the earth God must not be conceived of by any Images Images in the Church shut out the Papists from eternall life and Images in the heart to conceive of God by excludes the ignorant and carnall Protestants In the right conceiving of Gods Nature we must adore him that is like nothing in heaven or earth 3 It must be such a knowledge or vision of God as discernes him to be the chiefe good and onely happinesse to be desired and so all those persons that behold any thing in this life to be sought after as the chiefe felicity of their lives are excluded from eternall life And the things so esteemed the Scripture calls their gods so some make their bellies their gods some their riches some honour and the favour of men 4 It must be such a knowledge of God as conceives of him in Iesus Christ that is that sees the way how Gods infinite justice provoked by many sinnes is pacified by the attonement made by Iesus Christ as the Mediatour betweene God and man Ioh. 17.3 else the knowledge of God in respect of the contemplation of his justice will be so far from inliving our hearts that it would kill them if they had life and this rule excludes all such from eternall life as live in despaire of Gods mercie as Cain and Iudas These knowledges are such as without which life cannot bee had but yet in themselves doe not quicken the Soule and inspire it with life 5 It must be such a knowledge as doth nor only discerne aright the doctrine of the Nature of God and of the person and offices of Christ but doth discerne that God is ours in particular in Iesus Christ and fully reconciled to us and our portion for ever To know God to be our God in Christ is the very life of our soules Now because we discerne this in God two waies viz. by the light of faith beleeving the promises of the Word though we see him not and by the light of vision when we shall see him in his goodnesse face to face therefore is the former light called the light of faith and belongs to this life and the later light belongs to another world Hence our justification which is by faith is called The justification of life Rom. 5.18 This is a point which should bee of unspeakable comfort to the weake Christians that have attained to this knowledge for certainly this is eternall life in them as true as if they had thâ— glory of heaven already But now that true Christians may be the more infallibly setled in the knowledge of their interest in eternall life as it lyeth in the right knowledge of God to be ours in Iesus Christ I will adde certaine effects of this knowledge which shew not onely that it is right but also that it is very eternall or spirituall life for if it be a right knowledge 1 It raiseth in the dead heart of man spirituall senses that were never there before It makes the soule of a man able to heare Gods word that could never doe it before It gives sight in spirituall things and sense and feeling and spirituall tasts of Gods goodnesse and a favouring of spirituall things more than earthly 2. Cor. 2.15 Rom. 8 5. Psal. 36.8 Phil. 1.9 2 It is a knowledge with admiration it sets a mans heart upon a constant wondering at the glory of the things revealed He that hath this knowledge sees in a Mirrour he sees and wonders Nothing more ravisheth the heart than doth the word when it shewâ— him the glory of Gods grace to him 2. Cor. 3.18 Wicked men see but they see not in a Mirrour 3 It is a knowledge that works transformation it changeth a man into the likenesse of that it sees even from glâ—ry to glory by the power of the spirit of Christ. The light comes into wicked men but leaues them the same men it found them for disposition and conversation but this light humbles the heart of a man for his sinnes and purifieth him from his most secret sinnes Act. 15.9 and besides prints upon him the Image of God and stirres him up to all the motives of life in doing good workes 2. Cor. 3.18 Col. 3.10 1. Ioh. 2 3. 3.24 4 It is such a light as is indelible and will abide the triall of manifold afflictions and gives life and joy still to the soule It doth not onely comfort in Gods house but will support us when we are gone home under the miseries of this present life 1 Pet. 1.7 The use should be to teach us all to blesse God for the Gospell that brings life to light and shewes us the love of God to us in Christ and for all the meanes by which the Gospell is preached to us in the life of it Oh how should wee bee beholding to them that helpe us to eternall life by leading us unto God this Ocean of goodnesse And withall wee should be wonderfully thankefull to God and for ever comforted if we can finde that wee have attained to the assurance of Gods love to us in Christ. Though our knowledge here bee but small and weake yet it is so rich as the tongue of man cannot utter if it be in any measure true and sincere Besides how should this fire our desires after wisdome and spirituall understanding in the word of Christ seeing it is our life and in the same degree wee encrease in eternall life that we encrease in acquaintance with God in Christ and therefore aboue all gettings we should be getting understanding And finally it shews the woful estate of ignorant persons that are careless of the study of the word of God and of hearing of the Gospel preached This is their death wil be their eternal death if they prevent it not by repentance and sound redeeming of the time for the service of the soule about this sacred knowledge 4 Now for the fourth point the things that nourish