The Mystical Match Between Christ and His Church, Sermon 2

The Mystical Match Between Christ and His Church · Sermon 2

p. 75THE CHVRCHES CARIAGE.

EPHES. 5. 22. 23. 24.

Wives, submit your selves unto your owne husbands, as unto the Lord.

For the husband is the head of the wife, even as Christ is the head of the Church: and he is the Saviour of the body.

Therefore as the Church is subject unto Christ, so let the wives be to their owne husbands in every thing.

THE Scope of the Apostle is, to shew that wives ought to be subject to their husbands, which he inforceth Scope,upon them with this argu ment; for so is the Church to Christ. My scope is onelyonly to speake of the latter: for whereas formerly I pressed men to receive Iesus Christ; now because the cheifest thing they sticke at is, being subject to him (which yet is a thing necessary, if they receive him aright) for p. 76men having lived all their lives at liberty, would doe still, although it be the condition of those that are married to Christ, to be subject to him, as it is of the woman to be to the man, as appeares by that law first given. 3 Gen. 16. Thy desire shall be to thy husband, and hee shall rule over thee, that is, Gen. 3. 16.Gen 3:16thy will shall be subject to his. Now this Text shewes both, that the Church is subject to Christ▪ and the reasons why it should be so: there are three things in it.

That every man that takes Christ is subject to 1him: that is laid downe positively in the Text▪ the Church is subject to Christ.

That every man that takes him ought to bee so.2

That it is best for them so to be: and to that end the Apostle gives two reasons, for he is their 3head and Saviour.

I will bind up all into one point, that,

Every one that doth, or will take Christ, hee is, and ought to be subject to him, and it is best for him so Doct. Every one that takes Christ ought to be subject and it is best for him.to be.

He that takes Christ, is subject to him; for so soone as there is an union made between the soule and Christ, so soone there is a power goes out from him, which bowes and fashions the heart, and makes it willing to keepe his Lawes, it causeth such a motion in the heart, as is in the members from the head: so soone as the will is willing to doe a thing, there is a readinesse also in the members, and the reason is, because there is the same spirit that is in the head transfused p. 77into the members, and so here the same spirit is communicated from Christ by vertue of this union to the members, and as soone as that union shall be perfect, and the Spirit shall dwell in all fulnesse in us, then we shall have a full readinesse to obey him.

Now because it is but in part; therefore in regard of the degrees of it, there is much wanting in this readinesse to obedience, yet so, as there is in some measure some such inclination, though the members are weake and paralyticall, and contrary humors are in them, which much hinder their readinesse; yet so as there is an inclination in the mind, an intrinsecall aptnesse to be subject to Christ in all things.2

That he that takes Christ ought to be subject. Now thou art matched with him, thou art engaged, thou hast covenanted with him, Cor. 7. 23. 1 Cor. 7. 23.1 Cor 7:23He is thy Lord, and hath bought thee, and thou hast sold thy selfe to him, yet hee hath bought thee of thy selfe, so as thou art not tui juris. It is an usuall thing for men to bethinke with themselves, how shall I bestow this day? and men forger that they are servants; for they are not to spend it in what is pleasant and profitable for themselves, for God hath bought them of themselves, and as a servant is to aske his master every morning what worke hee would have him to doe that day, so are ye; not a jot of strength is thine owne.

The last is, that is is best for men to be subject to him, and if men were perswaded that it were p. 78best for them now at this time to be subject to him, they would come in: but it is one thing to thinke it generally best, and best for me at this time in my particular case. Now this is it, I will shew you, and take the reasons in the Text.

Because he is an head, and that in foure respects.

In regard of Soveraignty.1 Best for men to take Christ. Reas.

In regard of preeminency and excellency.

Because hee gives life to the Church, as the head doth to the body.1 He is a head

Because hee is a guide to the Church, as the 1 He is their Soveraignehead is to the members.

Because hee is their Soveraigne Lord and Prince, for this subjection is in nature to be subject to him that is our Lord, and whom wee find set over us, and we thinke it no disparagement to be so. To subject our selves to an equall indeed, we may and doe thinke much at it: therefore now thinke, that he is a Prince, and thou art a base creature; and dost thou thinke much to be subject to him? all disobedience comes from this; that wee thinke our selves too good to obey him: as hee said, so men say secretly in their hearts, who is the Lord, that I should obey? and this they doe in every sinne.

And whereas it may be said, there are many great men set over men, which they will say, they see no great reason why they obey them; I am of more excellent parts then he: this may be objected against many Kings; and indeed, unlesse they do excell, obedience doth not come off willingly, nor naturally.

p. 79Therefore in the second place consider, he is a 2 A head of preeminence. Col. 1 18. 19Col 1:18Col 1:19head for preeminence, Col. 1. 18. 19. He is the head of the body, the Church, that in all things he might have the preeminence; for it pleased the Father, that in him all fulnesse should dweld, that as in the head there are all the excellencies of the body in all fulnesse, the senses and the understanding, &c. so in him: now if a man had all excellencies in all fulnesse above all other men, all the world would obey that man. See it in beasts; an Eagle being the excellentest of foules, nature hath made it the King of all: and were there such a man among men, there would be no resistance in nature to such an obedience to him. Now Christ is such an one, full of wisdome, full of love and meeknesse, &c. such an one as thy heart can wish.

In the third place, all this is for thy profit, if 3. For their profit.thou be obedient to him, for thou mightest say, why should I obey him? what is all this his excellency to me? when we see the government wee live in to be for our good, then we are willing to submit: if we had such a Governour as is mentioned in Iudges, that would spend his fatnesse and his sweetnesse for us, him we would obey. Now Iesus Christ hath spent his fatnesse for your good, and all this fulnesse that is in him, is for the good of the body, Ephes. 1. ult. speaking of Christ and the body, hee calls the body the fulnesse of Ephes. 1. ult.Eph 1him who filleth all in all.

The body is the fulnesse of him; for as the head makes not a compleate man without the body, p. 80so nor Christ without his Church, and yet least this might be thought too much to be spoken of the body, that it should be the fulnesse of Christ, therefore withall he shewes that it is Christ which fils the Church, It is the fulnesse of him who fils all in all, emptying out his fulnesse into them, filling all with all the excellencies that are in himselfe. No excellency is in him, but he stamps it upon the body; for he received it for their sakes. As the common Conduit receives not water for it selfe, but for others; so is he the common Conduit of Grace, a head which communicates the same life to his members he hath in himselfe, which was the third thing.

But ah! you will say I have no need of all this, nor of being subject to him; yes but thou hast, 4 Their guidefor thou canst not live without him: for as the Husband is said to be the guide of the Wife, Hee is the guide of thy Youth, as the Scripture speakes; so is he to thee, and without him we are in this world like men in the wide sea without a guide; if left alone, wee shall fall upon some rocks, or sands or other, and so perish: He is thy guide, and there is reason to be subject to a guide, a folly to leave thy guide in a wood, and step out of the way from him. Nay he is a guide that doth guide thy feete in the wayes of peace; the wayes he will lead thee in, lead into prosperity and peace.

The second reason in the text is, Hee is the Saviour of his Church, he hath saved them already from 2 Reas. He is the Saviour of his Church.the guilt and power of their sinnes, and hee is so continually, and thy safety consists in being obedient p. 81to him: looke how many acts of disobedience, so many steps from under thy shelter into the storme, from out of the shade into the scorching Sun-shine. All the commandements wee His commandements for our good.have from him, are things, by which our lives are maintained: as fishes live in the water, so wee in the commandements, for they are our elements: so as withdrawing thy selfe from the commandements and going out of them, tends to destruction; and it is as if a man should see a fish going out of the water: every such motion tends to death. If therefore a man would consider when he is about to commit a sin, that this act tends to death, and that to be subject to the commandement is my safety, hee would certainly keepe within compasse: if the commandements tended to destruction, we ought to doe them; for what are we but Gods vassals? he hath bought us. As they in the old Law might doe what they would with their servants they had bought with their money, so might God: but when every commandement shall tend to thy good, so as thou canst not devise a better way for thy selfe than to obey them, wilt not thou much rather bee subject? 10. Deut. 13. In Deut. 10. 13Deut 10:13the former verses he had showne that God had done great things for them, and therefore might doe as other masters, that command their servants that which is for their owne advantage, and not for their servants; and so God might do, and thou oughtest to be subject to him: but sayes hee in the thirteenth verse, what doth the Lord require of thee, but to keepe the commandements p. 82of the Lord which hee commands thee for thy good? Thou maist thinke that to sanctifie the Sabboth is not for thy good, but now thou maist thinke happily by thy travell on that day, and plotting thy businesse to further thy wealth: or suppose that God bid thee be bold for him, and stand out for the profession of the truth, thou thinkest it may be thereby thou shalt loose much; and that by stepping out of his way, thou maist take in some convenience, or balke some crosse, which for doing his will would befall thee; but thou art deceived, thou shalt find that this shall be for thy ruine, and though thou canst not see how this should be for thy good; yet shut thine eyes, beleeve it, for it will be so.

The use is, to exhort you to be willing to come Vse. To exhort to come in to Christ.to Christ: You see this great objection taken away, that men are loth to be subject to him. I will further shew what it is to bee subject, and so adde motives.

If you would know what subjection is.

Subjection is, when an inferiour willingly submits to a superiour, there are two things in 1 Subjection what.it.

It must be between an inferiour and a superiour; 1 To a superiour willingly.for if a superiour doth it, it is not subjection, but yeelding; if an equall doth it, it is an agreement, compact, not a subjection.

It must be willingly, or else it is not said to bee subjection: to bee caryed captive is not to bee made subject, but when a man sub mits out of an inward inclination of his p. 83Will, then it is said to bee obedience and subjection.

The second thing is, what we must be subject 2 We must be subject unto.to, and they are three things, first the counsell of Christ. Secondly, the Commandements of Christ. Thirdly, his providence, to be willing to be disposed of by him. And these three doe answer to all that is in a man. For 1. there is his mind or understanding; now to that answers counsell. Secondly, there is his will; to that answers commandement. Thirdly, affections; they answer to his providence.

First, wee must be subject to the Counsell of 1 The counsel of Christ.Christ, that is, to thinke his wayes, and what hee commands, to be the wisest and the best way. And this is one thing a Wife owes to her Hasband, to be subject to his opinion: and Paul, when hee would expresse his obedience, sayes, I consulted not with flesh and bloud, that is, with my owne reason; but I brought my mind into subjection to Christs mind: I was willing to thinke his way the best, in 2 Cor. 10. 5. This is called Subjection, namely, 2 Cor. 10. 5.2 Cor 10:5the bringing of every thought into subjection. The originall of disobedience is refractorinesse of thoughts, whereby a man thinkes his way better then God's way, and therefore chooseth it, for every man doth what hee thinkes best, and therefore in Pro. 23. 4. Salomon counselling men not to Pro. 23. 4.Prov 23:4labour to be rich, because a man would say in his owne thoughts, why, it is good to be rich, therefore sayes he, Cease from thine owne Wisdome, that is, submit thy wisdome to Gods, hee knowes what p. 84is better for thee: walke in thy calling without seeking inordinately to be rich; and if God cast riches upon thee, so it is. And so likewise a man that thinkes credit in regard of gifts, learning, parts, a goodly thing, cease from thine owne wisedome, it being but as the Apostle saith foreign an empty thing, a thińg blowne up by mens breathes: seeke not after it, follow his counsell. And thirdly, so for pleasure, thou thinkest this or that thing to be most pleasant, cease from thy own wisedome, abstaine from it, and thou shalt have it some other way.

