breeds carelessenesse and abatement of that holy feare and zeale should bee shewed in Gods service and it causeth the Name of God to bee blasphemed and the good way of God to bee 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 Ionab 2.8 And for the effects upon others they are divers For first by their example they doe 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 wee see many daughters made worse than their mothers Againe excesse in apparell causeth in many the oppression of their Tennants 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 wee not see many families destroied and overthrowne by these courses so as their posterity is utterly defeated of their meanes and inheritances by the ryot 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 aâ—â—eare to bee many waies 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 implies 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 we cannot name or to fall into dandling-lockes like to the haire of Russians the dressing is then vicious For Basil 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 the hanging of the haire below the forehead Plutarch records that the Romans when a woman was to be dressed at a wedding they 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 bee so ill how abominable is the use of strange haire that is haire that is not their owne This is generally condemned and Nazianzen amongst the Ancients sharpely 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 wee live and hath not an apparent comelinese and utility 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 alleadged so because it adornes not Such is yellow starch 3 All apparell and dressing is vicious when it is against shamefastnesse 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 the adultery betweene the breasts Hos. 2. Also against shamefastnesse is it when women leave the dressing proper to their sexe and goe attyred 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 Devill 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 poysoned with lust by thee whose sinnes thou art therefore guiltie 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 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 haughtines or contempt of others or hath the appearance of such evill in the judgement of others Isa. 3. 1. Thes. 5. 8 When it becommeth not good workes or hindereth them 1. Tim. 2.9 as when men restraine mercie to the poore or oppresse their Tenants or defraude other men onely to maintaine themselves or theirs in outward pompe and gallantnesse of apparell This is the horrible sinne of the Gentry in many places of this kingdome 9 When it is condemned and reproved by godly Ministers that are both wise learned for their testimony ought to be received 2. Thess. 1.10 and it is a vile sinne to vexe them and grieve them by our obstinacie yea though they were not able to make so full demonstration yet when they reprove such things out of a spirituall jealousie and feare they corrupt their hearers they ought to be heard Hebr. 13.18 1. Cor. 11.2.3 10 When the time that might be profitably spent is consumed by the tedious curiositie of dressing Ephes. 5.16 as it is with those that have not time for Gods worship in private or cannot come time enough to the Church or neglect their calling by being so long in dressing 11 When it dishonours the body of a man Col. 2. ult as when it is slovenly or sluttish or is taken up of meere singularitie and affectation of the praise of mortification and tends to restraine Christian libertie in others For no pretence may uncomely apparell be used for 1. Tim. 2.9 it is required that the apparell of women be comely for so the originall word signifies But especially uncomely apparell is then most vile when it is worne with a purpose to deceive as the Prophet complained of such as weare a rough garment to deceive 12 The puritie of a Christian life should avoide all dressings or fashions which had their originall from infamous persons
but for a mortall life And therefore this point shewes that godly men that seeke vertue and grace have chosen the better part and that we should all covet spirituall gifts with more earnest affections than worldlings doe outward riches And it shewes the happy estate of poore Christians they may be very rich for all their poverty outward Revel 2.8 neither may hypocrites please themselves with saying they are rich Rev. 3.17 for God will discover their counterfeit wares And in generall wee may hence gather that the richest men in the Parish are vertuous men Doct. 4. It is evident from hence that God sees the spirits of men our hearts are all open and manifest before him Ier. 17.9 1. Kings 8.39 1. Sam. 17.7 Heb. 4. â— And this must needs bee so because God is omniscient 〈◊〉 â—ye and sees all things The Sunne may cease shining but God cannot cease seeing secondly because God formed the hearts of all men and therefore must nees know them Psal. 33.15 thirdly because God by his providence doth specially watch over the world of spirits and daily visits mens hearts Iob 7.18 Psal. 17.3 and receives presentments of all abuses He daily tryes the hearts and reines and weighs the heart of man Pro. 21.2 And therefore the use should bee divers first to teach men to labour for inward and secret goodnesse aswell as outward and in open conformity and to bee affraid of sin in secret for no darknesse can hide from God the day and night are all one to him and though no eye of man see thee yet art thou alwaies before the eye of God Wee should therefore keepe our hearts with all diligence Pro. 4. 