A Commentary on 1 Peter 1-3, Exposition of chapter 3 · Exposition of verse 6

A Commentary on 1 Peter 1-3 · Exposition of chapter 3 · Exposition of verse 6

p. 632Ver. 7.

Likewise ye husbands dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessell, as being heires together of the grace of life, that your prayers be not hindred.

HItherto of the duties of Wives: the Husbands dutie followes in the words of this Verse. Where three things are to be observed:

1. The proposition of their dutie; Husbands dwell with them.

2. The exposition, shewing how they must doe it, viz. as men of knowledge, and such as honour them.

3. The Reasons; which are three:

1. Because they are the weaker vessell, and therefore need to be carefully and continually well used.

2. Because they are both alike heires of Gods grace.

3. Because else their prayers and Gods service will be much interrupted and hindred.

In the Proposition may be observed, First, the word of connexion, Likewise. Secondly, the terme of application, Yee. Thirdly, the persons charged, Husbands. Fourthly, the dutie imposed, viz. Dwell with them.

Likewise.] This terme bindes these words to the former, and shewes, that God doth charge husbands to looke to their duties, as well as wives. Now if God charge the husband, it imports, that evill husbands must give account to God of all the evill they doe: though no law of man punish them, yet God will, that gave them this law. And withall, it may comfort such husbands as are censured without cause: God that hath given them their charge knowes their integritie, whatsoever foolish wives object, or a vaine world imputes to them. And in generall, God will accept and reward the carefull behaviour of good husbands.

p. 633But before I proceed, two questions may be asked.

Quest. 1. Why are husbands charged in the last place?

Answ.There may be two reasons given of it:first,Why Husbands duties are noted in the last place. to shew the respect that God gives to husbands. He first by his precept informes his wife before his face, and shews him a patterne how he shall walke towards him; and therefore now may the more willingly attend to his owne dutie. Secondly, because things last spoken, have usually the greatest and longest impression upon the heart: and this is a matter of greater consequence, that the husband be soundly carefull of the discharge of his dutie. The well-being of the family, and the well-doing of both man and wife, depends much upon the husbands right behaviour. If the head bee out of order, how can the body bee well? and the wife being the image of the husband, what shall she learne of him if he give an ill patterne? If the eye be darke, how can the bodie be light? If the Pilot of the Ship be ignorant and carelesse, what safety can the Ship be in? Besides, what a world of hurt will the ill example of the husband doe in the family, either in children or servants?

Quest. 2. But why are husbands charged with so few words?

Ans. Because it is to be supposed, that they have a larger knowledge of Gods will. And besides, in that tender age of the Christian world, the Apostles in discretion said lesse to superiours, to avoide provocation of irreligious husbands, and the better to allure them to the Christian faith, when they should see their wives so largely instructed in their behaviour towards them. And further, ever the shorter their lesson is, the more shame for them not to learne it, and shew themselves exact both in the understanding and in the practise it.

Yee Husbands.] God speakes to them in the second person, to import, that they should heare these words, as if God were present to speak to them in his owne person; and withall, to teach them that the right hearing of this doctrine, is for everie man to heare it as spoken directly to himselfe. God doth single them out to heare their charge, and speakes to them as if he named them in particular.

Husbands.] The persons charged are husbands: and the word is a terme that imports that speciall relation, in which God binds one man to one woman; investing the man in prerogatives of a superiour in that union.

Before I come to the dutie charged upon husbands, it will not be unprofitable, by way of preface, to use some motives to such husbands as will make conscience of their waies, to perswade them to be verie carefull of their charge. The reasons used in the Text afterwards I will not now meddle withall, but only put them in mind of some few things which ought to be effectuall to perswade them. The motives may be drawn from foure fountaines.

1. From commandement:Mo…v… … pers…ade Husbands to be carefull of their duties. and there let them consider who commandeth them, and how. Who commandeth them; and so let them marke, first, that God himselfe hath given them their law of walking. They are not tyed by mans laws, but by Gods owne law. Secondly▪ God speakes to them by the Ministerie of great Apostles: it was one part of the Commission of those high Ambassadours (sent into the Christian world) to give husbands their charge. Thirdly, it should somewhat the more move them▪ that S. Peter was himselfe a married man, and therefore did practise what he taught them, and did know by experience, that a husband mightwith comfort undertake this taske. And then it should much move them, to observe how God hath given his commandement to them: he first chargeth their wives, before he char…t… them. And besides, he hath given a long charge to the wives, & but a short charge to them▪

2. From their relation to their wives. They are their wives heads, and therefore should be carefull how they order themselves. They are the life of p. 634their lives, as it were: God hath made the wife to depend upon them for comfort, and direction, and preservation.

3. From their prerogatives: God hath given them great power more than the wives. They are heads to their wives: and besides, they are images of Jesus Christ: they shew in the family what Christ is in the Church: they doe as it were act Christs part, and resemble him in his relation to the Church: and therefore they had need to thinke of it, how they carrie themselves. They are types of Jesus Christ, and will they shame him by acting folly, passion, pride, and dissolutenesse? Did Christ doe so to the Church? Besides, it should much move him, that God hath, in the most things, left the husband free from the lawes of men. He hath no man to controule him in his office; and hath not God made him both King and Priest in his family? His houshold is a little Kingdome, or a little Church, where he is of soveraigne power, and hath great supremacie; and if the world acknowledge not the glory of his place, yet it is acknowledged in heaven.

4. From the maner of his comming into this relation: he was not borne a husband, but made so, and made so by the gift of God: for God gave him his wife, as he did Eve to Adam: yea, let him consider that God gave him the wife that was of his owne choosing, and whom with so much desire he longed after, and, it may be, prayed for. But especially let him consider that God hath bound him to his wife by covenant; yea, that he hath bound himselfe to God by covenant for this thing; yea, that the oath of God is upon him: he hath sworne before the Lord to doe his duty. Thus of the generall motives.

Further, in that he said Husbands indefinitely, he shewes thereby, That all husbands are bound to observe this charge, and all alike. God chargeth rich, learned, wise, godly husbands, as much and as well as poore, unlearned, and ill disposed men. Two Uses may be made of this point: for first, hereby we may see cleerely that outward things make no difference before God: when God gives a law he gives it to all men, as if they were but one man. Civill difference of bloud, nations, calling, condition, or common gifts▪ makes no exception from any, when God gives his law. Secondly, such husbands as finde an outward difference from other husbands, either in their gifts, or greatnesse of meanes, or highnesse of office or calling, should lay aside all thought of such things, and shew as much respect to their wives, as any other men that have no such things to boast of. And yet one thing more I may add to such hearers as heare this doctrine; seeing God chargeth all, they should take heed of that common fault of thinking of other husbands▪ and how the doctrine will fit them, and so neglect application to themselves.

Dwell with them.] The duty charged upon husbands is contained briefly in these words; and under this phrase of dwelling with them is comprehended in effect all essentiall matrimoniall duties: for it imports,

What things cohabitat…n doth import.1. Not only cohabitation,but also,

2. Separation from all the world, to a speciall fellowship with that woman.

3. Communion of goods. They that must be partners of Gods treasures in heaven, must be partners in all outward blessings. All things should be common: so as the husband must provide maintenance for his wife, and that not only while he lives with her, but he ought, as he is able, to provide for her maintenance after he is dead.

4. Mutuall benevolence, or the mutuall use of each others bodies, 1 Cor. 7.

5. Delight in her company, so as to be loath to be absent from her: it is not enough to be with her, but he must dwell with her, Pro. 5.19.

6. Serving of God together, as the last reason in the end of the verse shewes.

p. 635Now divers reasons may be given of this, why husbands should dwell with their wives.

1. From the institution of marriage divers things may be noted: as, that God said, hee would provide a helper for man to be before him, Gen. 2.18. and besides, Adam confessed she was bone,and flesh of his flesh, which the Apostle urgeth, Eph. 5. And further it is said, For this cause shall a man leave father and mother, and cleave to his wife, and they shall bee one flesh. All which imports a necessity of living together.

2. From the example of Christ: husbands should love their wives, as Christ loved the Church. Now, how Christ desires to be with the Church, may bee seene in the Canticles; and hee hath promised he will be with his Church to the end of the world, Mat. 28.

3. From the unnaturalnesse of the offence of living asunder. Did ever any man hate his owne flesh? saith the Apostle, Ephes. 5. or can the arme or head in the naturall body, live well from the other parts of the body? no more either comely or convenient is it for husbands to live from their wives.

The use is therefore, for great reproofe of many husbands, that have so little desire or delight to converse in this holy and loving manner with their wives, but study all occasions to draw them from home: yea some men had rather live abroad with their dogs or hawkes, than at home with their wives. But especially, those beasts are abominable, that leave the society of their wives, to follow strange women, that is, Whores.

Secondly, here is somewhat for wives too: If they would have their husbands to keepe home, and delight in their company, they must labour to be amiable, and pleasing, and study to be quiet and obedient, that their husbands may be encouraged with delight to live with them.

Againe, the indefinite propounding of the duty, shews, that they must dwell with them at alltimes; not for the first quarter after they are married, but for ever, and that for conscience sake, not only to avoide shame, or the displeasure of the wives friends, or onelyonly while her portion lasts, or for such like carnall respects.

But before I leave this point, something would be said of foure cases of absence, which may bee put: as first, the case of absence in respect of calling: secondly, the case of separation from bed and boord: thirdly, the case of nullities: fourthly, the case of divorce.

For the first, when God gives a man a just calling to live from his wife,In what cases it is … full for the husband to be absent. or to goe into forraine parts, it is lawfull to forbeare cohabitation for the time: as in the case of Souldiers, or Merchants, or Ministers, that are called to exercise their Ministeries in remote places. In these cases, when the wives cannot or will not goe with them, they may lawfully live absent; yea, though their wives consent not to it: because all relations to man must give place to our relation to God. Now when God calls any man to any imploiment, no man can disannull that calling; and therefore such in the Ministery as have lawfull callings to exercise their Ministeries in other countries, and have not fit imploiment at home, doe very sinfully when they refuse to preach the Gospel in such places, upon that silly pretence, that they cannot get their wives to consent.

For the second, viz. the case of separation from bed and boord, it is for the most part very wicked and abominable;Whether separation from bed and brood be lawfull. because we have not either commandement, or permission, or example of any such in the Word of God. And besides, experience shews it breeds a world of scandalous inconveniences: though I doubt not, but in some speciall cases the Magistrate or Church may cause such a separation for a time; but as it is ordinarily practised by divers husbands and wives it is very vile.

p. 636For the third, viz. the case of nullities, we must understand, in divers cases, though the man have bound himselfe by the contract or consummation of marriage, to the woman, yet he must not dwel with her, because such contracts and marriages are meere nullities in the sight of God, and of no force.

Cases of nullitie.1. If he marry her that is divorced for any other cause than fornication, Mat. 19.9.

2. If the marriage be incestuous, that is, within any of the degrees prohibited in the law of God: see Lev. 18. Which lawes were not ceremoniall or politicall, but morall and naturall: which may appeare, as by other reasons, so by this one; God (saith he) did destroy the Nations for such incestuous matches, Lev. 18.24. Now God could not punish the Nations for breaking a law was never given them. The ceremoniall and politicall lawes were given to the Jewes, and not to the Gentiles: thus it was not lawfull for Herod to have his brothers wife; nor must the Corinthian that married his fathers wife be suffered to dwell with her, 1 Cor. 5.

3. Divi…es generally agree, that if there be a precontract with another person in verbis de praesenti, in the words of the present time, made with consent of parents, &c. then the marriage after with another is a meere nullitie, and such dwelling together is wh…redome. Zanchius brings reason for this from the law of God and Nature, and civill and common lawes.

4. If a marriage be made without the free consent of the parties, or in cases where they are not able to give a free con…ent; as in the marriage with children under age, or with mad men, or persons that are drunk when they give consent, and doe disclaime it when they are sober: These are nullities in the common opinion of Divines of all sorts: and the reason is, because the consent of parties is essentially requisite to such a bond.

5. If there be error personae, an errour of the person, that is, if a man mean to contract marriage with one person, and another person is given him; as when Leah was given in stead of Rachel to Iacob. Divines agree that Iacob might have rejected Leah, and that his owne consent afterwards did onelyonly bind him to dwell with her. But yet errour about the condition or state of the person is no nullitie. If a man contract himselfe to a woman he thinkes to be a free woman, and she proves a bond woman; or he thinkes he marries with a rich woman, and she proves a poore woman; these errours do not cause a nullitie, he must live with her for all this.

6. If marriage be contracted with such as are utterly and incurably unapt for marriage, this marriage is a nullitie; as in the case of Eunuchs, some kinds of incurable palsies, or the like. And about this I finde no difference amongst Divines.

Zanchius and some other Divines goe further, and pronounce nullities in the cases following▪ as,

If marriage be contracted, yea, and celebrated without the consent of parents. He brings many arguments from the Law befo…e Moses, and from the Law of Moses, from the testimony of the Apostle Paul, and from the lawes of Nations, and from the Fathers.

If marriage be contracted or celebrated with such as have any notorious contagious disease, which is knowne to be incurable, as the Elephantiasis, or worse kind of leprosie, or the like; because this will prove a mischiefe to the party cleere, and to his children, and to the Common-wealth; and God ordained not marriage to be a mischiefe, but a help.

If marriage be celebrated with a woman that is found to be with child by another man.

Yea, he enclines to those that thinke the marriage of a Christian with an Infidell, as a Jew, Turke, or Pagan, as being the knowne and professed enemies p. 637of Christ, is likewise a nullitie. Hee gives many probable reasons, and quotes divers authors for the opinion.

But for my part, I dare not venture so farre, especially to be peremptorie in it: much lesse have I attained to the learning of those Divines, that thinke Veneficium versus hanc, Witchcraft disabling a man towards that woman onelyonly, to be a sufficient cause of a nullitie in the marriage. Thus of the case of nullities.

For the case of divorce, I thinke that rule of our Saviour binds peremptorily,Concerning divorce, what rule is to be observed. that no man may put away his wife, but only in the case of fornication, Mat. 19.9. In that case a man (making a lawfull divorce) is not bound to cohabitation, but freed from it, and must not dwell with her any more. If it be objected, that in the case of disertion, when an Infidell forsakes a beleever, the Apostle faith the beleever is free. I answer, that this is not a case of divorce: The beleever doth not for the businesse of Religion put away the unbeleever, yea, the Apostle shewes he ought not, 1 Cor. 7. onelyonly if the unbeleever will depart, let her depart. And so by the wilfull departure of the Infidell, the Christian is freed from the bond of marriage, as Divines conceive; which is a kind of nullity, but not a divorce. But then a great respect must be had to the kind of unbeleever: not every wicked man or woman; nor everie person that professeth a false religion, but such an unbeleever as is a profest enemie to the Name of Christ, is the unbeleever the Apostle speakes of.