The second thing are his commands: if thou seest he hath commanded a thing, which thou seest 2. His commands.no reason for, nay, thou seest a reason against it, yet doe not question it. The will of man is still objecting. See this now in Adam and Saul. In the commandement given to Adam, there is nothing but a meere command, 'tis likely hee saw no reason for it, yet see how God chargeth him, hast thou eaten of that I commanded thee thou shouldst not eate? Saul thought he had good reason on his side, to spare the kine for sacrifice, but did not I command thee the contrary? The servant is not to examine his masters ground, but to doe his will.

Lastly, wee must be subject to, his providence, and all the passages of it. Looke what variety of 3. His providence.conditions, of sickenesse and health, good report and ill report thou goest through. God requires that all thy affections should be subject without murmuring; if he will have thee lye under an ill report without cause a long time, it is his providence, p. 85submit; and wereas men will say, if I were thus or thus in such a condition first, then I would be content; what is this, but to make his will Regulam regulatam?

The third thing are motives to be subject.

From the nature of subjection; which is as it Motives to this subjection.was defined, that the inferiour ought to be subject to the superiour; so as there is reason for this, 1 From the nature of subjection.if thou be an inferiour to him, and when a man sees reason, he will not be stubborne. Now, that there is reason for this, looke through the whole universe. That which is most base is lowest, and if there should not be such a subordination, what confusion would there be, as if the waters should over-flow the earth, or the fire possesse the place of the ayre? As in the body of nature; so politicall; if servants should not be subject to their masters, inferiours to superiours, what confusion would it breed? Eccles. 10. 5. 6. for the servant to be on horse-backe, and the master on foot, this Eccles. 10. 5. 6.Eccl 10:5Eccl 10:6is an evill, and a folly. So in the body of man, for the humours to be predominant, it brings sicknesse and death; so in the soule, for reason to be below, and the affections above, what disorder is it? So that there is reason, that in all things the inferiour should be subject to the superiour.

Consider who it is you are to be subject to.

It is to him that is able to doe you much good, 2 Who we are subject unto.and one that is willing to recompence thee to the utmost. Why are men so willing to be subject 1 One that is able to do us good.to Kings, and doe them service? because they are able to advance them; and therefore men will doe p. 86any base offices for them, even violate their consciences: but in being subject to God, thou shalt not be subject to base, but honourable services, and thou shalt get much by it also. As Balak said to Balaam, Am I not able to preferre thee? so may I say of God, and of others, even of Kings, as Saul said of David, Can David give you Vineyards, &c? Can Kings give you what God can give you? why is there such seeking to the Court, but that men are perswaded of getting profit and honour? And is it not God that sets up whom he will, pulls downe whom he will? doth whatsoever he will in the earth, and in the sea? which if considered, men would be ambitious of serving him.

Secondly, hee is able to doe you much hurt: 2 He is able to do us much hurt 1 Pet. 5. 61 Pet 5:6and that is another reason of our subjection to Princes, and therefore, 1. Pet. 5. 6. hee bids us humble our selves under his mighty hand; that is, God hath a mighty hand, able to bring you into subjection, and therefore doe it willingly, Humble your selves. Doe you provoke him to anger? are you stronger then he? is hee not able to bring you downe? In Ezechiel there be foure Emblemes of his power; God compares their great men to Eagles, the masters of all birds; to Cedars, that over-shadow all the trees of Eden; to Dragons, that doe live in the water, and doe drinke it up as a river; and to an excellent Cherub; now God to shew his power, sayes, that hee will deplume that Eagle, loppe the boughes of that Cedar, uncover that Cherub, put a hooke p. 87into the nosthrils of that Dragon: so that God is able to doe the greatest men in the world hurt.

Thirdly, God is exceeding munificent, his goodnesse is great. If one hath a father that is 3 His munificence.full of goodnesse, an ingenuous sonne would not disobey him, because hee would not grieve him; now God will spare thee, as a father spares his sonne that serves him: hee will keepe thee still in the house, notwithstanding all thy rebellions.

Last motive is taken from our selves. It is for thy good to be subject to him: which if men 3 Motive from our selves.throughly apprehend, they would not sticke, though it were a thinge burthensome to them. If a Physician prescribes thee an hard dyet, to which thou hast no good will in it selfe; yet if thou be told it is for thy good, then thou art willing; and thus it is with the Commandements. But say, is not liberty an excellent thing? is it not better to live as a man lists? Indeed if the mind of a man were framed as it ought to be, it were so; but seeing thy heart is possessed with errours, &c. it is not best for thee to be at liberty, for one that is well in his wits, it is good to be at liberty, but not for one in a frensie; againe, for thee to follow thine owne will, is to subject thy selfe more to the disease, but when thou dost what God commands thee, thou dost follow the prescript of the Physician. For every man lyes as it were Inter morbum & medicum; if thou subject thy selfe to God, thou growest out of bondage p. 88to the disease to further life and liberty, but when thou obeyest thy selfe, thou art brought in bondage to sinne, which is the disease of thy soule. Now bondage properly is this; when one is subject to one that is not our proper Commander, or when it is to our hurts; and therefore now to bee subject to a Father is not bondage, so not to God, hee being our naturall and proper Commander. Now one of these two you must be subject to, either the law of sinne, or of righteousnesse. Consider now which of these is bondage, which liberty.

Every creature hath a certaine rule given it, and so long as it keepes close to that rule, so long it is well with it: and so it is with men, whilst they are subject to the Law, which is their proper rule; to be subject to the contrary rule, that is bondage. But thou wilt say, I finde it a pleasant life, to bee subject to my lusts. But what is the reason of that? because it is agreeable to the present disposition of thy soule: but yet know this, that thou hast another radicall disposition in thee, in which thou wert created, to It is pleasant.which the Commandements are more pleasant then the satisfying of thy lusts. As now take the constant disposition of thy body; meate, and drink is pleasant to it, but indeed in a time of sicknesse, 1 It is agreeable to the soule.not meat, but something else is more pleasant; yet so as the pleasantnesse of meate to one in health; is the greater of the two. Now this is a rule in Philosophie, that those things that are agreeable to nature are jucunda per se, and all p. 89times, the other not so, and but for a fit, and so now sinne is pleasing to thee, but whilst thou art in such an humour. Now the things that God commands agree to the first constitution of thy soule, and therefore they are the better choice, and in themselves more pleasant, and the obedience to them, is like the obedience of the members to the head, but the obedience of them to sin is the wringing them the wrong way.

Againe▪ peace is pleasant. Psal. 133. 1. It is a 2 It brings peace. Psal. 133. 1.Ps 133:1pleasant thing for Brethren to dwelt in unity. Discords in a family are unpleasant. Now whilst thou obeyest sinne, it breakes thy peace with God thy Head, and thou livest an unquiet life, but as it is, Gal. 6. 16. As many as walke according to the rule of Gal. 6. 16.Gal 6:16Gods Commandements, peace is upon them, and that is pleasant. Againe, it brings Iesus Christ into 3 It brings Christ into the soule.the soule; and he brings joy with him, for when he comes into the heart, hee comes as the Sunne into a roome with light, and joy, and peace. I find one similitude more in the words, to expresse our union with Christ: and indeed the Scripture is much in expressing of this union, now it is a sure rule, that what the Scriptures bestow much words on, we should have much thoughts on, and what the Holy Ghost urgeth most, we should prize most, as in this union with Christ, which is the foundation of our Salvation and of all graces.

Now different similitudes in Scripture doe expresse some new thing, as is this, that he is the Head and Saviour of the body. It will bring to our minds some other differing notion concerning p. 90this union then the former did, it will bring new light that we shall see further into the riches of this glorious mystery.

The point is, that Christ is the Head, and Saviour Doct. Christ is the head and Saviour of his Church and every member. 1 Cor. 11. 3.1 Cor 11:3of his Church, and of every member. I adde this last, for so you shall find it. 1 Corinth. 11. 3. That the Head of every man is Christ: and this similitude shewes that the union betwixt Christ and us, is more than the union of a politicke head and body, so as wee are flesh of his flesh, and bone of his bone, as it is in the thirtieth verse of this Chapter.

In that Christ loves and cherisheth every one 1united to him, as every man doth his owne flesh. Put case a member bee more deformed than another, there be an Vicer in it; yet a man loves it, because it is his flesh.

Hee is sensible of all the paine, and ease they 2feele, as the Head is, of what the Members doe.

Hee communicates Sense and Motion to every man; without him, every man being dead, 3and not able to moove a step, in the wayes of God.

He guides, directs, counsels every member up on all occasions, suggests wisedome what to doe.4

But there are three other speciall respects, in regard of which he is called an Head.

In regard of authority. Ephes. 1. 22. God hath appointed him over all things to bee Head, Hee hath 1 Eph. 1. 22.Eph 1:22committed the Kingdome of the Mediatourship to his Sonne.

p. 91In regard of preeminence. Col. 1. 18.2 Col. 1. 18.Col 1:18

In regard of influence of life, Ephes. 1. 23. his headship is made to consist in this, in filling his 3 Eph. 1. 23.Eph 1:23body, which in it selfe is a drye empty thing, and he fills them all, that is, every corner, and secondly with all, that is, all variety of graces; so as they have nothing, but what they have from him.

The use of these three in particular, secondly, in that he is a head in generall.

If Christ be so a head, as he is a Governour and Vse 1. To be obedient to Christ as a head.commander; it is easy to know what followes then; let us be obedient and live according to his lawes, in those doxologies which are given to Christ, this is one, To him be all dominion: all the dominion that is in parents over their children, Kings over their people, are but rivelets out of that Sea. In the 9. of Isay, 6. the Government is said to be upon Isay, 9. 6.his shoulder, so as he rules all the world, only with this difference, that he rules his Church with an inclinative disposition, as the head rules the members, but others with a rod of Iron, so as he brings all under his feete, and makes them stoope, and it is profitable for us to consider what division wee are of; for First, there are some of the kingdome of his sonne, translated into his kingdome. 1 Col. Col. 1.Col 1others are as Cain, vagabonds, lawlesse persons, that are not the Lords portion, and though these doe what they list; yet thou must doe as by a rule, from morning: till night, in all thy businesse, undertake no action but by rule: there is not the least action but there is rule for it in the generall p. 92find out that rule, so use recreations, eate and drinke by rule.