23. And it may be a great comfort to the godly against all the scornes and censures of the world that traduceth them as hypocrites for God sees their hearts yea it may comfort them against the imperfections of their workes for God seeth the preparations and desires of their hearts and that they would faine doe better But especially this is terrible to wicked men for if God see the hearts of men in what case are they that have such evill hearts Ob. Why will some one say what fault can God finde with our hearts Sol. God sees the deadnesse and dulnesse that is in thy heart in his service He sees thy distractions and how far off thy heart is from him when thou drawest neere to him with thy lipps he sees thy hypocrisie and securitie and thy double and divided heart he sees thy carnall cavils and the boyling risings of thy heart against him and his truth he sees thy fearefulnesse and unbeleefe and the uncircumcision of thy heart thy unteachablenesse and forgetfulnesse he sees all the vanities and errours of thy imaginations all thy lusts and passions and wicked desires and all that frame of thy imaginations that are only evill continually he sees thy filthy nakednesse and all the Idols thou entertainest in thy heart and therfore if thou wilt not perish in the eternall abomination of God make hast to wash thine heart from wickednesse and seriously to repent of the sinnes of thy spirit Lastly the scope of this place teacheth us distinctly That God makes a great reckoning of such men and women as have meâ—ke and quiet spirits There is reason for it Because a quiet minde is like to Gods minde which is never stirred nor moved from everlasting to everlasting but is alwayes the same and because where the spirit iâ— meeke and quiet there all sinne is mortified and everie good gift and grace doth prosper And this should be a great encouragement to all such Christians and in particular to christian Wives that are meek and live quietly with their husbands for though their husbands should not love them the more or esteeme of this grace hence they may see that God will like them much the better for it and they are very comely and richly clothed in Gods sight Vers. 5. For even after this manner in time past did the holy women which trusted in God tyer themselves and were subject to their husbands Vers. 6. As Sarah obeyed Abraham and called him Lord whose daughters ye are whiles yee doe well not being affraid of any terrour IN these two verses is contained the confirmation of the Proposition exhorting wives to be subject to their owne husbands vers 1. And this is made good by two reasons both taken from example the one in generall from the practise of holy women of ancient times that did so carry themselves towards their husbands vers 5. the other in particular from the practise of Sarah the mother of faithfull women vers 6. The example generally considered vers 5. is described and commended sixe wayes First for the maner of it It was in this maner that is just according to the precept now given by the Apostle Secondly for the antiquitie of it It was so in old time Thirdly for the subject persons in whom it was found viz. not only women that did so but the holiest women Fourthly for the cause of it viz. 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 Thâ—s of the order of the words Before I enter upon the particulars diverse 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 wee might be examples to others Tim. 4.11 Matt. 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 done before men Matt. 5. 16. Secondly wee 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 works and we should hold forth the patternes of sound practise 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. 8.1.6 c. Which should worke an 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 the profession of Religion or profite others as Wisedome mercie meekenesse 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