Yet one thing more I must adde about the case of disertion, when the disertion is for other causes than Religion, if it be wilfull or inevitable, then the party diserted is freed from this charge of cohabitation; freed, I say, for a time, till the diserted returne: and if he never returne, the party forsaken is for ever free. Thus of the proposition of their duties: the exposition of it followes.

According to knowledge.] By knowledge, I take it here meant that Christian knowledge of Religion and the Word of God, which godly husbands had attained by the Gospel: for, in the end of the verse, he speakes of husbands, as heires of the grace of life. And so before I come to shew what speciall things, in the manner of cohabitation this knowledge doth charge upon husbands, I would consider of some doctrines in generall, implyed by the words: as,

Doct. 1. That the knowledge of Gods Word is a gift of God to bee much accounted of: and therefore the Apostle here for honour sake to the man, mentions this grace rather than any other. And that knowledge is a precious thing,or a great treasure, may appeare divers waies. First,Excellency of divine knowledge in many respects. by the seat and use of knowledge: it is a gift that adornes the mind of man, making him by his inward understanding to see excellent things. It is a great benefite to have senses to discerne things without us: but this divine light that God puts into the understanding of man, gives to the understanding power to see admirable things; especially, when it is spirituall light, it shews a man the differences betweene good and evill, and reveales such glorious things as no senses can reach to. Secondly, by the author of it: God is the father of light, and dwelleth in light, Iam. 1.17. and it is the speciall glory of Christs divinity, to lighten every man that comes into the world, Iohn 1. and the holy Ghost claimes a part in this glory, to give illumination to the minde, 2 Cor. 3. Thirdly, by the testimony God gives of the worth of knowledge, e…pecially when it is spirituall and religious knowledge. … is called riches, 1 Cor. 1.5. and preferred before all outward things in the world, Ier. 9.2…. and Christ accounts it a great signe of speciall friendship, to communicate knowledge to his Disciples, Ioh. 15.15. and God gave Iacob a greater portion when hee gave his word to him, than hee did give to all the world p. 638besides. He did not so with other Nations, Psal. 1. Fourthly, by the accounts Christ gives unto his Father of the discharge of his office: he is carefull to prove that he hath given knowledge to the men God gave him, to prepare them for eternall life, Iohn 17.6, 7, 8, 26. Fifthly, by the relation it hath to God himselfe: it is a part of the image of God in the new man, Col. 3.10. Sixthly, by the contrary: it is accounted a great sinne and a curse to want knowledge, Hosh. 4.11. and other gifts or services are rejected as vaine, if this grace be not had; as Zeale, Rom. 10.2. Sacrifice, Hos. 6.6 and therefore such as want knowledge should shake off profane sluggishnesse, and vaine objections, and seeke to be rich in knowledge, as the men in the world doe to abound in wealth, Pro. 4.7. & 2.4. And such as have knowledge should strive to encrease it, and be thankfull to God for his great mercy in giving them knowledge, and the meanes of it.

Doct. 2. Knowledge is required of all sorts of men. Not of Ministers only, but of private men; of all husbands, yea, and of all men before they be husbands: because so soone as they have wives, they are charged to shew their knowledge, Iohn 1.9. 1 Cor. 8.1. 1 Tim. 2.4. This condemnes the sacrileg…ous humour of those persons that are like the wicked Lawyers our Saviour speakes of, Luke 11.52. which take away the key of knowledge from private men, either by their opinions hindering others from seeking knowledge, with their errours mudding the cleere fountaine of Gods Word; or by their power, restraining the meanes of knowledge from the people. And withall, this should stirre up all sorts of men to seeke knowledge, and use all meanes to attaine it, as they will give their account unto God of the use of their time at the last day.

Doct. 3. Knowledge is given us for use and practice, not for idle speculation: it is given, as other gifts of the Spirit, to profit withall: it is a light to lighten our paths. Our knowledge should be after godlinesse, Tit. 1.1. It should some way help forwards the worke of godlinesse: that we get by hearing should be shewed by practise, Iames 1.22, 23, 24. They that have knowledge,and will not use it, shall have that knowledge taken from them. Mat. 13.11. Nor is the use of knowledge only for discourse, but for conversation. The words of knowledge, or utterance, is given to some Christians onelyonly, 1 Cor. 12.8. And such as cannot talke much, may yet have comfort, if they have knowledge to stay their hearts in faith, and that they can shew their knowledge by a good conversation.

Doct. 4. The knowledge seated in our minds should have a commanding power of our actions: all should be according as a mans knowledge faith. Those parcels of divine truth put into our minds should rule us, and dispose of us, and make us ordered according to them. Those lawes in our mindes should make us master all that rebels against them, and make the members be subject to them to obey them. Our knowledge should be lively, and indued with soveraigne power. This is the honour we should give to the light that is in our minds, to let it rule us in all things. And this point may much humble all sorts of Christians for want of stirring up their knowledge, or for want of obeying it. Most Christians have their knowledge so feeble, that the Divell or the world may lead them aside to all sorts of temptations, and yet their knowledge makes not opposition, and doth not take arms to subdue what exalts it self against the light of it, as it should do. 2 Cor. 10.4. Now if men would hearten and give life and power to those notions of knowledge are in their minds, and would have their knowledge to have full power, they must observe these rules:

Means to give power to our knowledge.1. They must daily wound, and mortifie, and resist the law of the members, that is, such humours in them as are w…nt to be incorrigible. Most persons p. 639have some faults in their natures that they are guiltie of, with a kind of wilfulnesse; such faults as must be allowed; such as if they be crossed in, there will be no peace, but open rebellion; such faults as sticke so fast to them, as if God and man must let them alone in them: these members must obey them as a law. Now these men must find out, and be sure they resist them, or else the lawes of the minde will be but feeble, and sacred notions infused will starve and wither,and never appeare in their life and power.

2. Men must be sure they study profitable things, and avoide such knowledges as are fruitlesse, as belong not to them, 1 Tim. 6.20. 2 Tim. 2.23. Tit. ….9. There is knowledge that will puffe up, 1 Cor. 8 1. But men must be wi…e for themselves, and strive to understand their owne way, Pro. 9.12.

3. They must pray God to put a spirit and life into their knowledge, and give them grace to shew all good conscience in their obedience; and withall, they must pray hard for their Teachers, that their word may be a word of power to give fire to the sparkles of light are already in their minds.

Finally, let all men that professe the knowledge of Gods word remember that their knowledge should make them differ from all other men. Their lives should excell others, according to the knowledge in which they differ from them. A man must hold forth th… life and light of the knowledge he hath, Phil. 2.15. They have a great taske to doe, that have received much knowledge; much is required of them: if they doe ill, their example may doe much mischiefe, 1 Cor. 8.10, 11.

Doct. 5. True knowledge makes an impression upon every part of a man… life: it makes him better in all his wayes, both towards God and man; as here, true knowledge makes a man a better husband. He must carrie himself… as a husband, according to his knowledge he hath of Gods word. Tru… knowledge enricheth a man in every thing, 1 Cor. 1.5. The favour of our knowledge should be manifest in every place, 2 Cor. 2.14. The knowledge that will not doe thus is falsely so called▪ 1 Tim. 6.20. There is use of knowledge in the most ordinarie things of the life of man; as meats, marriage, and the things of our calling, 1 Tim. 4.3. and therefore this should stirre up all godly Christians to shew this proofe of their knowledge, and to pray that they may abound in kno…ledge, and all judgement, Phil. 1.9. C…l. 1.9. and gives cause to Christians of ill behaviour in their callings or private carriage, to mistrust that their knowledge is no… tight: and in particular, wives should pray God to give their husbands knowledge of his Word, and to blesse all meanes to that end, for that will make them the better husbands.

Doct. 6. It is an ill thing for men to transgresse against their knowledges, when they doe things that are not according to their knowledge, or leave undone things they know they should doe. The servant that knowes his masters will, and doth it not, shall be beaten with many stripes, See Rom. 1. ult. Heb. 10.26. 2 Pet. 2.21. Husbands and wives should in a speciall maner remember this: for there is a great deale of need that they should take notice of this point. Oh it is a grievous thing for a Christian to be wilfully corrupt, to doe or leave things undone against his knowledge.

Doct. 7. One thing here is comfortable, that God requires no more of his servants, but to doe according to the knowledge they have. Ignorances, by the benefit of the new Covenant in Christ, he will passe by, so as they be carefull to get knowledge, according to the meanes they have of knowledge. This is a great comfort.

Doct. 8. In knowledge men should excell women: therefore is knowledge here specially mentioned, in giving the charge to men. They are the head… of their wives, and therefore in them should be the especiall seat of spirituall p. 640senses and understanding; and their wives are charged, if they doubt of any thing, to aske their husbands at home. It is a great dishonour to many men in this age in many places, that women excell them in knowledge, both for the measure of it, and power of it, and care to use the meanes to get it. Thus of the generall Doctrines.

These words, as they in particular order the duties of husbands, shew divers things they are to look to in their carriage, in dwelling with their wives. To dwell with them according to knowledge imports,

What this dwelling with knowledge imports.1. Matter of edification; and so three wayes: for first, they must set up religion, and the worship of God, in their dwellings, Iosh. 24.15. They must keepe off the curse of God from them, and their wives and children, by daily praying to God, Ier. 10. ult. They must diligently (in their kinde) instruct their family in the plaine things of Gods law, talking and discoursing of the Word of God upon all occasions, Deut. 6.7. Gen. 18.19. They must see that Gods Sabbaths bee kept and sanctified in their dwellings, and therefore must not only restraine labour, but bring their houshold to the exercises of religion, and privately help them by examination or repetition, Commandement 4. Exod. 20.4. yea, and by sanctifying them to Gods worship, Iob 1.5. which is done by exhorting them to holinesse and preparation, and by humbling himselfe in prayer before God for himselfe and them: and hee must sanctifie the creatures they use by prayer, 1 Tim. 4.5. Secondly, in speciall towards their wives, they must use their knowledge in instructing them, or resolving their doubts, as there shall be occasion, 1 Cor. 14.35. Thirdly, they must teach their wives reformation, and right order of behaviour by their example; giving full proofe of their piety, discretion, providence, painefulnesse, and meeknesse, not daring to commit the faults themselves they reprove in their wives, and to live so, as not to be liable to any just exception. There is a question is often asked about the first branch of this answer, and that is, whether a woman may performe the duties of religion in the family, in case of the absence or insufficiency of the husband? Now for answer thereunto, it is hard to give any peremptory rule, because in this thing we have no Commandement from the Lord; but yet, seeing some of the duties of religion may be done by the wife, as instructing of children and servants, for the law of grace should be in her lips, Pro. 31. and both Parents are charged with instructing the children, Eph. 6. therefore I thinke by Anallogie it will follow, that the wife may doe other duties, as pray, and repeat Sermons. But yet it is most likely that this power extends not further than her children and her maids, which was the power Hester used, ch. 4.16. or if it goe further, it must be in some speciall cases, and with observation of divers circumstances, in which their safest way is to get direction and resolution from their learned Pastors.

2. Matter of toleration, and that in respect of the infirmities of his wife: if her infirmities be bodily, it must be the praise of his knowledge, not to loath her for that, because God layeth them on her, and shee cannot helpe them. And for her faults, they are either meere frailties arising from ignorance or insufficiency she cannot help; and those he must passe by altogether, when he discerneth that she is not willing to offend in them, Pro. 19.10. or else they are faults she committeth of knowledge; and so they are either curable, or incurable. Curable are such faults of negligence or waiwardnesse that prove grievo…s to him or others: for these his rule is, he must not be bitter to her, Col. 3.19. but shew himselfe to be gentle, and easie to be intreated, Iames 3.17. He must use all good meanes of counsell, and forewarning of her, and intreating, and such reproofes as may be seasonable and secret as much as may be. He must avoid raging and furious passion, and reproaches. p. 641If her faults be incurable, that is, such as he cannot mend by such courses, then I suppose he may flie to the generall remedy of all Christians in the case of trespasses, and that is, to take one or two with him, and admonish her, and then, if she mend not, he may fly to his Pastor, and such as have charge of soules with him, and get them to admonish her. But if none of these courses will serve, I thinke the Pastor, or others imployed in the businesse, may give notice, as they have occasion, to other Christians of her incurablenesse, and they may thereupon forsake her company, and reject her as a Pagan or Publican: but for the husband, he must cohabite still, and with patience beare the crosse God hath laid upon him, waiting if at any time God will give her repentance, or otherwise restraine her wickednesse.

3. Matter of circumspection. To dwell according to knowledge is to dwell with circumspection, and that he must shew in matter of his owne right. He must take heed that by no indulgence or remissenesse he lose his owne right. He must keepe his authority, and rule as head; and not suffer things to be done or disposed (ordinarily) against his will. And for the good ordering of necessary directions, if his wife will not obey, he must then provide to have things done as well as he can by his children or servants. This I speake of things essentially expedient to the peace or well-being of the family: he must not be his wives underling, contrary to the order of nature, and ordinance of God, Gen. 3.16. 1 Cor. 11.3, 7, 8, 9. Eph. 5.23. 1 Tim. 2.12, 13, 14. Secondly, he must shew it in the care of his estate, restraining her wastefulnesse if she be given to disorder, or retchlesnesse in that kind, Pro. 14.1. Thirdly, in case of sin against God: he mu…t take heed that he nourish not sin in her by connivence, or neglect of counsell or reproofe, Iob 2.9, 10. Fourthly, in case of difference betweene her and her servants; so preserving his authority, as he judge not partially, but with equall judgement, shewing the fault wheresoever he find it, else he may extremely harden his servants against them both.

Giving them honour.] This is the second thing required in the Exposition. They must honour their wives: and this the husband doth,

1. When he useth her with signes of his estimation of her,How many waies husbands honour their wives. according to her ranke in the family, and her relation to him; entertaining her as his companion, and not as his servant or slave. To honour her, is to carry himselfe with such respect towards her, that all may see that he makes a great account of her, as the companion God hath given to him for his life, to be a helper to him.

2. When he is carefull to protect her from wrongs, and dangers, and indignities, 1 Sam. 30.5.

3. When he provides for her maintenance, both in his life time, and after his death, as well as he may▪ allowing her such apparell, and other things, as may shew manifestly how great account he makes of her; and doing all with cheerefulnesse, and not like chu…lish Nabal: and the rather, because for the most part they are not able to make shift, and provide for themselves.

4. By the speciall delight he takes in her above others, cherishing her as his owne flesh, and making as much of her as he can doe of himselfe, Pro. 5. 19.Eph. 5.28.

5. By suffering himselfe to be intreated, and in some cases advised and admonished by her, Gen. 21.12.

6. By giving her such emploiment as her gifts are fit for, leaving to her trust such things in the family and his estate as she is fit to dispose of. It is a dishonour to the wife, when the trust of businesse is committed to servants, or others, when she is able and willing to undertake it, Pro. 31.11.

p. 6427. By yeelding a free and just testimonie of her praises upon all fit occasions, both to her selfe and others, Pro. 31.28, 29.

