Christian brothers and sisters Psal 16. 3 a naturall man loues them not but rather hates them as Iohn shewes in his first Epistle A regenerate man doth see and feele the remnants of corruption and complaines Rom. 7. 23. of it the naturall man doth not but iustifies himselfe as the Pharisie did Luk. 18. 11. The regenerate man would not doe the euill Rom. 7. 19. that some time he dooth and he would doe the good that he dooth not and that good that he doth he would doe it better the naturall man dooth the euill that hee would hee dooth no good nor hath no minde to it neither dooth hee truely desire to be any better then he is The regenerate man prayes and cries Rom. 8. 20. Abba father by the spirite groanes vnto God for fauour for helpe against temptation for strength against sinne for grace to thinke speake and doe better the naturall man spendes no praiers about these things if he do it is but in few colde and fashionable wordes without affection of heart the regenerate man doth truely and earnestly striue against the corruption of nature that Gal. 5. 1â— yet remaines in him more and more ouercome it as Saloman saith In all labour there is profit the naturall man doth not so hauing nothing in him but flesh There is in a regenerate man as it were two men as Rebecca had two natioÌ„s in her wombe so a Christian hath as it were two natures in his wombe the members of the olde man and the new man of the flesâ— and of the spirite as Paule saith the flesh resistes the spirit and Gal. 5. 17. the spirite resistes the flesh therefore saith Peter abstaine from fleshly lusts that fight against the â—oule the striuing against corruption is the greatest excercise of a Christian outward troubles and enemies are nothing like it when the flesh or corruption preuailes in the childe of God thereof growes sorrow and griefe as Dauid when hee had sinned saith I goe mourning all the day but when the spirit preuailes against the flesh thereof growes ioy and comfort But a naturall man further then the feare of mans law or the shame of the worlde dooth enforce him hath no sorrow for his â—innes except some few examples such as were Esau and Iudas whome God dooth touch with hellish tormentes that in them other great sinners might see as it were a toarch of hell fire burning before their eâ—es and as a naturall man hath no sorrow for sin further then feare of man or shame doth force him so he hath no ioy in good things further then pride or vainglory doth pricke him so that to vse the common similitude of the scripture as we may know a good tree from a bad tree by the difference of their fruites so we may know a spirituall man from a carnall man by the difference of their mindes and manners A regenerate man that is borne of the spirite though he be not perfectly sanctified in this life yet hee is wholely sanctified for as there is a naturall birth of the whole man so there is a spirituall birth of the whole man that is as all the partes both of his soule and bodie are vitiated and corrupted by the first birth so all the partes of his soule and bodye his iudgement affection his will his conscience his memory his eyes his tongue handes feete c. are sanctified by his second and new birth and there is no part of a regenerate man so corrupt as it was before I speake not of some extraordynarye fault that some good man may fall into by strong temptation which peraduenture hee committed not nor the like before his conuersion but I speake of that ordinarye estate that Gods children are brought vnto by regeneration Therefore we are in the Scripture not onely exhorted generally to put on the new man to be renewed to amend out liues to be holy as God is holy but wee are exhorted to the perticuler vertues and partes of the new man as to knowledge loue pacience temperance humility and diuers other partes of sanctification there is no naturall man but doth something that is good in it selfe though it bee not so to him but a regenerate man is good many wayes within and without in wordes and indeedes Againe hee that is borne againe of the spirit doth grow in grace and the guiftes of the spirite that is not onely to adde one grace to another as Peter saith â—oyne to 2. Pet. 1. 5 your faith vertue to vertue patience to patience temperance to temperance c. But euery grace and spirituall gift dooth grow greater stronger as the disciples saide to Christ Lord increase our faith so we must saye Lorde increase ours and our loue our pacience our zeale c. For as there is growing of the first birth from children to men as growing in the corruption of the first birth as the Apostle saith Euill men and deceiuers waxe worse and worse so there is a growing in the second and new birth from little to much The meanes here of is the word of God as Peter speakes as new borne babes desire the 1. Per. 2. 2 sincere milke of the word that yee may grow thereby and prayer As our Sauiour said ouâ— heauenly father will giue the holy Ghost that is the giuftes of the holy Ghost to those that aske him Now seeing it is so necessary that a man should bee borne againe without the which he cannot enter into the kingdome of heauen let euery man and woman examine themselues whether he can finde a new creature in him or no which he shall know by the former properties of a regenerate man let him examine whether hee haue a new minde and new manners in generall then let him examine the perticulers first 1 If he loues God with the affection of a childe to his father 2 If he loues the children of God with the affection of a brother or sister 3 If he delightes in the lawe of God because of the excellent wisedome holinesse and righteousnesse that is in vs. 4 If hee sees his owne corruption of nature and condemnes it and himselfe for it 5 If in his affection hee would not doe that which is euill and contrary to the law but would doe that which is good and agreeable to the law 6 If he praies to God with an vnfained hart not only for pardon of sinne but for power against sinne 7 If he doe truely and earnestly striue against sinne and for vertue not only without but within himselfe 8 If he hath remorse and sorrowe for sinne though they be little in comparison and secret that the world knowes not and ioy in goodnesse 9 If he desire and vse the meanes of the word of God that may make him growe in the new birthe and become better If a man finde these things in himselfe he is regenerate and borne againe if not he is not borne of
