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A VVEDDING SERMON.
A WEDDING SERMON.
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LVKE 1. 6. And they were both iust, and walked in all the commandements and ordinances of the Lord without reproofe.
LUKE 1. 6. And they were both just, and walked in all the Commandments and ordinances of the Lord without reproof.
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AS IOHN himselfe was a forerunner of Christ in his person and office, so the Euangelist S. Luke beginning his holy storie, maketh the conception of Iohn, forerun the storie of the conception of Christ:
AS JOHN himself was a forerunner of christ in his person and office, so the Evangelist S. Luke beginning his holy story, makes the conception of John, forerun the story of the conception of christ:
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betweene which two was not an obscure correspondence.
between which two was not an Obscure correspondence.
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For first, both of them were predicted and promised by an Angell, who described both their persons, both their offices,
For First, both of them were predicted and promised by an Angel, who described both their Persons, both their Offices,
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and gaue them both their names.
and gave them both their names.
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Secondly, both their conceptions were miraculous by the mightie power of God, transcending all the strength of nature.
Secondly, both their conceptions were miraculous by the mighty power of God, transcending all the strength of nature.
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Thirdly, both of them borne of vnlikely persons, the one of a Virgine against nature, the other of an old barren woman beyond nature.
Thirdly, both of them born of unlikely Persons, the one of a Virgae against nature, the other of an old barren woman beyond nature.
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Fourthly, both of them were to be borne after a new and vnusuall natiuitie:
Fourthly, both of them were to be born After a new and unusual Nativity:
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first that the strange conception of the one, might be somewhat more credible by the other:
First that the strange conception of the one, might be somewhat more credible by the other:
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and secondly, that both of them might by all men be conceiued to become most eminent persons, of extraordinarie spirit and seruice in the world, who after so extraordinarie manner came into the world.
and secondly, that both of them might by all men be conceived to become most eminent Persons, of extraordinary Spirit and service in the world, who After so extraordinary manner Come into the world.
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For so when Iohn was borne, the neighbours asked. What manner of child shall this be? verse 66.
For so when John was born, the neighbours asked. What manner of child shall this be? verse 66.
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Now our Euangelist stayeth a great while in the confirmation of Iohns extraordinarie conception and honourable birth for these reasons.
Now our Evangelist stays a great while in the confirmation of Iohns extraordinary conception and honourable birth for these Reasons.
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First, because his calling was to be extraordinary, he was to be a man sent from God.
First, Because his calling was to be extraordinary, he was to be a man sent from God.
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Ioh. 1. 6. not called by man, but by God immediatly.
John 1. 6. not called by man, but by God immediately.
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Secondly, his office was to be a witnesse of the truth, and that all men through him might beleeue.
Secondly, his office was to be a witness of the truth, and that all men through him might believe.
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v. 7. And because the truth of a testimonie dependeth vpon the worth of the witnesse:
v. 7. And Because the truth of a testimony dependeth upon the worth of the witness:
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to adde more authoritie to Iohns testimonie, he sheweth the person to be an extraordinarie man, in holinesse and honour,
to add more Authority to Iohns testimony, he shows the person to be an extraordinary man, in holiness and honour,
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and therefore most faithfull, and worthie of all credite and highest respect. Thirdly, Iohn was to be the first witnesse and publicke Preacher in the new Testament,
and Therefore most faithful, and worthy of all credit and highest respect. Thirdly, John was to be the First witness and public Preacher in the new Testament,
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yea to be the forerunner and immediat seruant of Christ. Hence is he called Iohn by the Angell:
yea to be the forerunner and immediate servant of christ. Hence is he called John by the Angel:
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which word signifieth fauour or grace: first because he was bestowed by Gods speciall grace on his parents,
which word signifies favour or grace: First Because he was bestowed by God's special grace on his Parents,
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when they were old, and by the course of nature could not expect him: secondly, because he was to be the first Preacher of grace in the new Testament.
when they were old, and by the course of nature could not expect him: secondly, Because he was to be the First Preacher of grace in the new Testament.
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Next therfore it was to insist in the large and honourable mention of so neare a seruant to Christ:
Next Therefore it was to insist in the large and honourable mention of so near a servant to christ:
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seeing the more honourable the seruant is, the more is the glorie and eminencie of the maister.
seeing the more honourable the servant is, the more is the glory and eminency of the master.
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Fourthly, because the faith of the Church was to leane vpon this testimonie of Iohn: therefore is the Spirit of God more industrious to make his witnesse certaine, and leaue it most infallible.
Fourthly, Because the faith of the Church was to lean upon this testimony of John: Therefore is the Spirit of God more Industria to make his witness certain, and leave it most infallible.
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Now among other arguments of Iohns commendation, he is in the words read, commended by the worthinesse of his parentage.
Now among other Arguments of Iohns commendation, he is in the words read, commended by the worthiness of his parentage.
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For first both his parents are named, his father was Zacharie, that is, one mindfull of God:
For First both his Parents Are nam, his father was Zacharias, that is, one mindful of God:
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his mothers name was Elizabeth, which signified God is my rest, and it appeareth they were not vnanswerable to their names.
his mother's name was Elizabeth, which signified God is my rest, and it appears they were not unanswerable to their names.
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Secondly, both of them were of an holy stocke and progenie.
Secondly, both of them were of an holy stock and progeny.
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He was of the order and stocke of Aaron, and she was of the daughters of Aaron: and so both of them were well descended.
He was of the order and stock of Aaron, and she was of the daughters of Aaron: and so both of them were well descended.
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Thirdly, both of them were as holy in their owne persons, as in their parentage:
Thirdly, both of them were as holy in their own Persons, as in their parentage:
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For both of them were iust before God, and walked in all the commandements and ordinances of the Lord without reproofe.
For both of them were just before God, and walked in all the Commandments and ordinances of the Lord without reproof.
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Both of them were iust ] First, neither of them was without infirmitie, neither of them without sinne.Both of them were just ] First, neither of them was without infirmity, neither of them without sin.
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Secondly, neither of them was legally iust, which requireth whole conformitie of the whole man, to the whole Law,
Secondly, neither of them was legally just, which requires Whole conformity of the Whole man, to the Whole Law,
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and that in the vtmost perfection.
and that in the utmost perfection.
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Thirdly, neither of both were iust, or iustified by workes, and much lesse by meriting or desert.
Thirdly, neither of both were just, or justified by works, and much less by meriting or desert.
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For why then was Zacharie presently strucke dumbe for his vnbeliefe, verse 20. Or if that which the Rhemists on this place were true:
For why then was Zacharias presently struck dumb for his unbelief, verse 20. Or if that which the Rhemists on this place were true:
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what did Zacharie here in the Temple offering sacrifice, first for his owne sins, and then for the peoples:
what did Zacharias Here in the Temple offering sacrifice, First for his own Sins, and then for the peoples:
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if he did so perfectly fulfill the Law as they say? How then were they both iust? A. Both were iust Euangelically.
if he did so perfectly fulfil the Law as they say? How then were they both just? A. Both were just Evangelically.
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First by imputation, to both of them was Christs iustice imputed:
First by imputation, to both of them was Christ Justice imputed:
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so as though both of them laboured vnder their personall infirmities, yet God for Christs sake did not impute their sinnes vnto them.
so as though both of them laboured under their personal infirmities, yet God for Christ sake did not impute their Sins unto them.
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Secondly, by acceptation God did approue them both for iust and righteous persons, beholding them in the couenant of his loue:
Secondly, by acceptation God did approve them both for just and righteous Persons, beholding them in the Covenant of his love:
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which accepteth of impure and vnworthie actions of his children as righteous and iust, and affordeth a large couer for their daily defects and frailties.
which Accepteth of impure and unworthy actions of his children as righteous and just, and affords a large cover for their daily defects and frailties.
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Thirdly, by inchoation, in that both of them being renewed by Gods Spirit, endeuoured to keepe all the commandements of the Lord,
Thirdly, by inchoation, in that both of them being renewed by God's Spirit, endeavoured to keep all the Commandments of the Lord,
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and were heartily grieued when they failed in their true endeuour. Fourthly, by the Lords iustification both were iustified by God from hypocrisie and raigning guile:
and were heartily grieved when they failed in their true endeavour. Fourthly, by the lords justification both were justified by God from hypocrisy and reigning guile:
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What they did, they did before God, in truth, and vnfainedly as in his sight, and by their fruites of faith both of them were iustified before men:
What they did, they did before God, in truth, and unfeignedly as in his sighed, and by their fruits of faith both of them were justified before men:
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who by their externall righteousnesse saw that their faith was sound, and themselues true beleeuers. The Pharises were righteous before men, but this is opposed to all pharisaicall iustice;
who by their external righteousness saw that their faith was found, and themselves true believers. The Pharisees were righteous before men, but this is opposed to all pharisaical Justice;
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they were both iust before God.
they were both just before God.