the children of one father that is God and all borne of the immortall seed of the Word 2 That they are neere a kinne as neere as mothers and daughters or as brothers and sisters as Christ said of his kindred Matth. 12.49 50. Here are no cousins removed 3 That this kindred doth conferre a reall honour upon every Christian so as the Christian wives are as truely great as if they were immediately descended out of Sarahs womb 4 That God himselfe doth seriously acknowledge this kindred and lookes upon the meanest Christian as truly allied to the greatest Worthies have ever beene in the world 5 That this neerenesse of consanguinitie is not a jot altered by the distance of hundred of yeares as in the Apostles time the glorie of alliance with Sarah did shine in Christian women the reason is Because the root of this consanguinitie is ever alive which is Christ. 6 That Christians are not borne to this kindred but made so Godly women were not borne daughters of Sarah but became so after their new birth 7 That that which breeds this spirituall kindred is not being Gossips at the Font nor no carnall propagation Rom. 9.8 but Faith Rom. 4.16 and well-doing as this Apostle saith in this Text. The use may be first to comfort godly Christians against the want and losse of carnall kindred and to teach us all to honour such as are truely godly for they are the onely excellent ones and have the greatest and best kindred in the world Yea we should preferre our godly kindred before our carnall in the dearenesse of our love and the godly should shew all dueties of love one to another as they that are mothers and daughters brothers and sisters in the Lord and so should stand one for another as men would doe for their carnall kindred A second doctrine may be noted from hence That all Christians are not alike in gifts some are mothers some are daughters As it is in the body of a man all the members are not of like honour or use though all serve for the good of the bodie 1. Cor. 12. Which should teach those of greater gifts not to despise those of lesser gifts and those of lesser gifts to honour those of greater gifts and both sorts to praise God for the gifts they have having nothing but what they have received and to be a daughter of Sarah being sufficient to get the blessing that Sarah had her selfe So long as you doe well Observe hence 1 That Christians obtaine not the proper priviledges of communion of Saints unlesse they doe well None but Christians that leade a holy life have the honour of true spirituall kindred with Christ and the Saints Matt. 12.49 50. Wicked Christians are a kinne to the Divell 2 That we are bound only to imitate that which is good in the Saints not their sinnes They must follow Sarah in her well-doing they must not imitate her in her frowardnesse Gen. 16.5 nor in her bold aâ—venturing of her chastitie though it were upon pretence of saving her husbands life Gen. 12.11 12. And this condemnes those women that so wilfully alledge the examples of others to uphold them in such behaviour as their owne consciences tell is naught 3 It is imported here that some women may doe well for a time and yet prove verie naught afterwards Some begin in the spirit and end in the flesh Some women are at first quiet sober loving to their husbands good house-wives c. and yet after a time they grow froward excessive in apparell dyet and the like imperious such as slight their husbands idle wastfull and carelesse of the duties they should doe in the family They are condemned of themselves and shall rise in judgement against themselves their first works condemne their last 4 In generall we may here note That it is not enough to doe good but we must see to it that what we doe be well done Quest. What can come to a good action to make it ill Answ. Impenitencie in any sinne will staine any action though it be in it selfe never so good Esa. 1.13 16. 2 An ill end will defile a good action to doe it of purpose to be seene of men Matth. 6. or as men-pleasers in the case of wives or servants or subjects c. 3 Vnbeleefe makes all actions ill Whatsoever is not of faith is sinne when we eyther know not the warrant of it or beleeve not Gods acceptation 4 Rashnesse and indiscretion marres good actions Prov. 19.2 when men have not respect to the circumstances of well doing or the provision should goe to it when good duties are done rudely and without respect of due time and place c. We should be wise to doe good Rom. 16.19 5 Vnwillingnesse defiles a good action when it seemes evill to us to serve God Iosh. 24.14 when our works are dead workes Heb. 9.14 Deut. 28.47 6 When the fruit men beare is not their owne fruit as if a King will offer sacrifice or women preach or the like And so when wives doe not the duties of wives though they did never so much good other wayes yet they have not the praise of well doing unlesse they doe their duties to their husbands the like may be said of Magistrates Ministers Husbands Parents Servants c. 7 Confidence in the flesh marres good dueties when men trust to their owne wits reason skill or any gifts and doe not all they doe in the name of Iesus Christ. Col. 3.17 Phil. 3.3 and in particular conceitednesse and to be wise in themselves and proude will marre any action All should be done in meekenesse of wisedome 8 Inconstancie shames any action when we are wearie of well doing or wavering or decline and goe backwards their righteousnesse being as