would neuer haue thus often and earnestly willed vs to put on the whole armour of God Some Christians when they do but heare how this man and that women is troubled and tossed with terrible and tedious temptations of Saâ—han are discouraged before it come at them but when they beginne to feele the diuelles assaultes and bickeringes in themselues they conclude they shall neuer be able to holde out but God hath not left his Church in such a desperate estate but hee hath prouided meanes of escape from their enemies therefore here the Apostle willes vs to vse it Armour of God He telles vs againe it is the armour of God that must doe it the armour of men will not doe it it is not humane power pollicie or ciuility that can withstand this enemy but the munition that comes out of the Lordes armourye for though the diuell be strong yet there is a stronger as the Apostle sayeth 1. Ioh. 4. 4 Greater is hee that is in you then hee that is in the world though his ingens and artillery be sharpe and dangerous to hurt vs yet there be instruments and weapons of greater force to preserue vs. This armour hee sets downe in the 14. 15. 16. 17. and 18. verses following verity he compares to a souldiers girdle that will fence vs against all Sathans temptations to hippocrisie herisie and lying righteousnesse he compares to a souldiers brest-plate that will fence vs from all Sathans temptations to iniustice and â—â—iury hope he compares to a souldiers helmit or head-peece that head-peece that will fence vs from his temptations to discontentednesse fainting and wearynesse faith he compares to a souldiers shielde or buckler that will fence vs from Sathans temptations to diffidence and dispaire the knowledge of the worde hee compares to a souldiers sworde that will fence vs from the temptations of ignorance and disobedience prayer he sets in the last place not that it must be vsed last but first and last therefore for breuitie sake he putteth it insteade of all the rest for the Scripture in other places makes mentioÌ„ of other vertues necessary to arme vs against other vices as humility that will fence vs against the diuels temptations to pride and vaine-glory temperance that will feare vs against his temptations to ryot and excesses in meate drinke apparrell recreation or any thing chastity that wil fence vs against his temptations to vncleanenes and adultery loue that will fence vs against his temptations to hatred and reuenge brotherlye kindenesse that will fence vs against all his temptations to morosotie and strangenes meekenesse that will fence vs against his temptations to wrath and waywardnesse patience that will fence vs from his temptations to murmuring vnlawful meanes vsing heauenly mindednesse that wil arme vs against all Sathans temptations to prophanesse and worldlinesse But the Apostle dooth onely set downe these few that he nameth in this chapter either because these vertues were most wanting in the Ephesians as his manner was to speake fitly to the persons and purpose or els because these were sufficient to answere to the partes of a souldier from whence he takes his metaphor The Papistes appoint other armour to withstand and driue away the diuell as crucifixes Agnis dies a part of Saint Iohns Gospell about a mans necke crosses made on the forhead and brest holy water ringing of belles but these neuer came out of Gods armory If this were the armour to withstand the diuell withall the Apostle forgotte himselfe that he tould vs not of it neither here nor else where Againe if this were good armour for that purpose the wickedest man might withstand the diuell aswell as the godliest man for who cannot make a crosse on his forhead weare a crucifixe about his necke sprinkle himselfe with holy water c. But that this is not the armour against the diuell appeares hereby that those who haue beene most superstitious in these things haue beene and are the vassels of Sathan and carryed at his pleasure to Idolatry heresie blasphemy adultery and such haynous sinnes But the furniture wherewith we must withstand the deuill is the armour of God that is prescribed to vs in this chapter in the rest of the Scripture that is the gifts and graces of regeneration and sanctification as sound knowledge vpright hartednesse vnfained faith and hope a iust and chaste minde an humble spirite sober and louing affection and a good conuersation it is that which the Apostle hath set downe in a word in the 4. chapter put on the new Ephe. 4. man which is after God created in righteousnesse and true holynesse and this is the cause that the diuell dooth carry men to many and dangerous sinnes because they haue no grace nor deuine power to resist him the cause that he carries men to hipocrisie and lyes is for that they want the girdle of vertue the cause that he carries them to iniustice and wrong is they want the brest-plate of righteousnesse see the cause that he carries men to any other vice is because they want the contrary vertue And marke he wills the Ephesians and vs the secoÌ„d time to put on not a part but the whole armour of God if a souldier be naked he may easily be hurt any where if he be armed but in some place he may be wounded on that part that lacketh but the Apostle would haue vs to bee wholely armed that wee may be foyled no where neither in our iudgement in our affection nor in our conuersation the cause that some of Gods seruantes haue taken dangerous falles hath beene the want of some of their armour how coulde Salomon haue beene so foyled as hee was if hee had not wanted sobrietye had Dauid receaued such a view of Sathan thinke wee if hee had put on chastity Some thinke if they haue a little knowledge they are christians good enough alas that is but one part a man may haue knowledge what to beleeue what to doe and what to suffer and yet be farre enough of from the practise of it a Christian must be a generall man therefore saith the Apostle Peter Ioyne vnto your faith vertue to vertue â— Pet. 1. knowledge and to knowledge patience and to patience temperance and to temperance godlinesse and to godlinesse brotherly kindenesse and to brotherly kindenesse loue For there is no vertue or gift of regeneration but we shall haue occasion to vse diuers times in our life One being aduised by his friend to ride with a weapoÌ„ answered what needes that seeing a man shall meete with a thiefe but once in seauen yeares but saith he if a man want it that once it is once too much but we shall meete with this enemy euery day and shall finde by experience that all our Christian preparation is little enough to maintaine our pure religion and keepe our Iam. 1. selues vnspotted of the world that yee may be able to c. Without this
bee worne no where else but in the court but there yee shall be sure to finde it If those that be of low calling weare high apparell it must needs shew pride for there must be some difference between the Maiestrate and the subiect between the master the seruant between a Iack a Gentleman between Joane my Lady Againe if those of poore estate weare rich apparell it must needs shew folly vanity neglect of their family for there must be some differeÌ„ce between Cressus Codrus In the book of Martirs it is reported of one of the kings of England who commaunded his man to buy him a paire of hoase of a marke but now a meane subiect will weare a paire of hoase of twenty marke and euen those that be of calling and ability though they may weare costly apparrell yet they must not weare it at all times for in the day of humilation commaunded to the people of Israell or in the day of a publike fast none might put on their best apparrell therefore it was wont to be a common fault in gentlewomen when they came to a fast they came in the brauery and curiosity of apparrell as if they went to a feast and as there be some restraintes in the Sciripture touching the matter of apparrell so touching the forme and fashion of it it is forbidden men to weare womens apparrell Deu. 22. women to weare mens apparrell because it is a confusion and dangerous occasion of sinne it is also forbidden both men and women to weare strange apparrell like Zeph. 1. monsters as many now a dayes will haue other faces or complexions other haire and other bellies then God hath made them they are not content with the french Hoode with the Italian Ruffes with the Dutch hoase with the Indean shooes but they must haue euery day new and forraine fashions that they are growne out of fashion They doe not onely borrow the matâ—er of their apparrell from diuers creatures â—s beastes foules fishes wormes but they borrow the forme of their apparrell from diuers countries but Paule saith fashion not Rom. 12. 