8. By covering her infirmities, passing by meere frailties, and not speaking to her, to provoke her, when she is wayward, or else giving soft answers, and forbearing as much as may be to speake to her disgrace before others.

9. When he gives her leave to dispose of some things at her pleasure, not exacting account of her; allowing her, as a reward of her care or diligence, some such overplus as his estate will beare, that she may be free to give for pious or charitable uses, what may be for her credit or encouragement.

Ob. But my wife was of mean birth, condition, or portion, when I married.

Sol. So and much worse was the Church before Christ married her, and yet Christ loves the Church.

Ob. But since marriage she is idle, and froward, and wastefull, &c.

Sol. If shebe so thou hast cause to pray for, and admonish her; but for all that thou must love her, and yeeld her due honour. The Church sinneth after calling, and yet Christ honours the Church, both by praying for her in heaven, and by labouring to clense her by his Spirit and Word in earth, Ephes. 5.

Ob. But she is profane and carnall, a wicked woman, a scorner of religion, or perhaps of a contrary religion.

Sol. Thou must love and honour her, not because she deserves it, but because God requires it.

Thus of the Exposition. The reasons follow: and the first is, because they are the weaker vessell.

As the weaker vessell.] The word translated Vessell, is diversly accepted in Scripture; sometimes properly, sometimes metaphorically. As it is taken properly, it is sometime taken for goods, or any houshold-stuffe, Mat. 12.29. Luke 17.31. Sometimes againe it signifies any instrument used in the house, or without the house: so the instruments used in the Temple about any part of Gods service were called Vessels of the Ministery, Heb. 9.21. So a Bushell is called a Vessell, Luke 8.16. So that which held the foure footed beasts and fowles, &c. in the vision, Acts 10.11, 16. is called a Vessell, yet like a sheet: so is a saile of a ship called by this terme, Acts 27.17. Now in a metaphoricall sense this terme signifies either the parts or members of the body of man or woman that serve for generation, 1 Thes. 4.4. or else it signifies any person that God hath set apart for some speciall service or ministration. Thus Paul was a Vessell of election, or a chosen Vessell to beare Gods name among the Gentiles, and Kings, and the people of Israel, Acts 9.15. Or else such persons upon whom God will declare either his mercy or justice. Thus Vessels of honour and mercy, and Vessels of dishonour, Rom. 9.21, 23. and in generall, any man or woman that God appoints to doe any worke, or his instruments either publikely or privately. Thus all men, in respect of the worke God requires of them, are Vessels, 2 Tim. 2.20, 21. and so women are Vessels here, because they are instruments God makes use of for the helpe of man.

Now for the word Weaker. It signifies the frailties and defects in the sexe of women: in respect of which they are inferiour to men; not so much for their sinfull defects, as their naturall defects; defects of negation rather than defects of privation.

So then the sense is, that in as much as women, whom God hath given unto man, instruments of his blessing and their help, are by nature fraile, and have many weaknesses and defects, men should be the more tender and carefull in their carriage towards them. And so here are three points of doctrine may be observed:

p. 643Doct. 1. In that men and women are called Vessels, in respect of the service God doth cause them to performe, we may learne, That in workes of grace, or matters of holinesse, we are rather Patients than Agents. Not but that by Gods assistance men and women doe worke that which is good, but because thereby God would have us to ascribe all to his grace. And therefore he compares us not to active instruments, as tooles are in the hands of the workemen; but to passive instruments, such as Dishes are, that beare and carry treasure, or meat, or such like. Hence it is the Apostles call themselves earthen Vessels, 2 Cor. 4.7 and Paul in converting the Gentiles did but beare Gods name, Acts 9.21. And therefore we should all acknowledge our insufficiency, and flye to the bloud of Jesus Christ to sanctifie us: for all the Vessels of the Ministery in the Temple were sprinkled with bloud, Heb. 9.21. And further, such as are unprofitable should repen t and amend: for they are but as the vessell in the hands of the Potter, and God will breake them in pieces with his rod of iron, Rev. 2.27.

Doct. 2. Women are weake and fraile, called here the weaker Vessell; and I take it this weaknesse is attributed to them, not in respect of sin so much as in naturall defects: so as he meanes not personall faults, but such weaknesses as are found in all women, or the most. But yet I would not be understood to free women altogether from sin in these frailties, because since the fall the naturall defects are tainted, and there is in them a speciall kinde of defectivenesse or infirmity which cleaves to their sexe, which is not so usually in men, or not accompanying the nature of men.

Quest. What are the things wherein women are more usually fraile, or defective, or infirme, than men?

1. In capacity and judgement.In what things women are more fraile than men. They are not capable of so large a measure of knowledge as men (in equall comparison) nor so able to teach the depths and mysteries of knowledge.

2. In respect of their insufficiencie for the greatest imploiments of life; as that sexe is not ordinarily capable of the great services of God in Church and Common-wealth: the workes cannot be done by women.

3. They are apter to be seduced than men, as the Apostle implies in the case of all women as well as Eve, 1 Tim. 2.14.

4. In respect of dependancies. They cannot make shift for themselves, their desire is naturally subject to men, in respect of depending upon them for provision and protection, Gen. 3. This weaknesse is stamped upon the whole sexe.

5. In respect of their aptnesse to feares and amazement, and other perturbations,; more unconstant, and not so stable in heart as man.

6. In respect of the discovery of their hearts and natures, whether in good or evill. It is harder to find out throughly the perfect disposition of a woman in good or evill, than of men. Solomon could find out the temper of one man among a thousand men, but not the heart of one woman among so many; and that I take to be the true sense of that place, Ecol…s. 7.28, 29. compared with ver. 25.27.

7. In respect of their pronenesse to vanity, and pride in apparell; which I gather from this, that all the expresse directions about apparell that I remember in Scripture, are given rather to women than to men, especially in the New Testament, as, 1 Tim. 2.9. 1 Pet. 3.3.

The Use may be, first, to give us occasion to magnifie the power and mercy of God. His mercy, that despiseth not his weake creatures, but bestoweth the grace of life upon them. His power, in that he keeps them in life, and preserveth his owne worke of grace unto the possession of eternall life. Secondly, it should stirre up women so much the more to use all the Ordinances p. 644of God, and all helps, to make themselves strong in the power of the gifts of grace; especially they should get a strong faith in God, that they may trust in the power of God, that giveth strength to the weake, Esay 40.29, 31. 1 Pet. 3.5. It will be their greater glory if they can overcome their naturall weaknesses, especially if they can excell men in the things of the kingdome of God, as many times it comes to passe. Thirdly, all Christians should have those women in great estimation that have overcome their frailties, and doe excell in knowledge, and piety, and mercy, and trust in God. Fourthly, all women should be therefore the more humble, and apt to feare and judge themselves, and more willing to be taught or admonished, and more frequent in prayer to God, to help them, and keep them: and in particular, they should be the more willing to be ruled by their husbands, as knowing it is a mercy of God, considering their weaknesse, to give them husbands, to support them, and provide for them. And finally, they should be the more faithfull and diligent to doe all the good they can in domesticall affaires, seeing by nature they are not fit to manage the greater and more publike services of God.

The third Doctrine concernes husbands; and so they are taught from hence to give the more honour to their wives, because of their naturall weaknesse. For as it is in the naturall body, those members of the body which we think lesse honourable, upon them we bestow the more aboundant honour, 1 Cor. 12.23, 24. so it should be in the Oeconomicall body: for the wife is unto the husband bone of his bone, and flesh of his flesh; and this honour he should give her, and shew it both by taking the more care to provide for her, and by cherishing and encouraging her the more, and by hiding and covering her frailties as much as he may, and by not exacting more from her than she is able to performe, and by helping her all he can, by instruction or otherwise. Only we must note that he is not bound to honour her the more for sinfull infirmities, but for naturall defects. How he must carry himselfe towards her in respect of sinfull infirmities, or personall faults, hath beene shewed before in the maner of his carriage towards her as a man of knowledge. And thus of the first reason.

As being heires together of the grace of life.] In these words is contained the second reason, taken from the generall dignity of Christians; which also extends to Christian wives. And concerning the dignity of Christians five things may be noted out of these words.

1. The title of their dignitie; They are heires.

2. What they inherit; Life.

3. What the cause of this dignitie is, viz. Grace.

4. In what maner they possesse it; viz. Together.

5. The persons capable of it; Woman, as well as men.

From the coherence we may note, That if women will have their husbands to honour them, they must be religious women, and true Christians, that have grace as well as worldly portion. God requires religion and grace in all wives: and the rather should they be carefull to get grace, and become truely religious, because it was long of their sexe that sin came into the world: and as by one womans bearing of a child salvation was brought againe into the world: so should they every one in particular strive to recover their honour, by expressing the sound power of a religious life in all faith, and charitie, and holinesse, and sobrietie, 1 Tim. 2.14, 15. And besides, what shall it profit wives to get them jointures on earth, and husbands to provide for them while they live here, if their soules and bodies perish when they die, and lose the inheritance in heaven? and perish they will if they get not true grace. And further, if they be gracious women, if their husbands be so profane as p. 645not to make much of them, yet they shall be greatly set by of God: as was shewed, vers. 4. But on the other side, if they be ignorant and irreligious women, it is just with God to deprive them of the comforts of this life, and to let their husbands neglect them or abuse them. For though their husbands sin in so doing, yet God is just in permitting such a thing for their punishment.

Secondly, another doctrine may be noted from the coherence; and that is, That inheaven there shall bee no difference betweene husbands and wives, but they shall bee all one in Christ, alike heires of eternall life. Which is to be noted, the more to perswade them to submit themselves, and endure to be under the rule and authority of their husbands in this world? for that estate of inferiority shall not last ever, for in heaven God shall be all in all, they shall be ruled by God and the Lambe. Thus from the Coherence.

The first thing to be observed about the dignitie of Christians in generall is, That they are heires.

Heires] The doctrine is, That all true Christians are heires.

Now, for the opening of this doctrine, two things must be considered;

1. How they come to be heires.

2. What their glory is in being so.

For the first; Christians are not borne Heires: I meane, not heirs to God,H…w godly men come to be heires. as is intended in this place, but have it by the grace of adoption. God hath but one Heire by generation, and that is Christ: all his other heires are by adoption, such as hee chooseth of his meere Grace, and makes them his heirs. Now the mysterie of our adoption must be considered of in this manner: A Christian by the Gospel is made a believer: Now saith, after an unspeakable manner, engrafts him into the body of Jesus Christ: Now being engrafted into Jesus Christ, who is Gods Sonne, hee thereby comes to the power to bee the Sonne of God, and to be an heire with Christ. Christ is Gods Heire, and so is all that is grafted upon Christ, Ioh. 1.12. Now there is a double adoption: the one imperfect in this life, the other perfect, which wee shall have after the Resurrection of the dead. By the one wee have the promise of inheritance, and by the other we shall have full possession. Of the first is mention made, Rom. 8.15. and the other, Rom. 8.23. the first adoption is meant here.

For the second, Adoption is called a glory, by an excellence because there is no glory like to it; even the adoption to be heires as it is in this life, is the greatest glory in the world. Now the glory of our adoption may appeare to be very great, if we consider,

1. By whom we are adopted (viz.) God. If is be such a glory to be the Heire to any great Prince in the world,Wherein the greatnesse and glory of our adoption appeareth. what a surpassing glory is it to be the Sonne and Heire of God? Rom. 8.17. and that if we respect either the excellence of God, who is the King of all the earth, and a…ove all kings; or his eternitie; he is such a Father as lives ever, Hos. 1.10. An everlasting Father, Esay 9.6. Other fathers that adopt, may die before they passe the estate, or at the best, it is a kind of infelicity to enjoy the inheritance without the presence and love of the Father. But not so here.

2. The great price was laid downe, to make us capable of this honour to be Gods Heires (viz.) the blood of Christ. There was never so much paid for all the inheritances in the world besides, Gal 4.4, 5. Heb. 9.14, 15.

3. The great things we are heires to, which I will but briefly touch here; we are heires not only to all our eyes can see, but to all things our hearts can thinke of. Wee shall inherite the earth, Mat. 5.5. Wee shall bee heires of the world, Rom. 4. God will give us all the world: yea, we shall inherite eternall life, as is to be shewed afterwards: yea, we are coheires with Christ, Rom. 8.17. And what would we aske more?

p. 6464. The great priviledges which Gods adopted children doe enjoy even in this life: as,

1. They have within them the spirit of Christ in their hearts, therefore called the spirit of adoption, Rom. 8.15, 16. Gal. 4.6. The spirit of Christ, I say, to drive away regall terrours, and to testifie to their spirits that they are the sons of God, and that he hath adopted them to heaven and to make them able to treat with God as a Father, by affectionate prayer: and, as other Scriptures shew, to lead them into all truth, and to be the guide of their lives, to tell them when they goe our▪ either on the right hand, or on the left. And lastly, to be their continuall comforter, Iohn 16. Esay 30.

2. By the right of their adoption in Christ, both their persons and their works are accepted before God, so as they stand alwayes high in Gods favour, howsoever they are entertained in the world, Eph. 1.6.

3. They have a name and honour shall never be taken from them; an everlasting name: no preferment so high as theirs, Esay 56.4, 5. And this is the greater priviledge, because no meannesse or contemptiblenesse of condition on earth can bar them from the enjoying of this prerogative, as the coherence of that place shewes.

4. They have the Angels of heaven to attend them: God shewes by that that he will have them looked unto as his sons and heires, Heb. 1. ult.

5. They may aske whatsoever they will of God, and are sure to have it: that may get any suit of God; and he is so far from not granting▪ that he rather complaines that they will not aske him often enough, Iohn 16.23.

6. If at any time they fall into distresse, they have such interest in Gods speciall providence, that a haire of their heads shall not fall to the ground, without the providence of their heavenly Father. And besides, God will make himselfe marvellous in their deliverance, if all worldly helps faile, Esay 43.18, 19, 20, 21.

5. If we consider the wonderfull maner of their communion with Christ, and that foure wayes. For first, we have communion of nature with him, and that by his Incarnation, for he tooke our nature, and so became our Brother. And this doth nothing at all belong to Reprobates, because Christ tooke not nature polluted with sin, Heb. 2.14. Ye…, we have communion with him in his divine nature, as that nature doth dwell graciously in us, and we are made like unto it, 2 Pet. 1.4. Secondly, they have communion of state with him, which the Scripture acknowledgeth as a great mysterie: for so they are said to live with him, to suffer with him, to die with him, to be buried with him, yea, to rise with him, to ascend to heaven with him, and to sit together with him, Eph. 2. yea, to judge the world with him: only preserving the difference betweene the head and the members in all this. Thirdly, they have communion of offices with him, for he hath made them Kings and Priests with him. The oile that was poured on his head hath run downe upon his members, Rev. 1.5, 6. so that Gods heires are all Kings and Priests. A royall nation, and a kingdome of Priests, 1 Pet. 2.10. Fourthly, they have communion in benefits with him; for God as a Father hath blessed them in him with all spirituall blessings in heavenly things, Ephes. 1.3. Communion they have with him in grace in this life, and in glory in the life to come.

