Saras 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 shee 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 wee 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 travels of their lives and no way hinder godlinesse in them Obeyed Abraham Divers 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 and 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 observable 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 duties 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 beene servants bought with their money not that their subjection is no better than the subjection of servants but that the husbands have as well power over them as they have over their servants Sarah doth