3. our selues like vnto this world there are no perticuler rules set downe in the Scripture for the fashion of apparrell but generally the Scripture saith it must agree with comâ—nesse modesty and sobriety a paterne whereof we must fetch from the Churches that is from the practise of Christian sober modest persons for in a question of womens attyring their heades the Apostle 1. Cor. 11 saith they had no such custome as some of the Corinthias vsed neither the churches of God therefore when young women that should haue sober mindes or ould women that haue young mindes shall weare nothing vpon their heades but their haire and that set vp a fore like a forehorse toppe I meane not a little which some sober women vse but set vp a great deale ilfauoured haire and immodestly when they shall weare monstrous vardugales which as it is saide were inuented by a strumpet to couer a great belly which requires more stuffe and takes vp more roome in meeting then some of them are worth and worthy of when they be exceeding curious in their colors cuts let them behold and inquire if such such that be religious wise sober and modest women go so apparrelled and inquire why they do not they shal finde it is because religion sobriety modesty wherewith they are indewed will not suffer them to doe so for shame but they that want religion and vertue cannot iudge of the vnseemelines vanity of these things whose apparrelling let it not be outward he opposes the outward apparrel to the inward apparrell which is the hid man of the hart that he speakes of afterward his meaning is not so much to condemne the outward apparrell as to commend vnto them the inwarde apparrell therefore hee saith to the Christian women whose apparrell let it not be outward but inward as if hee shold say thinke not that your chiefe beauty and brauery standes in decking of the body but in garnishing of the minde as our Sauiour Christ saith Labour not for the Ioh. 6. meate that perishes but for the meate that indures to euerlasting life Hee forbides not labour for that but requires the chiefe labour for the other hee would not haue them thinke their chiefe dyet to bee the foode of the bodye but the foode of the soule When our sauiour Christ bids his disciples Mat. 6. not lay vp treasure for themselues in earth but in heauen hee would haue men thinke that their chiefe riches is not goods but goodnes so when he saith here Whose apparrelling let it not bee outwarde but inward hee meanes they should not thinke the garmeÌ„ts of the body but the vertues of the minde their chiefe ornamentes When Adam Eue fell their soules were naked aswel as their bodies so it is with al their posterity as it is said in the Reuelation the Reue. 3. third chap. to the church of Laoditia thou seest not how thou art miserable and naked they were not naked in their bodyes but in their soules As God appointed our first parentes skins to couer their bodyes so he appointed his owne sonne and his owne image to couer their soules which the scripture willes al men to put on Paul saith to the RomaÌ„ put on the Lord Iesus Rom. 13. Christ to the EphesiaÌ„s put on the new man which after God is created in righteousnes Ephe. 4. true holines yea the soule is more naked theÌ„ the body for there be some parts of the body that haue some comlines in theÌ„ and neede no couering as the face and 1. Cor. 12 handes but the soule is vncomely and naked in euery part the vnderstanding memory conscience will affection and all both of men and women haue need to be apparrelled regenerated and sanctified therefore as when any part of the body is naked either armes legges or feete wee seeke to get apparrell for it sleeues hoase shooes so much more must we doe for the nakednes of the soule Is any proude seeke for the garment of humility is any incontinent seeke for the garment of chastity is any couetous seeke for the garment of lyberality is any malicious seeke for the garment of charity and as the Scripture doth will vs to be moderate and incomparison carclesse of the attire of the body because we are too much giuen to it so it willes vs to bee carefull yea curious as I may say in these things of the soule as Peter 2. Pet. 1. saith loyne moreouer to your faith vertue to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindenesse and to brotherly kindenesse loue and to the Thessalonians Paule willes Christians to increase more and more in them but in this place the Apostle setteth downe the attire of Christian
that are lost c. But these is one of the assaults of the diuell that we must wrastle against for the Scripture forbids vs to haue familiarity with the deuil the enemy of mankinde neither will this be any colour that they goe not to the diuell but to a witch seeing God forbiddeth that also Leui. 20. 6. And Leui. seeing though not themselues yet the witch hath familiarity with the deuill and they haue familiarity with him in his instrument and it is all one to take counsell from the deuill at the first hand and at the second hand there is a curse pronounced against them that seeke to witches Our Sauiour Christ rebuked Sathan when hee spake the trueth because we would not receiue it from him no more should we seeing whensoeuer he speakes either he lyes or speakes the trueth to deceiue I cannot better compare this seeking to the deuill by witches then to those that seeke mony at the handes of biting vsurers I say byting vsurers who haue no respect to the good of the borrower but to their owne aduantage to wrap the partie in bondes till they ouerthrow his estate for howsoeuer it seemes a benefit that serues their turne to know that they seeke at the handes of the deuill or witches which yet is not so commonly but in foolish conceit only yet it turnes to their great hurt and damage bringing their soules further into thraledome Saul went to the witch of Endor to 1. Sam. 18. call vp Samuell but it was not Samuell but a sinnelesse conceite it was the deuill in the likenesse of Samuell for they would not bury Samuell in a mantle that was his ordinary attyre but they did bury him doubtlesse in a lynen cloath as the manner was but this practise of Saul hastened 1. Cro. 10. 