Lastly, if we consider the assurance that Christians have given them for their right of adoption: for, first, they have an Act for it in Gods eternall councell, Eph. 1.5. Men that have an Act of Parliament for the holding of their lands▪ they think they have a sure tenure; & yet many Acts of Parliament may be repealed, but the Acts of Gods councell are like himselfe, immutable. The godly they are predestinate to adoption. Secondly, they have not only p. 647Gods promise for their inheritance, but Gods oath, that by two immutable things the heires of promise might have aboundant consolation, as the Apostle shewes, Heb. 6.17, 18. Thirdly, to make all sure, God hath put his spirit within them, as the seale and earnest of their inheritance, Eph. 1.13, 14.

The Use may be,

1. For information: and so, first, to shew the great goodnesse of God to man, that not only requires and gives holinesse, but adds also blessednesse to his servants. In justification and sanctification he gives to men those good things they call bona virtutis, the good things of vertue; and inadoption he gives those good things they call bona conditionis, the good things of condition, even blessednesse and true happinesse: whom God makes holy he will make happy also. Secondly, it manifestly shewes that we hold all our happinesse, not by merit, but by grace. For adopted children cannot plead merit, but must acknowledge all of gift, as will more appeare when we come to speak of the cause of inheriting, viz grace.

2. For instruction: and so,

The first impression this Doctrine should worke upon us should be a desire to be such as may obtaine the right of adoption of sons, for flesh and bloud cannot inherit, 1 Cor. 15.50. So long as wee are carnall and unregenerate men, we neither are, nor are to be called the heires of God. The unrighteous, that is, such as live in grosse sins, and doe the workes of the flesh, are expressely and peremptorily excluded from the benefit of adoption, 1 Cor. 6.9, …0 Gal. 5.21. None but such as are effectually called, and borne of God, are capable of this grace, Heb. 9.16. Iohn 1.13. And in particular,What kind of persons we must be to attaine this adoption. we must have a true justifying faith, Iohn 1.12. For, as was shewed before, we come to the right of Sons, only as we are ingrafted into Christ, upon whom all the inheritance is originally and fundamentally conferred: and into Christ we cannot get but by faith. And further, we must looke to the sound mortification of the deeds of the flesh, Rom. 8.13. and know that none can inherit but such as overcome the power of their corruptions, and are not in bondage to any sin, Rev. 21.7. And more specially God requires in all such as will be his sons, that they be such as are not in bondage to the passions and perturbations of the heart; for he hath promised that the meeke shall inherit, Mat. 5.5. Thirdly, we must forsake all needlesse society and familiarity with the wicked of the world, if we will be Gods sons and daughters, and resolutely refuse to be corrupted with the sins of the times, as the Apostle she…es at large, 2 Cor. 6.17, 18. Fourthly, we must be such as are described Esay 56.4, 5, 6. We must make conscience to keep Gods Sabbaths, and chuse the thing will please God; being more desirous to please God in all things, than naturall children are to please their earthly parents; and take hold of Gods Covenant, as resting upon this preferment, and the promises of it, as our sufficient happinesse.

And that we may be the more established in the knowledge of our adoption, it will be good for us to trie our selves by the signes of such as are Gods adopted children.

1. Such as are Gods children by adoption have this marke,Marks of Gods heirs and adopted children. they are made like unto God their father in holinesse, in some truth of resemblance, 1 Pet. 1. 15. and this they shew two wayes: first, by purifying themselves, and sound humbling of their soules for their sins, that deface the image of God in them; as Saint Iohn saith, Every one that hath this hope purifieth himselfe, as he is pure, 1 Iohn 3.2, 3. Secondly, by imploying himselfe constantly in doing righteousnesse; for hereby the children of God are knowne from the children of the Divell, 1 Iohn 3.10.

p. 6482. In the last recited place you may discerne another signe of a sonne and heire to God, and that is the love of the godly as his brethren and fellow heires: He that loveth not the brethren, is of the Divell, not of God, 1 Iohn 3.10.

3. The gift of prayer is a signe of adoption, and that we have received the spirit of adoption, Rom. 8.15, 16. By the gift of prayer I meane not the skill to utter words to God in a good forme of words, and variously, but the gift to speake to God in prayer, both with confidence in God, as in a Father, and with the affections of prayer, which the phrase of crying Abba, Father, imports.

4. A child of God discovers his adoption by the maner of doing good duties: he doth serve God, not with servile respect, but with filiall affection: he loves to be Gods servant, as may be gathered, Esay 56.6.

5. To love them that hate us, and blesse them that curse us, and doe good to them that persecute us, is a signe that we are children to God as our heavenly Father, Luke 6.35. Mat. 5.

The second impression that this glory of adoption should make upon our hearts, should be to stir us up to carry our selves in this world as becomes the children and heires to such a Father as God is. And so in generall, it should wonderfully fire us to all possible care to be holy as he is holy, and to expresse more to the life the Image of Gods grace and holinesse, 1 Pet. 1.14, 15. and that in all maner of conversation, striving to carry our selves as the sons of God, without rebuke, in the midst of this froward and wicked world; all sorts of the men of the world being so ready to reproach such as are Gods people, that if they will speake evill, it may be only for our good conversation in Christ, Phil 2.15, 16. And in particular, we are charged in Scripture with certaine speciall and choice things, that doe greatly adorne and grace the life of a child of God that is an heire of heaven, if we be Gods heires, and he be our Father.

How Gods …eires must carry themselves.1. We should be Peace-makers, for our Father is the God of peace; and this will force men to call us the sons of God, Mat. 5.10.

2. We must not render reviling for reviling, but rather blesse, seeing we are heires of blessing, as the Apostle urgeth it, ver. 9.

3. We should live without care, as knowing that we have a heavenly Father that careth for us, Mat. 6.32. And seeing we are heires of a better world, we should not love this world, nor set our hearts upon such meane thing… as this world can afford, 1 Iohn 2.15.

4. If we be Gods sons we should be willing to submit our selves to his correction. If we yeeld that power to the father of our bodies, how much more to the Father of our spirits? Heb. 12.9. But especially take heed that wee provoke not God by carelesnesse and boldnesse, in favouring any corruption, Deut. 32.18, 19.

Thirdly, our adoption should be a singular consolation to us against all the miseries of this life. It matters not though our life be hid, and though it doe not appeare to the world what we are, and though we have many crosses, and losses, and persecutions, yet the thought of our inheritance with God should swallow up all. Whatsoever we are now, yet when Christ appeares we shall appeare in glory: and there can be no comparison betweene the suffering of this life, and the glory to be revealed upon us, Rom. 8.17. Mat. 19.29. Col. 3.2, 4. 1 Iohn 3.2. And that we may be the more comforted, we should often pray to God to shew us by degrees, and to make us know the riches of our inheritance, both in what we possesse in this world, and what we looke for in heaven. And thus of the title of our dignities, We are heires.

p. 649Of life.] Now follows to consider what we inherit, and that is life; wee are heires of life. It is somewhat a strange speech; but yet if we consider of it, life is a most sweet thing, there can be no happinesse without it. A living Dog is better than a dead Lyon. But as life is to be taken here, it is a treasure above all treasures in the world. But the enquirie into it is very difficult: it is wonderfull hard to find out what life is; especially to describe or define the life here mentioned, as the glory of Gods adopted ones.

Life, in Scripture, is either naturall or spirituall: as for naturall life (especially since the fall) that is so poore a thing, as to be an heire to it, is no great preferment. By naturall life, I meane that life that men live while they are unregenerate: I say, that life is a very poore thing; which will appeare, if we consider the qualitie of it, or the meanes of preserving it,Naturall life but a meane thing in divers respects. or the short continuance of it, or the subject of it, or the things with which it is opprest, or the whole nature of it.

1. For the qualitie of it; what is life? It is but a winde, or breath: God breathed into man the breath of life, as if his life were but his breath, Gen. 2.7. and so it is said, Every thing that had the breath of life, Gen. 6.17. & 7. 15.22. My life is a wind, saith Iob, chap. 7.7. What is your life (saith S. Iames)? it is even a vapour that appeareth for a little while, and then vanisheth away, Jam. 4.14.

2. If we consider the short continuance of it. It will vanish away of it selfe after a while, as we see in that place. It is compared to a Weavers Shuttle; or at the best, every houre of our life, or every action, addes secretly a threed till the web be woven, and then we are cut off. So Hezekiah compares himselfe to a Weaver in that respect, Esay 38.12. Our life is scarce a span long: for to live is but to die; to begin to live, is to begin to die; for death takes away time past, and every moment we yeeld something to death.

3. If wee consider the poore meanes of preserving life: It is such a weake thing, that if wee doe not daily give it food, it will faile us: and if it be not kept with rayment, it will be extinguished. And for the meanes we use, how silly are they? Our life is called the life of our hands, Esay 57.10. because it will not last, unlesse wee make hard shift with our hands to preserve it.

4. If wee consider the subject of it; it is but our bodies: for our soules in our naturall condition, according to the sense of Scripture, are dead in trespasses and sinnes. They have as it were a being, but, not a life. Our soules, in respect of the substance of them, are excellent things, because invisible and spirituall existences; but yet are destitute of that life is proper to them: They are things indeed will last long, but are void of that life which is spirituall.

5. If we consider the miseries with which this life is infested, both by sin, and the punishments of it. As for sinne, it is leprous from the womb, and charged with Adams fault, and erres so often as cannot be numbred; the faults of it are more than the haires of our heads. As for punishment, how hath God avenged himselfe upon thy wretched life, to thrust thee out of Paradise, and would not let thee enjoy life in any place that was not accursed? The Divels also compasse about thy life to destroy it, 2 Cor. 10.5. What deformities and infirmities are found in all the Vessels of life, even in all the parts of thy bodie in which it dwells? And without thee, in the objects of life, how is it frighted with cares, plagues, or vexed with particular crosses? How doth God passe by thee, in many blessings he gives before thy face to others, and will not to thee? And what thou hast to comfort thy life, is it not cursed to thee, so as thou feelest vanity and vexation in the use of it? But above all, how is thy life frighted with the danger of eternall death?

p. 6506. Lastly, if we consider the whole nature of life. The Apostle here thinkes it is not worth the naming by the name of life, when he saith only of the godly, that they are heires of life: as if there were no living men but they, and as if they had beene dead all the time they were, till they were adopted.

But it is not naturall life is here meant, but spirituall life, called in Scripture new life, and the life of God, and eternall life. The words of the Apostle Paul, Tit. 3.7. when he saith, We are heires according to the hope of eternall life, serve to expound these words of the Apostle Peter.

Now concerning this life, it is above the reach of all mortall creatures to describe it as it is, especially in the perfection of it in heaven; for Saint Paul saith, of what he saw in heaven, that he saw things that could not be uttered, 2 Cor. 12. and Saint Iohn saith, it doth not appeare what we shall be,… Ioh. 3. 2. And in 1 Cor. 2.9. it is said, that eye hath not seene, nor eare heard, nor hath it entred into the heart of man to conceive, what God hath prepared for them that love him. Yea, Christ himselfe doth seeme to grant, that, as man, he did not fully see the glory of this eternall life in his mortall condition; where, speaking of his estate after death, he said, Thou wilt shew me the paths of life, Acts 2.

And for so much as is revealed concerning this spirituall and eternall life, two things must be remembred; the one, That the doctrine of this life lieth hid from ages and generations in extreme darknesse; and when the Gospel treats of it, it brings it as it were out of a darke dungeon into the light, 2 Tim. 1.10. the other is, That when it is brought to light, none can reach to it, but such as God endues with speciall wisedome: for Solomon long since had observed, that life is above to the wise only, Pro. 15.24.

The things I would consider of about this life are these;

1. The degrees of it.

2. The originall of it.

3. A ghesse at the nature of it.

4. The things that nourish it.

5. The differences betweene this life on earth, and as it is in heaven.

6. The meanes to attaine it, or what we must doe if wee would enter into life.

7. The signes to know whether it be in us.

8. The properties of it.

9. Lastly, the Uses of it.

Degrees of spirituall life.1. For first, we must understand that this life hath three degrees, into which we enter in at three gates as it were. The first degree of eternall life begins at the first spirituall acquaintance with God in this life, when his favour is made knowne to us in Jesus Christ by the Gospel, so as we are truely justified and sanctified, being reconciled unto God, having all our sins forgiven us, and our natures made new: and into this degree we enter by the gate of regeneration. Thus our Saviour saith; This is eternall life, to know God, and whom he hath sent, Iesus Christ, Iohn 17.3. Thus he that heareth Christs words, and beleeveth, is passed from death to life, Iohn 5.24. The second degree begins at our death, and continueth the life that the soule, separated from the body, enjoyes till the resurrection at the last day. And concerning the estate of the soule in this degree of life we have no absolute revelation, but yet are taught in Scripture that it returnes to God that gave it to the body at first, Eccles. 12.7. and that it is with Christ, Phil. 1.23. that it is in the hands of God and in Paradise, Luke 23.43. and lives in unspeakable joy, Luke 16.25. and is freed from all miseries of this life, and enjoyes the honour of all good workes, Rev. 14.13. the bodie resting in the grave p. 651from all paine and labour, as in a bed of rest, till the resurrection, Esay 57.2. And into this degree of life eternall we enter in by the gate of death. The third degree of life eternall begins at the resurrection of our bodies at the last day, and is enjoyed by body and soule for ever, comprehending all possible consummation of felicity and glory in the heavens. And into this we enter by the gate of resurrection, which is a kind of new begetting of us, and therefore is called the resurrection of life, Iohn 11.25. and so the blessed in heaven are called the children of the resurrection, and by that way the children of God, Luke 20.36. In the first degree life is imperfect, in the second it is perfect, in the third it is consummate.

And the Use of this first point should be to warne men to looke to it, that they enter into the first degree of eternall life while they are in this world, or else they shall never get to heaven when they die; and therefore should strive for saving knowledge, and to become new creatures, or else it is in vain to hope for heaven.