life are greatly to be heeded both to shew us what we should apply our selves to and with what thankefulnesse to receive the meanes of our good herein 1 Wee must know that the principall cause of the nourishment and encrease of spirituall life is the influence of vertue from Christ our mysticall head by the secret and unutterable working of the spirit of Christ which is therefore called the Spirit of life because it both frees us by degrees from the feares of death and from the power and blots of sinne Rom. 8.2 and withall it quickens and encreaseth life in us for the better exercise of righteousnesse Rom. 8.10 2 The contemplation of Gods favour and presence doth wonderfully extend and inflame life in us To marke God any where or by any experience to finde effectually his loue and to taste of the sweetnesse of his goodnesse this is life from the dead better than all things in naturall life It doth a godly mans heart more good than all things in the world can doe as
they doe soe is because they themselves did feele by experience how unable they were to beare crosses when they fell upon them It was this Peter that denied his Master upon the very sight as it were of adversaries and it was this David that gave this advice after himselfe had changed his behaviour before Abimelech as you may see by the title of the Psalme Which should teach us to bee thankfull for that publike or private quietnesse any of us doe enjoy and besides it should warne those unruly froward Christians that live not in quiet either at home or abroad to repent and amend their words and workes They cannot imagine what singular comfort and contentment they withhold from their owne lives and the lives of others If they did but know how much God abhors a froward Christian they would be more affraid than they are Thus of the generall observations The first part concernes the persons that are exhorted and they are described by two formes of speech the one Such as will love life the other Such as would see good daies If any man will love life From this forme of speech three things may be observed Doct. 1. That men by nature are prone to the love of life and so prone that the most men will breake all bounds and will love life whatsoever bee said to them or done to them This is a point so sensibly felt by the experience of the most that heare it that it needs no proofe If any man aske what the reason should bee why there is such an inordinate love of life in the most many things may be answered The first cause of it is the generall corruption of nature in the most men which came in by sinne To love it selfe is nature but to love life so pertinaciously is from degeneration and the great abasement of the nature of man that cannot now move it selfe towards the perfection of it selfe for unto the godly the change of life is an alteration that brings perfection Secondly ignorance and unbeliefe is the cause of it If men did know beleeve those glorious things God speaks of a better life they would loath this present life long to be in heaven Thirdly the cause in many is that their hearts are â—ngaged upon such perplexed and intricate projects about profit or pleasure or greatnesse in the world that they are not at leasure to examine the reasons of the love of life the heart of man is usually oppressed with some one or other of these projects Fourthly in all sorts of people there is such an incurable inconsideration that no warning from the Word or workes of God no experience of their owne or other mens can force them to a serious and constant meditation of the things concerne their true happinesse Fiftly the love of life ariseth in the most from the Idols of their hearts There is one thing or other that they have set their hearts upon in a vicious manner and this unreasonable love of their particular sinnes doth hold them downe in bondage to this present life and so cannot be cured of the disease till they repent of their beloved sinnes And the guiltinesse of their consciences makes them affraid of death and judgement and to embrace this present life upon any conditions And in godly people this inordinate love of life ariseth from the defect of particular repentance for it Thus of the first point Doct. 2. Men have cause to take off their affections and not to bee so desperately bent to the love of this present life This is a point very profitable to be urged and most men and women have need of it and therefore I will shew more largely the reasons why wee should not love life or not so inordinately as to be unwilling to leave it upon any tearmes The first reason may be taken from the commandement of Christ who gives this in charge to all that will bee his Disciples that they must not love life As they must deny themselves in other things so in this particular And hee so gives this in charge as hee seemes to threaten them with the losse of life if they love it so Luk. 17.33 Iob. 12.25 The second reason may bee taken from the example of the godly that have not loved life Iob detested life Iob 3. Salomon tels of a multitude of occasions that he had to hate life in his book of Eccles. and a multitude of godly men have shewed the proofe of it in laying downe their lives willingly when they have beene called to it Act. 20.24 Phil. 2.20 Heb. 11.35 37. The third reason may bee taken from the consideration of life in it selfe both in the nature of it and in the end of it for the nature of it it is but a winde or a vapour Iam. 4. so meane a thing