13. his distruction As the deuill hath great knowledge so hee hath great agility and nimblenesse to passe from place to place for though hee be not infinite but finite yet he compasses the whole earth as it is sade in Job and that in short time some Iob. 1. men haue beene saide to sayle about the worlde in three yeares the Sunne that is a bodily substance as wee see compasses the worlde in 24. houres how much more the deuill that is a spirite therefore wheresoeuer a man dwelles hee must looke to bee assaulted of this enemie hee tempted Adam in Paradise Iob in the land of Vz our Sauiour Christ in the wildernes the sea cannot hinder him stone walles cannot barre him as it may other enemies but hee hath a spirituall passage and spirituall accesse to euerye place and euerye person Wickednesses As the deuill is a spirite so he is a wicked spirite they were at the first created good as were the other Angelles but the Apostle saieth they kept not their first estate but fell and became Iude. diuelles therefore as in the Scripture the other Angels that stoode are called elect and holy Angels so they that fell are called euill and wicked spirytes the diuell is called an vncleane spirite he is called a lier and a murderer Iohn 8. And as he is a wicked spirit so he temptes men and women to wickednesse he tempted Adam and Eue to pride and rebellion Gne 3. he tempted Iob to blasphemy for though he afflicted him in his goodes and bodie yet his purpose was to draw him to blasphemy Iob. 1. as appeares by his wordes to the Lord dooth Iob feare thee for naught but touch him and hee will curse thee to thy face he tempted Ahabs falce Prophets King 22. to lying he tempted our Sauiour Christ to Mat. 4. distrust and presumption he tempted Ananias and Saphira to hipocrise and dissembling Acts. 5. he tempted Iudas to couetousnesse Mat. 26. and theft So he temptes all men to one sin or other and some time to one sinne and somtime to another He will tempt men to continue in ignorance and not to heare sermons nor reade good bookes if he preuaile not that way he will tempt them with error that they should belieue lyes insteed of the truth if he cānot preuaile that way he wil tempt thē to holde the truth in hipocrisie if he cānot corrupt their religion he will seeke to corrupt their conuersation make them leaprous christians he wil tempt men to iniustice as he did Achab to vnmercifulnesse as he did Diues to vncleanenesse as he did Herode to intemperance as hee did the prodigall childe if hee cannot preuaile to drawe men neither from religion nor good conuersation he will tempt them to be proud of their knowledge and proud of their vertues that will mare all the good things that are in them as he did the Pharises The diuell hath diuers nets to take men withall he hath ease wherewith hee hath intrapped Dauid he hath pleasure wherewith he caught Salomon he hath the beauty of women wherewith hee vanquished the two iudges spoken of in Susanna hee hath profit whereby he inthralled Iudas hee hath euill company by which hee indangered Iehosaphat hee hath euill examples wherewith hee corrupted the Isralites they would haue a king like other nations He doth endeuor and that by all meanes to draw all men to wickednesse Alexander was not so vnsatiable to conquer the world corporally as he is to conquer the worlde spiritually Alexander fought to conquer but one age but the diuell all ages If he were an aduersary that had any goodnesse in him we might expect some gentle handling by yeelding to him but he is a wicked aduersary such a one that delightes in bloud therefore in the Scripture hee is called a Lyon and a Dragon full of cruelty those that he ouercomes hee will tyrannize ouer them and bring them to greater miserye then can bee imagined for this cause take the whole Verse 13. armour of God c. as if he should saye seeing we haue a battell to fight and not with one enemy but with many not with bodily enemies but spirituall not with weake enemies but strong not with simple enemies but subtill not with honest gentle enemies but wicked and cruell and seeing euery Christian euen the weakest woman must passe these perils and pikes of the diuelles temptations arme your selues thorowly the Apostle hauing told vs of the danger shewes vs the remedy hee hath exhorted to the same thing in verse 11. before and now hee repeates it againe giuing vs to vnderstand there is necessity in vsing this remedy and that there is no remedy but this Wise men will be prouided against all enemies especially against domesticall and dangerous enemies that euery houre waite their opportunitie to hurt them and if men be so carefull to take heede of corporall enemies that can but kil the body how careful should we be to take heede of these enemies that seeke to destroy the soule auoide them we cānot but prepare our selues to withstand them we may or else the Apostle
the Prince appoints that men should lay apart some thing for the vse of the poore as God hath blessed them in the iudgement of their neigbours and the same should bee distributed by the hands of ouer-seers and if any Towne bee surcharged with poore the lawe appointes that other Townes and persons lesse charged shall bee assistant vnto them at the discretion of the Iustices I would to God this Godlye order were so well obserued that wee might saye with Dauid In our time I haue not seene the righteous and their sâ—ede bâ—gge their bread But in some places this is not brought yet into order and in some other places it is againe quickly growne out of order for some Townesmen doe not rate themselues and their neighbours conscionably and proportionably as they may prouide for the poore but as they may satisfie their owne humors and content one another and ouerseers that should bee as it were fathers for the poore are neglygent to call for the amendment of this fault and where it cannot bee helped at home because of the multytude of poore They are neglygent to call to the iustices of peace to procure helpe from other places and I wish Iustices of peace beeing complained vnto would not bee negligent to drawe other persons and parishes to contribute to their neighbour Townes as the law appoints for then it will come to passe that not the poore but the ritch shal be releeued by this good statute who doe spare a great matter of that they did giue at their dores and as they trauelled by the wayes especially Gentlemen and yeomen that dwell in little villages and hamlets as it were alone who were in time past most cloyed are now either nothing or verye little charged if they be not drawne into a proportionable contribution by the order of the good law that is prescribed What a furtherance iustices of peace may be to the reliefe of the poore not only by their purses being of great ability but by their authority hauing the ability of other men as it were at commaundement we may easily conceiue now those that will not doe the good they may shall not haue the reward they would It was no great almes that Lazarus desired yet hee could not get it the dogges were more mercifull then their maister they gaue Lazarus their tongues but hee would not giue them his crums the Prophet Amos speakes of such men in his time Amos. 6. that did drinke wine in bowles but did not remember the affliction of Ioseph I might here take iust occasion to enter into a common place of liberality and that not vnprofitably in respect of the great necessity and vse of it especiallye at this time when the loue of many waxes colde and in respect of that which followed to this man for want of it but because it is an argument often spoken of by many and plentifully written of by some I will passe it ouer onely let vs marke some necessary circumstances that are pertinent to this example 1 Whereas the noblenesse of all creatures consist in giuing and the more bounty that is in any the more praise what a base thing was it in this man that he would not practise it 2 Although many are bound to this duty yet ritch men are most bound to it therefore consider what a couetous part it was in him not to doe it 3 The Apostle saith Ritch men should be ritch in good workes according to that proportion that our Sauiour Christ speakes of He that hath much let him giue plentifully therefore what a miserly thing was it in him that he would giue nothing no not the crummes 4 Although there must bee care had of dyuers other