If you object, that there are some things which All things to be done by rule.a man may doe animi causâ; so the Apostle sayes, he would not for his mind sake. I answer, you must even doe these things by rule. Tis true that a man may have in his choice to doe a thing, or not to doe a thing; for then a thing is indifferent: yet there is a rule to be lookt to in these things, viz. That Christ hath given a man this liberty: so men should order their speeches by rule; not to be vaine at any time, not in the least word. But you will say, this is a bondage. Answer: no, but it is for thy benefit; for the more thou walkst Object. Ans. It brings peace. Isay, 9. 7.by rule, the more peace shall be upon thee. It is observable, 9. Esay, 7. that these two things are put together; Of the encrease of his government, and of his peace there shall be no end: to this end, to shew that as his government increaseth in mens hearts and is enlarged, so as a man is made more subject to him, so also peace increaseth. In those that are most subject, there is most peace: and therefore he is called the Prince of peace; for where hee rules as a Prince, there is that peace which he, as a mighty Prince, is able to procure to you. And to this purpose is that copulation of being a Head and a Saviour in the Text, as I have observed before: if any man goeth from out of his government, hee shall find thornes, unquietnesse, and restlesnesse of spirit: if they walke by the rule, they shall have perfect peace, perfect mercies: if you walke unevenly with p. 93him, hee will walke unevenly with you.

Is he a Head in regard of excellency; not onelyonly Vse 2. To choose. Christ for a head.because God hath put him into the highest place, but because he hath a fitnesse in him, all fullnesse? choose him then, take him before any thing else; for he is the best, and will preponderate whatsoever comes in competition with him. There are no excellencies, that are in the creatures, which are out of him, but all in him. And therefore thou must choose him altogether, and make him the adequate object of thy soule, in whom thou art fully satisfied▪ bring thy heart to this frame, to be content to be stript of every thing, thinking it enough to have the Lord; 2 Col. 10. And yee are compleat in him, who is the Col 2. 10Col 2:10head of all Principalitie and power: his scope is this; in the 6. verse before, he had exhorted them: that as they had taken Christ, (it being the same word that is in Iohn, 1. 12.) so they would walke in him, Ioh 1. 12.John 1:12being fully contented with him; and let no man deceive you in Philosophie, that is, whereas men teach you excellent rules of morall Philosophy; yet reckon not these as excellencies added to Christ, but abound you in faith in him, for we are compleat in him; if any thing were wanting in him, then indeed we might seeke out to other things. Learne to apply this to your particular occasions; say, I care for no mans friendship, nor wealth; it is enough, I have the Lord alone; I am compleate in him, looke for all from him; and then you will doe all for him. Hee that lookes for any thing; from the creature, will doe so much for it. p. 94Every benefit hath an office joyned, and so much men serve sinne, as they looke for pleasure from it, and so much service as is done to the creature, so much is taken off from God; and therefore say, I will not apply my selfe to you, but to Christ. And so if a man be to preach the Gospell, he that thinketh himselfe compleate in Christ, will not care for mans day: so if a man come to some action of tryall, wherein he shall loose some speciall freinds, and get great enemies, if hee thinke himselfe compleat in Christ, he cares not. So in walking in the exercise of a mans calling, if a man thinkes himselfe compleat in Christ, he will thinke it enough to doe his duty; so as men may receive profit by it, and as for wealth, hee leaves that to the Lord, in whom hee is compleat.

But you will say, how shall I live in this world Quest:then? I have credit to looke to, and wife and children.

Ans. God is able to do abundantly for you, if Answ. God supplies what. we loose for him.you have him. When Moses was content to let Pharaoh goe, and his great place in Egypt goe, and so suffer affliction with the people of God, God made him a greater Prince then ever hee was; so Christ, because hee endured the shame, and the speaking against, and the meanest condition that ever man had, therfore 2 Phil. God gave him a greate Name above all names. Abraham let his Phil. 2.Phil 2Country go, but God gave him a greater Country, and in his seed made him heire of the world; so if a man be a Minister of the Word; let him not p. 95thinke with himselfe, how to provide best for himselfe, but how he may doe most good; and therefore not to take care for preferrement or maintenance, in the 10. of Matth. 10. Luke, when Christ Mat. 10. Luk. 10.Matt 10Luke 10sent his Disciples out to preach the Gospell, Hee bids them take no money, nor no scrippe, to maintaine them, nor no staffe to defend them from injuries, nor salute any man by the way, that is, doe not stand upon officious complements to get friends. You goe about the Lords worke, and I will provide for you, and therefore hee repeates this 22. Luk. 35. when he was going out of the world, asking them if when he did send them out thus, they did lacke any thing, to which they answered, no. Then learne by this, not to looke after maintenance; and this may be said to every Minister of the Gospell; preferre Christ, and he will preferre you. Every one desires a preeminence, a place above his brethren; the way to get it, is to bee for Christ: Of his owne will be begot us, that we might be the first fruits of all the creatures. When a man hath chosen Christ, then hee is made the cheife of the creatures, hee excels all others, as Roses and Lillies excell thornes; so that if you choose and make him your Head, he will make you the Head and cheife of all things else.Vse 3. To draw influence from him. Ephes. 4. 15, 16.Eph 4:15Eph 4:16

From this, that he is a Head in regard of influence, a Head that fills all in all; that then wee would be carefull to draw from him, that which may fill us, and this is the use is made of this, 4. Ephes. 15, 16. Let us follow the truth in love, that we may grow up in him in all things, who is the Head, from p. 96whom the whole body fitly joyned together, &c. The scope of the Apostle is to shew us, wee should grow, and how to grow; adding this motive to it, to stirre them to it, that Christ is their head, able to fill every empty crevis, and that should stirre them up to bring their hearts to him, that so you may grow up into him, that is, when you heare he is a Head that fills you, stand not at a stay, but grow up to him, there being as great a necessity for you to grow, as for others to come in: and therefore (sayes he) continue not children: if they aske how they should grow up into him; hee bids them follow the truth in love, that is, as you get more light into divine truthes, and have your hearts affected with them, which is meant by love, so much is added to you; grow then, for otherwise how is it said, that the Word doth build us up? as S. Paul, when he told those that Hee was to leave them, and they knew not what to doe when he were gone, to grow, he tells them this, I leave you to God, and the Word of his grace, to build you up. Now how doth the Word doe it, but by revealing truth, new truths? which if they affect the heart, men grow up into Christ.

In that it is said, grow up into Him, it is added, to difference that growth which is out of Him 2 To grow up in Christ.in morall Vertues; men may grow in them, and yet not grow up into CHRIST: but to grow up into Him, is to grow more emotied of our selves and selfe-conceits, and fuller of him, so as he may bee greater in us; for wee define Grace otherwise then the morall Philosophers define Vertue; p. 97they define it to be that which frames the soule to right reason, that is, to doe that which is best Definition of morall vertue.for himselfe and his converse with men; but wee grow in another manner, to be that which frames and exerciseth every faculty of the soule to the Lord, and therefore there is no growth in grace, unlesse it be into Christ, doing all for him, unlesse we be taken off of our owne bottome, and set upon him. Now there are things further mentioned in that place, as meanes of this growth.

To receive all from him, from whom as the 1 To keep the heart nigh Christ.words are, &c. and therefore to keepe the heart nigh to him; that therefore which hinders growth is that which causeth distance betwixt God and us. Now the cementing qualities that doe joyne us to him, are faith and love, and that which looseneth us from him is selfe dependance, and selfe seeking, and all things else which thrust in betwixt God and you, as vaine hopes and vaine feares.

Keepe in the fellowship of the Saints, for they receive from Christ onelyonly, as they are knit and 2 Fellowship with the Saints.compacted together: if the branch be divided from the tree and the roote, there is no growth. Let them looke to it that take no heed of their company. There are many mutuall duties to be performed together, by which the Saints grow▪ be one of their fellowship in conference, prayer, &c. if thou wouldest grow.

By that which every joynt furnisheth to us. There 3 Sinewes by which grace is conveyed.are certaine Commissurae, bands and sinewes, by p. 98which grace is conveyed, by which is meant all those vehicula of grace, all the ordinances of God: he therefore that prayes most, heares most conscionably, and is in company of those most which excell in grace, whence something will drop that may increase grace and truth, such men grow most; though Christ be the fountaine, yet grace is conveyed by these as the meanes: therefore using these meanes, looke up to him to open the fountaine.

There is an effectuall power, a nutritive faculty in every one that hath life in him, which is a 4 A Nutritive facultie in Christs members.meanes of growth, according to the effectuall working in the measure of every part, by which a man makes use of every thing suggested to him, still receives profit from the word read or preached, or from Gods providence, some nutriment from them all: as you say of good wits, that they make use of every thing, so of good hearts, and that is according to the measure in every part; yet so as the least bud hath this effectuall power in it's measure to draw from the root, as well as the greatest branches; some have a greater measure, because they take in not for themselves, but digest and deliver it to others; for in the body there are some members, that receive for themselves, and for distribution, as the liver, heart, &c. And therefore thinke with thy selfe, I have a greater degree in the Church of God, therefore I must looke to receive more then others, or else there will be an foreign. I must pray more and read more, that so growing more p. 99in thy selfe, thou maist be able to distribute unto others. Let me adde this, take heed you doe not dead this effectuall power, for then you will not be able to draw much, or else not to concoct it. You will say, how may it be deaded? by worldly mindednesse, or by Sinne not repented of.

This weakens the nutritive faculty, the more How this faculty is weakened.spiritual every man is, the better conscience that he keepes, and that will quicken the nutritive faculty, for what makes a member to draw nourishment, but emptinesse and hunger? so that the more we thirst after other things, the lesse we shal draw from Christ.