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Hence we note some obseruations. 1. As they were religious persons. 2. As they were married persons.
Hence we note Some observations. 1. As they were religious Persons. 2. As they were married Persons.
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The Lord approueth and honoureth godlinesse euery where:
The Lord approveth and Honoureth godliness every where:
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as in Zacharie and Elizabeth, and teacheth vs by his owne example, highly to esteeme of religious persons, as in Zacharias and Elizabeth, and Teaches us by his own Exampl, highly to esteem of religious Persons,
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and willingly & chearfully to speake of their graces.
and willingly & cheerfully to speak of their graces.
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To shew our owne louing affection to good persons and good things, for according to the abundance of the heart the mouth will speake, the shop is furnished out of the warehouse.
To show our own loving affection to good Persons and good things, for according to the abundance of the heart the Mouth will speak, the shop is furnished out of the warehouse.
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To encourage and promote grace in others whensoeuer we see it, for praise of vertue encreaseth it.
To encourage and promote grace in Others whensoever we see it, for praise of virtue increases it.
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Thirdly, to prouoke our selues and others to attaine the like graces, both for kind and measure.
Thirdly, to provoke our selves and Others to attain the like graces, both for kind and measure.
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Fourthly, to get a sure note of soundnesse in our selues, for it is a propertie of a good man to honour them that feare the Lord,
Fourthly, to get a sure note of soundness in our selves, for it is a property of a good man to honour them that Fear the Lord,
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and a sparke of the image and resemblance of the Lord himselfe. Note a difference of mens wayes from Gods, he commendeth nothing but his owne grace: they euery thing but this:
and a spark of the image and resemblance of the Lord himself. Note a difference of men's ways from God's, he commends nothing but his own grace: they every thing but this:
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men are by men commended and applauded for their wealth and good husbandrie, diligence in their callings,
men Are by men commended and applauded for their wealth and good Husbandry, diligence in their callings,
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and for their good hospitalitie and the like:
and for their good hospitality and the like:
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but if the Lord commend a man, he are he beginneth, as Neah. Thee haue I found righteous. And Abraham not so much for his hospitalitie wherein he exceeded, but for instructing his familie.
but if the Lord commend a man, he Are he begins, as Neah. Thee have I found righteous. And Abraham not so much for his hospitality wherein he exceeded, but for instructing his family.
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Women are by men commended for wealth, beautie, parentage, education and such naturall endowments. But if the Lord commend a woman:
Women Are by men commended for wealth, beauty, parentage, education and such natural endowments. But if the Lord commend a woman:
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it is the woman that feareth the Lord that shall be praised: and if Christ commend a woman, it shall not be Martha for her good houswifrie,
it is the woman that fears the Lord that shall be praised: and if christ commend a woman, it shall not be Martha for her good Housewifry,
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but Marie for choosing the better part.
but marry for choosing the better part.
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Many sinne against this rule, who prize not nor speake of the graces of God conferred vpon their brethren,
Many sin against this Rule, who prize not nor speak of the graces of God conferred upon their brothers,
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because either their hearts affect not grace, or because they enuie it, or else because they turne out this subiect, by blazing the wants and frailties of godly men,
Because either their hearts affect not grace, or Because they envy it, or Else Because they turn out this Subject, by blazing the Wants and frailties of godly men,
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or else by furthering some blots, and casting some staine vpon them.
or Else by furthering Some blots, and casting Some stain upon them.
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Our Lord Iesus contrarily affected, and commended euen shewes of goodnesse in the young man for example.
Our Lord Iesus contrarily affected, and commended even shows of Goodness in the young man for Exampl.
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3. Others make pietie and grace the buts to shoot all their venome and poysoned arrowes against, all their discourses runne against persons fearing God,
3. Others make piety and grace the buts to shoot all their venom and poisoned arrows against, all their discourses run against Persons fearing God,
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and their godly practises, that if diuels had tongues of their owne, thus would they employ them:
and their godly practises, that if Devils had tongues of their own, thus would they employ them:
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but not hauing them of their owne, they borrowed these mens to this purpose.
but not having them of their own, they borrowed these men's to this purpose.
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For Christ must be a butt and signe of contradiction still, not in his owne person only, but in his members also.
For christ must be a butt and Signen of contradiction still, not in his own person only, but in his members also.
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But against whom hast thou blasphemed? Or whom hath railing Rabsechie reuiled? Or where shall these arrowes shot against heauen light,
But against whom hast thou blasphemed? Or whom hath railing Rabsechie reviled? Or where shall these arrows shot against heaven Light,
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but vpon the head of him that shot them? Who euer aduanced himselfe in blasphemie against the God of heauen and prospered?
but upon the head of him that shot them? Who ever advanced himself in blasphemy against the God of heaven and prospered?
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Now as they were married persons, because our present errand calleth vs to this part, we may learne.
Now as they were married Persons, Because our present errand calls us to this part, we may Learn.
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In that both these persons were iust, and yet married, that marriage hindereth no man or woman:
In that both these Persons were just, and yet married, that marriage hindereth no man or woman:
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no nor the Ministers of God from being holy and iust before God and men.
no nor the Ministers of God from being holy and just before God and men.
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Zacharie a Priest here in his office in the Temple, in the action of sacrifice was a married man, and yet holy:Zacharias a Priest Here in his office in the Temple, in the actium of sacrifice was a married man, and yet holy:
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which could not be if the marriage of Ministers hindered their holinesse.
which could not be if the marriage of Ministers hindered their holiness.
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Elizabeth a Priests wife, yet commended by the Spirit of God for an holy and iust woman,Elizabeth a Priests wife, yet commended by the Spirit of God for an holy and just woman,
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and therefore the wiues of Ministers are set by God in the foremost ranke of Christ, holy, gracious and godly women.
and Therefore the wives of Ministers Are Set by God in the foremost rank of christ, holy, gracious and godly women.
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To detest that diabolicall doctrine and religion of Papists, which cannot be true, but this Scripture and many other must be false.
To detest that diabolical Doctrine and Religion of Papists, which cannot be true, but this Scripture and many other must be false.
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In that they hold, that first marriage is a being in the flesh, and an vncleane thing.
In that they hold, that First marriage is a being in the Flesh, and an unclean thing.
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For did God institute an vncleane thing, and that in Paradise before any sinne and vncleannesse was? Did Christ grace and honour an vncleane thing by his presence and first miracle? Is one of the Sacraments of their holy Church become on the sudden so vncleane a thing? Lyars haue great need of good memories.
For did God institute an unclean thing, and that in Paradise before any sin and uncleanness was? Did christ grace and honour an unclean thing by his presence and First miracle? Is one of the Sacraments of their holy Church become on the sudden so unclean a thing? Liars have great need of good memories.
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Secondly, that holy ministerie is as deadly a disease of marriage as the foulest adulterie, which onely ought to dissolue marriage.
Secondly, that holy Ministry is as deadly a disease of marriage as the Foulest adultery, which only ought to dissolve marriage.
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Thirdly, which opposeth marriage to virginitie as chaffe to wheate, or as euill to good:
Thirdly, which Opposeth marriage to virginity as chaff to wheat, or as evil to good:
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whereas Scripture opposeth not marriage to virginitie, as lesse good in it selfe, but as more inconuenient by the corruption of persons, or persecution of the times.
whereas Scripture Opposeth not marriage to virginity, as less good in it self, but as more inconvenient by the corruption of Persons, or persecution of the times.
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Neither do they oppose virgins to married persons (Reu. 19. 9) but to the filthy fornicators of that whore of Babilon.
Neither do they oppose Virgins to married Persons (Reu. 19. 9) but to the filthy fornicators of that whore of Babylon.
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Fourthly, which disauoweth marriage, but not lust, abandoneth Gods sacred ordinance according to nature, but not burning concupiscence and vnnaturall filthinesse, not to be named among Saints,
Fourthly, which disavoweth marriage, but not lust, abandoneth God's sacred Ordinance according to nature, but not burning concupiscence and unnatural filthiness, not to be nam among Saints,
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for it is one of their beastly and shamelesse constitutions:
for it is one of their beastly and shameless constitutions:
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that their Priesthood is not bound to put away an whore or Concubine, so it abiure a lawfull wife.
that their Priesthood is not bound to put away an whore or Concubine, so it abjure a lawful wife.
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Not to take any longer in this Sodomiticall sincke, we conclude with our text.