poore yet the sicke and sore should not bee neglected therefore how great vnmercyfulnesse was it in this man that had no pittye on such a one 5 Paule saith we are bound specially to respect the housholde of faith therefore what impiety was it in this man not to releeue Lazarus who was a godly man 6 Lastly although many ciuil men that haue no religion in them who wil not giue almes religiously according to the rules of the Scripture yet for vaine glory and ostentation they will giue to those that come to their dores therefore what inhumanitye was in this man that would not giue at his gate nor any way He was one of them the Apostle speakes of that is a reprobate to euery good worke and that our Sauiour Christ spake of to Titus 1. whom it shall be saide at the day of iudgement Goe yee cursed into euerlasting fire Mat. 25. for when I was hungry yee fed mee not therefore let vs bee content to feede Christ in his members with our meate who was content to feede vs with his owne flesh Lazarus dyed It is like hee dyed for want of reliefe and then the ritch man was gilty of his bloud and he was punished there after in the law it is said if a man be slaine the Elders of the Cittye shall wash their handes and say they are free from the bloud of that man How can ritch men in some Townes now wash their hands say they are free when many of the poore do perish thorow their default both in not releeuing them procuring them reliefe But marke Lazarus dyed When Adam sinned hee killed himselfe and all his posteritye for although hee died not by and by yet his life after was but a dying life euerye daye hee set forward a step vnto death And this example dooth witnesse that which Salomon speakes Wisemen dye aswell as fooles but yet to a dyuers ende good men dye that they maye rest from their labours laye aside the miseries of this life and receiue the rewarde of their vertues bad men dye that they maye laye aside the pleasures of this mortall lyfe and receaue the rewarde of their vices Therefore Iames speaking to wicked ritch men saith Houle for the miseries that shall come vpon you for your meriment shall not last alwayes and speaking to the godly poore he saith Be patient therefore brethren and settle your hartes till the comming of the Lord for your oppression and misery shall not last alwayes It is said Lazarus was carryed by the Angelles c. The Angelles as the author to the Hebrewes Heb. 1. saieth Are ministering spirites for their sakes who are appointed to saluation they doe minister vnto them dyuers wayes in this life sometime reuealing the counsell of God vnto them as Gabriell did Luk. 1. to the virgin Mary touching the birth of Christ sometime ministering to them corporall food as the Manna that the children of Israel did eaâ—e in the wildernesse is called Psalm Angelles foode because it was ministred by Angelles sometimes by preseruing them from danger as the two Angelles did Lot from the insurrection of the Sodomites somtime in deliuering them out Gen. 19. of danger as when Peter was in prison the Angell
liue where nothing is lawfull then where all things are lawfull in respect of the outrage that men would shewe one to another if they were not to bee bridled by some superior Maiestrates are deuided into Iudges and officers by Iudges it seemes hee meanes the chiefe Maiestrates and by officers he meanes those vnder officers that are to bee appointed by them howsoeuer they should bee called The Apostle Peter speaketh to the like purpose when he saith Submit your selues to all manner ordynance of man for the Lordes sake whether 1. Pet. 2. 13. it be to the King as vnto the superiour or vnto the gouerners that are sent of him so that the same that Peter meaneth by the king and gouerners is ment here by iudges and officers the difference seemes to be onely in the names for his meaning is not as I take it that there should be iudges and officers both in euery Citty but that there should be a iudge or chiefe officer as it was in the time of Moses Iosua the Iudges and Samuell as afterward there was a king in one especiall place and officers vnder him in euery Citty and in that hee speakes of iudges in the plurall number I vnderstand it not of the same time but of the succeeding times or else a iudge being the name of their gouernour and other titles for ciuill officers beeing not yet inuented the holy Ghost his meaning is to commaund them to appoint ciuill gouernours in euery Cittye whether they should call them iudges or by what other title soeuer for euery society standeth in neede of gouernement let it be the society but of two and that those who are most likely to agree the man and wife yet among them their is a superior now if this be necessary in the lesser societies how much more in the greater The equitie of this appeares in Exodus Exod. 18. when Moses was sole gouerner hee was troubled greately with the causes of the people therefore Iethro his father in lawe counselled him to choose inferiour officers ouer hundredes fifties and tennes for as the Apostles though neuer so excellent ministers coulde not performe all Ecclesiasticall duties to the people alone therefore did choose Deacons to looke Acts. 6. to the poore so one maiestrate though neuer so sufficient cannot performe all ciuill duties to the people alone but haue neede of manye assistantes therefore it is saide heere iudges and officers shalt thou appoynt in euerye Cittye that is to saye yee shall place maiestrates and ciuill officers in the societies of men it matters not much how yee call them whether Maiors for Citties Bailiffes for Townes Liefetenantes or iustices for Counties chiefe Constables for hundreds or pettye Constables for parishes for the gouernment of the people It is not heere set downe what manner of persons should bee chosen for maiestrates and how they should bee qualyfied that is taught in other places of Scripture in the first chapter of this Booke of Deutronomie it is sayde they Deu. 1. must bee men of wisedome that they maye bee able to discerne betweene persons and causes that should come before them as Salomon did betweene the two 1. King 3 16. harlots They must bee men of courage that weake affection hinder them not in the execution of iudgement they must feare Exod. 18. God that they maye not feare any mans person or any mans letter they must loue the trueth that false causes bee not countenanced of them and they must have couetousnesse that they vse not them office to their owne commoditye but to the commoditye of the common wealth 1. Tim. 3. As hee that must bee a minister in the Church must bee specyallye qualified so hee that is a maiestrate in the common wealth must not bee chosen out of the coÌ„mon sort much lesse of the worst sort but of the best sort let all that haue voyces in the choise of officers looke to this that wheÌ„ they shold choose a wise man they choose not a foole they should choose one that loues the trueth they choose not a Papist when they should choose one that feares God they choose not an Athist when they should choose one that hateth couetousnesse they choose not an vsurer Let this bee respected not onely in all ordynary elections but in those that bee more extraordinary as Knightes and Burgesses for the parlement house and clarkes for the conuocation house where lawes are likely to be made as men are minded therefore whosoeuer be propounded let such be elected as be religious men and good common wealthes men And marke that among the properties that are required in a maiestrate which we haue noted before there is no mention made of ritches but of vertues for although some respect may be had to his ritches because the office of maiestracie requires some retinue charge so as the former essential vertues bee in him but if those bee wanting ritches cannot nor maye not supplye the place of them as in the choise of a wife a man may respect ritches and beauty so there be first religion and modesty but if those vertues bee wanting Salomon saith A faire woman without vnderstaÌ„ding is as a ring of golde in a swines â—out Naball was a rich man but vnfit for a 2. Sam. 25 maiestrate because he was not a wise man but a foole because he feared not God but was a drunkard because hee hated not coâ—tousnesse but was a niggard one compares an euill officer to an Ape on the top of a house highlye pearched but badlye qualited for he vses his exaltation not to the good but to the hurt of those that are â—nder him Salomon saith If a Prince and Prou. 29. 