2. For the second, which is the originall of life,The originall of this life. it is greatly for the praise of it, that it flowes from that life which is in God himselfe, which is an unspeakable glory to the creatures that enjoy it. With thee is the fountaine of life, saith David, Psal. 36.9. So he calls him the God of his life, Psal. 42.8. Naturall life is but a sparkle that flowes from the life of our Parents; but spirituall and eternall life is kindled from that infinite light and life of God: but yet not as Christ received we this life; for he had it by naturall generation; we have it by a way unspeakable from God, but yet by Jesus Christ. In him was life, as the life was the light of men, Iohn 14. He that hath the Son hath life, Iohn 5.12. and he it is that is eternall life, viz. to us, ver. 20. As there is no light in the visible world, but from the Sun in the firmament; so there is no life in the spirituall world, but from God in heaven, which hath caused it to shine in our hearts by the Son of righteousnesse, Christ Jesus. Thus our life is called the life of God, Ephes. 4.18. and Christ is said to live in us, Gal. 2.20. Which should teach us greatly to admire and adore the excellency of Gods goodnesse, and make us to rest our selves for ever under the shadow of his wings, Psal. 36.7, 8, 9. But that this point may be more cleerely understood, we must consider of the originall of this life from God three waies: First, in respect of ordination, and so it flowes from Gods decree:It hath its originall from God three waies. he hath ordained us unto life. Acts 13.48. and our names are written in the booke of life, Phil. 4.3. Secondly, in respect of merit; it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world, Iohn 6.51. This life will not be had without his death: that we might live in eternall life he must die a temporall death. And shall not this greatly inflame our hearts to love the Lord Jesus, that gave himselfe for us, that we should not perish, but have everlasting life? Thirdly, in respect of operation or inchoation; and so the fountaine of life is either without us, or within us: without us is the Word of Christ, that is the immortall seed by which we are begotten unto life, 1 Pet. 1.24. and so is called the Word of life, Phil. 2.15. And the Word is so, as it is the Word of Christ, that is, Gospel: My words (saith he) are spirit and life, Iohn 6.63. And that Word, considered as it is preached to the dead soules of men; the dead shall heare the voice of Christ, and live. Shall heare it: note that, Iohn 5.25. which should make us greatly to esteeme the preaching of the Gospel. Within us the fountaine of life is the Spirit of Christ, which is called the Spirit of life which is in Christ Jesus, Rom. 8.2. Now the Spirit of Christ, that we may live, doth two things, viz. it quickens the seed of the Word, and unites us unto Christ, as members of the mysticall body; and then looke how the soule of man doth give life to every member of the body, so doth the Spirit of Christ to p. 652every soule, as a severall member of the mysticall body.

The nature of it consists in a saving knowledge or celestiall light.3. For the third. Wee shall not exactly know what the nature of eternall life is still it be perfected in us, or consummate; yet by divers words God hath let fal in Scripture we may ghesse at the nature of this life: and in generall, I thinke it is a kind of celestiall light falling into the soule, that doth to it that which naturall life doth to the body. This Saint Iohn, shewing how Christ was the life of men, saith, he was the light of men, Iohn 1.4. And David having said, With thee is the fountaine of life, adds, And in thy light we shall see light, Psal. 36.8. And so the promise to the penitent sinner was, that his life should see the light, Iob 33.28. So Christ saith, he that followeth him shall have the light of life. Marke it, the Light of life, Iohn 8.12. So that the life of our minds is knowledge in generall; and in particular, it is the saving knowledge of Jesus Christ, as our Saviour saith expresly, Iohn 17.3. This is eternall life, to know God, and whom he hath sent, Jesus Christ. And the reason why this knowledge doth most inlive and quicken our hearts, is, because God in Christ is the most glorious subject of contemplation; as being that highest good, a very Ocean of goodnesse, only able to fill and ravish the heart of man: and besides, because God as our chiefe good can alone make the ravishment of the heart perpetuall, and so last for ever, which nothing else can doe.

But because every knowledge of God hath not this effect, to breed everlasting life in the heart of a man, therefore I will distinctly set downe what kind of knowledge it is that hath this effect, and what is required that it may be right.

Which knowledge must have these properties and effects in it.1. It must be such a knowledge as discernes God to be the only true God: and this rule excludes the Pagans from eternall life, who though by the light of nature they might discerne the invisible things of God, by the workes of the creation, yet they so shut up those principles of naturall truth in unrighteousnesse, that they set up creatures as God, and gave the glory of the true God to them, Rom. 1.

2. It must be such a knowledge as ascribes unto the Nature of God such an excellencie as can be exprest by no likenesse of any creature in heaven above, or earth beneath, or the waters under 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, exclude 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 only 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 Jesus Christ (that is) that sees the way how Gods infinite justice, provoked by many sins, is pacified by the attonement made by Jesus Christ, as the Mediatour betweene God and man, Iohn 17.3. else the knowledge of God, in respect of the contemplation of Gods 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 mercy, as Cain and Iudas. These knowledges are such, as without which life cannot be had; but yet in themselves doe not quicken the soule, and inspire it with life.

5. It must be such a knowledge as doth not only discerne aright the doctrine of the nature of God, and of the person and offices of Christ, but p. 653doth discerne that God is ours (in particular) in Jesus 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 …aith, 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 latter 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 be of unspeakable comfort to the weake Christians that have attained to this knowledge; for certainely this is eternall life in them, as true as if they had the glory of heaven already. But now that true Christians may be the more infallibly settled in the knowledge of their interest in eternall life, as it lieth in the right knowledge of God, …o be ours i… Jesus Christ, I will add certaine effects of this knowledge, which shew, not only that it is right, but also that it is very eternall or spirituall▪ 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 tastes of Gods goodnesse, and a savouring 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; hee sees, and wonders. Nothing more ravisheth the heart than doth the word, when it shewes him the glorie 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 workes transformation: it changeth a man into the likenesse of that it sees, even from glory to glory, by the power of the spirit of Christ. The light comes into wicked men, but leaves them the same men it found them, for disposition and conversation; but this light humbles the heart of a man for his sins, and purifieth him from his most secret sins, Acts 15.9 and besides prints upon him the image of God, and stirs him u…to all the motives of life in doing good workes, 2 Cor. 3.18. Col. 3.10. 1 Iohn 2.3. & 3.24.

4. It is such a light as is indeleble, and will abide the triall of manifold afflictions, and gives life and joy still to the soule: it doth not only 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 Gospel that brings life to light, and shewes us the love of God to us in Christ; and for all the meanes by which the Gospel is preached to us in the life of it. Oh how should we be beholding to them that help us to eternall life, by leading us unto God, this Ocean of goodnesse! And withall, we should be wonderfully thankfull to God, and for ever comforted, if we can finde that we have attained to the assurance of Gods love to us in Christ. Though our knowledge here be 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 wisedome, and spirituall understanding in the world of Christ, seeing it is our life, and in the same degree we encrease in eternall life, that we encrease in acquaintance with God in Christ? and therefore above all gettings we should be getting understanding And finally, it shewes the wofull estate of ignorant persons, that are carelesse of the studie of the Word of God, and of p. 654hearing of the Gospel preached. This is their death, and will be their eternall death, if they prevent it not by repentance, and sound redeeming of the time, for the service of the soule, about this sacred knowledge.

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 thankfulnesse to receive the meanes of our good herein.

Divers things nourish this life.1. We must know that the principall cause of the nourishment and increase 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 sin, 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 find effectually his love, 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 these places shew, Psal. 30.5. & 63.7, 8. & 36.3. & 16. ult. with coherence.

3. The entertainment God gives his people in his house is one speciall cause of encrease of this life in us, as it encreaseth both knowledge, and joy, and all goodnesse, and satisfies the heart of man; especially amongst all the things that are without us, the Word of God, as it is powerfully preached in Gods house, is the food of this life, called the savour of life unto life, 2 Cor. 2.16. Christ words are the words of eternall life, Iohn 6. see Psal. 36. 8. Iohn 12.50. Pro. 4.22.

4. Fellowship with the godly is singular to quicken and excite the life of grace, and joy, and knowledge in us; therefore it is an amiable thing for brethren to dwell together in unity, because there God hath commanded the blessing, even life for evermore, Psal. 133. ult. Pro. 2.20. The mouth of the righteous is a veine of life, Pro. 10.11. Yea, the very reproofes of instruction are the way of life, Pro. 6.23. And therefore weake Christians should be instructed from hence, with faith to rest upon the God of their lives, who by the spirit of Christ can enable them to eternall life; and with thankfulnesse to embrace all signes of Gods favour and presence, and above all things in life to provide for themselves powerfull meanes in publike, and good societie in private, and not to be turned off from either of these by slight either objections or difficulties; and to resolve to labour more for these than carnall persons would doe to have their naturall lives, if they were in distresse or danger. It is also excellent counsell which Saint Iude gives in this point concerning eternall life: he would have us looke to foure things: The first is, to edifie our selves in our most holy faith, striving to get in more store of Gods promises, and divine knowledges, and to strive to establish our hearts in our assurance of our right to them. The second is, to pray in the holy Ghost; for he knew that powerfull prayer doth greatly further eternall life in us. The third is, to keepe our selves in the love of God, avoiding all things might displease him; chusing rather to live under the hatred of all the world, than to anger God by working iniquity. The fourth is, to looke as often and as earnestly as we can after that highest degree of mercy and glory we shall have in the comming of Christ, Iud. 1.19, 20.

I will conclude this point with that one counsell of Solomon, Keepe thy heart with all diligence, for thereout come the issues of life. Christians that would prosper in spirituall life should be very carefull of the first beginnings of sin in their thoughts and desires, and be very diligent in nourishing all p. 657good motions of the holy Ghost, preserving their peace and joy, in beleeving with all good consciences, Pro. 4.23. Thus of the fourth point.

5. Now for the differences of life in these degrees, especially the first and last degree they are very great: for though eternall life in the first degree be a treasure of singula… value, yet the glory of this life doth greatly excell, as it is to be held in another world.

I intend not to compare life in heaven with naturall life here, (for that is not worthy to be mentioned in the ballance with that eternall life of glory) but with eternall life it selfe, as it is held by the godly only in this world. And so the difference is very great;

1. In respect of the place where the godly live in each degree.This life differs from eternall life many waies

2. In respect of the meanes of preservation of life in each degree.

3. In respect of the company with whom we live in each degree.

4. In respect of the quality of life it selfe.

5. In respect of the effects of life eternall in each degree.

For the first. There is great difference betweene the life of grace and the life of glory, in the very place of living.1. In respect of place. Here we live in an earthly tabernacle, in houses of clay; there we shall live in eternall mansions, buildings that God hath made without hands, 2 Cor. 5.1. Here we live on earth, there in heaven. Here we are strangers and pilgrims, far from home, H…b. 11. there we shall live in our Fathers house. Here we are in Egypt, there we shall live in Canaan. Here wee live where death, sorrow, and sin, and Divels dwell▪ there we shall live in a place where God, and immortality, and all holinesse dwels, 2 Pet. 3.13. Here we are but banished men, there we shall live in the celestiall Paradise. Here we have no abiding City, but there we shall abide in the new Jer…s…lem that is above. The glory of the whole earth can but shadow out by simili…ude the very walls and gates of that Citie, Rev. 21. Here wee can but enter into the holy place, there we shall enter into the most holy place, Heb. 10.19. To conclude, there we shall enter into the heaven of heavens, which for lightnesse, largenesse, purenesse, delightfulnesse, and all praises, almost infinitely excells the heavens we enjoy in this visible world.

For the second. In this life, unto the preservation of life,2. In respect of the means that preserve this life. we have need of many things: as first, we need meat, drinke, raiment, sleep, marriage, physicke, the light of the Sun by day, and the Moone by night. Yea, the life of grace, though it consist not in these things, yet, in a remote consideration, hath need of these, that we may be the better able to serve God in body and soule. But in heaven we shall need none of these, we shall be as the Angels of heaven, and God himselfe shall there be all in all, and shall fill us with his goodnesse, 1 Cor. 15.28. Our life shall subsist in God himselfe, who, shall satisfie us out of the plenty of his owne glory. In that Citie there will be no need of the Sun to shine by day, or of the Moone to give light by night, for the glory of the Lord doth lighten it, and the Lamb shall be the light thereof, and there shall bee no night there, Rev. 21.23. & 22.5. Secondly, in this world wee need the helpe of superiours, as Kings, Rulers, Parents, Husbands, Teachers, &c. But in that world inferiority and subjection shall cease, when we shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of God, Mat. 8.11. and so all the first things shall then be done away, Rev. 21.4. Thirdly, in this world we need spirituall meanes for our soules, and the help of divers gifts in the Spirit, which serve for our furtherance in the way to eternall life. Our soules cannot live without a Temple on earth, without the Word, and Prayer, and Sacraments; but in that new Jerusalem St. Iohn saw no Temple in it, there is no preaching nor praying, there we shall not need any, nor have cause to mourne for the p. 658want of it, as many times we doe now; for the Lord God Almighty and the Lamb are the Temple thereof… from God we shall have an infinite supply, in stead of all these things, Rev. 21.22. Here we treat with God by meanes at a great distance, there we shall enjoy him immediately: yea, those gifts of the Spirit, that suppose imperfection in us, or misery in others, shall there be done away. The gifts that suppose imperfection in us are faith, and hope, and repentance: we shall not need promises to imply either faith or hope, because all shall then be performed, and we shall have actuall possession, 1 Cor. 13. ult. Nor shall we need sorrow for our sins, because all our iniquities shall then be done away. The gifts that suppose misery or sin in others are such as these, holy feare, anger, jealousie, care, hatred, griefe, pitie, or such like; now all these shall then be put off for ever, because in that kingdome shall be nothing that is either uncleane, or wretched, or in danger to fall away. Yet notwithstanding this hinders not, but that God may delight the soules of his people, by wayes unknowne to us, after a most glorious maner; which seemes to be shadowed out by eating of the tree of life, which beares so often fruit, and by drinking of the water of life, which runs like a river, pure as chrystall, and proceeds from the Throne of God, Rev. 21.6. & 22.1.

3. In respect of the company.For the third. There is great difference betweene the company with whom we live here, and those with whom we shall live there, and that in seven things. As first, in the sorts of peoples. Here our life is made grievous by the evill ones, that either molest us with their oppositions, or grieve us with their wickednesse, or infect us with their evill examples; but there shall be no wicked ones, no Divels to tempt us, no divellish mento slander us or persecute us, no abominable persons either to grieve or pollute us. All these enemies shall be cast into the Lake of fire, Rev. 11.8. & 20.4. & 22.14. wee shall never be troubled with them more; and the people there are all righteous, Esay 60.23. Secondly, in the dignity of the friends we shall finde in heaven. They are usually but meane persons we must sort withall here, but there they are such as exceed all the glory of this world: our friends and companions shall be glorious Angels, and blessed Patriarkes, and Kings, and Prophets, and Apostles, and the Martyrs of Jesus: and in generall, all weare Crownes of glory. Thirdly, in respect of the number of our friends. Here we have scarce one friend we have reason much to admire, or can safely relie upon; there we shall have an innumerable company of Angels, of the spirits of just men, a huge congregation of the first borne, even the generall assembly of all Gods elect, Heb. 12.22, 23. Fourthly, in respect of disposition, both theirs and our owne. Here our life with our friends is made often grievous, by reason of envie, suspition, offence, passion, pride, forgetfulnesse, and private discords, or our owne indisposition at some times to take delight in the presence of our friends: but in heaven the spirits of just men are made perfect, Heb. 12.23. and charity will be enflamed on all hands to performe exactly all those properties mentioned 1 Cor. 13. Fiftly, in respect of constancy. Our friends her… are not only mortall, and must leave us, but mutable, and may forsake us; but there all the company is immortall, and being perfec…ly sanctified are as God himselfe, immurable; and so their love is not only perfect, but everlasting: charity there will abide for ever, 1 Cor. 13. ult. Sixtly, in power to content us, and satisfie us. Alas, here on earth many things befall us, wherein our friends, though they would, yet they cannot help us: but in heaven there is all-sufficiency of power to solace and content one another …o all eternity. Lastly, in their relation to us▪ On earth we lose daily such as are neere and d…re to us; in heaven we shall have them all, and it is very probable we shall know them all, and one by one. Adam in his innocency knew his wife, and could call her by her name, without any body to p. 659tell him. And Peter and Iohn, in the Transfiguration on the Mount, knew Moses and Elias, and yet had never seene them; how much more in heaven shall our knowledge be perfected, to know and to be knowne perfectly, and as it were by name?