Not to take any longer in this Sodomitical sink, we conclude with our text.
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That marriage hindereth neither inward holinesse, nor the most holy externall duties neither priuate nor publicke.
That marriage hindereth neither inward holiness, nor the most holy external duties neither private nor public.
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Both were iust: An happie coniunction it is when two godly persons meet in marriage, of whom may be said: Both were just: an happy conjunction it is when two godly Persons meet in marriage, of whom may be said:
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both of them are iust, as Abraham and Sarah, Isaac and Rebecca, Priscilla and Aquila, Zacharie and Elizabeth.
both of them Are just, as Abraham and Sarah, Isaac and Rebecca, Priscilla and Aquila, Zacharias and Elizabeth.
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Here is an equall yoke when both are like minded and draw one way; both haue their names written in the booke of life;
Here is an equal yoke when both Are like minded and draw one Way; both have their names written in the book of life;
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when both are of one tribe and religion, as this couple was; when both worship the same true God;
when both Are of one tribe and Religion, as this couple was; when both worship the same true God;
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both care for the things of God; both intend the one thing necessarie; both are decked with the same graces, and both are heires of the same saluation;
both care for the things of God; both intend the one thing necessary; both Are decked with the same graces, and both Are Heirs of the same salvation;
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when both are fit and mutuall helpes, marriage becometh a sweete yoke.
when both Are fit and mutual helps, marriage Becometh a sweet yoke.
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When both are iust, the familie will be a little Church of God, a place of Gods worship, presence, delight, and blessing.
When both Are just, the family will be a little Church of God, a place of God's worship, presence, delight, and blessing.
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From such a coniunction is an expectation of a godly seede, and an hopefull posteritie to be left behind vs, to worship God in earth when we are gone hence,
From such a conjunction is an expectation of a godly seed, and an hopeful posterity to be left behind us, to worship God in earth when we Are gone hence,
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as from this gracious couple, descendeth Iohn a gracious sonne, of nearest seruice to Iesus Christ.
as from this gracious couple, Descendeth John a gracious son, of nearest service to Iesus christ.
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Let all that are to enter into this estate, consider what their first ayme ought to be:
Let all that Are to enter into this estate, Consider what their First aim ought to be:
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not on finest houses and riches, which are the inheritance of fathers, but a prudent wife which is the gift of God, that is a speciall and most choise gift of his loue:
not on Finest houses and riches, which Are the inheritance of Father's, but a prudent wife which is the gift of God, that is a special and most choice gift of his love:
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Seeke first for goodnesse, and for goods afterwards, faile in this rule and thou shalt buy gold too deare.
Seek First for Goodness, and for goods afterwards, fail in this Rule and thou shalt buy gold too deer.
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All married couples must learne and labour, to be both iust, both religious, and fearing God Wiues are as straightly bound to be religious as husbands, both must labour for Gods approbation, both must care to be spouses of Christ, both must striue to be in the couenant of grace, both must be married to faith, loue, godlinesse,
All married couples must Learn and labour, to be both just, both religious, and fearing God Wives Are as straightly bound to be religious as Husbands, both must labour for God's approbation, both must care to be Spouses of christ, both must strive to be in the Covenant of grace, both must be married to faith, love, godliness,
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and holinesse, both must seeke to be rich, beautifull and glorious within, as the spouses of Iesus Christ.
and holiness, both must seek to be rich, beautiful and glorious within, as the Spouses of Iesus christ.
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3. All married persons must aboue all things, loue, respect and cherish grace one in another:
3. All married Persons must above all things, love, respect and cherish grace one in Another:
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ground not thy loue vpon beautie, riches, portion, youth, or such failing foundations: but pitch it first in God and grace, and it will hold.
ground not thy love upon beauty, riches, portion, youth, or such failing foundations: but pitch it First in God and grace, and it will hold.
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Let it begin at the soule, and thence shew it selfe to the body.
Let it begin At the soul, and thence show it self to the body.
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The man and wife ought to seeke the sauing one of anothers soule, 1. Cor. 7. 5. Christ the husband of his Church did all;
The man and wife ought to seek the Saving one of another's soul, 1. Cor. 7. 5. christ the husband of his Church did all;
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suffered all, bestowed all his wisedome, strength, riches, yea his precious bloud for his spouse to sanctifie and saue her:
suffered all, bestowed all his Wisdom, strength, riches, yea his precious blood for his spouse to sanctify and save her:
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an vnfailing patterne for all spouses.
an unfailing pattern for all Spouses.
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Where both are iust, true grace will be valued at the highest rate one in another;
Where both Are just, true grace will be valued At the highest rate one in Another;
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the one will hold the other worth so much as there is religion and the feare of God.
the one will hold the other worth so much as there is Religion and the Fear of God.
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Betweene this beauty of soule, riches of mind, wealth of grace is esteemed at an incomparable rate;
Between this beauty of soul, riches of mind, wealth of grace is esteemed At an incomparable rate;
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and these entise and draw on heauenly, spirituall, and lasting loue. When both are iust, grace will be cherished in each more then good nature:
and these entice and draw on heavenly, spiritual, and lasting love. When both Are just, grace will be cherished in each more then good nature:
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grace is excited by each in the exercise of spirituall duties; they pray with and for one another;
grace is excited by each in the exercise of spiritual duties; they pray with and for one Another;
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they reade, conferre, and counsell together;
they read, confer, and counsel together;
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they edifie one another on their holy faith, and this is a strong cement of loue.
they edify one Another on their holy faith, and this is a strong cement of love.
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Where both are iust, both praise God (as for inferiour endowments) so especially for the measure of grace receiued,
Where both Are just, both praise God (as for inferior endowments) so especially for the measure of grace received,
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and for that holy religion to which they are married.
and for that holy Religion to which they Are married.
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Where God hath giuen this blessing there is wealth, beauty, loue, and euery sweet and needfull comfort and contentment.
Where God hath given this blessing there is wealth, beauty, love, and every sweet and needful Comfort and contentment.
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Before God from hence note this doctrine: That those be indeed truly religious and righteous that are so before God: Before God from hence note this Doctrine: That those be indeed truly religious and righteous that Are so before God:
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that set themselues alwayes before God, and in sinceritie of heart know and remember they haue to do with God in all things.
that Set themselves always before God, and in sincerity of heart know and Remember they have to do with God in all things.
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Iam. 1. 27. pure and vndefiled religion before God: the thing that true religion doth, is, it bindeth God to man, and man to God.
Iam. 1. 27. pure and undefiled Religion before God: the thing that true Religion does, is, it binds God to man, and man to God.
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None can be iust before God, Psal. 143. 2. Rom. 3. 20. No flesh can be iustified before the Lord.
None can be just before God, Psalm 143. 2. Rom. 3. 20. No Flesh can be justified before the Lord.
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1. That is, no man onely flesh without Christ and his Spirit.
1. That is, no man only Flesh without christ and his Spirit.
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2. No man can personally and perfectly be iustified, so as his person and worke can passe allowable in strict iustice. 2. No man can personally and perfectly be justified, so as his person and work can pass allowable in strict Justice.
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3. No flesh in his sight vnlesse it be seene in the sight of Christ.
3. No Flesh in his sighed unless it be seen in the sighed of christ.
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But by mercifull acceptation the beleeuer is iustified and approoued as iust seene in Christ 2. By sound resolution he setteth himselfe vnder Gods eye,
But by merciful acceptation the believer is justified and approved as just seen in christ 2. By found resolution he sets himself under God's eye,
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and in his presence, as a witnesse of his righteous and godly course: and so seeketh in sinceritie of heart to be approued of him in all things.
and in his presence, as a witness of his righteous and godly course: and so seeks in sincerity of heart to be approved of him in all things.
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And thus Zachery and Elizabeth are said to be iust in this place. The reasons of this Doctrine are these.
And thus Zachary and Elizabeth Are said to be just in this place. The Reasons of this Doctrine Are these.
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Such a worshipper only the Lord requireth, Gen. 17. 1. Walke before me and be vpright. Such a worshipper only the Lord requires, Gen. 17. 1. Walk before me and be upright.
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Deut. 5. 29. Oh that there were such an heart in them, that they might feare me and keepe all my commandements alwayes.Deuteronomy 5. 29. O that there were such an heart in them, that they might Fear me and keep all my Commandments always.
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Onely such are accepted of him who are Iewes within. Rom. 2. Who worship in Spirit and truth.Only such Are accepted of him who Are Iewes within. Rom. 2. Who worship in Spirit and truth.
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Ioh. 4. for because he is the seer and searcher of the hearts, he loueth truth in the inward parts.John 4. for Because he is the seer and searcher of the hearts, he loves truth in the inward parts.