12. so another maiestrate bee giuen to lyes the people are wicked men are naturallye giâ—en to be naught but if those who should constraine them be euill the people will be too bad It is reported of a king who had a wry necke his subiectes did carrye their neckes awry that they might be like him so if a maiestrate be of a crooked disposition a number will carry ther liues awry to satisfie him They shall iudge the people with righteous iudgement When a man is called to the office of maiestracie whether it bee higher or lower he must not thinke he is come to a place of idlenesse or ease but of care and paines therefore hee is here commaunded to iudge the people that is to doe the duties belonging to a iudge he must not only beare the name but performe the office as the minister must administer the worde and sacramentes so the maiestrate must administer iustice as all superiority is for inferiority so the iudge or officer is ordained that the people from his hand might receiue iustice the honour seruice and trybute they haue is the reward of their care and paines in gouernement It is reported of a king that had painted in his armes a candle-sticke with a candle burning
had pride in them to exalte themselues one aboue another therefore as the Apostle hath tied all people to bee subiect to their Princes and Maiestrates and all seruants to be subiect to their maisters so he tyeth all wiues to be subiect to their husbands for although some women in respect of her birth may bee superiour to her husband yet in respect of her mariage she is inferiour to him And though the Scripture in other places shewes diuers other reasons to perswade 1. Cor. 11 women vnto subiection namelie that the woman was made of the man and for him yet in this place the Apostle contents himselfe with this one reason taken from the end of their subiection that their husbands and others who were yet Infidels might bee wonne to the loue and better liking of religion and the word whereby they might bee trulye wonne to God when they should see by dayly experience what power and vertue religion had wrought in their Christian wiues that by nature is not found in other women for as the bad conuersation of professors is an offence and stumbling block to Turkes and Papists so the good conuersation of Christians is a meanes to drawe them neerer religion that are without and perticulerly to drawe an vnbeleeuing husband as Paul saith to the Corinthians What knowest â— Cor. 7. thou whether thou shalt win thy husband for as she must seeke to winne her husband by words so also by works for if she shall perswade him to heare to read to pray c. which be good wordes and in the meane time be froward snappish disobedient and shew foorth euill workes what force haue her speeches to drawe her husband to religion which he shall see to haue wrought no more vertue in her selfe therefore although it seemed to them that were Christian wiues and seruants an vnworthy thing to bee subiect to Infidels and Idolaters yet because religion doth not breake the bands of ciuil and lawfull societies and dutie as Popish religion dooth but confirme and strengthen them rather therefore as the Apostle hath willed Christian people and seruants before to be subiect to their Princes and superiours so hee willeth Christian wiues here to be subiect to their husbandes that yet were Infidels so farre as their more bounden dutye to God would suffer them wayting when by Gods grace and their good meanes their husbandes might become Christians And if wiues must bee subiect to their Infidell husbands how much more must wiues bee subiect to their Christian husbands although they haue faultes that yet are much more lesser and greatly inferiour to gentleisme therefore if this precept that wiues should bee subiect to their husbands who were so vnequally yoaked were of force then how much more is it of force now Whose apparrelling lâ—t it not be outwarde Verse 3. The Apostle hauing required a good conuersation generally he shewes them what this behauiour that he would haue them vse is in perticuler not costly and curious apparrell for that often time offends their husbandes thorow the chargeablenesse and attendance that belonges vnto it but hee woulde haue them moderate in their affections reuerend in their speeches and dutyfull in their actions and to mooue them hereunto he willes them to set before them the glasse and examples of holy women especially of Sara who in these vertues is a renouned patterne to all her daughters Not with broidred haire He beginnes to speake of their apparrell which shewes that we are by the fall of Adam become so ignorant that we knowe not how to apparrell our selues as we know not how to eate and drinke nor to doe any thing well but we must be enformed of the word of God therefore as the saying is Of euill manners spring good lawes so of the euill fashion of the people in their time the Apostles set downe good rules touching this point and although men are not exempted but also generally instructed touching apparrell yet women are often and perticulerly dealt withall about it as appeares in the Prophesie of Esay and other places because Esai 1. 3. 1. Tim. 2. that sexe is much giuen to costlinesse and curiositie this way as one saith Many things are inuented by women that neyther nature necessitie nor honesty doth require and if they were so adicted thervnto that they needed restraint then when the Church was in persecution what neede is there of this bridle nowe in the time of peace Some haue gathered from this place that golde and costlye apparell is not lawfull for Christians to weare but that cannot be the Apostles meaning for then hee should crosse other places of the Scripture and dissent from Paul who saith to the Corinthians All things are yours And to 1. Cor. 3. Titus That to the pure all things are pure Titus 1. 