The use is of Triall whether you be in Christ or 4 Vse. To know if we be in Christ by our subjection.no, by your obedience and subjection to him. The Church, that is, every member of it, is subject unto Christ and obedient unto him in all things. That which God maketh a rule of his owne judgment, as that by which he judgeth of every man, that is a sure rule for every man to judge himselfe by that which we shall be judged by; at the last day, is a sure rule to apply to our selves for the present. Now by our obedience and workes, hee judgeth us, Hee will give to every man according to Rom. 2.Rom 2his workes, Rom, 2. that is, he will not looke to their good meanings and profession, but to their actions and workes, because our reall taking of Christ appeareth in them. Isay. 1. 19. If yee consent and Isay. 1. 19…Isa 1:19obey, yee shall eate the good things of the Land, that is, if yee will consent to take Iehovah for your Lord and King, if you give consent, there is the first thing. But that is not enough; but if you also p. 100obey, the consent that standeth in the inward act of the mind, the truth of it will bee seene in your obedience, in the acts of your lives, if you consent and obey You shal eate the good things of the land, that is, you shall take of all that he hath, that is good and convenient for you, for then you are married to him in truth, and have an interest in all his goods. The Lord would have sacrifice exactly performed, but the Prophets make light of that, in comparison of obedience, and the complaint of the Lord is of your disobedience, you are a disobedient and rebellious people, Your necke is like an iron sinew, you plucke away the shoulder, and will not obey. It is not a sacrifice which was a typicall taking of Christ, but obedience must goe with it: so in the new Testament, the two maine things the Apostles beate upon, were Faith and Faith and obedience goe together. Act. 20. 21▪Acts 20:21new obedience, fruits worthy of amendment of life, Acts, 20. 21. The Apostle summes all his preaching in these two things, repentance towards God, and Faith towards Iesus Christ, and he joynes them together, because they are never severed. That was his businesse, if you should have heard him conferre or preach, you should have heard him beate upon these two, Faith and obedience, or subjection to the commandements. So it was the scope of Iohn Baptist, he preacht the baptisme of repentance, and the washing away of sinnes, now they would be ready to take the sweet, therefore he tells them they must be obedient, and he urgeth it on particulars, as they that are souldiers must offer no wrong to any, and so of the p. 101rest, the Lord will not take any thing of an enemy, a stranger, 2 Cor. 8. 12. Hee that giveth almes, 2 Cor. 8. 12.2 Cor 8:12and giveth not his person first to the Lord, the Lord accepteth it not, but yet on the other side, workes must justifie our faith: it is but an empty faith, except it hath an actuall reall obedience accompanying it. It is a dangerous rocke to thinke our sins are forgiven, and we have accepted Christ, and have good meanings, and yet we have no obedience accompanying this: hee that is in Christ hath crucified the flesh, and walketh after the spirit, and he that is in Christ, is subject unto him in all things. Aristotle saith, not he that had a strong body, but he that runne well, had the crowne in the Olympian games, it was not an athleticall ability, but he that wrestled best: and it is the similitude the Apostle himselfe alludes to, and takes 1 Cor. 9.1 Cor 9up, 1 Cor. 9. towards the end. Exhorting to strictnesse of obedience unto Christ, as without which a man will loose his labour. It is well expressed in the parable of the sonnes, one said he would goe into the vineyard, there were good intentions; the other said he would not: he that said he would, and went not, went besides the reward; and hee that said he would not, but went, it was hee that received the reward. It is not good desires, but actuall performing of obedience that shall provide a Crowne for you. And good reason why tryall Tryall is from obedience.should be taken by this, for tryall is in difficult things. To professe and know much, are easie, but to bring your affections into subjection, to wrestle with lusts, to crosse your wils, and your selves, p. 102upon every occasion, this is hard. The Lord looketh that in our lives wee should bee serviceable to him, and usefull to men; that which is within, the Lord and our brethren are never the better for it; but the outward obedience flowing thence, glorifies God, and doth good to man. The Lord will have this done. What else is the end of our preaching, our planting, It is the end of preaching.and watering, but that the trees may be filled with sap? And what is the end of that sap, but that the tree may bring forth fruit? what careth the husband-man for leaves or barren trees? not onelyonly the thornes, are cast into fire, but barren trees. Therefore looke to your fruits, and deceive not your selves. It is a common error for men to thinke their estates good, when in the meane time they walke after the stubbornenesse of their hearts: they that doe the will of the Lord The end of every grace.shall be saved. What is the end of every grace, but to mollifie the heart, and make it plyable to some commandement or other? Looke how many commandements, so many graces there are in vertue and efficacy, although not so many severall names are given them. The end of every such grace is to make us obedient, as the end of temperance is chastity; to bow the heart to those commands, be yee sober, &c. not in chambering and wantonnesse, &c. When the Lord commandeth us not to be angry with our brother, the end of meekenesse, and why the Lord infuseth it: is to keepe us from unadvised, rash anger, so faith the end of it, is to take Christ Iesus, to make us obedient p. 103to the command of the Gospell, which commands us to beleeve in him; so as all graces doe joyne together, but to frame and fashion the soule to obedience. Then so much obedience as is in your lives, so much grace in your hearts, and So much obedience so much grace.no more: therefore aske your hearts, how subject you are to the Lord in your lives; it was the counsell that Francis Spira gave to them about him, Spira.saith he, Learne all of mee, to take heed of severing faith and obedience; I taught justification by faith, but neglected obedience, and therefore is this befallen me. I have knowne some godly men whose comfort on their death beds, hath beene not from the inward acts of their mind, which Comfort from obedience.apart considered, might be subject to misapprehensions, but from the course of obedience in their lives issuing thence. Let Christians looke to it, that in all their conversation, as they stand in every relation, as Schollers, trades-men, husbands, wives, looke to this, that when they come to dye, they have beene subject in all things: this will afford solid comfort. What will you say, when Satan chargeth you with this? it is true you have large promises, and hee that beleeveth shall be saved, but then you must have beene obedient and bring forth fruits; and when you looke upon your lives, and finde not these fruits, where are you? But you will say then, there is none but Quest.may doubt himselfe, for who can say his obedience is perfect? I answer, it is not so much the perfection, as the sincerity that is required. But how shall we know that, you will say?

p. 104First consider, whether thou be obedient in every Tryall of sincerity.thing. This is in the words of the Text, therfore 1 Looking to every command.I mention it first, he that hath taken Christ, there is never a commandement, but hee is subject to it: though hee faile in the performance of the commandements, yet never an one but hee is subject to; as for example, the Lord hath commanded to sanctifie the Sabbath, not to forsake the fellowship of the Saints; to pray continually; to take heede how wee heare; to wash our hearts from evill thoughts and lusts. When an obedient heart, one that hath taken Christ truely, heares these commands, he is obedient to every one of them, hee goeth about the businesse, as an obedient servant about his masters service; though he may be overtaken with negligence and some contrary passion, yet he goeth about it. I meane, he doth it as well as hee is able. Another will not set himselfe to doe the businesse, but is readie to expostulate the matter with God, and say, The commandement is too strict, or else hee refuseth by plaine stubbornnesse. As for example, that commandement, Take heede how you heare, that is, let not one instruction fall to the ground, see that you work it upon your hearts; a disobedient heart goeth not about this, hee lendeth his eares for an houre; but when the Sermon is done, there is an end: so that other, to pray continually; it may be he prayeth not alone, nor with his Family, or if both, yet in a sleight and negligent manner, as good never a whit, as never the better: so also, let your communication be alwayes gracious; such an one thinkes it a needlesse p. 105thing to bee so strict and indiscreet, he is not, nor will not be subject: this is disobedience. Marke the generality, and thinke it no more then needs, when the Scripture there saith, We must be subject to him in every thing; that is, not onelyonly to the maine commandement, but to every part of it: he that hath said, Thou shalt not commit adultery, hath said, Thou shalt not have an adulterous heart, or eye, or thought, or dalliance. Now if thou be subject to the maine, if thou neglect the smallest as thou countest them; thou art disobedient, and thou art one to whom God will render vengeance, 2 The. 1. 7. 2 Thes. 1. 7.2 Thess 1:7For it is to them that know not the Lord, or that will not obey him, though they know that he will doe this unto them, ver. 8. and I aske you if you know not, that there is such a commandement as this, Redeeme the time, &c. where is thy obedience to it, thou that triflest away thy precious time, and makest no conscience of it? If the Lord hath said, He that doth his worke negligently, shall be cursed, what shalt thou be, that dost it not at all? Students that loose their time, and will not be obedient to that command, hath not the Lord commanded you here to be subject in all things? so he hath said, Forsake not the fellowship of the Saints, that is, the element you should live in; and it is not enough onelyonly to abstaine from evill company, but to frequent good: so for your speeches being gracious alwayes: are not these commandements of the Lord? where is thy obedience therein, when thy company is idle, thy speeches vaine? Likewise, pray continually, that is, at least twise a p. 106a day; it must be frequent and fervent too: when no paines is taken heerein, it is a signe you are disobedient. Thus you may examine your selves by other commandements, and pitch upon that which you are most ready to faile in. Now when I urge this as a necessary concomitant of grace, the meaning is not, that it is a perfect subjection in What subjection is meant.every thing, but such, that a man doth goe about it with all his soule, and make it his worke. A Mans heart may bee a Temple for the Holy Ghost, yet evill thoughts and lusts may passe through, but there is not a table set up there for them; sinne hath not quiet possession in them, they set up no idoll of riches, or pleasure, though they may bee overtaken and faile in giving due respect to these commands, yet they drawe not out, they spinne not the thread of any sinne thorowout the course of their lives. Whatever it be, if a man lye in it from day to day, it is disobedience. And your purposes must bee resolute, the divorce must bee full without any secret lingrings after the lust forsaken, though by an accident you may bee overtaken by it, yet this is your resolution, there is sinceritie seene, another giveth them over but for necessitie, with a moneths minde to returne to them againe: as Phaltiel, that when the King sent for his wife, sent her, because there was a necessity of it, but yet went weeping after her, 2 Sam. 3, 16. so it is with us, wee 2 Sam. 3. 162 Sam 3:16let goe our sinnes, but goe weeping after them: the heart is not cleare of them. And consider well the ground of it, why it must bee in every thing, p. 107in thoughts and words, and why disobedience in Why universall obedience is required.the smallest commandement, as in idle words, not endeavouring to keep your hearts cleane, your affections pure, doth thus put a man out of the stare of grace, and that such have not taken Christ, is because all the commandements are equally commanded, and though they fall upon differing objects and so are different, in respect of the Commanders will, and therefore by the same reason, a disobedience to the smallest, is a disobedience, as well as to the greatest. Now the threatnings are against disobedient persons, because every disobedient person casteth away the Lord, as Saul did, that is, he refuseth to have him his governour. Now he that doth so, cannot be saved: for he hath not taken Christ for his Head and Husband; Whosoever shall keepe the whole Law, and yet faileth in one point, Iam. 2. 10.Jas 2:10he is guilty of all, that is, it is a disobedience to the Commander, in what commandement soever it be, though but in one thing, thou hast refused the Law-giver, and art a rebell against him: standing out against any one thing, makes a rebell against a Prince, if he stubbornly refuse to obey in one thing, as well as in a thousand.

A second rule to trye our sincerity of subjection 2 Tryall in the manner of our subjection.is to consider the manner of it. Consider whether you be subject, as the wife is to her husband, which is the maine thing intimated in this subjection here: there is a great difference betweene being subject in the outward man out of necessity, and: to obey from the heart the forme of doctrine, &c. It is one thing to be subject as a servant, p. 108another thing to be subject as a wife, who is subject, not of coaction or necessity, but freely and willingly out of love, because she would not grieve her husband, the Saints delight lyes in communion with God, so as their hearts are not at rest, when they stand not in good tearmes with him; they cannot let any uneven reckonings to lye betweene him and them; they love him, and therefore dare not disobey him. And this ariseth from a perswasion, what ever he commandeth or inflicteth it is good, and just, and equall: then he willingly obeyes and suffers. Thus the obedience of Christ, you shall see what kind of one it was, Shall I not drink the cup which my Father hath given me? that is, I would not drinke this bitter cup, not only because of necessity I must, but seeing my Fathers will is I should drinke it, and hee hath prepared it for me, I will drinke it. Hence many a woman will say, shall I not doe that which my husband would have me to doe? he is wise and loves me, and he hath reason for what he commands: others of the Sts. have yeelded obedience thus unto the Lord, as Eli, when newes was brought to him that all his house should bee cut off; saith he, It is the Lord, let him doe as seemeth good in his eyes, it is the Lord that loveth me, taketh care of mee, let him doe what pleaseth him, I am content, and willing to subject my selfe. Another may be subject to his commandements, but it is of necessity; on the contrary, the Saints who love and prize communion with him, and would not loose it, would have no interruption. p. 109So also Iob 2. 10. We have received good of the Lord, Iob. 2. 10,Job 2:10and shall we not receive evill? As if hee should have said; Surely the Lord would not have done me so much good as already I have received from Him, if His purpose had not beene good towards mee: and therefore if some evill by his providence doe befall me, should I not beare it quietly? If it had beene from an enemy, hee would have beene discontent, but comming from the hand of a friend, he was willing with it. Indeed, holy men may be sometimes in a mist, and not consider the reason of the Lords Counsells, as Paul, when he was buffeted by the messenger of Satan, hee was somewhat discontent, till the Lord made knowne to him, that hee was mistaken in it, that though hee tooke it for poyson, yet it was a medicine, hee thought it came from Satan; but when hee saw it came from one that loved him, and it was for his good; that the grace of God and his power might appeare, he willingly submitted, yea, hee rejoyced in it. A good Conscience is not onelyonly to doe that which is commanded; it is possible for him that hath no grace, not to dare to doe somthings which are evill in secret; but a good conscience is, when a man is not willing to displease the Lord, he dareth not doe it, because hee loveth the Lord. Hee stands upon such tearms with him, as a chaste wife with her Husband: Therefore hee will looke to make his course even, and to please the LORD in all things.