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Psal. 51. And hath pleasure in vprightnesse. 1. Chron. 29. 17. Here is a manifest distinction betweene godly men and euill: who haue faire shewes; Psalm 51. And hath pleasure in uprightness. 1. Chronicles 29. 17. Here is a manifest distinction between godly men and evil: who have fair shows;
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& are smooth outwardly, can draw neare with their lips, but God is not in their thoughts, their hearts are remoued frō him.
& Are smooth outwardly, can draw near with their lips, but God is not in their thoughts, their hearts Are removed from him.
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The Pharisey can wash the outside of the cup and platter, and can do many things to be seene of men.
The Pharisee can wash the outside of the cup and platter, and can do many things to be seen of men.
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But the godly man setteth himselfe in the eye of God, and doth things with the heart, not contenting himselfe to seeme good,
But the godly man sets himself in the eye of God, and does things with the heart, not contenting himself to seem good,
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but to be so, nor with a forme of godlinesse without the power of it. This man shineth from the heart within, and is better in substance then in show.
but to be so, nor with a Form of godliness without the power of it. This man shines from the heart within, and is better in substance then in show.
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The goodnesse of this man is not to the eye and outward; but inward from his heart before God.
The Goodness of this man is not to the eye and outward; but inward from his heart before God.
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All Euangelicall obedience is chiefly in purpose of heart, in holy desires and hearty resolutions.
All Evangelical Obedience is chiefly in purpose of heart, in holy Desires and hearty resolutions.
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The top of the beleeuers perfection, is not in perfection of action, but affection and in strife against imperfection and truth of desires, as Acts 11. 23. When with full purpose of heart we cleaue vnto the Lord.
The top of the believers perfection, is not in perfection of actium, but affection and in strife against imperfection and truth of Desires, as Acts 11. 23. When with full purpose of heart we cleave unto the Lord.
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1. Chronicles 18. 7. If Solomon shall endeauour to keepe the commandements, then shall his kingdome be established.
1. Chronicles 18. 7. If Solomon shall endeavour to keep the Commandments, then shall his Kingdom be established.
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This maketh workes and persons acceptable and accounted perfect.
This makes works and Persons acceptable and accounted perfect.
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This maketh duties comfortable, when men charge vs with hypocrisie and sin•st•r ends, as Dauid to Micall: I did it before the Lord.
This makes duties comfortable, when men charge us with hypocrisy and sin•st•r ends, as David to Michael: I did it before the Lord.
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A day cometh wherein the Lord will pronounce of euery man as his heart shall be before him:
A day comes wherein the Lord will pronounce of every man as his heart shall be before him:
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as here of Zacharie and Elizabeth. In which he will vnfold and turne out all the windings and corners of mens hearts. as Here of Zacharias and Elizabeth. In which he will unfold and turn out all the windings and corners of men's hearts.
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If a peace of the heart or of vprightnesse be wanting, he will misse it.
If a peace of the heart or of uprightness be wanting, he will miss it.
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As in many kings of Israel, who did such and such good things but not with all their hearts.
As in many Kings of Israel, who did such and such good things but not with all their hearts.
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Then shalt thou know that all is nought without vprightnesse. Now the notes of a man iust and religious before God.
Then shalt thou know that all is nought without uprightness. Now the notes of a man just and religious before God.
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He bringeth his inner man still before God; as in his thoughts. intentions. desires. He brings his inner man still before God; as in his thoughts. intentions. Desires.
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1. He dareth not suffer his thoughts too long absent from God, Psal. 16. 8. I haue set the Lord euer in my sight.
1. He dareth not suffer his thoughts too long absent from God, Psalm 16. 8. I have Set the Lord ever in my sighed.
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He is much and often in secret soliloquies with God by prayer, by meditation. Of the wicked man it is said, God is not in his thoughts.
He is much and often in secret soliloquies with God by prayer, by meditation. Of the wicked man it is said, God is not in his thoughts.
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But a truly godly man thinketh on God by day and by night. 2. His intentions are not to get applause or credit of men:
But a truly godly man Thinketh on God by day and by night. 2. His intentions Are not to get applause or credit of men:
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but to get grace, both with God and in himselfe.
but to get grace, both with God and in himself.
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3. His desires are after God to prepare him a place in his heart, without whom he cannot liue, no more then without aire.
3. His Desires Are After God to prepare him a place in his heart, without whom he cannot live, no more then without air.
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A soule destitute of desires after God is a great plague. And for God he affecteth all goodnesse for goodnesse sake, and for no other reward.
A soul destitute of Desires After God is a great plague. And for God he affects all Goodness for Goodness sake, and for no other reward.
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His actions are wrought in God for ordinarie course.
His actions Are wrought in God for ordinary course.
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Ioh 3. 21. But he that doth truth commeth vnto the light, that his deeds may be made manifest, that they are wrought in God. John 3. 21. But he that does truth comes unto the Light, that his Deeds may be made manifest, that they Are wrought in God.
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All his actions I say are wrought in God for ordinarie course, both in 1. The rise. 2. The rule. 3. The end.
All his actions I say Are wrought in God for ordinary course, both in 1. The rise. 2. The Rule. 3. The end.
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1. In respect of the rise, which is the loue of God.
1. In respect of the rise, which is the love of God.
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It is the loue of God constraineth vs to euery good action, that is the rise and foundation. 2. Cor. 5. 12. 2. Of the rule which is the light of Gods word.
It is the love of God constrains us to every good actium, that is the rise and Foundation. 2. Cor. 5. 12. 2. Of the Rule which is the Light of God's word.
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All the Israel of God walke by thus rule, Gal. 6. 16. And as many as walke according to this rule, peace be on them,
All the Israel of God walk by thus Rule, Gal. 6. 16. And as many as walk according to this Rule, peace be on them,
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and mercy, and vpon the Israel of God; this is the lanthorne to their pathes, Psal. 119. 3. Of the end, which is either of Intention. or, Execution.
and mercy, and upon the Israel of God; this is the lanthorn to their paths, Psalm 119. 3. Of the end, which is either of Intention. or, Execution.
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1. Of intention, which is Gods glory and contentment:
1. Of intention, which is God's glory and contentment:
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our endeauour is at home, or from home to be pleasing vnto God in all things. 2. The end of execution.
our endeavour is At home, or from home to be pleasing unto God in all things. 2. The end of execution.
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Grace goeth through such and continueth vnto the end: what is done of conscience is of continuance.
Grace Goes through such and Continueth unto the end: what is done of conscience is of Continuance.
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A good heart is as carefull to perseuere in good; as once to be good, knowing that God is best at last.
A good heart is as careful to persevere in good; as once to be good, knowing that God is best At last.
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In respect of sin. 1. The religious heart admitteth not, nor committeth any.
In respect of since. 1. The religious heart admitteth not, nor Committeth any.
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Because he knoweth, all are before God. As Ioseph, shall I do this wickednesse and sinne against God. It striueth against all sinne in this respect, Psal. 94. 7. 8. Shall he that formed the eye and eare, shall not he see and heare?
Because he Knoweth, all Are before God. As Ioseph, shall I do this wickedness and sin against God. It strives against all sin in this respect, Psalm 94. 7. 8. Shall he that formed the eye and ear, shall not he see and hear?
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2. He seeketh not to hide or to cherish any sinne committed.
2. He seeks not to hide or to cherish any sin committed.
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But casteth out all by confession, because all is before God, Psal. 51. Against thee, against thee ô Lord.
But Cast out all by Confessi, Because all is before God, Psalm 51. Against thee, against thee o Lord.
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I haue done euill in thy sight. 3. He shameth more that his sinne is before God:
I have done evil in thy sighed. 3. He shameth more that his sin is before God:
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then if it were in all mens eyes, and if all men should cry shame on him, he would not be abashed,
then if it were in all men's eyes, and if all men should cry shame on him, he would not be abashed,
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as he is with holy blushing, that his shame and sinne lyeth vncouered before God. 4. He hateth all euils as well as one, in one as in another:
as he is with holy blushing, that his shame and sin lies uncovered before God. 4. He hates all evils as well as one, in one as in Another:
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In friends as well as foes, secret as open, but of all is most seuere against his owne sinnes which lye closest to his owne heart.
In Friends as well as foes, secret as open, but of all is most severe against his own Sins which lie closest to his own heart.
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4. Holding himselfe euer in Gods presence, he is still like himselfe, and the same as God is, before whom he walketh. First, companie corrupteth him not.
4. Holding himself ever in God's presence, he is still like himself, and the same as God is, before whom he walks. First, company corrupteth him not.