1. Tim. 4. and to Timothie That euery creature of God is good and nothing to bee refused so it bee receiued with thankesgiuing of those that beleeue and knowe the trueth We read of Ioseph of Hester of Mordecai and of Daniell that did weare goulde and costlye things and if they had beene euill things Joseph would haue refused them when Pharao offered them aswell as hee did his Mistresse when shee offered her selfe to him Mordecai would haue refused them when the King offred them aswell as he did to bowe to Haman Daniel would haue refused them aswell as hee did the Kings meate yea Sara her selfe whose example the Apostle propounds in this Chapter had and vsed costly apparell as we may see by the Braslets and Iewels that Abrahams seruant gaue to Rebecca when Gen. 24. he went to procure her to be Isackes wife Indeed by Adams fall we haue lost our interest in all the creatures the worst aswell as the best but by Christ we are againe restored to the best aswell as the worste as Paul saith to the Corinthians All things are yours Therefore Christians may as lawfullye weare fine Linnen that comes from Aegipt Veluet that comes from Naples and the goulde that comes from Indea as they may eate Sugar that comes from Barbary and drinke the Wine that comes from France for why hath God put vpon some of his creatures beauty but for vs to behold in some creatures sweetnesse but for vs to taste and in some pleasantnesse of voyce and sound but for vs to heare therefore we may haue the vse of them all so we glorifie the creator that made them the redeemer that restores them and the Holy-ghost who sanctifies them and doe rightly vse theÌ„ but yet the Scripture giues certaine rules and caueats for the vse of them and as of meate drinke and other creatures so of apparell both touching the matter and the forme or manner Costly apparell must not be worne of all because it agrees not with the calling of some nor with the abilitie of others therefore our sauiour Christ saith those that weare soft raiment are in Kings houses not that it may
1. Thes 1. women especially of married women shews wherin their chiefe decking shold not be and then wherein it should bee it must not be outward for that is the manner of the Gentiles but inward which is the manner of Christians Dauid saith The Psalm 45 Church is all glorious within It may be these women thought to winne their husbandes beeing Gentiles by apparrelling themselues like the Gentiles but the Apostle telles them there bee other ornamentes fitter for that purpose as weakenesse of minde reuerend wordes and dutyfull workes that is the onely attire of true Christians He sets downe one particuler of outward attire wherein their apparrelling must not be that is broidred haire which was the fashion of the Gentiles to let their haire which was giuen them for a couering haÌ„g downe plated or broidred like a horse taile and those that were ritch did spangle it with golde also now this was so vnseemly a thing for Christians that the Apostles banished it out of all Churches as appeares in the former Epistle to the Corinthians Now 1. Cor. 11 vnder this one kinde the Apostle comprehendes all Heathenish immodesty corrupt and curious fashions in attire when he saith whose apparrelling let it not be outward but he would haue it inward and he names also one part of the inward attire or new man wherein their apparrelling must bee that is meekenesse and quietnesse of spirite and vnder that he comprehendes all the rest for there be dyuers other inwarde ornamentes besides this in the fift chapter of this Epistle he saith Decke your selues inwardly with lowlinesse of minde whereby it seemes some were proude of their outward apparrell although there be no more cause for men or womeÌ„ to be proude of their apparrell that is appointed to couer our nakednesse then for a theefe to be proude of the brand in his hand that is couered with fine gloues Paul also speaking 1. Tim. 2. of the attire of Christian women names shamefastnesse modestye and good workes and indeede euerye vertue of regeneration is a necessary ornament for Christians but because there bee some vertues more suteable to men and some more sutable to women hee speaking to women saith Whose apparrelling let it not bee outward but let the hid man of the heart bee vncorrupt with a meeke and quiet spirite For that which settes out the body onely must not bee the attyre that Christian women doe affect but that which sets forth â—he goodnesse of the minde now these outwarde ornamentes set not foorth the â—ertue of the minde but the vanity of â—he minde and if these outwarde things â—ee not the chiefe attyre for Christian â—ues then not for Christian widdowes â—nd maides Turtulian seeing the women of his time too curyous in their attire which is most incident to that sexe saâ—thâ— Come foorth you women hauing your â—eartes filled with secresie and your eyes â—dorned with bashfulnesse take to your â—ares the worde of God and tippe your â—ongues with silence put about your â—eckes the yoake of Christ haue someâ—hat to doe in your handes and fasten your â—eete at home which is a fine suite but alâ—hough there be many vertues of the mind â—â— for women to put on yet the Apostle â—oth chiefly commend meekenesse which â—more comly then golde in a wife as wayâ—ardnes brawling in a woman is a most â—comely thing in a house Meekenesse is a grace of the spirite of God and vertue of regeneration wherby a â— man or woman is made so staide and moderate in their affections as they can indure contrary wordes and workes and quietly passe by vnkindlinesses iniuries the contrary whereto is wrath waywardnesse brauling and reuenge this meekenesse our Sauiour Christ willes all Christians to learne of him One saith If yee did Mat. 18. not learne of humble men learne of humble God The Apostle Iâ—mes would haue Iam. 1. men shewe this meekenesse in receiuing the word that is the commaundementes admonitions reprehentions of the word of God So the Apostle Peter would haue Christian wiues shew it in receiuing the commaundementes and admonitions of their husbands who were Infidels and therefore would often peraduenture crosse them and offer occasions to mooue them Now those that haue meeke mindes may liue with any man and those that haue not wil liue quietly with no man therfore saith Peter Let the hid man of the heart bee decked with a meeke and quiet spirite and then yee shall be the trimmest women in the country but if you want this you want your chiefe ornament though yee haue neuer so many iewelles and aglets about you But in that the Apostle doth call them from the desire and indeuour of these outward ornamentes to the regard of inward vertues it shewes what we are most adicted vnto namely to neglect our precious soules and to prouide for our rotten bodies gentlewomeÌ„ ofteÌ„ looke in a glasse of steele to see if all be well without but seldome looke in the glasse of Gods worde to see if all be well within yee shall finde them often in Sturbidge faire in the royall Exchange in the Goldesmithes or Mercers shops but seldome in the Churches they will bestow much money to procure rings iewelles and the like but bee at no charge to maintaine a preacher but as when men are very worldly it is a signe they are nothing heauenly as when men are much giuen to cerimonies commonly they neglect the substance of religion so when gentlewomen are so giuen to the outward attire they regard not the inward they haue so many partlets fillets fruntlets brastlets that they caÌ„not attend to the chiefe things I reade of one Pando who seeing a gentlewomen curious in attyring her selfe wept â—aying she is more carefull to trim her body then I am my soule But the reasons that the Apostle vses to perswade women to preferre the ornamentes of the minde before the ornamentes of the body are not to bee forgotten which are three first those of the body are corrupt these of the minde are vncorrupt secondly God doth set by these of the minde thirdly holy women haue thus tired theÌ„selues especially Sara the mother not onely of the maides but of Christian wiues also for first when he saith Let the hid man of the hart be vncorrupt he secretly implyeth that the other attire that is outward is corrupt as Iames saith Your ritches are corrupt So he saith Your garments Iam. 5. 1. are Moth-eaten Now who would much affect those things that will perish either by naturall or accidentall meanes but vertue is vncorrupt and shall not perish when he saith this inward attire of meekenes before God is a thing much set by he meanes that God cares not for the other Dauid saith he delights in no mans legges much lesse in his stockings men may peraduenture esteeme the other but God esteemes this for God sees not as man sees man lookes on the outward appearance but God