The third rule to try it by Consider whether 3 As to the Lord.thy subjection bee as to the Lord, or no, for his p. 110sake: as here it is sayd, As the Church is subject to Christ. Many thinke their obedience to the commandements is to the Lord, when they are deceived. It was Sauls case, it was a faire pretence to spare the cattell, for Sacrifice for the Lord: but it was but a pretence; for it was for himselfe indeed, that he spared them. So Balaam spake faire, when hee sayd, he would speake nothing but what the Lord should say to him, and that hee would not curse the people of Israel, except God bad him curse them; but it was not for any love to God, but he had an eye to himselfe and his owne honour, hee knew it was in vaine to curse where God did blesse, and so he thought thus with himselfe, if hee should curse them without the command of the Lord, hee should but discredit himselfe, and loose his labour, wages and all, for his curse would take no effect: therefore hee would not goe till God commanded him to goe: likewise it may be, hee desired to dye the death of the righteous, so as all was out of selfe-love. Likewise Amaziah was subject to the Lord, walking in all the wayes of David, but all was done to other ends then David did. But you will say, it is hard to discerne, when a man doth obey the commandement, Quest.whether it be to the Lord or no: how therefore shall we know it?

Consider after any failing in thy obedience, Answ. When our obedience is to the Lord.or commission of any sinne, what it is that troubleth thee, the offence against God, or the harme, discredit, &c. redounding unto thy selfe? You shall see the falsenesse of Saul his heart in p. 111this, the disobedience of the Lord never troubled him, though he seemed a while affected with offending the Lord, but hee after shewed that it was only the losse of his credit which he was tender of; for when Samuel would have left him, and hee thought some dishonour would redound to him, that was it that troubled him; hee desires not so much that God would pardon, as that Samuel would honour him; come sayes he with me, and let us goe and offer Sacrifice, honour me before the people. It was not his sinne and disobedience, but the losse of his credit that hee stood upon. The contrary you may see in David, see his carriage under the guilt of his murther and adultery, for which he was so greatly afflicted: but how much did he slight all other things? his affliction he did beare well enough, when his owne sonne had abuse his wives; this did not perplex him, it was his sin troubled him, as appeares by that Psalme he made upon that occasion, in which you have not a word of his affliction, but his sin; it was that hee was tender of. Find out therfore where thy tendernes for sin is; as a Smith, when he would trie the hoof of an horse, look where it shrinketh, that is the tender part, so see what shrinketh and galleth thy heart most; if it be sinne and offending the Lord, it is a signe thy eye was upon the Lord: but when thou art tender of losses, and crosses, and discredit to thy selfe, it is an ill signe, shewing thou respectest thy selfe. David taxeth himselfe in those things which were counted no sinne by men, but an honour; as the cutting off Sauls lap p. 112of his garment; it was an honour to him to come so neare his adversary, and but cut off the lap of his garment. So in numbering the people, it was no outward shame or evill, but the sinne that troubled him, Lord, sayes he, strike me, for these sheepe, what have they done?

A fourth rule whereby thou maist try thy subjection 4 Rule.to the Lord, is by thy disobedience to all others; it is a rule may seeme somewhat remote at the first hearing, but it is such a rule of trying subjection, that I find in the Scripture, St. Paul when he would expresse his subjection, he doth it by way of opposition. If I should yet please men, I were not the servant of Christ; it is a good argument of our being subject to the Lord, when we care not for displeasing others, Rom. 2. 8. as not obeying the truth, is joyned with obeying unrighteousnesse, so as the contrary, obeying the truth is alwayes joyned with disobeying, all unrighteousnesse, I am. 4. 7. they are put together Submit your selves to the Lord, and resist the Devill. He that is most subject to the Lord, is a most untractable man to man, and to all creatures else, upon every occasion, because the common course of the world is contrary to holinesse, Ephes. 2. 1. which causeth others to quarrell so much with them as they doe; and this ariseth from their obedience to the Lord. It is common amongst us, when wee see a man easie, plyable, tractable, ready to give satisfaction and content to men, to commend him for it, as a good disposition in them; but to be so in all things, even in sinning p. 113against God, this though it is pleasing to men, it is abominable to God; it is an evident case, that they which would not doe a thing, if left to themselves, because unlawfull, yet to give satisfaction to friends, to their company, as Herod did, they will, that is a signe of disobedience; the more waxy the heart is to men, the more hard to the Lord. It is a signe of pusillanimity in Christians that yeeld so much to men, they forget themselves; there is a certaine magnanimity which Christians should maintaine: wee are Kings, the Sonnes of God, therefore what is the countenance or discountenance of man? wee should cary our selves as greater men than they, wee should learne regnum gerere in pectore, to cary a kingdome in our brests. It is a common saying among men, such a man understands himselfe well, that is, he understandeth his place, his dignity, and caryeth himselfe according to it. In this we are ready to goe too farre, but we should learne to doe thus in our obedience to God. The truth of a wives chastity is seene in the peremptory denyall of all that solicite her; the more peremptory wee are in such denyals of the creatures, the more subject we are to the Lord.

Lastly, you shall try it by this, consider what 5 Rule.you doe in those things that above all others you would not be subject in, single out that sinne that is dearest to thee; though a man would be obedient in all else, yet in some things to be restrained it goes to his heart, something is more peculiar, and is that he fancies, and it goeth more neare unto p. 114him to obey in that, then in any other thing▪ When the Lord would trie Abraham, he tries him in that which he was most unwilling to part with. Now, sayes hee, I know that thou fearest mee, for I have tried thee in that which I know thou lovedst dearely, and yet thou art content to part with it for my sake. Make the same question to you: look what it is, that above all others you would not be subject in, whether it be a matter of credit, of estate, or a lust that sitteth close, if thou wilt try whether thou be subject, so if for his sake thou canst obey the commandement, which is against it that crosseth it, for such a command the Lord gave to Abraham, and hee did obey it: hee that taketh Christ, taketh him for a Lord and a Saviour.

But you will say, these rules are good, but I Quest.finde my selfe wanting, I would bee subject, but I cannot bring my heart unto them, what meanes should I use for the doing of this?

For this I will give some helpes: for the end of these rules of tryall, is not so much to shut men Answ. Helps to this duty.out, or discourage them, but the end is, that finding themselves wanting, they may be stirred up the more to be diligent in the prosecution of the meanes, and so grow up to perfection.

The meanes to beused are these.

First, be diligent in observing where thy heart is not subject. Diligent observance of the flesh in us that is ready to rebell, when we take least notice 1 To observe therebellion of the flesh.of it; this is the first meanes. There is no worke we goe about, but the flesh hath an hand in p. 115it. There is some commotion and rebellion goes along with the best worke we doe, now to see this is a great helpe to obedience. Wee are not so much overcome by it, as by our owne inobservancy. The flesh is an enemy, and nihil in hoste despiciendum, sleight nothing of an enemies that may hurt thee, take heed the flesh deceive thee not, it is an enemy: suspect thine owne heart upon every occasion; for it is ready to deceive thee; especially in things that are lawful, there thou must have a diligent eye, that there bee no rebellion, that thou goe not beyond thy bounds.

Secondly, labour to have thy heart and reason 2. To be convinced of the convenience of it.convinced and perswaded that it is best for thee to be subject to the Lord: the Lord ruleth no where as a King, but where he rules first as a Prophet, that is, except he first perswade the heart by an inward enlightening, that it is best for the heart to be subject, the will and the affections will never yeeld. Therefore if there be any commandement wherein thou findest a difficulty, arme thy selfe with reasons out of Scripture, get those weapons the Apostle speakes of; 2 Cor. 10. The weapons of our warfare are not carnall, but mighty through God, 2 Cor. 10.2 Cor 10bringing into captivity every thought to the obedience of Christ, that is, seeke out the reasons the Scripture giveth against such a sinne, and for to perswade the heart to obedience, for spirituall reasons only will work, and are mighty, morall reasons and arguments from respects to thy selfe, for feare of Hell, and for desire of Heaven, and the like, they may restraine the outward man, but they cannot p. 116bring the inward man into a full subjection: but spirituall reasons will make thee subject, and to obey from the heart: and yet this is not enough, they must be mighty through God: the Lord must have the setting them on, they must be brought home and applyed by him. One may have many good reasons to move him to be subject to such a commandement, but except they be brought home to the conscience, by the Lord, they doe no good: therefore saith the Apostle, they are mighty through God to bring downe the strongs holds, and false reasonings in the understanding, for they are these strong holds: where ever disobedience is, it ariseth from some lust, and wheron is this lust grounded, but upon some false conceit, and reasoning in the understanding? Now these spirituall reasons doe dissolve them: and when you see the vanity of the conceit, the lust vanisheth, when thou seest thy error, the lust will bee gone, and then the mind obeyeth easily. It then runneth in the wayes of Gods commandements, as a wheele that is well oyled. First then you must observe narrowly, and strive to discerne betweene the flesh and spirit, which are as close as the bones and marrow, as the inwardest parts, they are so mixed together, there is such a conjunction betweene the flesh and spirit in every action, as is betweene the marrow and bones, but you must labour to discerne betweene them, and that is the use you must make of all the knowledge you get by the Word of God. And then secondly, thou must have a special care, and still labour with thy mind, reason, p. 117and understanding, to be perswaded that it is best to be obedient.