For the fourth;4. In respect of the quality of the life it selfe. Our knowledge (which is our life) differs greatly now from that it shall be, both in respect of the ground of it, and in respect of the manner of it, and in respect of the measure of it. The ground of it is our union with God, by which we partake of his light, Psal. 36.8. Now in heaven we shall be made one with God, after an unspeakable manner, in such a neerenesse as we cannot conceive of now. This is that which our Saviour praies so earnestly for, Ioh. 17.20, 21. Secondly, in respect of the manner of it. Now God treate with us by meanes, as by the Word and Sacraments, &c. but then without meanes, immediately. Now we see by the help of a glasse, or as an old man doth by Spectacles; but then we shall see God by direct vision. Moses, that saw as much of God as a mortall man then could, saw but his backe parts; he saw God, as we see a man going from us, but then we shall see him face to face, as he is comming to us; yea, as he is possessed by us. Wee shall not need helpe to shew God to us, as we doe now, for God himselfe shall be our everlasting light, as was shewed before.

There is a foure-fold vision of God; the one is natu…all, as when wee see him in the creatures: the other is speculous, or Symbolicall, when we see God in certaine signes of his presence, as in the burning fire in the Bush, or in the Cloud, or Pillar of fire at the Tabernacle. The third is, the vision of Faith, when we know how good God is by the promises of his word to us in Christ. The last is, the vision of …lory, which differs from all the former, in a way of seeing unknowne to us. Thirdly, our knowledge will differ in the measure. Now wee know b…t in part; there are many things wee know not, and what wee doe know, wee know but obscurely, and darkly; then wee shall know perfectly, even as wee are now knowne perfectly of God, 1 Cor. 13.10, 11. &c. and so wee shall know both God, and the Creat…res. There is a world of most delightfull and rare knowledge of the Creatures, which wee attaine not to in this life: but the chiefe glory of our knowledge then, shall bee in the perfect vision of God and those unspeakable beauties of his nature, when wee shall behold perfectly the glory of every propertie or attribute in God, which will be sufficient to breed everlasting wonder and delight. In a word; the knowledge of the meanest Christian in heaven, shall be above the knowledge of Prophets or Apostles on earth.

The first difference is in the effect of our knowledge: for from our knowledge, and this celestiall light, flowes righteousnesse, peace,5. In resect of the effects of life in …ch degree. and joy in the holy Ghost; which the Apostle Paul makes to be the parts of the Kingdome of God, and so both in this life, and in heaven, Rom. 14.17. And unto these three heads may bee referred all things that concerne the glory of eternall life: and all these are held with great difference in each degree of eternall life. For though we have righteousnesse, and peace, and joy now in the truth of them; yet wee have …hem not as we shall have them in heaven; as will appeare, if we consider of them distinctly.

First, for righteousnesse.1. For righteousnesse. Here it is the greatest burthen of life unto the godly, that they are not able to serve God as they desire: the imperfections of their gifts, the corruption of their natures, the daily infirmities that discover themselves in their conversations, make life many times more bitter than death would be to them, as appeareth by St. Paul, Rom. 7. But there all that is imperfect shall be done away; there shall be no danger of displeasing God, for we shall be made perfect in all parts and degrees of holinesse: our p. 660nature shall be perfect, like the nature of God; our members shall never more be servants unto unrighteousnesse, and our soules shall exactly resemble God in all perfection of goodnesse and gifts. Here the glory of mans inheritance lieth in the goodnesse of things without them; there it shall consist principally in an everlasting goodnesse, confirmed upon themselves. We shall be without spot and wrinkle, Eph 5.27. We shall be as he is in holinesse, 1 Iohn 3.2. Here is our griefe, that our hearts cannot be so filled with the love of God and the godly, as they should be; there our hearts shall burne with an eternall inflammation of affections towards God, and the blessed ones, without any interruption or decay; we shall never mor… be troubled with hardnesse of heart, discouragement, feare, distractions, inordinate desires, and perturbations. Yea, our holinesse shall be better than Adams in Paradise: for he had a power not to sin, but we shall have no power at all to sin. Yea, in relation to Christ, it shall be better with us then than it is now; for now we are reckoned just men only by the benefit of Christs righteousnesse imputed to us; but then we shall be made so perfectly holy by inherent righteousnesse, that we shall stand everlastingly righteous before God, by the righteousnesse, that is in us. Imputation shall there cease for ever, when Christ hath delivered up the kingdome to God the Father, and when faith shall be done away. Lastly, the difference in this point may further appeare in the freedome of our wills. In this life many times our wills are not free to desire to doe the good we should doe, and most an end want power to execute what we desire: but there shall be all libertie, so as we shall never want either desire or power to accomplish what may be for Gods everlasting glory, or our owne felicity.

2. …r peace.Secondly, for peace there is great difference: for first, in this life we have but little peace in respect of the miseries of life. Sometimes we have but little inward peace, our hearts being unquiet with feare, or griefe, or discouragement, or passions; or else our consciences are unquiet, either because God fights against us, to trie us or to humble us, or we fight against our selves, through ignorance and unbeliefe, or distresse for sin. Sometimes when our spirits are quiet, and there is a truce from inward war, we then want out vard peace; either men are unreasonable, and molest us without cause, in our estates or names, or else God afflicts us in body with paine and weaknesse, or in estate, sometimes with easie crosses, like small rain, sometimes with greater crosses, like some fierce storms. Now in heaven there shall be an eternall cessation of all miserie; there shall be no curse, and affliction shall be cast into the Sea, Rev. 22.23. Secondly, our Sabbaths, or dayes of rest which G…d hath consecrated and blessed to us as the chiefe joy of our lives, prove many times daies of sorrow & affliction, because either our bodies are molested with pain, or our soules distressed for want of powerfull meanes, or for want of abilitie to keepe a Sabbath unto God, or for want of joy in our soules: but in heaven we shall have an eternall Sabbath; not one day in seven, but all our dayes; rest without labour, and solace of heart without any difficultie in our selves, or interruption without us: God and the Lamb will be an eternall Temple to make our rest for ever glorious. Wee shall be freed from all the labours of life, and from all paine and difficultie in serving God, and our works shall be all easie, and full of delight, even the praising of God for ever, Rev. 14.12. Heb 4.9.

3. For joy.Thirdly, for joy. There is great difference both in the causes, and in the measure, and in the continuance of it. The causes of our joy shall be the highest can befall a creature. Here, while we are present with the bodie, and the blessings of life, we are absent from the Lord, the infinite life of our lives; but there we shall enjoy him as fully as our hearts can desire, 2 Cor. 5.8. Here p. 661we want our crowne, whatsoever else we enjoy; but there our honour, and glory, and majestie shall be so great, as if all the Kings of the earth did bring their glory to one man, it would not equall what every one shall have there, 2 Tim. 4.8. Rev. 2.24. & 3.21. we shall reigne in life, Rom. 5. And this Crowne is the more glorious, because it shall not consist of some precious thing without us, but of royall excellency, with which our soules and bodies shall shine as the Sun in the firmament; our very bodies in qualitie being altered to such an expression of majestie, and beautie, and Angelicall excellencie, as now exceeds all mortall language; being rather like spirits than earthly bodies. And for the measure, now we have but little tastes of joy; and if these tastes be unspeakable and glorious, what are those rivers of joy at Gods right hand? Psal. 16. ult. And for continuance, they are for evermore, as the Psalmist there speakes: whereas now they are gone from us, like lightning, in an instant, and our lives are afterward assaulted almost continually with causes or occasion of sorrow; so as the world in the best place is but like a vale of teares: but there shall be no sorrow, no death, no crying nor paine, but God shall wipe away all teares from our eyes for ever, Rev. 21.4.

6. Thus of the differences of life on earth, and life in heaven.Wh…t men must d…e to attaine this life. What men must doe that they may enter into life followes. And about this point our Saviour tells us two things before hand. First, that the way to life is a narrow way, and the gate is exceeding strait: men may be mis-led by a thousand bywayes, and the worke to be done is a very hard worke. Secondly, that there are but few that finde the right way; yea, but few amongst those that seeke it, and seeme desirous to know what they should doe; for either they understand not the directions when they are given, or by taking time to thinke of them, they forget them; or else when they have the answer, they goe their waies, (like the young man in the Gospel) and are sorrie the conditions be so hard; and so give over all further care, and rest in the estate they were in before. And therefore we had need to attend the more carefully, and resolve to doe whatsoever God requires of us, whatsoever it cost us, and not be troubled at the difficulty of the worke, considering the excellency of eternall life, and the many helps we have to further the worke. Of which afterwards. This then is the question: What should a man or woman doe that he might be sure to enter into life?

Answ. 1. Thou must lay the foundation of all in Jesus Christ: thou must disclaime all trust in any thing in heaven or earth, in thy selfe, or thy owne workes, or any other creature, and relie upon the merits of Jesus Christ, as the onelyonly meanes of pacifying Gods anger, or procuring eternall life, Acts 4.12. Iohn 3.16. and thou must inwardly lay up Christ in thy heart, so as spiritually ever to eat his flesh, and drinke his bloud, by applying all he hath done or suffered for thee in particular, Iohn 6.53. 1 Iohn 5.12.

2. Thou must pray hard to the God of life, Psal. 42.8. and with great importunity beseech him to give thee the spirit of life, that is, Jesus Christ; and with the more encouragement, because he hath promised to give even his holy Spirit to them that aske him, Luke 11.13.

3. There will be no life in the soule if thou dost not repent thee of thy sins, Acts 11.18. And this is the harder worke, because first to confesse thy sins will not serve turne, unlesse thou forsake them, and overcome them, Rev. 2.7. so as the power of them be mastered, and thou doe from thy heart desire and resolve to leave them. If thy lusts, passions, disorders of life, in drunkennesse, swearing, sinnes of deceit, or the like, be not mended, thou canst not live this life, 1 Cor. 6.9. Gal. 5.22, 23. At the best, without an apparent victorie, there will be little comfort in life. Secondly, in turning, thou must turne from all thy transgressions, so as thou be sure thou leave p. 662no sin thou knowest, but thou wilt endevour to judge thy selfe for it, and strive to forsake it. Thy heart must be turned from it, Ezek. 18.21. Yea, if some of thy sinnes, for profit or pleasure, be to thee like thy right eye, or right hand, thou must cut them off, or pull them out, or else thou canst never enter into life, Mat. 18.8, 9. As in the case of rich men, the way of life is compared to the eye of a needle, and their hearts to a great cable: now there is no way for thee to enter into life, but by untwisting the great cable, till it be made like small threeds, which is done by great humiliation, Iames 1.10. And withall, thy▪ heart must continue affraid in the least thing to offe…d God. This feare of the Lord is required to the very beginning of this life, Pro. 14.27.

4. Thou must deny thy selfe extremely in outward things: thou must look for persecution, yea, and perhaps be put to it, to forsake father and mother, house and lands, wife and children, yea, and life it selfe, so as to hate and lose this naturall life, in comparison of the gaining of eternall life, Marke 10.30. Iohn 12.25.

5. Thou must be tied to walke in a strict course of life all thy dayes, resolving to walke in the way of righteousnesse, and let the word of God be the rule of all…thy actions, and by patient continuance in well-doing, to seeke encrease of happinesse and holinesse; for life is only in the way of righteousnesse, Pro. 12.28. Rom. 2.7, 8. Ezek. 33.15, 16.

Now, though this worke be very hard, yet thou hast many helps, if thy heart be right and willing to obey: for,

A Christian hath many helps to attaine it.1. God will give thee his holy Spirit to worke all thy worke for thee, and to cause thee to walke in his statutes, and keepe his judgements, and to doe them; and will mortifie the deeds of the flesh, and teach thee in all truth, and comfort and support thee, and make thy workes acceptable to God, as hath beene shewed before.

2. Thou hast the help of spirituall armour, that is mighty through God, to cast downe strong holds, 2 Cor. 10.3, 4. thou wilt find a strong supply from every ordinance of God: the Word, and Prayer, and Sacraments, all s…rve to help against the difficultie of this worke, and so will the societie of the godly, as was shewed before.

3. Thou wilt have the benefit of Christs prayers and intercession for thee in heaven, Iohn 17.15. which is of unspeakable force and power to helpe thee.

4. The greatnesse of the reward should pluck up thy heart against all the hardship of godlinesse: for,

1. God will grant thee pardon of all thy sins, Acts 2.39.

2. Thou shalt have fellowship with God himselfe, and he will shew thee so much when thou seekest to him in his ordinances, 1 Iohn 1.7.

3. Thou hast most precious promises, recorded every where in the sacred volume of Gods booke, 2 Pet. 1.4.

4. Who would not be stirred up with the contemplation of that glorio…s inheritance is reserved for us in heaven? that incorruptible crown should make any body willing to abstaine from all things, and to run with all violence in the race set before us, 1 Pet. 1.3. 1 Cor. 9.24, 25, 26, 27.

Only let me conclude this point with an earnest exhortation to all Christians, that would have comfort of life, to apply themselves to get all possible knowledge they can in the Scriptures; for that knowledge is a tree of life, Pro. 3.18. & 16.22. and those sacred knowledges they must not let goe, but take fast hold on them, Pro. 4.13. They must attend, incline their eares, and not let them depart from betweene their eyes, and be sure to keep them in the middest of their hearts, Pro. 4.21, 20, 22. Marke every one of those p. 663words to doe it; and consider, that it is not the having of the Bibles, or Sermons, or the reading, or hearing, but the knowledge we get into our hearts: nor is it any knowledge, but wisdome, or the wise knowledge of the Scriptures: and our knowledge is then wise, when it is an understanding of our owne waies; and wee are wise for our selves, when we studie profitable things, and when we sow those seeds of truth in daily practice, and when wee practice with discretion, looking to the circumstances of every dutie, not to draw upon our selves incumbrances by our owne rashnesse or indiscretion. And lastly, when with all knowledge we joyne lowlinesse of minde, and meeknesse; that meeknesse that is called meekenesse of wisdome by Saint Iames.

Thus of the meanes to attaine life: the signes follow.