the morning dew Quest. Can any thing wee doe be well done seeing all our righteousnesse is as a menstruous cloth Esa. 64.6 Answ. Our workes in themselves are none well done but by Gods indulgence assured unto us in the new Covenant Where h. 1 Accepts the Will for the Deed. It is well done when our desire and endevour is to doe it as well as we can 2 He beholds the worke in Christ and for his intercession passeth by the evill that cleaves to our best workes 3 He regards it as proceeding from his owne Spirit in us who causeth us to doe good and worketh our workes for us as in the instance of prayer Rom. 8.26 Thus of the fourth observation Doct. 5. From the manner of the terme in the originall which hath a continuall respect to the present time and imports a continuall well doing I note That a Christian should strive to be alwayes doing good he should let no time passe without well doing 2. Tim. 2.21 2. Cor. 9.8 Psal. 106.2 Col. 3.10 1. Thess. 5.15 1. Tim. 5.10 And that for many reasons 1 Because he hath so little a time left to work in He should walke in the light
6. as also of the worth of mercy it is bettter than sacrifice Mat. 9.13 and of the originall of it God is the father of mercies 2. Cor. 1.3 and of the use of it it prooves us to be the true brethren and true neighbours Luke 10.37 and of the great profit of it for they that are mercifull shall obtaine mercy Mat. 5.7 and to give to the poore is but to lend to the Lord and so there is no usury can be so gainful as this of laying out of our estates for the reliefe of the poore Thus of the right bowells of mercie Be courteous Courtesie is the fift thing required in our conversation one towards another This is exacted in other Scriptures as Eph. 4. ult Tit. 3.2 Col. 3.12 this is called by the title of comitie and kindnesse Now that wee may know distinctly what is meant by courtesie I will shew both what it comprehends and what it hath not in it It comprehends divers things as 1 A willing saluting of those Christians wee meete 2 A conversation void of harshnesse sullennesse intractablenesse scornefulnesse clownishnesse churlishnesse desperatenesse or hardnesse to please 3 In matters of offence it makes the fairest interpretations and forgives heartily and cheerfully Eph. 4.32 4 In entertainment it is free and hearty and loving Act. 28.7 5 In hearing others speake it is patient and willing Act. 24.4 6 In giving honour it preferreth others almost of all sorts 7 In moderating authoritie over inferiours so as to bee better towards them than they can require Thus of the courtesie of the Master to his Servants 1. Pet. 2.18 But yet wee must know that under pretence of courtesie wee must not hold needlesse conversation with the wicked nor any way countenance or honour open notorious offenders nor use a promiscuous respect of good and bad all alike nor unadvisedly contract any speciall familiarity or friendship with persons unequall or unmeet nor rashly discover secret things to all wee meete withall The use should bee to teach all Christians to make conscience of this vertue seeing God requires courtesie as well as pietie and the contrarie causeth the good way of God to bee evill spoken of And besides the Apostle imports here that a courteous conversation may preserve us from many troubles But yet let men be againe warned not to rest in meere complements and outward formalities but practise such a courtesie as is joyned with the right bowells of mercy good works which may bee observed from the coherence Especially let all true Christians abhorre that dissimulation that men should salute willingly and speake faire and use men with great kindnesse and yet plot malice and mischiefe in their hearts and speake evill behinde mens backes and secretly labour to subvert other men who are deceived by their complement and mistrust not their envy or malice and withall men should avoid complementing with others when it is for the compassing of their owne ends especially when they are sinfull as was the practise of Absolon when he aspired to the kingdome And thus of the directions the Apostle gives for the avoiding of trouble as they concerne our conversation towards the godly Vers. 9. Not rendring evill for evill or rayling for rayling but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing REnder not evill for evill Now followes the directions for our carriages to wicked or unreasonable and injurious men and so if wee would live in peace and out of trouble wee must take heede that wee be not provoked by them to revenge or reviling Where observe 1 That wicked men are naturally bent to doe evill and to be injurious and to revile others especially the godly Psal. 36.3.4 Destruction and misery are in their waies and the way of peace they have not knowne and their throate is an open Sepulchre their mouths are full of cursing and bitternesse Rom. 3.13 14 16 17. The poyson of Aspes is under their lippes The use should be therefore to teach godly men to provide for it wheresoever