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In all companies he is as if he were alone, and alone as if he were in companie, the same man among superiors and inferiors.
In all companies he is as if he were alone, and alone as if he were in company, the same man among superiors and inferiors.
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Secondly, places change him not, he is the same in his owne house that he is in Gods house, Psal. 10 1. 2. at home and abroad.
Secondly, places change him not, he is the same in his own house that he is in God's house, Psalm 10 1. 2. At home and abroad.
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Thirdly, times altering alter him not: he is the same on the weeke day as on the Sabbath:
Thirdly, times altering altar him not: he is the same on the Week day as on the Sabbath:
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he knoweth he is euer before God who is euer the same. Fourthly, no estate disturbeth him, but in all estates he is the same.
he Knoweth he is ever before God who is ever the same. Fourthly, no estate disturbeth him, but in all estates he is the same.
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In prosperitie, in aduersitie, whereas a wicked man can crie in his distresse, & the Hipocrite in his affliction: Hos. 6. last. Seeke God diligently.
In Prosperity, in adversity, whereas a wicked man can cry in his distress, & the Hypocrite in his affliction: Hos. 6. last. Seek God diligently.
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5. He is neuer so well contented as in those meanes in which God is pleased to conuerse with men, in euery ordinance of God he reioyceth,
5. He is never so well contented as in those means in which God is pleased to converse with men, in every Ordinance of God he rejoices,
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as in a more solemne presence of his grace. (Whereas the wicked wilfully excommunicate themselues:) and yet the godly man is not contented with these without a longing desire of his blessed presence of glory:
as in a more solemn presence of his grace. (Whereas the wicked wilfully excommunicate themselves:) and yet the godly man is not contented with these without a longing desire of his blessed presence of glory:
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to stand before him, to praise him, in immediate fruition for all eternitie. And walked in all the commandements and ordinances of the Lord without reproofe.
to stand before him, to praise him, in immediate fruition for all eternity. And walked in all the Commandments and ordinances of the Lord without reproof.
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] Now we come from the imputed righteousnesse to the inherent and inchoat in these two godly persons;] Now we come from the imputed righteousness to the inherent and inchoat in these two godly Persons;
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in whom we haue a patterne set before vs of godly life.
in whom we have a pattern Set before us of godly life.
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Here is an eligant metaphor or cōparison wherein godly life is called a walking. Secondly, the way in which a godly man walketh is the commandements and ordinances of the Lord, and all of them.
Here is an eligant metaphor or comparison wherein godly life is called a walking. Secondly, the Way in which a godly man walks is the Commandments and ordinances of the Lord, and all of them.
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Thirdly, the manner of walking, without reproofe.
Thirdly, the manner of walking, without reproof.
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1. They walked. A Christian man is here a traueller and a passenger from one place to another.
1. They walked. A Christian man is Here a traveller and a Passenger from one place to Another.
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In which course is, 1. Motion. 2. Promotion. 3. Constancie.
In which course is, 1. Motion. 2. Promotion. 3. Constancy.
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First Moti•n, they stand not still, nor sit at ease, but moue themselues and stirre themselues as a man while he walketh.
First Moti•n, they stand not still, nor fit At ease, but move themselves and stir themselves as a man while he walks.
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Secondly Promotion, in going forward and profiting, else as good stand still as not go forward:
Secondly Promotion, in going forward and profiting, Else as good stand still as not go forward:
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but here is a daily going nearer saluation, and nearer the end of our way, a progresse towards our countrey.
but Here is a daily going nearer salvation, and nearer the end of our Way, a progress towards our country.
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Thirdly, walking is a constant motion: They continued to walke in a godly course, because their expectation was still before them.
Thirdly, walking is a constant motion: They continued to walk in a godly course, Because their expectation was still before them.
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He that standeth at a stay in Christianitie: or goeth backe in grace: he that gaineth not ground, and prospereth not in goodnesse:
He that Stands At a stay in Christianity: or Goes back in grace: he that gains not ground, and prospereth not in Goodness:
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he that is not daily nearer heauen, walketh not that way.
he that is not daily nearer heaven, walks not that Way.
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Neither will it serue that men set their tongues a walking and wishing, if their hands be bound,
Neither will it serve that men Set their tongues a walking and wishing, if their hands be bound,
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or feete fettered with idlenesse or lusts. Therefore see in thy selfe. First, that thy workes be more at last then at the first.
or feet fettered with idleness or Lustiest. Therefore see in thy self. First, that thy works be more At last then At the First.
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Secondly, let thy profiting appeare to others, 1 Tim. 4. 15. Meditate on these things, giue thy selfe wholly to them, that thy profiting may appeare to all.
Secondly, let thy profiting appear to Others, 1 Tim. 4. 15. Meditate on these things, give thy self wholly to them, that thy profiting may appear to all.
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Thirdly, let thy whole ayme be the ripening and perfecting thy grace, for this is to walke towards heauen.
Thirdly, let thy Whole aim be the ripening and perfecting thy grace, for this is to walk towards heaven.
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2. The way. In all the commandements and ordinances of the Lord. By cōmandemants are meant morall precepts.
2. The Way. In all the Commandments and ordinances of the Lord. By Commandments Are meant moral Precepts.
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By ordinances the ceremonials which then were in force. They walked in all 1. by true indeuour and holy purpose.
By ordinances the ceremonials which then were in force. They walked in all 1. by true endeavour and holy purpose.
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Secondly, they seuered not the commandements in the practise of their life:
Secondly, they severed not the Commandments in the practice of their life:
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as seruants who will chuse their worke, and do what pleaseth themselues, and leaue vndone what liketh them not.
as Servants who will choose their work, and do what Pleases themselves, and leave undone what liketh them not.
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Thirdly, they made the whole word their rule: all of it being of the same author, nature, power and necessitie. Fourthly, they walked in all:
Thirdly, they made the Whole word their Rule: all of it being of the same author, nature, power and necessity. Fourthly, they walked in all:
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but not without some slips and slidings;
but not without Some slips and slidings;
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as in the fairest way a man may slip and yet keepe his way and walke still.
as in the Fairest Way a man may slip and yet keep his Way and walk still.
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They walked, first in morall precepts, and then in ceremoniall: Christian wisedome taught them;
They walked, First in moral Precepts, and then in ceremonial: Christian Wisdom taught them;
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and must teach vs, to do all duties, but the greatest with the greatest and first care:
and must teach us, to do all duties, but the greatest with the greatest and First care:
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first duties to God, and then to men. The first and great commandement first: first the great things of the Law, and then Tyth Mint, and Comin.
First duties to God, and then to men. The First and great Commandment First: First the great things of the Law, and then Tith Mint, and Coming.
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The application might be enlarged in many particulars, as to stirre vs vp: First seeke to please God, and then men.
The application might be enlarged in many particulars, as to stir us up: First seek to please God, and then men.
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First make all cleane within, and then without. First seeke the kingdome of God, then other things.
First make all clean within, and then without. First seek the Kingdom of God, then other things.
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First obserue the moralitie of the Law: then the ceremonie. First get the power of godlinesse, and then the forme, &c. They sinne, that for ceremonies cast downe substance of worship.
First observe the morality of the Law: then the ceremony. First get the power of godliness, and then the Form, etc. They sin, that for ceremonies cast down substance of worship.
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When Gods sacred ordinances must go downe, rather then mens foolish inuentions not stand vp.
When God's sacred ordinances must go down, rather then men's foolish Inventions not stand up.
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They are peruerse that neglecting sinceritie of heart, saith, and good conscience, compose their liues to ciuilitie and deuotion.
They Are perverse that neglecting sincerity of heart, Says, and good conscience, compose their lives to civility and devotion.
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The way wherein the Saints must walke to heauen, is the way of Gods commandements: The Way wherein the Saints must walk to heaven, is the Way of God's Commandments:
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for as a way doth tend to some intended place, so doth the statutes of God tend to heauenly happinesse:
for as a Way does tend to Some intended place, so does the statutes of God tend to heavenly happiness:
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Hence is the word called the way of God, Acts 13. 10. Paul speaking, to Elimas the sorcerer, said, wilt thou not ceasse to peruert the right wayes of the Lord:
Hence is the word called the Way of God, Acts 13. 10. Paul speaking, to Elymas the sorcerer, said, wilt thou not cease to pervert the right ways of the Lord:
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the way of peace, Luke 1, 97. of saluation, Act. 16. 17. 2. Whosoeuer are out of this way, and transgresse this rule, are said to wander and erre, Psal. 14. 3. They are all gone out of the way.
the Way of peace, Lycia 1, 97. of salvation, Act. 16. 17. 2. Whosoever Are out of this Way, and transgress this Rule, Are said to wander and err, Psalm 14. 3. They Are all gone out of the Way.