beholdes the hart now a christian must seeke to approue himselfe to God not so much to men some gentlewoman when she hath put on silke veluet fine linneÌ„ feathers gold siluer pearles and such braue things doth imagin that those things do much coÌ„mend her wheÌ„ they do discommend her shew her pride exces wantoÌ„nes corrupt mind but if she haue inward vertues especially a meeke spirit this is before God and godly people a thing much set by because it is apparrell of the Lords owne making but wheÌ„ women haue such stirring affections as they wil chat and chide it out when any thing is spoken or done by their husbands that they like not God cannot abide it therfore although infidels do in their apparrell in al things seeke but to please men yet christians must seeke to please God His thiâ—â—e reason is taken from the example of holy women as Paul in the same point refers the 1. Cor. 11 CorinthiaÌ„s to the example of the churches good women that then did liue so Peter refers them the example of good women that are dead a record whereof they might haue in the scripture God hath not only giueÌ„ vs rules but that we might be sufficiently incouraged to follow vertue and be left without excuse if we do not he hath left vs examples both of men and women that haue shewed vs the way of vertue Many will alledge the examples of the fathers to follow them in their vices but their faultes are set downe to shew the frailty of man that wee may take heede of them and to shew the mercy of God that wee might learne to rise out of them onely their vertues are set downe that we might followe them Therefore when we will follow any man or woman wee must looke the thing bee good that we follow secondly that it bee good for vs for that may bee good in one that is not in another as it was a good thing in Abraham to offer his sonne in sacrifice because he had a commaundement for it but it was euill in other that did it without warrant thirdly wee must looke the thing be good when we doe follow it The fathers did well in worshipping God on the mountaines and highe places but when God had erected his Temple they did euill that did so The Papistes do much vrge the examples of the fathers but they meane Augustine Ierome Barnard those but they speake not of Abraham Isaac Iacob and those but if the authority of fathers should mooue vs then those that are most ancient do most deserue the name of fathers must mooue most Againe the Papistes speake of the vertues of good men and women to mooue vs to worship them and not to follow them but if they be vsed to that end they cease to bee examples that are for immitation and not for adoration when we speake of this or that vertue some say these are good things if we could practise them why Abraham was faithful Ioseph was chast Iob was patient Ionathan was louing the Centurion was humble Cornelius was charitable Sara was meeke why should not we Some will saye these were rare men and women but they are not set downe to be wondred at but to be followed how came they to be so excellent but by the grace of God the grace of God is able to make vs like them yea like God himselfe if we will vse the meaneâ— of grace as they did those that would be like the Saints in glory must labour to be like them in vertue and as in other places of Scripture the holy Ghost commendes to vs the examples of holy men so heere the Apostle commendes to vs the examples of holy women because he speakes to women and if any should desire a perticuler instance he meanes Sara because shee was one of the most excellent and yet she was not alone but there were many other like her in this that are gone before and so must those that followe after Therefore hauing spoken of the inward vertues of the minde as the most excellent ornamentes of Christian women especiallye meekenesse and quietnesse of spirit which they had some want of and stood in most need of being yoaked with Infidels he saith after this maner Holy women tyred themselues as Sara wee haue a prouerbe that which is farre fetcht and deere bought is good for Ladyes who care not for common things then let them labour for these vertues which are farre fetcht in respect of time foure thousand yeares agoe and in respect of place they come from heauen and from the holy land and as it is farre fetcht so it is â—eeâ—e bought it will cost some iourneyes to Sermons some prayers in your chambers some denying of your willes yea it was not onely worne of a great woman but it is so fine and precious a suite that it is neuer the worse for the wearing it will serue not onely the mother but also the daughters it is as good nowe as it was a thousand yeare agoe The fashion that the Apostle would haue Christian women to followe is an olde fashion Gentlewomen are euer seeking newe fashions but saith the Apostle Apparrell your selues with that that Sara did and rest in it there is no better If Besuliel and Saholiab were here they cannot worke and imbroyder so excellent and exquisite an ornament for you as this is Many women will keepe a thing that was their Mothers and weare it on high dayes then make you much of Saras atâ—yre that will teach you lesse to esteeme and rightly to vse outwarde and corporall things both for the belly and the backe especially make much of this Iewell of meekenesse that will fashion you to beare iniuries without falling into extremities and I warrant you your gowne will sitte neuer the worse on your backe but you shall seeme to them that can iudge a more goodlye woman then nature hath made any After this manner saith Peter did holy women attire themselues prophane women indeed as Jesabell who painted her face and trimmed her selfe that shee might take Iehu in her loue and those that Esay speakes of haue onely Esai 3. looked to the outwarde attyre and not regarded the graces of God but holy women as Sara haue principally respected the beautifying of their mindes If any shall obiect Sara had outwarde Iewels and costlye things it is true so may her daughters according as their calling and habilitie will suffer but shee did not accounte those thinges for her most necessary comely and chiefe ornamentes good women whatsoeuer outward ornamentes they weare they thinke themselues naked if they want grace to doe the duties of good Christians to God of good women to their neighbours and of good wiues to their husbandes Some women that set their mindes of gewgawes when they would defend any foolish or monstrous attire they say it is the fashion it may be the fashion of Heathen and prophane women