And then the third and last thing is, to do somwhat 3. Labour to bring the affections to obey.with the affections, that is, to exercise and accustome thy stubborne affections to obey: the continuance in doing good, doth subject the affections; for as the Apostle speakes, Hebr. 5. Heb. 5. 14.Heb 5:1414. of some, That by reason of use have their wits exercised to discerne good from evill, that is, men being occupied in spirituall reasons, and truths, holy conferences, &c. they are able to discerne truths. So it is in the affections; for, as exercise in these things makes the understanding ready to discerne, so exercise makes the will and affections as ready to be subject, for it hath the same force in one part of the soule, that it hath in another: therefore the Lord leadeth us into variety of conditions, to exercise such and such graces, that we may be subject to him in all things, for the image of God serveth but to bring the soule into obedience to God, as it did in Adam in Paradise. Now therefore, God leads us into another place, and state, and condition of life, that such a grace may bee exercised in us. As the Apostle saith, Iames, 1. 2. Iam. 1. 2.Jas 1:2Be glad when you fall into many temptations. Sometimes he bringeth sicknesse, sometimes disgrace, sometimes poverty, somtimes affliction in children, wives, or onething or other upon us, and all this to exercise our graces. And what is the end of this exercise, but to bow the heart to subjection, that we may be ready to obey him in all things? Now if thou wouldest exercise thy selfe p. 118in this manner, consider wherein thou art ready to disobey, and say: I see I want such a grace, and am ready to disobey in such a particular, I will resolve to practise the contrary. As if a man bee subject to anger, and want meeknesse, say, well, I see I am too much subject to anger. Therefore I will set upon the exercising of this grace of gentlenesse, and meeknesse, I will not be angry with the meanest of my servants. Thus if wee would doe, it would save us much affliction, which otherwise the Lord is forced to bring on us for this, to make us subject to him.

But you will say, it is grace that doth it: how Object.can this custome that is but the act of a man doe it then?

It is true, it is grace that doth it, but yet it is Ans.the exercise of that grace that doth it too. Heb. 5. 11, 12, 13. And that, as it encreaseth and enlargeth He. 5. 11, 12, 13.grace, and intendeth those habits which wee have, and makes them stronger: it is indeed those infused qualities of grace planted in the faculties of the soule that bring it in subjection: and this custome doth but stirre up and encrease, and intends them; but yet this exercise where graces are first wrought, will encrease them and make them strong, through the assistance of Christ accompanying it. Thou shalt find this exercise will make thee strong in grace: the joynts of the body bent to such a course, and often imployed in it, doe get an habit. So it is with the Soule. Other yokes the more they are borne, the more they weaken, but the more you beare the Yoke of p. 119Christ, either in doing or suffering, the more able you are to doe it.

Another use that we may make of this is, that Vse. 2. To shew our priviledge by Christ as a head.wee should be from hence stirred up to consider that great priviledge wee have from Christ, for if he be a head to us, hee is our guide, hee is so an head to us, as an husband is to the wife▪ Now the husband is the guide of her youth, and so Christ is our guide. When a woman is young and not able to guide her selfe, she had need have a guide: such is the case of every man naturally: but Christ, when a man is in him, becomes a guide unto him, or as the Head guideth the rest of the members, so doth the Lord all that belong to him. This is a priviledge not thought of among us. When wee thinke of the other priviledges, this of the guidance of Christ is forgotten of us. Therefore I will stand upon this great benefit, which all How Christ guides us.have that are ingrafted into Christ: now he guides them in all their wayes.

First, by enlightening them, so as when others 1are in darknesse, they have their eyes in their head, and see the way before them, when as all others are blind, and want either light, or else eyes to see withall.

Againe, he sends his spirit to bee a remembrancer 2to them in ambiguous and difficult cases, to shew them the way they are to take, and hee brings some prevalent arguments and reasons to mind, to move us to doe this or that, which would other wise have bin forgotten; and to shew us the inconveniencies that will follow of doing this or p. 120that which would otherwise have beene hid from us.

He stirreth by our consciences which are appointed to be the immediate guide of us, and the 3Lords deputy, whereas otherwise they would either be still, or guide amisse.

By taking from us wrong guides, false opinions, strong, unruly, and inordinate affections, and 4instead of them he puts a right guide into our hearts, rectifies our judgements, puts in holy affections, which are the rudder of the soule, that turne it this way and that way. Thus there is a secret guidance, though we know it not, that the Saints have from the Lord in all their wayes. This is a great priviledge: for when a man is inops consilit, in a straite and exigent, and knowes not which way to goe, when if hee should take the wrong way, it might be his undoing, then to have a guide, what a great priviledge is it? When David was in Keilah, and heard that Saul would come downe thither, 1 Sam. 23. hee knew not what to doe, whether to goe or stay; then the Lord guided 1 Sam. 23.1 Sam 23him. So Abraham his servant, when he went for a wife, for his Masters son, he knew not which way to goe for a wife for him, nor whom to take, then did God send his Angell to guide him, as Abraham had fore told him before hee went; hee told him The Angell of the Lord should goe before him. The want of this you may see in Rehoboam, who was in a great straite, when he asked counsell of the young men, but the Lord would not guide him, and therefore he did that which was his ruine. So p. 121Absolon when he was in b…, not knowing which of the counsels given him to take, the Lord would not guide him, having a purpose to destroy him. So it is with us, there are often cases fall out wherin guidance is requisite, as in the changing our estate by marriage, place of living, the choyse of our callings, wherein to be guided or misguided, is our making or undoing. There is no day, wherin wee have not need of his guidance, in regard of one occasion or other: now to have this priviledge to goe to the Lord freely; and aske counsell of him, and to be sure to have a ready answer from him, it is a great priviledge. David in al his straites went to the Lord to aske counsell, and the Lord gave him counsell: Saul went, and the Lord would not answer him by Vrim or Thummin, nor dreames, nor any way. The case of all that are in Christ, is like the case of David, if they goe to him, the Lord hath bound himselfe to answer them; for they have some interest in the wisdome of Christ. But the case of the other, is like the case of Saul, he sends them away without, because they are strangers to him, and therefore he is not bound to answere them. And that you have such an interest, consider, 1 Corinth. 1. 30. But you are of him in 1 Cor. 1. 30.1 Cor 1:30Christ Iesus, who is made unto us wisdome, that is, God the Father hath given him to us to teach us; to make us wise, to guide and direct us in difficult cases, when we cannot instruct our selves. The like to this is that, Isay. 9. 6. VntoUnto us a child is borne Isay. 9. 6.Isa 9:6&c. But what are the benefits wee shall have by that child? First he shall doe miracles, wonderfull p. 122things among you, for his name is wonderfull. Secondly, hee undoubtedly shall bee your Counsellor, that is, I have given him to you, that when you want counsell and direction, you may goe to him, for I have given him to you, for that end. This we may as truly expect of him, as the Iewes did it of the Messiah, as appeares by that speech, Ioh. 4. 25. I know well that when the Messiah is come, he will tell us all things. This was the common opinion Ioh. 4. 25.John 4:25of the people: the Iewes did expect this from him, so may wee: and therefore upon any exigent goe thou and say, Lord, thou hast given me thy Sonne, and him to be wisedome to mee, and appointed him to be my counsellor, and I have need of counsell and direction, and therefore Lord give me an answer, and direction. If wee would presse him thus, he could not deny us. Besides, in that Christ hath made himselfe our head, it is his office, hee hath undertaken it, it belongeth to him, to guide his Church and every member of it, and can hee faile in that belongeth to him?

That which sets the price on this priviledge; is the need which we have of it, none being able to guide himselfe. The principle of guidance is resident in the head, and is communicated to the members but upon occasion. As it is thus in the naturall body, so that faculty of directing us is in Christ, and is communicated to us but upon occasion, as wee need it: hence every man vvalketh so vvisely upon every occasion as God vvill guide and direct him to doe, in such a time, and p. 123in such circumstances; therefore wise men, we see are sometimes infatuated, take a foolish course, that a stander by, who is farre inferiour to them, sees plainely this to be an unwise course, this the Lord doth, that they may know, the Lord is onelyonly wise, as 1 Tim. 1. Which consider, and it will bee 1 Tim. 1. God only wise.1 Tim 1a great helpe to make us prize this priviledge. Where is any man but is too well conceited of his owne wisdome? but to thinke God is onelyonly wise, and that himselfe hath not a beame, nor a sparke of wisdome, it is hard to perswade a man of this, but it is evident the Lord is onelyonly wise.

For first, none can give counsel, except he knoweth the whole compasse of a businesse, hee that knoweth but part is not sit to give counsell: they that looke but upon few things, but upon a corner of a businesse, and not round about it, are apt to mistake: now who knoweth a businesse thus, but the Lord above? our knowledge even in practicall matters, in our owne businesse, is but in part, as well as in things heavenly.

Besides, Secondly our consolations depend commonly on these two things, first, the knowledge of the secrets of mens hearts, with whom we have to doe. Secondly, of the future contingent events, which are to come, and to know neither is in our power, but it is the Lord onelyonly that knoweth the secrets of these mens hearts, with whom we have to doe, as also the contingent things that are to come.

When the Lord would have David goe out of p. 124Keilah, saith David, will the Lords of Ketlah deliver me up? David knew not their hearts, nor no man knew, but the Lord onelyonly knew they would deliver him up into the hands of Saul, 1 Sam. 23. 11. 12. and he told him, they would doe it. And againe, 1 Sam. 23. 11. 13.1 Sam 23:111 Sam 23:13he asked whether Saul would come downe to Keilah, it was futurum contingens, a contingent thing, and no man could tell whether he would or not; but the Lord told, that hee would come downe to destroy Keilah; if any other had knowne these two things, he might have counsell'd David. Now our guidance then in such things dependeth upon the knowledge of those two things, which yet are not in our power to know, but onelyonly in the power of God, and therefore wee are not able to guide our selves. It is said, Col. 2. 3. That in him are hid all the treasures of Wisdome and Knowledge; And they are so in Him, that they are not out of Him.

But men have naturall wisdome you will say. It is true, but they have it from Christ, All the Object. Answ. Naturall wisdome from Christ.light that ever was in the world, even in those which knew not Christ, it came all from him. As Ioh. 1. 5. The light shined in darknesse, that is, in the darke places of the world, and not onelyonly in Goshen, even since the beginning of the world, and the darkenesse comprehended it not, and in that sense it is he who enlighteneth every man that: comes into the World. But put the case you could find out right counsells, or you had a man like Achitopel, whose counsell was as the Oracles of God, and who were able to direct you, yet to take this counsell is not p. 125in your owne power, it must be given you. That which Salomon saith of the foole, He hath a price in his hand, but he hath no heart, may be said of good counsell, there is oftentimes a price put into our hands, as was into Absolon's, and Rehoboam's hands, but we are not able of our selves to take it: therfore saith the Apostle to Timothy, 2 Tim. 2. 7. having 2 Tim. 2. 7.2 Tim 2:7counselled him what to doe, Consider what I say, and the Lord give thee understanding in all things. As if he should say, I have given thee good counsell: but there must be another counsellor, therefore I beseech the Lord to give thee understanding, to open thine eyes, to see the rectitude of this counsell, and enable thee to apply it, and take it. Nemo per se sapit, no man by himselfe is able to counsell himselfe, there must be both a secret light, and eyes within to direct us. Many times wee refuse the best, and pitch upon the worst, Ier. 10. 23. The way of man is not in himselfe, it is not in man to direct his wayes, as if he had said, it is true, for the most part, men pitch wel enough upon the journies end, and aime at happinesse; but how to direct their steps, and to attaine that end, it is not in them, therefore Lord I beseech thee (sayes he) to guide us and direct us for the best. It is every mans case, his wayes are not in his owne power, hee is not able to see what is best and worst, and to choose the right way, and if hee could in the generall, yet we had need of continuall guidance in the severall particular passages of our lives. We are at a stand at every turning we come at, and like a man in a wildernesse know not which way to goe, except p. 126wee have a guide at every step, Dan. 5. 23. Hee is the God in whose hand thy breath is, and all thy wayes Dan. 5. 23.Dan 5:23&c, this is a thing we doe not consider. Wee thinke indeed our lives are in Gods hand, and that matters of greater moment, are of his disposing; but that every step we take should depend on him, this is that we consider not of, a man takes not a step either into good or evill, into prosperity or adversity, but the Lord guideth that step. Therefore consider your great priviledges, who have the Lord for your head, your guide, and your counsellor, and as you must know this priviledge, so you must make use of it, for al those our priviledges we have in Christ, were not declared that you should gaze upon them onelyonly, know them, and no more: therefore goe to the Lord for counsell, wisedome and direction upon all occasions.