that no man can well tell how to describe it perfectly which is the greater wonder that it should get the love of all the world and yet no body knowes what it is hee loves And for the end of it it is not in the power of man to number his owne daies God hath set an appointed time for every mans death and though they love life never so much they cannot hold it beyond that time Iob 7.1 And besides our times are so hid that a man cannot bee sure of a moneth a weeke a day an houre and shall our hearts be so bewitched with that which wee know not how long wee shall enjoy Iob 24.1 and the rather because there are so many waies for life to goe out at though but one way to come in And further we can find no means that hath sufficient power to make a man live God hath so reserved the power of life in his owne hands that none of the meanes we use to preserve life can do it to make it hold out for a moment if God doe not from above give speciall assistance Man liveth not by bread Mat. 4. and if a man had abundance of all worldly things yet a mans life consisteth not in that Luk. 12.15 c. The fourth reason may bee taken from the profession of a Christian or his state or relative calling or condition in this life First we are Christs spirituall souldiers Now men that goe to war intangle not ahemselves with the things of this life that they may please them that have chosen them to bee souldiers 2 Tim. 2.4 Secondly we are pilgrims and strangers in this life and therefore nothing should be more easie to us than to be weary of the present condition and to long to be at home Thus did the Patriarches Heb. 11.13 Thirdly in this life we are but poore cottagers that dwell in poore houses of clay and shall wee love to be here rather than in those eternall mansions 2. Cor. 5.1 Iob. 14.2 The fift reason may be taken from the sinnes of life Even sinne is a disease and a loathsome contagious one Now then see what life
it is required of the husband also and the like may bee said of other things But subiection is a thing God so stands upon as if they had other praises as that they were wise provident chaste rich faire yea religious yet if he may not prevaile with them in this point he is not pleased with the rest Secondly because this duty soundly performed doth imply the rest and in the practice of it causeth the practice of other dueties Thirdly in that the Apostle doth reduce all their dueties into one word he doth it thereby to cut off all excuse for if they cannot remember one word they can remember nothing and if they will not obey in one commandement it shewes that they are governed by a very spirit of prophannesse as being persons that resolve to live as they list Fourthly it would bee considered in what things they must be subiect and so wives must bee subiect to the husbands commandements to doe in all things what he appoints or desires to be done They must shew a minde desirous to please their husbands in obeying the directions hee gives in matters of the family or any other things may concerne his profit or contentment As the Church is ruled by the word of Christ so must the wife bee ruled by the word of her husband His will must be her law to live by so likewise she must be subiect to his reproofes to amend what he dislikes and to avoyde what is displeasing to him so likewise she must be subiect to his restraints and to the order he gives about her labour dyet apparell companie or the like striving in all things to please her husband 1. Cor. 7.34 Eph. 5.23 and this subiection extends also to that due benevolence the Apostle requires 1. Cor. 7.3.4.5 Fifthly we must consider in what manner wives must be subiect and so divers things are required of them for their subiection must have in it care honor and sincerity First they must be subiect with care and study to doe and dispose of all things so as the husband may not be displeased or disquieted A wise woman is said to build her house Prov. 14.2 which notes that she studies in every business how to set every thing in order as the Carpenter doth study how to set every part of the frame in jointe Oh that this word Studie could bee carved upon the hearts of women that they might never forget it what a world of unquietnesse and inconveniences might bee prevented if care and study did enter into their hearts Secondly they must be subiect with honor to their husbands now wives honor their husbands and shew it divers waies as by giving them reverent titles as Sarah called her husband Lord and by modest and shamefast behaviour in her husbands presence her husband should bee the covering of her eyes and by striving to imitate what is excellent in her husband so shee should bee his image and his glory as man is the image and glory of Christ and by avoyding all company that is suspected or disliked by the husband and by concealing and hiding his infirmities as much as she can Thirdly the sincerity of her subiection must appeare many wayes as first by being subiect to him not in some things but in all things as the Church is subiect to Christ. Secondly by being subiect at all times and in all places at home aswell as abroade and alwayes aswell as for the first quarter of the yeare Thirdly by practising this subiection not in outward shew only but in her very spirit Mal. 2.15 and that not for feare or shame but for conscience sake and willingly out of the love and honor she beares to her husband performing this subiection to her husband as it were to the Lord himselfe