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And as a man hauing lost his way, knoweth not where to find himselfe at last.
And as a man having lost his Way, Knoweth not where to find himself At last.
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So such as go their owne wayes, and follow the lusts and sight of their eyes, little thinke where they shall lodge when the night of their lives cometh. Labour to know this way;
So such as go their own ways, and follow the Lustiest and sighed of their eyes, little think where they shall lodge when the night of their lives comes. Labour to know this Way;
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aske the way of those that know the countrie and the way to it better then thy selfe: As the Iaylor asked: ask the Way of those that know the country and the Way to it better then thy self: As the Jailer asked:
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what shall I do to be saued: what shall I do to be saved:
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enquire the old and ancient way, for thou neither knowest nor findest it of thy selfe.
inquire the old and ancient Way, for thou neither Knowest nor Findest it of thy self.
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Secondly, labour to keepe this way. A traueller must keepe the high and beaten way.
Secondly, labour to keep this Way. A traveller must keep the high and beaten Way.
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But this is the way, the kings high way, pathed and troden of all trauellers to heauen.
But this is the Way, the Kings high Way, pathed and trodden of all travellers to heaven.
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Our thoughts must not stray out of this way, Exodus 20. Thou shalt not couet: words must be held in this way, of euery idle word we must giue an account:
Our thoughts must not stray out of this Way, Exodus 20. Thou shalt not covet: words must be held in this Way, of every idle word we must give an account:
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actions must be done in this way. What I command thee that do onely, whether great or small: the whole and parts;
actions must be done in this Way. What I command thee that doe only, whither great or small: the Whole and parts;
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the smallest pinnes of the Tabernacle must be according to the patterne in the Mount: Hence those many precepts;
the Smallest pins of the Tabernacle must be according to the pattern in the Mount: Hence those many Precepts;
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turne not to the right hand or the left, for it is a right way.
turn not to the right hand or the left, for it is a right Way.
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Thirdly, ioyne with those that walke in this way which is called the way of men. It is a great encouragement in a strange way to go with good companie.
Thirdly, join with those that walk in this Way which is called the Way of men. It is a great encouragement in a strange Way to go with good company.
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Delight in men fearing God, in Saints excelling in vertue, and with Iacob still pray God to go with thee in thy iourney, who is a faithfull and sure guide.
Delight in men fearing God, in Saints excelling in virtue, and with Iacob still pray God to go with thee in thy journey, who is a faithful and sure guide.
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Fourthly, walke vprightly, not halting in this way, and follow it where euer it leadeth: vprightnesse looketh not where multitudes go, but where it selfe ought to go:
Fourthly, walk uprightly, not halting in this Way, and follow it where ever it leads: uprightness looks not where Multitudes go, but where it self ought to go:
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nor what may be the issue, but which is the way.
nor what may be the issue, but which is the Way.
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This way may leade thee into many difficulties of disgraces, losses, crosses, &c. But as Israel going through the wildernesse, they must prouide shooes on their feete,
This Way may lead thee into many difficulties of disgraces, losses, Crosses, etc. But as Israel going through the Wilderness, they must provide shoes on their feet,
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so prouide thou the shooes of the preparation of the Gospell, fencing thy selfe with Christian resolution to follow where euer the Gospell leadeth thee.
so provide thou the shoes of the preparation of the Gospel, fencing thy self with Christian resolution to follow where ever the Gospel leads thee.
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A good and sincere heart striueth to vniuersall obedience: A good and sincere heart strives to universal Obedience:
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it will walke in all commandements and ordinances, as Zacharie and Elizabeth, Psal. 119. 6. then shall I not be confounded when I haue respect to all thy commandements: it will walk in all Commandments and ordinances, as Zacharias and Elizabeth, Psalm 119. 6. then shall I not be confounded when I have respect to all thy Commandments:
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I set all thy lawes before me, and esteeme all thy precepts right: though he cannot do all, yet he must set all before him.
I Set all thy laws before me, and esteem all thy Precepts right: though he cannot do all, yet he must Set all before him.
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First, because a good heart so prizeth euery part of the word, as that he will gather vp the very fragments of the law:
First, Because a good heart so prizeth every part of the word, as that he will gather up the very fragments of the law:
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he knoweth the perfection of it, that as nothing need be added, so nothing ought to be detracted.
he Knoweth the perfection of it, that as nothing need be added, so nothing ought to be detracted.
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Nothing else, nothing lesse must be obserued: it holdeth it not enough to serue and obay in some things, but in all.
Nothing Else, nothing less must be observed: it holds it not enough to serve and obey in Some things, but in all.
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Secondly, a good heart knoweth that it selfe cannot be deuided; the religious heart is the whole heart, which maketh no composition with Satan or sinne. Sure it is it;
Secondly, a good heart Knoweth that it self cannot be divided; the religious heart is the Whole heart, which makes no composition with Satan or sin. Sure it is it;
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a small neglect of an inferior duty or sinne, will make way and open a dore for greater:
a small neglect of an inferior duty or sin, will make Way and open a door for greater:
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and a little deceite or guile; a small reserued and spared sinne, is as a little leauen, souring the whole lumpe,
and a little deceit or guile; a small reserved and spared sin, is as a little leaven, souring the Whole lump,
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or as a little Colloquintida poysoning all our vertues and obedience.
or as a little Colloquintida poisoning all our Virtues and Obedience.
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Thirdly, he knoweth the Law cannot be deuided, for it is so vnited, that he that breaketh one, sinneth against all:
Thirdly, he Knoweth the Law cannot be divided, for it is so united, that he that breaks one, Sinneth against all:
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A good heart therefore consenteth to the whole Law, that it is good, iust, and holy,
A good heart Therefore consenteth to the Whole Law, that it is good, just, and holy,
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and as a soueraigne potion prescribed must be taken all: else the whole operation is hindred, so also it is here.
and as a sovereign potion prescribed must be taken all: Else the Whole operation is hindered, so also it is Here.
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Fourthly, here is a difference betweene soundnesse and vnsoundnesse, none are so bad but are willing to obey in some commandements so farre as they touch not their pleasure, their profite, or credit.
Fourthly, Here is a difference between soundness and unsoundness, none Are so bad but Are willing to obey in Some Commandments so Far as they touch not their pleasure, their profit, or credit.
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Herod will heare Iohn gladly, till he touch him in his Herodias, Iudas and Dem•s will do many good duties,Herod will hear John gladly, till he touch him in his Herodias, Iudas and Dem•s will do many good duties,
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but will not leaue couetousnesse and worldlinesse. But soundnesse denyeth all vngodly & worldly lusts, Tit. 2. 12. If not in act,
but will not leave covetousness and worldliness. But soundness denyeth all ungodly & worldly Lustiest, Tit. 2. 12. If not in act,
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yet in desire, disposition, purpose of heart; and holdeth no duty so small as to be neglected and despised.
yet in desire, disposition, purpose of heart; and holds no duty so small as to be neglected and despised.
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Thinke not as the most do, that thou hast well acquitted thy selfe, if thou beest onely, no adulterer, murtherer, theefe, periurd person,
Think not as the most do, that thou hast well acquitted thy self, if thou Best only, no adulterer, murderer, thief, perjured person,
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while thou dispensest with thy selfe in the lower degrees of sinne. Thou art no whoremonger;
while thou dispensest with thy self in the lower Degrees of sin. Thou art no whoremonger;
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if conscience make thee none, thou then wilt not be a wanton or vncleane in thy speeches.
if conscience make thee none, thou then wilt not be a wanton or unclean in thy Speeches.
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Thou are no murtherer, but conscience maketh thee not so, vnlesse thou hate and resist, rash anger, hatred, wrath, hastie and furious speeches.
Thou Are not murderer, but conscience makes thee not so, unless thou hate and resist, rash anger, hatred, wrath, hasty and furious Speeches.
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Thou art no thiefe, and neuer stolest thy neighbours goods: but hast thou not bene, or art thou not vniust:
Thou art no thief, and never stolest thy neighbours goods: but hast thou not be, or art thou not unjust:
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an vsurer, a lyer, and swearer to deceiue? These petty thefts shew that conscience keepeth thee not from greater thefts and roberies. Thou art no periured person;
an usurer, a liar, and swearer to deceive? These Petty thefts show that conscience Keepeth thee not from greater thefts and robberies. Thou art no perjured person;
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nor swearest wounds, and bloud, &c. but art thou accustomed to petty oathes? If thou beest a vaine rash and idle swearer, thy conscience keepeth thee not from periury.
nor Swearst wounds, and blood, etc. but art thou accustomed to Petty Oaths? If thou Best a vain rash and idle swearer, thy conscience Keepeth thee not from perjury.