You will say, but how shall we doe to obtaine it? For this I will give you these rules.Quest.

First, thou must acknowledge thine owne inability, that thou art not able to guide thy selfe. Ans. How to get wisdome from God. Iam. 1. 5.Jas 1:5Iames, 1. 5. If any lack wisdome, let him aske, &c. his meaning there, is not so much to shew that some men want wisdome, others not, but the meaning 1 See the want of it.is, till a man sees he wants it, hee is not fit to aske it, neither will the Lord be ready to give it. 1 Corin. 3. 18. Hee that is wise, must become a foole to be wise. It is true also here, thou must cease from 1 Cor. 3. 18.1 Cor 3:18thine owne wisdome, thou must confesse thou art not able to guide thy selfe, and that therefore because thou wantest wisdome, thou askest it of him. Psal. 25. 9. Hee will teach the humble his way, and p. 127Psal. 25. 9.Ps 25:9guide the meeke in judgement, that is, those that see their owne emptinesse, how unable they are to guide themselves, such He is ready to teach in the way they should choose.

Secondly, thou must also aske it of the Lord. 2 Beg it of God.You may read how God used David to this course from time to time, and put him oft to a stand when he fled from Saul, purposely that he might bee accustomed to aske counsell of the Lord upon all occasions. Therefore let us learne so to doe, in any hard case, when we know not which way to turne us, to goe to the Lord, and say, Thou art my Husband, my Head, my Father: and whither should the Children goe for counsell, but unto their Fathers? and the Wife, but unto her Husband? Now Lord counsell mee and direct mee what to doe in this case. If you doe thus, will the Lord deny you? no, why saith he, you, if your Children aske you bread, will you give them a stone? If they aske fish, will you give them a serpent? So I say to you, if you aske him counsell, will he give you poyson? vvill he turne you into a vvrong vvay and misguide you when you aske the right? No.

Thirdly, you must aske in faith, that is added 3 Aske in faith. Iam. 1. 6.Jas 1:6in S. Iames, 1. 6. So as to rest and rely upon him. Thus hee commanded his Disciples, that when they should be brought before Councells and rulers of the Synagogues, they should take no thought what to say, what was the reason but this, I will have you rest upon me, for guidance and assistance? at that time I will suggest to you whatsoever is needfull upon such an occasion. p. 128Now though that was extraordinary, yet it holds thus farre in ordinary times and cases, that though you may use the best meanes you can, and take the best consultations, yet so as still to trust more to your prayers, and on God for wisdome and direction, then to your owne consultations, and the meanes which you have used, say as Iehosaphat did, although we use meanes, yet our eyes are toward thee; it is a prevalent argument which Asa used to the Lord, 2 Chron. 14. 11. Lord (saith hee) it is nothing with thee to help with many, or with no power, 2 Chron. 14. 11.2 Chr 14:11helpe us O Lord our God, for we rest on thee, and in thy name are wee come against this great multitude. As if hee should say, I have provided an army, made all things ready, but I rest upon thee for helpe; therefore the Lord was present with him, gave him the victory: so wee should goe to the Lord and say, we have used the counsell of our best friends, and the best meanes we can, but yet our eyes are towards thee, and wee rest on thee for direction in this case. If a man thus resteth upon God, hee may say, if I bee deceived, the Lord deceiveth me. If thou trustest not to the Lord, hee may faile thee, for hee is not bound to direct and to guide thee: it fareth with us, as with those that came to aske questions of our Saviour, curious ones; the Lord sent them away without an answer, kept himselfe reserved: so if wee come to aske, not with resolution to rest upon the Lord, and in confidence he will direct us, wee shall goe without: Isay, 7. The Lord hath promised deliverance Isay, 7.to Ahaz, yet tels him, if you will p. 129not beleeve, you shall not bee established.

Fourthly, there must bee a care to please him, 4 Labour to please God.a constant course of obedience, else wee doe not trust in him: hee that saith hee trusteth to the Lord, and doth not obey him, doth but dissemble with him, and so the Lord accounts it no better than dissembling with him, as Ier. 42. 20. Ier. 42. 20.Jer 42:20Cary thy selfe so, that the Lord may rejoyce over thee, to doe thee good, and to guide thee in all exigents. And if thou wilt take his counsell in heavenly things, thou shall not want it in earthly things, Prov. 4. 6. Forsake her not (that is, Wisedome) Pro. 4. 6.Prov 4:6and shee shall keepe thee; love her, and she shall preserve thee; that is, if a man will preserve the uprightnesse of his heart in his wayes, if hee will walke by the rule that God hath appointed him; then wisedome shall preserve him, that is, Christ shall guide him in all his wayes.

Now there is a double guidance, one in a matter of sinning, or not sinning against God; when we are preserved from doing a thing that is unlawfull, which David cals, leading in the paths of Psal. 23. 3.Ps 23:3righteousnesse, Psalm. 23. 3. Secondly, there is a guidance, which is a matter of blessing and comfort to us, which is called, feeding in faire pastures. In the same Psalm. 23. 2. and the second doth depend upon the first. If thou be contented to bee guided by the rules the Lord gives thee, hee will direct thee in the things that belong to thy owne comfort and advantage. Psalm. 25. so the promise runnes there, verse 12. what man is he that feareth p. 130Psal. 25. 5.Ps 25:5the Lord? him will he teach the way that hee shall choose. (Him) that feares him, and keepes a good conscience in all things, our former care herein is that which stirreth up the Lord to guide us and direct us, in all our straites. There is a time when the Lord hath need of thy service, if thou wilt not faile him at his need; (as I may so speake) hee will not faile thee, when thou hast need of him in thy straites. And thus to have counsell given a man in such cases as doe nearely concerne him, and are of great weight, it is a great priviledge. And this thou shalt have, if thou wilt follow his counsell in other things. Therefore be exhorted upon this ground and motive to keepe thy heart more perfect with God.

The cause why Absolon and Rehoboam erred, was because they provoked the Lord formerly: and if thou beest also disobedient, this shall bee your punishment, that because you would not hearken to his counsell, therfore when thou needest counsell, even in those things that shall bee as much as thy life, thou shalt bee infatuated. The Lord hath made no promise to such a man, to shew him the way he should choose.

One thing must be added, and that is this, that in any particular case, thou must be ready to resigne 5 Get a teachable heart.thy selfe up to the Lord, to take his counsell. Hee will not loose his labour, thou must have a heart that is plyable to him, and yeeld thy selfe up wholly to his disposing, and not set thy selfe to any way so, but that the Lord may take thee off it. Those among men that are governours p. 131of others, are willing to bestow their labour on them that are pliable, but those that are of stubborn dispositions are a discouragement to them; they that walke frowardly with the Lord, the Lord will walke frowardly with them; therefore see thou resist him not in the passages of his providence, and take not the bit in thy mouth, and hold it in thy teeth, as one unwilling to bee guided. So it is, men are often set on a thing upon an humour, and they will goe this way, or that way, as they like, what ever come of it: but sometime the Lord in mercy barreth up the way, as we doe pits that are by the way side to keepe travellers from falling in, as they passe in the night. Wee finde sometimes the dore shut upon us in a course which we would enter into; sometimes he sets our conscience upon us to expostulate with us, even as the Angell did with Hagar, when she fled from her mistresse. Gen. 16. 18, Hagar Sarahs maid, sayes he, whence commest thou, and whither wilt Gen. 16. 18.Gen 16:18thou goe… returne to thy dame, and humble thy selfe under her hands. As if he should have said, Hagar, thinke with thy selfe who thou art, Sarahs maid, it was her pride caused her to runne away, she thought to have beene mistresse, and because she could not beare the rough usage of her mistresse she had forgotten her place, therefore the Angell calls her Sarahs maid; and bids her, Goe and humble thy selfe under her hands, and likewise sayes he, consider whence thou comest, from the godliest family in all the world, and consider whither thou goest, to them that know not God, that are strangers p. 132and aliens from the common wealth of Israel, and therefore returne unto thy Dame. So the Lord sometimes sets our consciences to expostulate with us, why doe you refuse such a course, and why doe you take such a course? and it shewes us the cause of our errings, as here the Angell did Hagar, for pride of heart was the cause of her flying from her mistresse, therefore the Angell sayes, Hagar, Sarahs maid, goe and returne unto thy mistresse, and humble thy selfe under her hands; doe not as Iohanan did when he sent to aske counsell of the Lord, whether he should goe into Egypt or no, resolve aforehand what thou wilt doe, he set downe with himselfe, that whatsoever the Lord had said, hee would goe downe into Egypt. So it is with many, though they aske counsell of the Lord, by prayer, their hearts are set upon a course, and will not be taken off. Take heed of this stiffenesse of disposition and frowardnesse of spirit, which is a frequent cause, and a cause of much misguidance immens actions, and resigne thy selfe to the Lord, and seeke counsell in the uprightnesse and plainenesse of thy heart: this resignation of our selves to the Lord, is the way to be directed upon all occasions.

Now to work your heart to this, consider that the way God leads thee to, how improbable soever it seemes, it wil be the best and safest way for thee. Many would goe the contrary way: As Lot, when the Lord would have him flee to the mountaine, he would goe to Zoar, against Gods counsell, and you see what came of it. So David for the p. 133numbring of the people, though better counsell was given him by Ioab. But hee was set upon it, he would doe it, and see what came of it. So Iosiah would fight with Pharoah-Necho, though better counsell was sent him from the Lord, to passe by him, and let him alone: see what came of it. Therfore take heed of this stiffenesse of affection, and wilfulnesse, and stubbornenesse of Spirit. The Lord may sometime give way to thy mind, but it is in judgement, not in mercy: the thing which thou hast a mind to, it may be brought to passe, but it had beene better for thee to want it; as it had beene for Balaam, but hee would needs goe up to Balaac, and therefore the Lord bad him goe in his anger, seeing hee would not be staid. He deales with us as Elisha did with those, 2. King. 2. 15. That would goe to seeke the body of Eliah, they had many denyals, but yet they were instant with him, so that in the end, he bad them goe, and they went, and lost their labour, for they found him not. In all cases of difficulty learne to seeke counsell of the Lord.

These conditions observed, you shall have the use of this priviledge.