Eph. 5.12 Finally shee must make conscience to obey and be subiect though the husband did not finde fault or much require it even because God doth require it Sixthly it would be considered negatively in what cases or respects the wife is not subiect to the will of the husband and so her subiection is qualified and lymited or lightned divers wayes First in the quality of her subiection shee is not to be subiect with a servile subiection as a servant or vassall is subiect to his Lord but in a sweete and familiar kinde of subiection as the body is subiect to the head and as one that is partner with him in many priviledges both temporall and eternall they remaine still companions and yoake-fellowes Secondly in the matter of subiection shee is not subiect to his will in matters of her soule and religion when his will is contrary to Gods will Wives must bee subiect but it must bee in the Lord Colos. 3.15 The unbeleeving husband must not compell the beleeving wife to change her religion or to neglect the meanes of her salvation and againe she is not so subiect but shee may admonish or advise her husband with certaine cautions as if she bee sure the thing she speakes against bee sinfull and hurtfull and withall that shee speake without passion or contempt with reverence and without frowardnesse or imperiousnesse Thus Abraham is bidden to heare his wife Gen. 21.12 Againe her subiection doth not binde her to consent to or conceale his whoredomes wherein he breakes the Covenant betwixt them and defiles the marriage bedde nor is shee bound to obey him in any thing she knowes to bee a sinne nor am I of their minde that think she is subiect to her husbands blowes and stripes for that doth import a servile subiection and not a free subiection I meane that I doe not thinke it any part of the husbands power over his wife to correct her by blowes her vices that cannot be corrected by wordes must be committed either to the Magistrate or to the Church censures to reform Likewise I conceive that she is not bound to deliver her body to her husband when she is apart for her disease Lev. 18.19 Ezech. 18.6 Seventhly the sinnes by which wives transgresse against this subiection to their husbands be many viz. Vsurping authority over the man by teaching him in matters of religion 1. Tim. 2.12 or by busying her selfe in directing or finding fault with him in matters belong to his calling and are out of her reach Impatience and frowardnesse passion brawling chiding crying c. Idlenesse and slothfulnesse especially when they disappoint usually the trust or desires of the husbands in things wherein they might and ought to bee helpefull in their labours or in the oversight of the workes of their servants Vile estimation of their husbands though but in the heart but much more when it is shewed by unreverent tearmes or nicknames or words of reproach or by complaining of the infirmities of their husbands and finding fault with them before others Suspitious and base interpretations of the actions of their husbands as when Michol so censured David for his dancing before the Arke
wonne by them to sound obedience to the Word of Christ nor can grieue them more than by their wilfull resisting of the meanes 3 It requires a great deale of spirituall policie and skill to winne soules a Minister that would doe it must sometimes be like a Foxe It is written of the Foxe that when he is very hungry after prey and can finde none he lyeth downe and feineth himselfe to bee a dead carcasse and so the Foules fall upon him then he catcheth them Even so a Minister that hungreth after the winning of his hearers must sometimes be driven to make a very carcasse of himselfe by denying himselfe and turning himselfe into all formes that his hearers may bee enticed to flocke to his doctrine Paul is faine to deny his maintenance and to become all things to all men even to be a servant unto all that hee might winne some 1. Cor. 9.19.20.21.22 Yea sometimes a man to entice his people must deny his owne profit and make himselfe like a dead carcasse in respect of profits that so he may the better allure them to fall upon him in his minstery Some people will never be caught if the Minister bee bussling amongst them for the utmost of his Rights but if a man will endure to be stript of his Rights sometimes they will goe to heare such a man and so may be catched And thus from the Etymologie of the Word The matter it selfe imports divers things done upon the person so gained as also it notes some thing in the disposition of the party that is to winne and withall something in the estate to which he is wonne For the first when a man is said to be wonne it imports first that he is brought to see that hee is lost in his former estate Secondly that he is brought to confesse his misery and sinne and withall to yeeld himselfe with humilitie of minde to bee disposed of by the supreme Conquerours and withall that he giveth over all opposing of the way of godliness Which may serve for tryall to all such as account themselves gained to godlinesse for such as oppose sincerity or see not they are lost or yeeld not themselves to be disposed of by Iesus Christ are not indeed wonne whatsoever they professe For the second it notes That such as are truly godly shew their affection to such as they are linked to in the bonds of nature by their earnest desire after the salvation of the soules of such as they are tyed to in those bonds Thus Paul desired the salvation of the very Nation