There are divers waies to trie our selves, whether eternall life bee begun in us: as,

1. By the savouring of those things that are immortall.Signes of this life are six. Our mortall life relisheth nothing but what is transitory: and eternall life finds happinesse in nothing but what is eternall, or tends to it. Thus a man that is endued with this life, esteemes with sense, grace above riches, spirituall treasures above all earthly. In particular, the desire after the Word of God is a signe that we are at least new borne babes in Gods kingdome, if so be wee desire it with a kind of naturall affection, as the child doth, the breast; and constantly, and as the word is sincere; and with an unfained desire to grow in grace and goodnesse by the power of the Word, Rom. 8.5. 1 Pet. 2. Iohn 6.27.

2. By our knowledge of God in Christ, as hath beene shewed before; when it is such a knowledge as workes not onelyonly admiration, but also sound transformation of our hearts and lives.

3. There is a kind of sorrow, that the Apostle faith is to salvation, 2. Cor. 10.7. and that is, such a sorrow as is voluntary and secret; for our sinnes, and for all sorts of sinnes, Rom. 7. Esa. 6.5. Esa. 1.16. and as they are sinnes, and not for other respects; and such a sorrow as quieteth the heart, and leaveth a vehement desire of reformation, and is most stirred by the sense of Gods goodnesse, Hos. 3.5. Esa. 1.16. and is found in prosperity as well as adversitie.

4. By our love to God; for if the light of life be in us, and that we are truly acquainted with God, as our God in Christ, the heart hath seene that that will make it in love with God for ever; and shew it by his estimation of Gods loving kindnesse, and all the signes of it, above all things in life, Psal. 63.2, 11. and by longing after the comming of Christ, 2. Tim. 4.8. and by grieving for Gods absence, Cant. 3.1. and by his feare to offend God in any thing, Iude 20. and by his willingnesse to suffer any thing for God and the Gospel, 1 Thes. 1.2.

5. By our love of the brethren. The Apostle Iohn with great confidence of words, makes this a …gne that we are translated from death to life, 1 Ioh. 3.14. and it is infallible, if we so love them as we account them the only excellent ones, Psal. 16.3. and desire them as the onelyonly companions of our lives, and if it be for the grace and goodnesse is in them, 1 Ioh. 5.1. 2 Ioh. 1.2. and if it be notwithstanding their infirmities or adversities; and if we love all the brethren, without respect of persons.

6. To conclude this point generally: If eternall life be begun in us, wee are new creatures, borne againe; the Image of God is restored in us in some degree, Ioh. 3.5. Tit. 3.5. Colos. 3.10. and wee are such as are fully resolved to spend our daies in the way of righteousnesse, and a holy course of life, Prov. 12.28.

p. 6648. The properties of this life follow, and they are five: for,

Properties of this life are five.1. It is unspeakable: eye hath not seene, nor eare heard, nor can the heart of man conceive what God hath prepared in life for them that love him, 1 Cor. 2.9.

2. It is free; it is not given by merit, but is the free gift of God, Rom. 6. ult.

3. It is certaine: for there is an Act for it in Gods counsell. Men be ordained to life, and their names written in the booke of life, Acts 13.48. Phil. 4.4. and God hath bound himselfe, by many promises in his Word, to the beleever, and besides, hath confirmed it with an oath, Heb. 6.17. and Christ is gone into heaven to make the place ready for all the heires of life, Iohn 14.3. and further, we have it already begun, even eternall life begun, Iohn 17.3.

4. It is a life by assimilation, that is, such a life as is fashioned in likenesse to the life of another, even Jesus Christ, according to whose Image we are created, Col. 3.10. And who shall change our vile bodies, and make them like his glorious body, Phil. 3.21.

5. It is eternall; a life that will last as long as God liveth; it will never have an end. Divines expresse the eternity of it, in part, by this similitude: Suppose a little bird came to the Sea once in a thousand yeares, and tooke up only one drop of water, and so should continue to take every thousand years only one drop, what an unspeakable space of time would it be before the Sea would be drunke up? and yet eternity is a lasting beyond that unmeasurably. Thus of the explication of the Doctrine concerning life.

The Uses follow: and,

Use 1. First, what a strong impression should this doctrine have upon the hearts of all unregenerate men? How should life and heaven suffer violence? How should this force open their eyes, that they might awake from that fearfull lethargie, and stand up from the dead, that Christ might give them this light of life? How should they unchangeably resolve to seeke Gods kingdome first above all things, and above all gettings strive to get understanding? What shall it profit them to win the whole world, and lose their owne soules?

But especially the doctrine of life should melt the hearts of all the godly, and imprint upon them the care of many duties: as,

What duties this doctrine should compell godly men to practise.1. They have cause to wonder at the exceeding riches of Gods kindnesse to them in Jesus Christ, in providing such an inheritance for them, Ephes. 2.7.

2. They should pray earnestly to God to open their eyes more and more to see the glory of this life, and effectually to take notice of the high dignity of their calling, and riches of their inheritance in life, Eph. 1.19.

3. This should marvellously wean their hearts from the cares of this present life, and from the love of earthly things, seeing their inheritance lieth in spirituall and eternall life, 1 Cor. 7.38. Heb. 13.4, 5. & 11.13. Col. 3.1, 2. Phil. 3.20.

4. Since they have found this precious life by the Gospel, they should therefore take heed they be not carried about with divers and strange doctrine, nor trouble themselves with doubtfull disputations, or unprofitable questions. They have found the words of eternall life, and whither else will they goe? Tit. 3.7, 9. Heb. 13.9.

5. This should make them love one another, as such as shall be companions in life for ever. Yea, they should receive one another, as Christ received them to glory, Iohn 13.34. Eph. 4.2. & 5.1. Rom. 15.7. And in particular, husbands should make much of their wives, and masters of such p. 665servants as are heires with them of the grace of life, as this Text shewes, and Col. 3.14.

6. They should strive to shew the power of this life, and how much it excells naturall life: and therefore the fruit of the Spirit should be in them in all goodnesse, righteousnesse, and truth, Eph. 5.9. and they should so hold forth the Word of life, that they should think on whatsoever things are true, honest, just, pure, lovely, and of good report; and if there be any vertue, or any praise, they should strive to act that, being carefull in all things to maintaine good workes, Phil. 4.8. Tit. 3.7, 8. Oh what maner of persons should they be in all maner of good conversation!

7. They should lift up their heads with joy, and be alwaies comfortable, considering the assurance they have of eternall life; they have the spirit of glory resting upon them. One would think they should be alwaies singing, and making melodie in their hearts: though they have crosses and wants in this life, yet is not God their portion? and is it not enough they are provided for in respect of eternitie? and is there any comparison betweene the afflictions in this world, and the glory to be revealed?

Grace.] Thus of the matter of their inheritance. The cause followes, and that is grace.

Grace is either a gift in us, or an attribute in God.Grace manifold Sometimes by grace is meant the gifts God bestowes upon men: and if grace were so taken, then would be implied this doctrine, That dead men may have the grace of God. There may be grace in men without life: yea, men may have excellent gifts, and yet be not alive spiritually; as gifts of government from the Spirit of God, as Saul had; and gifts for edification in the Church. A man may be an excellent Preacher, as Iudas was, and may have the gifts of prophecying and working miracles, as the Reprobates mentioned Mat. 7.21. a man may have the gift of knowledge of the Scriptures, as St. Paul imports, 1 Cor. 8.2. Heb. 6.4. a man may confesse his sins, as Pharaoh and Saul did: a man may be much grieved, and sorrow, and humbled for his sins, as Ahab and Cain, and may repent too as Iudas did, and may make a great profession of true religion, and be very forward, as Demas, and Hymeneus, and Phyletus did: a man may be very zealous for the truth, as Iohn and the Galatians were: a man may pray, and cry hard and often to God, and be heard of God, as the Israelites were in their distresses many times: a man may be of an unrebukeable conversation amongst men, as Paul was before his conversion; and such as have sinned may reforme their lives in many things, as Herod did: finally, a man may have faith to beleeve Gods Word, as the Divels doe, and to beleeve Gods promises, as they that have a temporary faith doe after a sort, and may joy much in the comfort of them, as they concerne the godly: and yet in all these gifts there was no life.

Another point in that sense is this, That there are gifts of Gods grace bestowed on the Elect, which are ever accompanied with life, so as their grace is the grace of life. And both these points should wonderfully awaken all sorts of Christians to looke about and trie their estates, and weake Christians should diligently studie their booke of signes of true grace, and marke how the Scripture proveth all those saving graces to be such as can be found in no reprobate. But because I think Grace in this place cannot be taken for the gifts of grace in men, I passe from these points.What is meant here by grace. By grace then here is meant the glorious attribute of goodnesse that is in God, by which he freely sheweth his love and mercy to his creatures. And that it must be taken in this sense, I gather from the third of Titus, v. 7. where the sentence being like, grace is called there, His grace: we are justified by his grace, and made heires of eternall life.

p. 666Two wayes considered.Now this grace of God, as it is in God, I consider of two wayes: first, as it is in relation to this spirituall and eternall life of Gods heires; and then secondly, as it is in it selfe generally considered. In relation to spirituall life I consider of it, both in what it excludes, and what it includes.

What it excludes.Grace excludes both nature and the workes of the Law. It excludes nature from this life in three respects: first, in respect of propagation. This life cannot be propagated by naturall generation: we are not borne heires of life, and so the sons of God; we are borne only the sons of Adam, not of God. They that are borne after the flesh are not the seed, Rom. 9.8. Secondly, in respect of priviledge. By nature we are the children of wrath, and therefore cannot be the children of promise, Eph. 2.3. Thirdly, in respect of the works of nature: for by nature we doe such workes as proclaime us to be children of disobedience, and children of the Divell, and therefore cannot be heires of life by any workes done by nature since the fall. And as it excludes nature, so it excludes the workes of the Law; not in respect of the obedience to the Law but in respect of the merit of life: so as the inheritance cannot be had but by the workes of the Law, Rom. 4.4. & 11.16. nor can our best workes after calling deserve life and salvation, Tit. 3.4, 5.

And on the other side, the grace of God includes all things in life, as wholly caused by Gods free favour to us in Christ.What it includes. For first, our election to life is from the meere grace of God, Eph. 1.4.6. Secondly, the meritorious cause of life is by grace, Gal. 4.4.5. Thirdly, the promise of life is by grace, Rom. 4. 14. Gal. 3.18. Fourthly, the inchoation of life is from grace, whether we respect vocation, Gal. 1.15. or justification, Tit. 3.7. Gal. 2. ult. Lastly, in respect of the consummation of it in the perfection of glorie in heaven, Rom. 6. ult.

Thus of grace in relation to life. In it selfe grace is a most amiable attribute in God, extending his goodnesse unto the creature, without respect of deserts. And that we may the more admire the glorious grace of God, it will be profitable to give a touch of the fruits of it unto man, upon whom he sets his favour: for looke what men have interest in the grace of God, these things flow upon them from the beames of that grace.

What priviledges follow on such as enjoy Gods grace.1. God knowes them by name, Exod. 33.12.

2. When God is angry with all the world, and about to declare his wrath by terrible judgements, yet still they finde favour in his sight, Gen. 6.8. & 19.19.

3. When they offend, and are sorrie for their offences, and seeke for mercy, he pardons iniquitie, and takes them for his inheritance, and repents him of the evill, Exod. 34.9. Ioel 2.12, 13.

4. He will with-hold no good thing from them, Psal. 84.12. and bestowes of his best gifts upon them liberally, in all sorts of gifts, 1 Cor. 1.4.5.

5. He will give them any thing they aske of him, without hitting them in the teeth, Iames 1.5.

Lastly, we see by this Text he gives them the inheritance of eternall life, and all things that belong to life and godlinesse, 2 Pet. ….4.

The Use should be to teach us many things: as,

1. To celebrate the praise of this graciousnesse of God, seeing God doth all things so freely; he stands upon it greatly to have this glory in his nature acknowledged, Psal. 111.1. & 149.3, 4. Eph. 1.6.

2. To acknowledge that all good things we enjoy, either in temporall or spirituall things, we receive from his free grace, Psal. 44.4. Eph. 2.8. for by the grace of God we are that we are, 1 Cor. 15.10.

3. When wee would wish the best good to others, either in publike to the Churches of Christ, or in private at home or abroad to any that p. 667are deare to us, our cry should be Grace, Grace, to them, Zech. 4.7.

4. We should especially be moved to seek this grace of God to our selves, as the sufficient and the only happinesse in the world, Col. 1.6. Now, that this point may the more effectually be understood, I will shew you how this grace of God comes to men, and then what we should strive to be, that we may be sure to receive the comfort of it, that God is gracious to us. For the first, we must know that all grace from God is given to Jesus Christ, and comes by him, Iohn 1.17. and therefore called The grace of our Lord Iesus Christ, in the blessing at the end of the Epistles. Without Christ no grace can come to sinfull men. Further, we must againe know that the grace of God is extended unto us from Christ by the Gospel, that brings the doctrine of it to us: therefore is the Word called the Word of his grace, and the Gospel the Gospel of the grace of God. And yet further, we must know that there must be wrought in us that supernaturall gift of faith, by which only we can be capable to receive this grace of God: we have our accesse only by faith, Rom. 5.2. Now for the second point. There are many things God stands upon to finde in the persons that should receive the comfort of his grace; not for the merit of them, but for the honour of his owne grace, that it be not abused: as first, we see by that which went before, we must have faith to beleeve and apply to our selves the doctrine of Gods grace. Secondly, we must be good men; not such as are men of wicked devices, or such as make a mocke of sin, but such as are carefull in all their waies to avoid what may displease so gracious a God, Pro. 12.2. & 14.9. Tit. 2.11, 12. Thirdly, we must be lowly and humble persons, that attribute nothing to our selves, but all to Gods goodness, Pro. 3.34. Iames 4.6. 1 Pet. 5. And therefore it concernes all Christians to take heed that they rest not in the hearing of the doctrine of Gods grace, but must labour truely and effectually to know Gods grace to themselves, Col. 1.6.

5. This doctrine of Gods grace may wonderfully comfort the godly, and establish their hearts in the assured expectation of heaven when they die: for nothing can hinder their comfort and hope herein, but only their unworthinesse, and that is removed by this doctrine of Gods grace: thus the Apostle faith, We have good hope through grace, 2 Thes. 2.16. and againe, We have accesse unto this grace, by which we stand and rejoyce in the hope of the glory of God, Rom. 5.2.

6. It may wonderfully embolden us in our suits and requests to goe to Gods Throne, seeing it is a Throne of grace, where petitions are granted freely, and great suits as easily as lesser, Heb. 4.16.