they live in this world they must looke for it to be abused and reproached they may think to live safely in a wildernesse as well as to live without receiving injurie from carnall and prophane men God can restraine the very Lyons that they should not fall upon Daniel and he can cast a feare upon the wicked that they shall not attempt injury against the godly but though God doe thus at sometimes yet hee will not bee bound alwaies to doe it Secondly this should teach such as desire to live in safety to avoide all needelesse conversation with the wicked for though at the first thou mightest thinke they were of faire carriage and would doe no wrong yet after a time they will shew their nature especially if they see they cannot draw thee to runne with them into the same excesse of sinning And thirdly as any desire to have evidence to their owne soules that they are become new creatures and have new natures so they should shew the proofe of it hereby viz. by avoiding all injurious courses and reproachfull and bitter words 2 All private revenge is forbidden or it is unlawfull to render evill for evill 2. Thes. 5.15 the Apostle saith See that no man recompence unto anie man evill for evill Note there three things first that he gives this as a speciall charge as a thing most hatefull or ill-beseeming a Christian. Secondly what he saith No man must doe it Great men have no more liberty by private quarrels to revenge their dishonour or hurt than meane men Thirdly that he saith To no man we must not render evill to any man of any religion condition or estate whatsoever the injury bee So Rom. 12.17 the like charge is given and two excellent reasons against private revenge One because vengeance belongs to God onely It is his office And it is best God should revenge because he gives recompence to every transgression and besides he gives a just recompence Heb. 2.2 whereas men that will perform their owne revenge give or seeke many times an unequall revenge as when our Gallants will have bloud for a reproach this is not equall that a mans life should be taken for a supposed wrong to their reputation And further God hath never failed to execute vengeance whereas men many times faile and cannot perform the revenge they seeke but rather the contrary Gods vengeance falls upon them for taking his office out of his hands as many of those that seeke the bloud of others in revenge lose their owne Heb. 10.30 Also it is worth the noting that in that place to the Romans the Apostle addes another reason against private revenge which greatly crosseth the proud and passionate spirits of our times and that is couched in these words Be not overcome of evill but overcome evill with goodnesse which words imports that he is overcomne and hath lost his honour that will revenge and
Pet. 2.6 5 If thou have a spirit without guile Psal. 32 2. and that will appeare 1 By thy desire to be godly and religious more than to seem so Rom. 2.26 2 By thy desire to be ridde of all sinne and to be turned from all thy transgressions Ezech. 18.30 setting thy selfe against thine owne iniquity 2. Sam. 22.24 If thou feele a combat within thee the spirit striving against the flesh aswell about inward sinnes as outward against the very evill that cleaves to thy best workes and against those sinnes that thou hast most loved or have been most gainefull or pleasing to thee Gal. 5.17 3 This will be clearer if thou desire to forsake thy sins in thy youth or prosperity while thou couldest yet securely commit them 4 If thou keepe thy goodnesse in all companies aswell when thou art absent farre as when thou art present with such as are religious Phil. 2.12 doing righteousnesse at all times Psal. 106.2 6 If thou love the house of God above all the places in the world and that thy thirst after the meanes continue and last and bee renewed after the foode of thy soule as thy stomacke is after thy bodily foode Psal. 26.8 84. Iob 23.12 Psal. 119.20 7 If thou honour them that feare the Lord and are religious above all the people in the world discerning betweene the righteous and the wicked contemning vile persons and joyning thy selfe to the godly as the people thou wilt live and dye with and as the best companions of thy life Psal. 15. Mal. 3.17 Psal. 16.3 1. Iohn 3.14 8 If the vaile be taken off thy heart so as thou canst heare as the learned and understand spirituall doctrine that before was harsh and foolishnesse to thee 1. Cor. 2.14 2. Cor. 3.15.16.18 Esa. 51.6 9 If thou finde that thou canst not sinne Marke it the Apostle Iohn saith he that is borne of God cannot sinne hee meanes he cannot sinne as he was wont to doe for either God crosseth him still and hinders him or hee findes that hee cannot affect his sinne so heartily or commit it with his full consent or with his whole heart as hee was wont to doe 1. Iohn 3.9 the power of sinning is marred and dissolved in him Now that this worke may prosper if you find your selves any way effectually wonne be advised then to look