he was of thus parents shew their love to their children by bringing them up in the nurture and instruction of the Lord and thus here godly wives shew their love to their husbands in endevouring to winne them to godlinesse and the obedience to the Word Which serues also to trye the affections men professe they beare to their kindred or neighbours or any they are linked to in nature or affinity Parents love not their children that endevour not to get grace for them aswell as riches and so neighbours should shew their love by admonishing instructing and edifying one another 1. Thes. 5.14 For the third in that hee saith indefinitely Wonne not mentioning to what it imports That such as are wonne to true godlinesse are likewise wonne to all happinesse even to Gods kingdome in respect of their right to it especially if they be effectually converted Hee is wonne to glory that is wonne to grace which also may serve for tryall for if thou canst find that thy heart is wonne to sound sanctification thou maist from thence assure thy selfe of thy salvation as certainly to be had as it is certaine thou hast sanctification They also This Also imports two things First that the Word of God never winnes so many but there are still more to be wonne though thousands were converted among the Gentiles yet still there was hope of winning more In the spirituall husbandry all times are not times of harvest and in the harvest all the spirituall graine is not ripe at once The Iewes were first to be gotten in and then the Gentiles were ripe for the harvest Iohn 4. and when the fulnesse of the Gentiles is come in by that time the Iewes will be ripe againe and so it is in particular countries cities parishes families And as in winnowing though it bee done with never so good a winde or skill yet some graine will still be in the chaffe so it is in places where the most good hath been done by the meanes And herein God is better than the naturall husbandman for the naturall husbandman will never winnowe the chaffe over againe for a few graines of corne nor will he thresh over his strawe againe if but a few cornes of wheate or barley bee in the strawe but God will winnowe a great heape if it were but at length to find one graine of spirituall corne It may be often observed that in some places God sets his servants to thresh or winnowe in great assemblies of chaffe and yet after divers yeares labour it may be they get but one graine of corne that is convert after much toile perhaps but one or two soules Now if any aske why all that belong to God are not converted all at once I answer that it were sufficient to satisfie us if we knew no more but that it pleased God to have it so it is his will it should be so But yet that it is a wise providence of God so to order it may appear in divers things for by continuing the meanes to call his owne Elect thus by degrees the wicked are left without excuse Besides the godly while they looke for the daily discovery of new converts are thereby put to the exercise of many graces and dueties as diligence compassion charity a winning conversation meeknesse prayer exhortation and the like And besides the outward peace of the Church is thereby preserved for if it were knowen once that all the Elect in any place were called there would follow such violent opposition from the greater worser sort as there would bee no place of rest for the Church in the world They would all bee of Caines minde if God had declared his testimony on both sides from Heaven And therefore at the day of judgement â—ssoone as he hath parted the Elect and Reprobate and sentenced them he disposeth so of them as they shall never live together againe And further if all the Elect were gathered at once the world would bee at an end for then Christ would deliver up the kingdome to his father 1. Cor. 15.24 and therefore Ministers should continue painefull in their labours as remembring that they are set to worke for the edification of the Church till Christ come againe Eph. 4 12. And though the most of their present hearers have refused the Word of God and are hardened yet they may see cause of constancie because
men that have a portion in spirituall things should not bee troubled for want of these earthly things seeing if they had them they would last but awhile Iames 1.9 and therefore having food and raiment they should be content Thus of the first doctrine Doct. 2. Earthly things doe not adorne a man As they are corruptible so they doe not make a man any whit the more comely which is true in these foure senses following First they doe not adorne a man in the sight of God He respects it not whether a man bee poore or rich bond or free cloathed or naked in robes or in ragges Gal. 3.28 Secondly they adorne not the inward man they adde nothing to the minde or heart of man Thirdly they adorne not with true ornament but onely with a shew for if the glory of the world bee like a withering flower what true ornament can it bee to weare such withered things Fourthly they adorne not for continuance All apparell for the body of a man and all ornaments for his house or state any way they are the worse for wearing and will weare cleane out in the end And therefore for the use first How vaine a thing is the pride of life and secondly wee should therefore know no man after the flesh but to reckon of mans worth by better things than worldly things Doct. 3. A third doctrine is evidently to be observed out of these words that is very comfortable