7. Men should be warned to take heed that they doe not transgresse against this doctrine of the grace of God.Men tr…nsgresse against the grace of God many wayes. And men sin against the grace of God fearefully foure wayes: First, when they frustrate it in the doctrine of it: which they doe, partly, when they receive the doctrine of it in vaine, and faile of the right knowledge of it, 2 Cor. 6.1. Heb. 1….15. partly, when they trust upon the merits of their owne workes, Gal. 2. ult. Secondly, when they fall away from grace, either by relapsing to the world, by entertaining the corruptions they had forsaken, or by removing the sincere doctrine of Gods grace, Gal. 5.4. Thirdly, when men turne the grace of God into wantonnesse, and draw wicked and licentious conclusions from the pure doctrine of Gods grace, making it a cloake for their sinfull liberties, Iud. 1.4. Rom. 6.1. Fourthly, when men despite the spirit of grace, that shewes it selfe, either in the power of Gods ordinances, or in the practice of true Christians, Heb. 10.29.

8. It should be a wonderfull comfort to a Christian against his owne frailties and daily infirmities, according to that of the Apostle, We are not under the Law, but under Grace, Rom. 6.14, 15.

p. 668Lastly, even the more gracious God is, the more carefull we should be to walke worthy of his grace; for, as the Apostle saith, The grace of God that bringeth salvation unto all men, teacheth us to deny ungodlinesse, and worldly lusts, and to live righteously, and soberly, and religiously in this present world, Tit. 2.11, 12.

Thus of the third point, viz. the cause of inheriting. The maner followes, viz. They inherit together.

Together.] The godly are heires together: their inheritance lies all together. Which may appeare by reckoning up the particular priviledges of the godly, in which they all meet, and are joynt heires, and fellow heires, as the Apostle calls them, Rom. 8.17. Eph. 3.6. Christians hold their inheritance in Gavelkind; I thinke that is the terme the Lawyers give for that tenure, where all the brethren have the same inheritance divided amongst them, and all alike heires. And as they are so in the matter they inherit, so in the manner of comming to their right: for they are all the children of God, and children by adoption, and not by naturall generation; so Christ only is Gods heire.

Now, that it may distinctly appeare that they are heires together, I will number some particulars: as,

Godly men and women are heires together many wayes.1. They have all the same Father, Eph. 4.6. who is in them all.

2. They are all of the same body, viz. members of the mysticall bodie of Christ, Eph. 3.6.

3. They have all one spirit, Eph. 4.3, 4.

4. They weare all the same apparell, being cloathed with the same righteousnesse of Christ, Gal. 3.27, 28.

5. They weare all the same livery, and badge of distinction; they have all one Baptisme, Eph. 4.6.

6. They are all fed with the same commons at the Lords Table, the bread is the communion of the body of Christ, and so the wine of his bloud; I say communion, because all partake of it, 1 Cor. 10.16, 17.

7. They have all the same gifts: for though in outward administrations and callings there be difference, and in naturall endowments, and in common graces; yet in the gifts of saving grace they have all a part of all gifts, and differ onelyonly in the measure, as they have but one faith, and one hope: and so in all other saving graces, Ephes. 4.4, 5. 1 Cor. 12. Ephes. 5.7. Rom. 12.

8. They have all the same promises, Eph. 3.6.

9. They have all the same, or the like attendants, viz. the Angels of heaven, Heb. 1.13.

10. They are governed by the same lawes, have all one Lord, Eph. 4.5. and have all the same way to heaven, which is by Christ; and have all interest in the Teachers of the Word of Christ their Lord, 1 Cor. 3.22.

11. They shall have all the same glory after this life; for the inheritance of them all is immortall, and undefiled, and without end, 1 Pet. 1.4.

12. They shall hold their glory in the same place after this life. viz. in heaven, 1 Pet. 1.4.

The Use of this should be greatly for the comfort of weake and poore Christians; for though they differ from other men in outward calling, or the measure of gifts, yet they are, in the substance of the inheritance, provided for, as well as the greatest Kings, or Prophets, or Apostles. And besides, it should teach the brethren of higher degree to carry themselves with all humility towards their poore brethren; and it should teach all Christians to love as brethren, to be courteous and tender hearted one towards another, as followes in the next verse of this Chapter. Thus of the fourth point.

p. 6695. The fift point is concerning the persons that doe inherit, and so the coherence shewes, That both sexes are capable of inheriting; women as well as men, wives as well as husbands. God is no respecter of persons, but in all conditions of people, such as feare him, and believe in Christ, and worke righteousnesse, are accepted and adopted of him, as these places shew, Act. 10.35. Gal. 3.28. Col. 3.11. And this should teach all Christians, not to have the glorious faith of Christ in respect of persons, Iam. 2.1, 2. And in particular, such husbands as have religious wives, should make the more account of them: though God hath made them inferiour to them in outward condition, yet he hath made them equall in the inheritance of life.

Lest praier be interrupted.] Hitherto of the second reason to perswade husbands to make conscience of their dutie towards their wives. The third reason is taken from the ill effect, if it be not done, and that is, that Gods service (and in particular, praier) will be hindred; and that divers waies: First, if he dwell not with her, praier in the family is like to be omitted, it being his worke, as the head of the family, to performe that duty, and to see that his houshold serve God with him, Josh. 24.14. And if he carrie not himselfe as a man of knowledge, there may arise such discord amongst them, that they will have no minde either to pray together, or one for another; at least, their passions will tempt them many times to omit prayer: and if he give not honour, but despise her, he will have no heart to pray for her whom he contemnes.

There are many observations to be gathered out of these words: as,

Doct. 1. Prayer is a part of Gods service that is necessarily required, and not left arbitrary for men to doe, or not to doe it, Psal. 105.1. 1 Thess. 5.17. Mat. 7.7. Rom. 12.12. Eph. 6.18. Col. 4.2.

Doct. 2. The exercise of prayer is not only a part of Gods service,The excellency of prayer appeares in many respects. but it is an excellent part, a chiefe part, that which much excels. Which may appeare, first, by the nature of it. It is an exercise in which a mortall creature talkes with the immortall Creator. Secondly, by the antiquitie of it. It is an exercise that godly men have betaken themselves to with great devotion from the first times of the world, Gen. 4.26. & 21.33. Thirdly, by the efficient cause of it. God poures out his owne Spirit upon his people, of purpose to make them able to pray, and therefore is called, The Spirit of prayer, Zech. 12.11. Ioel 2.28. Rom. 8.26. Fourthly, because they are things so precious, as Christ takes them and presents them to God, covering our imperfections, and making them acceptable, Rev. 8.3. Fiftly, by the great priviledges, this exercise enjoyes. For first, God is greatly delighted in it, Pro. 15.8. and therefore one of his titles is, that he is a God that heareth prayer, Psal. 65.1. and heares with great attention; his eares are open, Psal. 34.15. and will not despise prayer for the infirmities of his servants, Psal. 102.17. nor reproach them, Iames 1.5. Secondly, any man of any condition, that hath an honest heart, may be regarded with God in prayer, Marke 7.7. Luke 11.10. Thirdly, whatsoever is asked is obtained, which is an unspeakable benefit, Marke 11.24. Psal. 85.5. Lastly, God hath promised salvation to all them that call upon his name, Ioel 2. ult. And this point should be a great encouragement to all true Christians to be much in prayer, and to resist all dulnesse in themselves, or temptations and objections against the exercise of prayer.

Doct. 3. Prayer is a dutie required of private Christians, as well as of learned men, or Ministers. Husbands and wives are supposed to practise this duty of prayer. Hence it is that where we reade of any commandement to pray in Scripture, usually it is as large as any of the ten Commandements, even such as bindeth all persons to the performance of it: which should serve greatly p. 670to shew the profanenesse of most families that have no prayer. A familie without prayer, and the exercises of religion in it, is a very den of wild beasts, and a cage of impure birds; and the wrath of God hangs over those families that have not prayer used in them, as these places shew, Psal. 79.6. Zeph. 3.1, 2. Dan. 9.13. Ezek. 22.30.

Doct. 4. Yea, in that he takes for granted, that Christian husbands and wives did pray; onelyonly admonishing, that they looke to it that their prayer be not interrupted, it shewes, That every godly Christian can pray, and doth make conscience of it to doe it, Psal. 32.6. for every Christian, that is a true Christian, hath the spirit of adoption, by which he cries Abba, Father, Rom 8. 16. And it is made a signe of a wicked man not to call upon the name of the Lord, Psal. 14.4.

Doct. 5. In that prayer may not be interrupted or hindred, it shews plainly, That this is an exercise for every day constantly while we live in this world, which these places confirme, 1 Thes. 5.17. Col. 4.2. Rom. 12.12. Psal. 105.4. praying by fits will not serve turne.

Doct. 6. Wives and husbands, though they had never so many praises other wayes, or for their carriage one towards another, yet if they be not religious persons, and in particular, such as serve God by daily and devout prayer, they are not true Christians, nor accepted of God. The Apostle takes it for granted, that all Christian men and women doe make conscience of daily prayer to God. Which serves notably to con…ure the vaine trust in civill honesty, and the fairenesse of domesticall conversation, which bewitcheth many persons in the world.

Doct. 7. When the heart is not right towards man, it is not right towards God: as here, domesticall disorders hinder the exercises of religion towards God. That husband that loves not his wife hath no great mind to pray. Wives that make no conscience to live quietly and obediently with their husbands, suffer a like alienation from God, both in their ability to serve him, and in his acceptance of it.

Doct. 8. In that he saith your prayers, it shewes, That every Christian must make prayers of his owne. As the just man lives by his owne faith, so must the true Christian thinke of getting his living under God by his owne prayers. 'Tis not enough that he partake of other mens prayers in publike, or that he can get others to pray for him in private; God lookes for prayers from himselfe.

Doct. 9. In that he saith prayers, it imports, That there be divers kindes of prayer, and that private Christians must make not onelyonly a prayer, but prayers to God, Eph. 6.18. Phil. 4.6. Col. 4.2. The sorts of prayer and differences arise,

F…om whence the sorts and difference of Prayer doth arise.1. From the instrument by which it is formed; for there is the prayer of the heart onelyonly: such was Hannah her prayer, 1 Sam. 1. There is a prayer of the mouth only; such is the prayer of hypocrites, Esay 29.13. There is the prayer both of heart and mouth; and such is the prayer ordinarily of all the godly.

2. From the place of prayer: some prayers are publike, some private; and a Christian must use both. Some are alone, some with others.

3. From the forme: and so we have the prayer of Christ as the patterne and rule for all prayers, and the prayers of Christians agreeable to that patterne. We must not r…st upon saying over the words of the Lords prayer, and neglect all other prayers. Againe, some prayer is conceived, some is in a set … used. A set forme is … for the publike, and for such weake Christians as are not yet able to expresse their owne desire to God in their owne words. No… … conceived formes unfit or unlawfull for such as are able and p. 671desirous to performe prayer according to the rules of prayer, as is apparent by the examples of all sorts of prayers in both Testaments.

4. From the object of prayer; and so some prayers are made daily at set times: and thence it was that the Chuch of the Jewes had their houres of prayer, Acts 3.1. and some are uttered suddenly, according to some speciall occasion. And of this sort are ejaculations, short petitions put up to God, expressing the present motion in the heart.

Doct. 10. It is a great losse or inconvenience to have our prayers interrupted. This is plaine from the Text. And there may be many reasons assigned of it; I will instance but one or two: first, because for that time a man is thrust out of the presence of the King of heaven. To pray is to stand before his face. Secondly, because while prayer stands still our spirituall trade stands still: while we pray not we thrive not. Thirdly, if it were nothing else but the respect of others, it must needs be a great inconvenience to omit prayer, because thereby we withdraw our aides from the Church; and that is as bad as in evill times of war to withdraw our succours from the house of Israel.

Quest. But how many waies can prayer be interrupted?

Answ. Prayer may be interrupted either in heaven, or in earth; either in the hearing of it, or in the making of it.

Prayer is interrupted in the hearing of it, or God will not heare prayer,

1. If the person making it lie in any sin without repentance,Prayer may be hindred seven waies in the hearing of it. Pro. 15.8. Esay 59.2. Lam. 3.44. Psal. 66.18. 2 Tim. 2.19. 1 Iohn 3.22.

2. If it be not made in faith, that is, if we beleeve not that we shall have what we aske, Mat. 11.24. Iames 1.6.

3. If not made in the name of Christ, Iohn 16.23.

4. If it be made carelesly and coldly; if a mans head be full of distractions, so as he regards not what he prayes, he is not likely to be heard: for how shall God heare him when he heares not himselfe? and how shall God heed what he saies, when he heeds not what he saies himselfe?

5. If a man aske amisse, that is, aske for carnall and corrupt ends, Iames 4.3.

6. If a man be not in charitie with his neighbour, and will not forgive him his trespasse, Mat. 6.14.

7. If a man be unmercifull, and will not heare the cries of the poore, Esay 58.7. Pro. 21.13.

Thus prayer is interrupted in the hearing of it.

Prayer is interrupted in the making of it,How it is interrupted in the making of it. when men are indisposed to prayer, and so omit the performance: and thus prayer is interrupted,

Sometimes by the violence of wordly cares and businesse, the heart of man being overcharged with these cares of life.

Sometimes by domesticall discords, and private passions; which it seemes the Apostle especially meanes in this place.

Sometimes by the love and lust after some particular si…: for while mens hearts run after sin they have no mind to pray.

The Use may be to reprove two sorts of men in speciall, besides those mentioned before.

1. Such as pray not at all. Is it such an evill to omit prayer for a time? what is it then not to pray at all?

2. Divers weake Christians are to be warned about fainting or discouragement in praying: they interrupt themselves with their owne feares and objections. As for instance:

Ob. I finde so much hardnesse of heart and insensiblenesse, and therefore I dare not pray.

p. 672Sol. David himselfe in the beginning of many of his Psalmes, expesseth a kind of want of feeling, and yet before he hath done he is full of life. Besides, hardnesse of heart felt and mourned for, is no hinderance to the successe of prayer. And further, for this reason thou hast more need to pray: for prayer is like a fire to melt the leaden heart of man.

Ob. I want words, I know not what to say when I come to pray.

Sol. Pray for that very thing; that God that commands thee to take unto thee words, Hos. 14.2. would himselfe give them to thee. Secondly, the Spirit helpes our infirmities, when wee know not what to pray as we ought, Rom. 8.16. Thirdly, wee serve such a God as will heare us, if like little children wee can but name the name of our heavenly Father, Rom. 8.15. 2 Tim. ….19.

Ob. But I am affraid God will not regard what I say to him.

Ans. Consider first the nature of God; he loves to heare praier, Psal. 95.1. then thinke of the commandement of God, who in so many Scriptures, doth so peremptorily enjoyne us to pray to him; and thirdly, thinke of the many promises he made unto such as doe call upon his name, and then thou hast no reason to doubt of audience, if thou bring lawfull petitions, and an honest heart.

Ob. But I have praied, and I finde no successe.

Sol. God sometimes seemes not to heare, of purpose to make us the more importunate, Luke 18.1. &c. Againe, God may heare us, and not grant what we aske, but something that is better for us: as he heard Christ, Heb. 5. and Paul, 2 Cor. 12.8, 9.