to these rules following 1 Take heede of smothering of doubts aske the way to Heaven and seeke resolution in things of so high importance as your Vocation Iustification Sanctification and Salvation are Ier. 50.4 2 Looke to it what teachers and what doctrine you heare choose that foode for your soules that is most wholesome be not carryed away with the inticing words of mans wisedome 3 Be carefull to humble your soules in secret judging your selves for your sins before the Lord. Be not sleighthie in this great worke though you have repented yet repent still till your hearts be fully setled and the power of your corruptions broken rest not upon common hopes or probabilities or the good opinion others have of you but lay a sure foundation for your owne faith and hope Ier. 31.20 4 Come constantly to the light that it may be manifest that your workes are wrought in God and let the Word of God be the light to your feete and lanthorne to your pathes Iohn 21.22 Psal. 50. Gal. 6.16 What remaines uow but that I should beseech you to turne unto God withall your hearts Give your selves to God he will keep that which you commit to him till the day of Christ. Let not our words be as water spilt upon the ground Oh that the Lord would bow the Heavens and come downe amongst you and take possession for himselfe and perfect the worke he hath begunne in some of your hearts Remember the covenant you have made with God in the Sacrament made it I say over the dead body of your Saviour Now is the axe laid to the roote of the tree now or never bear fruite This is the day of salvation say you This is the day the Lord hath made for our conversion God is gracious if you turne to him with all your hearts and just if you prove false in his covenant Though grace in you be but as the smoaking flaxe yet it shall not be quenched the Lord establish his worke If you hold out to the end you shall be saved That they which obey not the Word The persons that may be wonne are described by these wordes as a Periphrasis of carnall persons men that are not in Christ and so may note either such husbands as were Gentiles or such husbands as were carnall Christians If by those Husbands be meant unbeleeving Gentiles a question may be asked viz. how the Gentiles are said to disobey the Word of Cod seeing it was never given unto them For answer we must understand that at this time the Word was brought among the Gentiles by the Apostles and other Ministers of the Gospel and therefore now they are bound to obey it aswell as any others and this was the condemnation of a world of them that light was come amongst them and they loved darknesse rather than light Otherwise considering the Gentiles without the Law brought to them they shal be judged not by the Law written which they had not but by the Law of nature which they had in their hearts Rom. 2.15.16 Now if by these wordes bee meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses wee may then note That the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had neede of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must bee fetched from the field into the barne but that is not inough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his minde at best but hee that will bee changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the Word of God By the word hee meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many doctrines may be hence observed 1 The Scripture is God's Word because God thereby doth expresse the sense of his minde as men doe by their wordes The Scripture is not the word which God the
more securely he imprisons the truth and layes hold upon all the principles in his head that might any way disturbe his course in sin and locks them up in restraint Rom. 1.18 3 He resists the spirit and proclaimes enmitie to God and gets out of the way that so the heart may be farre from God and further the more to provoke God hee chooseth strange gods which he daily entertaines and gives unto them what is due unto God These are they are called by the Prophet the Idols of the heart Ezech. 14. And finally he is the author of all the mischiefes are done by the outward man for it is he that gives wicked lawes to the members and makes the outward man doe all the villanies we see are done in the world Matth. 