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Nay a frequent swearer cannot but be often periured.
Nay a frequent swearer cannot but be often perjured.
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But doest thou fauour no sin, but makest warre vpon all the cursed cananites and lusts in thine owne bosome? Here is some argument of soundnesse.
But dost thou favour no since, but Makest war upon all the cursed canaanites and Lustiest in thine own bosom? Here is Some argument of soundness.
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Examine the vprightnesse of thy heart by these notes.
Examine the uprightness of thy heart by these notes.
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1. Doest thou hate all wayes of falshood, and as desirous to forsake all thy sinne, 1. Dost thou hate all ways of falsehood, and as desirous to forsake all thy sin,
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as that God would forgiue all thy sinne?
as that God would forgive all thy sin?
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2. Doest thou giue the Lord thy whole heart and man, not making a profession to serue the Lord,
2. Dost thou give the Lord thy Whole heart and man, not making a profession to serve the Lord,
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and reserue some idoll in thy soule?
and reserve Some idol in thy soul?
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3. Desirest thou to do euery part of Gods word, without either reseruation or exception, (not allowing thy selfe any liberty against any one Commandement,) or expostulation or reasoning when the Lord expresseth no reason:
3. Desirest thou to do every part of God's word, without either reservation or exception, (not allowing thy self any liberty against any one Commandment,) or expostulation or reasoning when the Lord Expresses no reason:
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As Abraham in going out of his countrey, and sacrificing his sonne.
As Abraham in going out of his country, and sacrificing his son.
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Resoluest thou on simple obedience, in difficult, costly, dāgerous duties? Here is the sound of a good heart.
Resolvest thou on simple Obedience, in difficult, costly, dangerous duties? Here is the found of a good heart.
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The manner of walking without reproofe, they walked not without fault, infirmitie or sinne; but without taint of crime or infamy.
The manner of walking without reproof, they walked not without fault, infirmity or sin; but without taint of crime or infamy.
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They could not be iustly charged with grosse sinne or crime before men. As their sinceritie was approued before God: They could not be justly charged with gross sin or crime before men. As their sincerity was approved before God:
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so was their conuersation laudable, and without iust exception before men. The righteousnesse of their actions testified to the righteousnesse of their persons.
so was their Conversation laudable, and without just exception before men. The righteousness of their actions testified to the righteousness of their Persons.
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The next care to the pleasing of God must be to walke innocently, and inoffensiuely amongst men:
The next care to the pleasing of God must be to walk innocently, and inoffensively among men:
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so as none can challenge the Christian iustly of any crime, Iames 1. 27. religion vndefiled before God, seeketh to keepe it selfe vnspotted of the world, Phil. 2. 17. walke blamelesse as lights.
so as none can challenge the Christian justly of any crime, James 1. 27. Religion undefiled before God, seeks to keep it self unspotted of the world, Philip 2. 17. walk blameless as lights.
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It is impossible not to be blamed: Christs innocencie was traduced, and so is that of his seruants.
It is impossible not to be blamed: Christ innocence was traduced, and so is that of his Servants.
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Keepe thy selfe vnspotted, though thou canst not keepe off the spattering of euill men:
Keep thy self unspotted, though thou Canst not keep off the spattering of evil men:
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let them not iustly spot thee, though they will blame thee, be thou sure thou beest not blame worthie. let them not justly spot thee, though they will blame thee, be thou sure thou Best not blame worthy.
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What more seemely for the babes in Christ then to be without maliciousnesse: or for the doues of Christ then innocencie.
What more seemly for the babes in christ then to be without maliciousness: or for the Dove of christ then innocence.
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Secondly, what greater honour of godlinesse, then for to challenge the aduersarie;
Secondly, what greater honour of godliness, then for to challenge the adversary;
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as Samuel, whose oxe or asse haue I taken? which of you can accuse me of crime? I can accuse my selfe of too much sin before God:
as Samuel, whose ox or Ass have I taken? which of you can accuse me of crime? I can accuse my self of too much since before God:
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but which of you can accuse me iustly, when Iob can take the booke of his aduersarie and carrie it as his crowne?
but which of you can accuse me justly, when Job can take the book of his adversary and carry it as his crown?
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Thirdly, what greater cut and conuiction of the aduersarie, when he wanteth nothing but matter against the seruant of God? this choketh him,
Thirdly, what greater Cut and conviction of the adversary, when he Wants nothing but matter against the servant of God? this choketh him,
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& stoppeth his mouth, whose malice cannot be stopped.
& stoppeth his Mouth, whose malice cannot be stopped.
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Fourthly, what greater gaine to the truth and to our selues, when our vnblameable course, not onely giueth no offence,
Fourthly, what greater gain to the truth and to our selves, when our unblameable course, not only gives no offence,
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nor layeth blocks to hinder others from the profession:
nor Layeth blocks to hinder Others from the profession:
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but may gaine them to imbrace the religion which is so innocent, 1. Pet. 2. 12. Hauing your conuersation honest amongst the Gentiles, that whereas they speake euill of you as euill doers, they may by your good workes which they shall behold glorifie God in the day of their visitation.
but may gain them to embrace the Religion which is so innocent, 1. Pet. 2. 12. Having your Conversation honest among the Gentiles, that whereas they speak evil of you as evil doers, they may by your good works which they shall behold Glorify God in the day of their Visitation.
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And to our selues not onely in auoiding the woe due to them by whom offences come:
And to our selves not only in avoiding the woe due to them by whom offences come:
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but the retaining of a cleare conscience void of offences towards God and all men. To provoke vs to the care of walking without reproofe;
but the retaining of a clear conscience void of offences towards God and all men. To provoke us to the care of walking without reproof;
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here we are to consider the cautions which we are to take in this case: and secondly the meanes how we may walke without reproofe. The cautions are: Here we Are to Consider the cautions which we Are to take in this case: and secondly the means how we may walk without reproof. The cautions Are:
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first, neuer thinke to auoide reproofe of wicked ones, but let them haue no cause, and then barking against the Sunne they may see their owne madnesse.
First, never think to avoid reproof of wicked ones, but let them have no cause, and then barking against the Sun they may see their own madness.
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Secondly, auoide not mens reproofe by incurring Gods reproofe; nor by omitting any part of thy dutie;
Secondly, avoid not men's reproof by incurring God's reproof; nor by omitting any part of thy duty;
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nor committing any euill to please them.
nor committing any evil to please them.
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Let euery man please his neighbour in that which is good: and the least euils must not be done for the attaining of the greatest good. Rom. 3.
Let every man please his neighbour in that which is good: and the lest evils must not be done for the attaining of the greatest good. Rom. 3.
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Thirdly, neuer care for that credit amongst men, which is seuered from religion, 3. Ioh. 12. Demetrius hath a good report of all men, and of the truth it selfe.
Thirdly, never care for that credit among men, which is severed from Religion, 3. John 12. Demetrius hath a good report of all men, and of the truth it self.
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Neither care for credit in the world;
Neither care for credit in the world;
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if thy graces be not witnessed in the Churches 3. Ioh. 6. Let all the world reprooue thee rather then the godly, which haue the spirit of discerning.
if thy graces be not witnessed in the Churches 3. John 6. Let all the world reprove thee rather then the godly, which have the Spirit of discerning.
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The meanes by which a man may walke without reproofe are:
The means by which a man may walk without reproof Are:
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First, ioyne the care of a good name with a good conscience, Rom. 12. 17. Prouide things honest in the sight of God and all men. First, join the care of a good name with a good conscience, Rom. 12. 17. Provide things honest in the sighed of God and all men.
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Secondly, labour for faith, Heb. 11. 2. by faith our fathers receiued a good report: Faith as it purifieth the heart, so the life also.
Secondly, labour for faith, Hebrew 11. 2. by faith our Father's received a good report: Faith as it Purifieth the heart, so the life also.
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Thirdly, get puritie of mind, spirit, and thoughts, get naturall corruption cast out of thy soule;
Thirdly, get purity of mind, Spirit, and thoughts, get natural corruption cast out of thy soul;
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else it will breake out into thy iust reproofe: curb therefore thy naturall lusts.
Else it will break out into thy just reproof: curb Therefore thy natural Lustiest.
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Fourthly, auoyd all sinne, not onely apparant sinnes, but appearances of euill, motes as well as beames, thy motes (being a Professor) become beames quickly.
Fourthly, avoid all sin, not only apparent Sins, but appearances of evil, motes as well as beams, thy motes (being a Professor) become beams quickly.