Another use is this, let every man learne from hence to be the glory of Christ. How is this drawn Vse. 3. To give glory to Christ. 1▪ Cor. 11. 7.1 Cor 11:7from thence, you will say▪ If you looke into that place in the 1 Corin. 11. 7. See how it followes upon it: Christ is the head of every man, and the man is the womans head, as is before in the Chapter, what followes upon that? in the seventh verse, he sayes, the man is the image and glory of God, and the woman is the glory of the p. 134man. The meaning is this, when thou dost consider that the Lord is thy husband, and thy head, thou must thinke of this with thy selfe, and every time thou findst that passage in Scripture, it should put thee in mind to cary thy selfe so as thou mayst be the glory of the Lord, that is, thou must take heed of standing on thine owne bottome, and seeking glory to thy selfe, and of shining with thine owne beames, seeking any selfe-excellency; but as it is in the civill law, Mulier coruscat radiis mariti, the woman must shine with the beames of the man, that is, she must chalenge nothing as her owne, but every thing shee seekes or stands for, it is in the name of her husband, therefore whatever thou hast beene, or ever thou hast sought honour to thy selfe, and applause, and to be thought some body in the world, yet now thinke thus with thy selfe, I am the Lords now, I must give him all the praise, and cary my selfe so, that all my excellency may reflect upon him. And this also, that we are members, is also argument enough for it. What can the members doe? there is agility in them to doe many actions, but where have they all their vigour? is it not from the head? So all the wit, and learning thou hast, those excellencies thou hast, whence hast thou them? are they not from Christ? the members doe that they do, but in an instrumentall manner, so dost thou, what ever thou dost. Therefore consider this, and say heartily, it is not I that doe this or that, but the grace of God in me, I doe but actus agere, it is the influence of my head; Christ hath wrought it by p. 135me, as Paul said, that phrase is to be marked which is used in Galat. 2. Hee that was mighty by Peter in the Apostleship over the circumcision, was also mighty by me towards the Gentiles. The Apostle doth not say, that he, or Peter was able to doe any thing, but ascribeth all to the Lord. So thou shouldest thinke with thy selfe, never say, I have done such a thing, or brought such a thing to passe, or such an excellent performance hath come from me, but say, the Lord hath done such a thing by me. In other things you doe it, when you see an instrument well plaid on, you commend not that, but him that useth it: that is the case of every man; wee are but the Lords instruments, he is mighty by us, wee are but acted by the Lord. If Christ be the Head, thou must seeke his glory: this the Lord is jealous of Sacrilege God, will not take at the hand of any man, he will not be robd of his time, the Sabbath or any thing else, but of all other he can least away with this theft, robbing him of his glory, and yet as that is most tender to him, so our fingers are more itching after that. A man is greedy of applause, and if hee looke not narrowly to himselfe, is ready to take the glory to himselfe that belongs to the Lord. Thou must be the Lords glory, but if thou take any to thy selfe, and if thou stand on thy owne bottome, thou art thy owne glory, and not his: therefore above all things take heede of being deceived and found guilty herein. But you will say, how may I come to know it? First, consider what thy end is in thy actions, whether the demonstration of some gift p. 136God hath given thee, or for his glory, and if thou findest not out thy end, yet consider whether in matter or manner of doing, thou dost not steppe out of the way: if not by this, yet consider after the action is done, when any thing is well performed by thee, whether thy heart beginne not to swell in thee, that is, to thinke better of thy selfe than before, that is a signe thou takest something to thy selfe, that belongs to the Lord. And when a man takes that to himselfe which is the Lords, hee is not the glory of the Lord. If not by this, then,

Lastly, consider whether thou art more troubled for that discredit that comes to thy selfe, or the dishonour that redounds to the Lord upon thy miscariage at any time, consider how thou art affected with any thing. One step further you must goe, and that is, not onelyonly to take nothing to your selves, but likewise so behave your selves that you may be an honour to God by shewing forth the graces of Christ, that the Lord may boast of you, as he did of Iob Iob. 1. 8. I say thou must cary thy selfe so, as the Lord may glory in thee, say to Sathan of thee, as he did to him of Iob: seeest not such a man in such a towne, in such a place, how zealous he is, how holy? be not a shame and reproach to him, but a praise: hee lookes for this from his Saints, and therefore weares them as signets on his right hand. As great men weare diamonds, and precious stones, and jewels in their eares, about their necks, and in their rings, to adorne and beautifie them: so the servants of the Lord, are his jewels that he weares to make him p. 137glorious in the eyes of men: great men are known by their Iewells, and so is the Lord by his Saints. Therefore it is a great motive to keepe thy selfe unspotted of the world, to cary thy selfe so, that his name may be honoured, and his Gospell well spoken of: the glory of Christ is engaged in thy cariage, let it be such as becommeth the Gospell.

Againe, if Christ be the head of every man, then Vse. 4. To trie if we be members of Christ.try and consider from hence what thy condition is. If he be the head of the Church, no man within the compasse of the true Church, but is a member of Christ. Consider whether thou be a member of his body, one that is guided by his Spirit or no: but how shall we know that?

First by this, thou shalt find the same Spirit 1that is in Christ living and breathing in thee; thou shalt finde the same disposition, and antipathy, and affections to be in thee, that are in him; abhorring that evill, and cleaving to that good he doth; for the body of the tree and the branches are not of different natures: therefore consider what similitude is betweene the Lord and thee. So soone as thou art a living member, the same spirit is sent into thy heart, and insinuates it selfe into thy soule, and makes it conformable to Christ in all things. As the fire insinuates it selfe into the iron, and makes it like it self. He that is in Christ, is made a new creature, and partakes of the divine nature, and is like him in all things. But if this be the rule, I feare my condition, for I finde many contrary dispositions Quest.in mee to his Word, and contrary to p. 138Christ. Answ. Thou maist finde many rebellions Ans.in thee, and yet the same disposition remaine in thee, that is, in Christ. There may be swellings in the members, but yet there is a disposition of health, and strength, and vivacity that weares them out. 1 Cor. 6. 15, 16. Know you not that your bodies 1 Cor. 6. 15, 16.1 Cor 6:151 Cor 6:16are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid, &c. that is, it is impossible it should be so, it is like that speech in Rom. 6. 1, 2. Shall wee continue in sinne, &c. how Rom. 6. 1, …,Rom 6:1shall wee that are dead &c. live any longer therein? That is, as it is impossible for him that is dead to sinne, to live therein: so it is impossible for him that is a member of Christ, to be made the member of an harlot. Why what say you to Davids case, that fell into adultery? Answ. Though he did, he was not made the member of an harlot. For therefore you shall finde in the 16. verse, bee that is glued, for so the word in the originall signifies, that is, adhereth to an harlot, out of the inward sway of his heart, gives his minde to any sinne, hee cannot be a member of Christ: though he that is a member may fall into many sinnes, yet hee is not foreign glued, nor knit to any sinne, for then hee could not be a member of Christ: for if hee bee so, hee is of the same spirit or body. Now it is impossible to be of the body of Christ; and of a contrary body too. If a man have his heart glued to any sinne, he is not a member of Christ, be it a matter of credit, learning, pleasure, or delight, any lust, if thy heart be glued to it, and thou canst p. 139not get them asunder, thou art not a member of Christ. For they are not wedded to any sin, but there is a divorce between every member of Christ and sinne, though they may fall one upon another, and touch each, yet they are of a mouldering nature, they will not cleave together. For he that is of God is in Christ, and hath the nature of Christ in him, that will not suffer him to sin. As take water and oyle, they may violently be shaken together, and they will seeme to be mixed together, and to be one, but they will not continue so long, there is no coalition, because they are of divers natures; and the one remaines water still, and the other oyle: so he that is in Christ cannot cleave to any sinne, though sin and he may touch sometime, yet they are strangers, they cannot stand together, they cannot cleave one to another.

Besides, consider the manner of thy obedience, all that are Christs, obey him, after that manner that the members doe the head. The headship of Christ is not an imaginary thing; he is not like the politicke head of a body, but he is like a naturall head, that is, there comes a naturall true living influence from Christ to his members, that workes upon their hearts and wils, as the head doth on the members. There is a force that infinuates it selfe from Christ unto them, that moves them to obedience. Members, they are not moved by argumentation, by reasons and arguments, but by a certaine force that comes from the head, and from a propensnesse that is in them: so those that are Christs, are not moved by reasons simply p. 140to obedience. My meaning is, not that reasons are excluded, for they have motives and arguments to move them as well as others, but that is not all, there is a proclivitive planted in them, that makes them obedient to their Head CHRIST IESUS. Consider those words, Rom. 6. 13. Wherefore give up your members as weapons of Righteousnesse unto God, that is, so soone as a man is dead to sinne and made alive to Christ, consider now you are made members of another body, have another head, and therfore as the members are obedient to the Head, and ready to doe what ever that will have them do: so be you ready to doe what ever Christ commands. As when the Head would have a thing done, the members do it willingly without any reluctancy, consider whether thy obedience be of that nature: other men are drawne to it by outward motives from the force of Arguments and Reasons, but they want this inward propensnesse to bee guided by Christ, as the members are guided by the Head.

Lastly, consider whether thou seek thy selfe, or the good and advantage of others. For look what being a man hath, what state or condition in the Church, what frame of spirit within, such are his desires. So long as a man is not a member, but alone, so long he seekes the perfection of himselfe, as alone; but being a member, he seekes his good as he is a fellow member with the rest; his condition is altered, there comes another spirit into him that gives him the disposition of a member: and the well-being of a member, is not to be alone, but p. 141to be knit to the other members, and to be knit together with them to the Head.

The Characters of a member are, first to be sociable, Characters of a member.it is not the property of a member to bee alone, if thou bee knit unto Christ, thou canst not 1want fellowship with Christians, with the members of Christ. As a member of the body, if there be any disjoynture made, it seekes to be knit again: so every one that is a member, cannot endure to want the fellowship of Christ; if a cloud come betwixt Christ and him, hee cannot rest till hee be made one with him againe, or of the rest of the Saints, which are his fellow members.

Secondly, another disposition of a member is to 2be usefull and serviceable to the body and the rest of the members, as the hand, the eye, and the eare, in its place. So it is with every one that is a member of this body, whereas before he sought himselfe, and considered what did redound to himselfe, what profit, or credit, now the case is altered, and his thoughts are, How shall I doe any thing which may glorifie my Head, and advantage my fellow members? How shall I bee usefull to God and man?

Lastly, a member is compassionate, hath a fellow-feeling of what befales any of the rest of the 3.members, it weepes with them that weepe &c that is, it useth to bee affected with the good or with the evill, that concernes the body of the Church, or any member of it, and this is a natular disposition that followes the nature of all members, and the spirit that is in them. As Saint p. 142Paul sayes, who is offended, and I burne not with griefe and sorrow for it? I feele twinges when others are hurt. Consider how thou art affected with the case of the Church, whether thou finde bowels of compassion in thee, and art able to take their cause to heart, and is thy heart stirred in thee, accordingly as thou seest it goe well or ill with the Church? If so, thou hast the dispositions of a member, and then Christ is thy head, and all the promises made to the body of Christ, the Church, belong to thee, otherwise thou hast no interest in him.

FINIS.