15. Rom. 7. And as he is most wretched in what he is and doth so is he in what he suffers for first he is smitten with a most wofull Lethargie alwayes given to sleeping and in danger to go to Hell in any of these sleepes And besides hee lives in the darke it is alwayes night with him he never sees day Rom. 13.11 and besides the Divell possesseth him and hath raised strong Holds and fortified himselfe within him 2. Cor. 10.4 and lastly he is an abomination to the Lord. As nothing is more esteemed of God than the man of the heart if hee be right so nothing is more loathsome to God if he be wicked Prov. 11.20 Now for the fift point If any aske What must be done that the man of the heart may be mended and made right I answer 1 The heart must bee prepared prepared I say to returne to God 1. Sam. 7.3 Now the heart is prepared two waies first by a sound confession of the sinnes of the heart when a man acknowledgeth the plague of his evill heart before God 1. Kings 8.38 secondly by earnest prayer to God to direct the heart and set it in order and bow it and incline it to goodnesse 2. Thes. 3.5 Now it is certaine that even these workes of preparation are not neglected of God for hee heareth the preparations of the heart Psal. 10.17 2 It must be stored with sacred notions and knowledges out of the Word of God The Law must bee written in the heart the Word of God in the sound knowledge of it must be hidden there Psal. 119.11 Ier. 31.33 Esay 51.7 for these sacred notions have a power to master and order the heart 3 It must be washed and purified It must bee soundly rinsed in the teares of true repentance and then it will become very acceptable to God through the merits of Christ and his mediation Iames 4.8 Ier. 4.14 God greatly delights in the heart when it is broken and contrite Psalme 34.19 147.3 51.17 Now for the last point The man of the heart is then right whe 1 It is true Heb. 10.22 that is when it is without the guile of fraud and dissimulation when it is as it seemes to be in religion when it had rather bee good than seeme so 2 It is cleane for blessed are the pure in heart Mat. 5. Psal. 51.12 24 4. It is a â—igne the man of the heart is right when it is freed from the liking and residence of naturall filthinesse it was given to and when that continuall frame of vile thoughts and lusts is dissolved especially when it strives after inward purity aswell as outward 3 When it is sound in Gods Statutes Psal. 119.80 and so it is first when it is carefull to get warrant for every action from the Word and seeketh doctrine and instruction to that end comes to the light Pro. 15.14 18.15 Secondly when it submitteth it selfe to the forme of doctrine into which it is delivered The heart is sound in the Word when a man doth from his heart consent to obey and striveth to follow the directions daily given out of the Word Rom. 6.17 especially when it is perfect with God and so it is when it is a willing heart and hath respect to all Gods commandements and desires to live in no sinne 1. Chron. 28 9. 4 When the full purpose of the heart is to cleave to God for ever Acts 11.23 And thus of the man of the heart or what is to bee apparelled and adorned With what it must be adorned followeth and in generall it must bee adorned with that which is incorruptible In that which is not corruptible Foure things may be noted in these words two of them are implied two of them more expresse Doct. 1. That the things belonging to the outward man are corruptible All things that concerne him are so for first his substance is corruptible All flesh is grasse 1. Pet. 1. 24. so Iob 14.1.2 and besides all his glory is as the flower of the field His riches pleasures honour strength beauty health and all he any way accounts his glory it all will corrupt for either vanity will consume it or violence will take it away 1. Pet. 1.24 1. Iohn 2.17 Mat. 6.19.20 All earthly things are vanity and vexation of spirit as Salomon shewes in the whole booke of Ecclesiastes Now if worldly things bee corruptible things then in generall we should all learne divers lessons first not to set our affections upon these things here below we should not set our hearts upon that which we cannot keepe long All we have though it bee not yet corrupted yet it is all corruptible why should wee then make such hast to bee rich especially why should wee trust upon uncertaine riches Secondly seeing we shall have these things but awhile we should use them as such things as we cannot enjoy long and so we should take our part of them in a sober and Christian freedome while we have them Psal. 49. 18. Eccles. 9.7.10 and especially wee should employ them to the best uses wee can And the best use to put worldly things to is either to make friends with them by liberality to the poore Luke 16. or to buy wisedome with them by spending freely for the procuring of the meanes of salvation for our selves or others Prov. 17.16 and in generall the chiefe use of them is by them to make our selves rich in good workes 1. Tim. 6.19.20 Thirdly seeing earthly things are corruptible we should not envie the prosperity of wicked men that abound not in any thing will tarry long with them All their portion is in these things that will away Psal. 37.1 2. 49 15 16. 18. Lastly wee should all therefore bee of Moses minde rather to suffer affliction with Gods people that shall possesse eternall things than with the wicked to enjoy the pleasures of sinne for a season Heb. 11.26 And in particular both poore and rich may bee instructed hereby for rich men should not glory in their riches but rather rejoice if God have made them low by true grace which will last for ever Iames 1.9.10 1. Tim. 6.17.20 and poore