for godly Christians such as the Apostle supposed these to bee to whom he writes and that is That godly Christians have right to all incorruptible things That which is not corruptible if they seeke they may possesse It is their owne God would have them put it on as they put on their apparell He hath adorned his children with the gift of all incorruptible things heavenly treasures are theirs and they may lay hold on them and lay them up as their certaine riches and portion Mat. 6.20 Hee grants eternall life to them that seeke glory and honour and incorruptible things that is hee grants them an eternall possession of spirituall things Rom. 2.7 Now that this doctrine may be more evident and full of comfort it is profitable to inquire distinctly what is incorruptible and will last alwaies and so we shall finde by the testimonies of the Scriptures that seven things are incorruptible 1 God is incorruptible Rom. 1. and God is their God by covenant and as David saith he is the strength of their heart and their portion for ever Psal. â—7 26 Psal. 119.57 and God his mercy and his love and his power is everlasting His mercy endures for ever Psal. 136. and his loving kindnesse shall never be taken from him Psal. 89. 33. and with everlasting compassion he hath received them to favour Esay 54. and with everlasting love hath hee loved them Ier. 31.3 and in the Lord Iehovah is everlasting strength for the protection and preservation of his people and therefore they may trust upon him for ever Esay 26.4 and therefore if all people will walke every one in the name of his God godly men ought much more to walke in the Name of the Lord their God for ever and ever Mich. 4.6 2 The Word of God is incorruptible and lasts beyond all end 1. Pet. 1.24 Psal. 119.89 And this is the heritage of the godly Psal. 119.111.127 the truth shall bee with us for ever 2. Iohn 2. 3 The righteousnesse of Christ is everlasting Dan. 9. 24. and this righteousnesse is theirs so as they may put it on as a garment and it makes them righteous before God Rom. 13. ult 1. Cor. 1.30 1. Cor. 5.21 4 Gods covenant is incorruptible everlasting Esay 55.4 and it cannot be abrogated but the godly shall have the benefite of it for ever 5 The gifts of saving grace are incorruptible and their hearts can never bee drawne dry but the spring of grace will be in some measure on them And through theâ—â— graces the godly have everlasting conversationâ— for Gods gifts and 〈◊〉 iâ— without repentance 〈◊〉 4.14 â— Thes. â— 10 Rom. 11. This love is incorruptible 2. Cor. 13. and everlasting joy 〈◊〉 upon their heads Esay 61. so the 〈◊〉 of saving knowledge will abide in the godly for ever 1. Iohn 3. and their meeknesse and a quiet spirit is reckoned an ornament that is not corruptible But of this afterwards 6 Good workes are incorruptible so the righteousnesse of the just will last for ever 2. Cor. 9.9 and though he dye yet his workes will follow him to Heaven Rev. 14.13 so Psal. 139.24 Lastly Heaven and the glory of it is everlasting Gods kingdome is an everlasting kingdome 1. Tim. 6.11 and that glory is an eternall weight of glory 2. Cor. 4.14 Wee have an house that is eternall in the Heavens 2. Cor. 5.1 our inheritance there is immortall undefiled withereth not away 1. Pet. 1.3 The uses may be divers Vse 1. For first it should teach us to strive to be such as may have our portion in incorruptible things and so we must first take off our affections from all things that may offend as resolved if our right eye offend us to plucke it out and if our right hand offend us to cut it off that is to deny all sinfull things though they were as deare to us as our right hand or right eye Mat. 9.45 Secondly we must be such as yeeld our selves to obey the voice of Christ and to bee ruled by him He gives eternall life to his sheep wee must bee sheepe then for hearing his voice and tractablenesse Iohn 10.29 Thirdly we must give glory to God and rely upon his promise of grace in Iesus Christ we must be beleevers Iohn 3.16 Fourthly we must by patient continuing in well-doing still seeke immortality Rom. 2.7 Thus of the first use Vse 2. Secondly seeing the portion of the godly lyes in incorruptible things wee should not be much troubled for any wants or losses in corruptible things Wee have so large an inheritance in things that will last for ever that it should bee no grievance to us though wee should want those transitory things of the world Vse 3. Thirdly for this reason such as abound in earthly things should bee the more willing to distribute them and give them for good uses seeing those things are not their portion and therefore they neede not bee over-carefull for the keeping of such things Vse 4. Fourthly hence we may gather infallibly That the godly can never fall from grace for Gods mercies cannot corrupt or fall away and his gifts are without repentance If they could be lost then they were corruptable aswell as earthly things But this is a comfort that must not bee taken away that God will establish Sion for ever Psal. 48.8 and though the world passe away and the lusts thereof yet he that doth the will of God abideth for ever 1. Iohn 2.17 and though the servant may bee cast