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Fiftly, meddle not with other mens businesses:
Fifty, meddle not with other men's businesses:
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but diligently attend thy owne, but so as thou seeke other mens good as well as thine owne, 1. Corinthians. 10. 24. Sixtly, be aboundant in good workes according to thy power, place, and opportunitie, Coloss. 1. 10. Workes of righteousnesse and mercie commend a man to men.
but diligently attend thy own, but so as thou seek other men's good as well as thine own, 1. Corinthians. 10. 24. Sixty, be abundant in good works according to thy power, place, and opportunity, Coloss. 1. 10. Works of righteousness and mercy commend a man to men.
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Those vertues are amiable euen in the eyes of wicked men.
Those Virtues Are amiable even in the eyes of wicked men.
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And iust dealing with aboundance of good workes bringeth a great deale of honour to religion.
And just dealing with abundance of good works brings a great deal of honour to Religion.
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Now a word of application according to the occasion. First you my worthy friend and man of God.
Now a word of application according to the occasion. First you my worthy friend and man of God.
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I assure my selfe your care and ayme was (before you gaue me this text,) to make it your owne rule:
I assure my self your care and aim was (before you gave me this text,) to make it your own Rule:
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that of your selfe, and the spouse whom you haue chosen the words of this text might be verified:
that of your self, and the spouse whom you have chosen the words of this text might be verified:
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They were both iust before God: I need not say much to one apprehensiue. But remember the counsell.They were both just before God: I need not say much to one apprehensive. But Remember the counsel.
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Let him that is iust be iust still, be still adding vnto your pietie, holinesse, and religious courses:
Let him that is just be just still, be still adding unto your piety, holiness, and religious courses:
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you haue mannaged grace and religion in your selfe, and solitarinesse till this day:
you have managed grace and Religion in your self, and solitariness till this day:
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Now you must mannage it in your other selfe, in whom you are thankfully to acknowledge it, wisely to encourage it, carefully to encrease it,
Now you must manage it in your other self, in whom you Are thankfully to acknowledge it, wisely to encourage it, carefully to increase it,
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and in case she bring you thousands of money; yet hold this her worth, her wealth, her chiefe stocke and portion.
and in case she bring you thousands of money; yet hold this her worth, her wealth, her chief stock and portion.
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You haue in your single estate worthily taught others as a man of knowledge, now you must dwell as a man of knowledge;
You have in your single estate worthily taught Others as a man of knowledge, now you must dwell as a man of knowledge;
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for the improuing of that stocke of grace which is in common betweene you, that your fiue tallents may be encreased to ten;
for the improving of that stock of grace which is in Common between you, that your fiue Talents may be increased to ten;
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when our Lord shall call the seruants to their reckoning.
when our Lord shall call the Servants to their reckoning.
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You haue this day taken vpon you authority and headship, and with that a double care:
You have this day taken upon you Authority and headship, and with that a double care:
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first how to vse it, secondly how to keepe it The way well to vse it, is to command and rule in the Lord:
First how to use it, secondly how to keep it The Way well to use it, is to command and Rule in the Lord:
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that all your cōmands may carrie a stampe of Gods impression vpon them, then shall they preuaile on the conscience,
that all your commands may carry a stamp of God's impression upon them, then shall they prevail on the conscience,
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and win obedience from the wife, when the power of both husbands is vnited in them.
and win Obedience from the wife, when the power of both Husbands is united in them.
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As for keeping your authoritie you know the way, and so do not many, it will not be kept by force of armes or violence:
As for keeping your Authority you know the Way, and so do not many, it will not be kept by force of arms or violence:
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but by religious example, and shewing your selfe the best and most godly, yea the patterne of pietie to the rest of your familie.
but by religious Exampl, and showing your self the best and most godly, yea the pattern of piety to the rest of your family.
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Gods shining image will not easily be contemned:
God's shining image will not Easily be contemned:
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for grace hath an attractiue and adamantine nature to allure and draw to it selfe whosoeuer can espie it.
for grace hath an Attractive and adamantine nature to allure and draw to it self whosoever can espy it.
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Besides it cannot but be expected that you who haue more strength and knowledge, should expresse more grace:
Beside it cannot but be expected that you who have more strength and knowledge, should express more grace:
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you haue now vndertaken to loue your wife, as Christ loued his spouse, do it as he did, earnestly, wisely, liberally,
you have now undertaken to love your wife, as christ loved his spouse, do it as he did, earnestly, wisely, liberally,
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and all to the end to helpe her to heauen, couering and curing all her infirmities;
and all to the end to help her to heaven, covering and curing all her infirmities;
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this you will not faile to do, if you remember, that not a daughter of men:
this you will not fail to do, if you Remember, that not a daughter of men:
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but a daughter of Israel is committed to your charge. And to you whom God hath this day ioyned to an husband:
but a daughter of Israel is committed to your charge. And to you whom God hath this day joined to an husband:
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Know that Elizabeth was iust as well as Zacharie: and holinesse is here as commendable in her as it was in him. Know that Elizabeth was just as well as Zacharias: and holiness is Here as commendable in her as it was in him.
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Nay it was expected that Elizabeth should shine in grace and godlinesse aboue ordinarie women, because she was Zacharies wife, the Priests wife, the wife of so holy a man.
Nay it was expected that Elizabeth should shine in grace and godliness above ordinary women, Because she was Zacharies wife, the Priests wife, the wife of so holy a man.
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Grace and holinesse decketh and adorneth all women in all ranks;
Grace and holiness decketh and adorneth all women in all ranks;
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but especially Ministers wiues, as wedded to more then ordinary meanes, and must be more eminent in you,
but especially Ministers wives, as wedded to more then ordinary means, and must be more eminent in you,
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as wedded to one (were he not present I would say) aboue many ordinary Ministers.
as wedded to one (were he not present I would say) above many ordinary Ministers.
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Let your care be that it faile not on your part, but that it may be truly affirmed.
Let your care be that it fail not on your part, but that it may be truly affirmed.
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They are both iust before God Both pious, both wise, both modest, both holy. As your husband must dwell with you as a man of knowledge:They Are both just before God Both pious, both wise, both modest, both holy. As your husband must dwell with you as a man of knowledge:
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so must you with him as with a man of knowledge.
so must you with him as with a man of knowledge.
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You are this day married to an head, whom you must obey in all things which he commandeth in the Lord, that is, in whatsoeuer you cannot proue to be sinne: and this willingly, chearfully, constantly.
You Are this day married to an head, whom you must obey in all things which he commands in the Lord, that is, in whatsoever you cannot prove to be sin: and this willingly, cheerfully, constantly.
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For thus doth the Church (whose daughter you are) performe obedience to her head and husband Iesus Christ.
For thus does the Church (whose daughter you Are) perform Obedience to her head and husband Iesus christ.
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The same grace will cause you to honour his person in your heart, life, and whole behauiour:
The same grace will cause you to honour his person in your heart, life, and Whole behaviour:
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esteeming of him as the Church doth of Christ; the chiefe of ten thousand.
esteeming of him as the Church does of christ; the chief of ten thousand.
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In one word it will make you do him good, and not euill all your dayes.
In one word it will make you do him good, and not evil all your days.
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Oh what will not the fauour and wisedome of God do, when both married persons are thus iust before God.
O what will not the favour and Wisdom of God do, when both married Persons Are thus just before God.
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It will set a worke and quicken all Gods graces bestowed on both. It will lead into the sight and obseruance of all good duties mutuall and personall.
It will Set a work and quicken all God's graces bestowed on both. It will led into the sighed and observance of all good duties mutual and personal.
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It will ease and lighten all crosses and discontents.
It will ease and lighten all Crosses and discontents.
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It will sweeten and sanctifie all your societie, companie, and comforts, Well, said Salomon, hold her, and she will vphold you.
It will sweeten and sanctify all your society, company, and comforts, Well, said Solomon, hold her, and she will uphold you.
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And now we dismisse you with our humble prayer to God for his blessing and direction of you both in this your new estate;
And now we dismiss you with our humble prayer to God for his blessing and direction of you both in this your new estate;
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that as you haue both entred this day into the couenant of God, so you may now couenant with your selues;
that as you have both entered this day into the Covenant of God, so you may now Covenant with your selves;
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that according to this patterne held before you, you will both ayme to be iust before God;
that according to this pattern held before you, you will both aim to be just before God;
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and both walke in all Gods commandements, and ordinances (especially in this holy and comfortable ordinance without reproofe.
and both walk in all God's Commandments, and ordinances (especially in this holy and comfortable Ordinance without reproof.
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