the children of one father that is God and all borne of the immortall seed of the Word 2 That they are neere a kinne as neere as mothers and daughters or as brothers and sisters as Christ said of his kindred Matth. 12.49 50. Here are no cousins removed 3 That this kindred doth conferre a reall honour upon every Christian so as the Christian wives are as truely great as if they were immediately descended out of Sarahs womb 4 That God himselfe doth seriously acknowledge this kindred and lookes upon the meanest Christian as truly allied to the greatest Worthies have ever beene in the world 5 That this neerenesse of consanguinitie is not a jot altered by the distance of hundred of yeares as in the Apostles time the glorie of alliance with Sarah did shine in Christian women the reason is Because the root of this consanguinitie is ever alive which is Christ. 6 That Christians are not borne to this kindred but made so Godly women were not borne daughters of Sarah but became so after their new birth 7 That that which breeds this spirituall kindred is not being Gossips at the Font nor no carnall propagation Rom. 9.8 but Faith Rom. 4.16 and well-doing as this Apostle saith in this Text. The use may be first to comfort godly Christians against the want and losse of carnall kindred and to teach us all to honour such as are truely godly for they are the onely excellent ones and have the greatest and best kindred in the world Yea we should preferre our godly kindred before our carnall in the dearenesse of our love and the godly should shew all dueties of love one to another as they that are mothers and daughters brothers and sisters in the Lord and so should stand one for another as men would doe for their carnall kindred A second doctrine may be noted from hence That all Christians are not alike in gifts some are mothers some are daughters As it is in the body of a man all the members are not of like honour or use though all serve for the good of the bodie 1. Cor. 12. Which should teach those of greater gifts not to despise those of lesser gifts and those of lesser gifts to honour those of greater gifts and both sorts to praise God for the gifts they have having nothing but what they have received and to be a daughter of Sarah being sufficient to get the blessing that Sarah had her selfe So long as you doe well Observe hence 1 That Christians obtaine not the proper priviledges of communion of Saints unlesse they doe well None but Christians that leade a holy life have the honour of true spirituall kindred with Christ and the Saints Matt. 12.49 50. Wicked Christians are a kinne to the Divell 2 That we are bound only to imitate that which is good in the Saints not their sinnes They must follow Sarah in her well-doing they must not imitate her in her frowardnesse Gen. 16.5 nor in her bold aâ—venturing of her chastitie though it were upon pretence of saving her husbands life Gen. 12.11 12. And this condemnes those women that so wilfully alledge the examples of others to uphold them in such behaviour as their owne consciences tell is naught 3 It is imported here that some women may doe well for a time and yet prove verie naught afterwards Some begin in the spirit and end in the flesh Some women are at first quiet sober loving to their husbands good house-wives c. and yet after a time they grow froward excessive in apparell dyet and the like imperious such as slight their husbands idle wastfull and carelesse of the duties they should doe in the family They are condemned of themselves and shall rise in judgement against themselves their first works condemne their last 4 In generall we may here note That it is not enough to doe good but we must see to it that what we doe be well done Quest. What can come to a good action to make it ill Answ. Impenitencie in any sinne will staine any action though it be in it selfe never so good Esa. 1.13 16. 2 An ill end will defile a good action to doe it of purpose to be seene of men Matth. 6. or as men-pleasers in the case of wives or servants or subjects c. 3 Vnbeleefe makes all actions ill Whatsoever is not of faith is sinne when we eyther know not the warrant of it or beleeve not Gods acceptation 4 Rashnesse and indiscretion marres good actions Prov. 19.2 when men have not respect to the circumstances of well doing or the provision should goe to it when good duties are done rudely and without respect of due time and place c. We should be wise to doe good Rom. 16.19 5 Vnwillingnesse defiles a good action when it seemes evill to us to serve God Iosh. 24.14 when our works are dead workes Heb. 9.14 Deut. 28.47 6 When the fruit men beare is not their owne fruit as if a King will offer sacrifice or women preach or the like And so when wives doe not the duties of wives though they did never so much good other wayes yet they have not the praise of well doing unlesse they doe their duties to their husbands the like may be said of Magistrates Ministers Husbands Parents Servants c. 7 Confidence in the flesh marres good dueties when men trust to their owne wits reason skill or any gifts and doe not all they doe in the name of Iesus Christ. Col. 3.17 Phil. 3.3 and in particular conceitednesse and to be wise in themselves and proude will marre any action All should be done in meekenesse of wisedome 8 Inconstancie shames any action when we are wearie of well doing or wavering or decline and goe backwards their righteousnesse being as the morning dew Quest. Can any thing wee doe be well done seeing all our righteousnesse is as a menstruous cloth Esa. 64.6 Answ. Our workes in themselves are none well done but by Gods indulgence assured unto us in the new Covenant Where h. 1 Accepts the Will for the Deed. It is well done when our desire and endevour is to doe it as well as we can 2 He beholds the worke in Christ and for his intercession passeth by the evill that cleaves to our best workes 3 He regards it as proceeding from his owne Spirit in us who causeth us to doe good and worketh our workes for us as in the instance of prayer Rom. 8.26 Thus of the fourth observation Doct. 5. From the manner of the terme in the originall which hath a continuall respect to the present time and imports a continuall well doing I note That a Christian should strive to be alwayes doing good he should let no time passe without well doing 2. Tim. 2.21 2. Cor. 9.8 Psal. 106.2 Col. 3.10 1. Thess. 5.15 1. Tim. 5.10 And that for many reasons 1 Because he hath so little a time left to work in He should walke in the light
Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and helpe them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third duetie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Ioh. 13.34 1. Ioh. 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1 Who are brethren 2 What priviledge they have by the brotherhood or by being brethren 3 For what reasons we should so love them 4 With what kinde of love we should love them For the first Men become brethren one to another manie wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation when men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of Religion makes all professors brethren Act. 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so wee become brethren eyther by his incarnation Heb. 2.16 17. or in respect of our mystical union with him in his mysticall bodie Col. 1.2 Matth. 25.40 And so we are brethren with the Angels as they also are joined under this head Christ Iesus Rev. 19.10 22. So then if any aske who are the brethren here meant that wee must so love I answer they are such as are professors with us of the same religion fellow members of the body of Christ. But that we may more plainly see who are meant by brethren in the Scriptures it will bee profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Ioh. 5.1 such as will doe the will of God by sound practise Mat. 12.47 49. They are the holy brethren wee are here charged to love 1. Thes. 5.27 For the second our relation to the Godly as brethren ought not to be dispised for as wee are brethren by religion wee enjoy many excellent prerogatives for thereby wee partake of a heavenly calling Heb. 3.1 wee stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a father is upon us all Eph. 6.23 Gal. 6.16 and we are greatly beloved of God Rom. 1.7 and brought up in the same family Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also wee enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not bee without power in religion Secondly this is charged upon us above many other things yea above all things wee should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last commandements of our blessed Saviour which hee gave in charge when hee was going to his death 1. Ioh. 3.23 Ioh. 13. 34. Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that wee doe indeed love God himselfe 1. Iohn 4.7 8 12 16 20 21. Fourthly wee have the example of God himselfe and Christ his Sonne that love them as their peculiar treasure above all the world and hee shewed them love by unspeakable benefits 1. Ioh. 4. 11 10. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the Godly they must bee our everlasting companions in heaven 1. Pet. 4.8 1. Cor. 13.8 and if we cannot see so much it is because wee are purblinde 2. Pet. 1. For the fourth point if any aske with what kinde of love wee should love them I answer that our love must have many properties in it 1 It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as wee are made new Creatures in Iesus Christ 2. Cor. 8.8 2 It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1. Ioh. 3.18 3 It must be a fervent love wee must love them earnestly and with great affection above all other people 1. Pet 4.8 brotherly kind love 2. Pet. 1.7 4 It must be a pure love that comes from a pure heart 1. Tim. 1.5 and projects not any iniquity 1. Cor. 13.6 and therefore must be a love in the Spirit Col. 1.8 5 It must be a diligent love that will expresse it by the daily fruits of it upon all occasions a labouring and working love 1. Thes. 1.3 Heb. 6.10 6 It must bee a speedy love that will not put off or delay a love that will not say Goe and come againe tomorrow Prov. 3.28 7 It must be an humble love a love that would ever serve the brethren not doe them good only Gal. 5.13 And that is further shewed by not respecting persons but loving all the Saints even those that are poore or sicke or in temptations or fallen by weaknesse Eph. 1.15 Prov. 19.7 Iam. 2. and that is also shewed by carrying our selves with all lowlinesse and meekenesse of minde in all long suffering and forbearing one another Eph. 4.2 8 It must be a constant love wee must love alwaies as well as earnestly Gal. 4.18 9 It must be a growing love that will still encrease and abound Phil. 1.9 1. Thes. 4.10 The use may be divers for Vse 1. First carnall Christians are by this doctrine sharply to be reprooved for their want of love to the brethren and for all the courses by which they shew their dislike or hatred of godly Christians This verie sinne is grievous in the sight of God for for this sinnes sake when they hate a godly Christian because his workes are better than theirs God reckons of them but as Cainites the seed of Cain yea as the children of the Divel 1. Ioh. 3.10 yea God will reckon