AS IOHN himselfe was a forerunner of Christ in his person and office, so the Euangelist S. Luke beginning his holy storie, maketh the conception of Iohn, forerun the storie of the conception of Christ: be­tweene which two was not an obscure correspon­dence. For first, both of them were predicted and promised by an Angell, who described both their persons, both their offices, and gaue them both their names. Secondly, both their conceptions were mi­raculous by the mightie power of God, transcen­ding all the strength of nature. Thirdly, both of them borne of vnlikely persons, the one of a Virgine against nature, the other of an old barren woman beyond nature. Fourthly, both of them were to be borne after a new and vnusuall natiuitie: first that the strange conception of the one, might be some­what more credible by the other: and secondly, that both of them might by all men be conceiued to be­come most eminent persons, of extraordinarie spirit [Page 2] and seruice in the world, who after so extraordina­rie manner came into the world. For so when Iohn was borne, the neighbours asked. What manner of child shall this be? verse 66.

Now our Euangelist stayeth a great while in the confirmation of Iohns extraordinarie conception and honourable birth for these reasons.

First, because his calling was to be extraordinary, he was to be a man sent from God. Ioh. 1. 6. not cal­led by man, but by God immediatly.

Secondly, his office was to be a witnesse of the truth, and that all men through him might beleeue. v. 7. And because the truth of a testimonie dependeth vpon the worth of the witnesse: to adde more au­thoritie to Iohns testimonie, he sheweth the person to be an extraordinarie man, in holinesse and ho­nour, and therefore most faithfull, and worthie of all credite and highest respect.

Thirdly, Iohn was to be the first witnesse and pub­licke Preacher in the new Testament, yea to be the forerunner and immediat seruant of Christ. Hence is he called Iohn by the Angell: which word signi­fieth fauour or grace: first because he was bestowed by Gods speciall grace on his parents, when they were old, and by the course of nature could not ex­pect him: secondly, because he was to be the first Preacher of grace in the new Testament. Next ther­fore it was to insist in the large and honourable mention of so neare a seruant to Christ: seeing the more honourable the seruant is, the more is the glorie and eminencie of the maister.

Fourthly, because the faith of the Church was [Page 3] to leane vpon this testimonie of Iohn: therefore is the Spirit of God more industrious to make his wit­nesse certaine, and leaue it most infallible.

Now among other arguments of Iohns commen­dation, he is in the words read, commended by the worthinesse of his parentage. For first both his pa­rents are named, his father was Zacharie, that is, one mindfull of God: his mothers name was Elizabeth, which signified God is my rest, and it appeareth they were not vnanswerable to their names. Secondly, both of them were of an holy stocke and progenie. He was of the order and stocke of Aaron, and she was of the daughters of Aaron: and so both of them were well descended. Thirdly, both of them were as holy in their owne persons, as in their parentage: For both of them were iust before God, and walked in all the commandements and ordinances of the Lord with­out reproofe.

Both of them were iust] First, neither of them was without infirmitie, neither of them without sinne. Secondly, neither of them was legally iust, which requireth whole conformitie of the whole man, to the whole Law, and that in the vtmost perfection. Thirdly, neither of both were iust, or iustified by workes, and much lesse by meriting or desert. For why then was Zacharie presently strucke dumbe for his vnbeliefe, verse 20. Or if that which the Rhemists on this place were true: what did Zacharie here in the Temple offering sacrifice, first for his owne sins, and then for the peoples: if he did so perfectly fulfill the Law as they say?

How then were they both iust? A. Both were [Page 4] iust Euangelically. First by imputation, to both of them was Christs iustice imputed: so as though both of them laboured vnder their personall infir­mities, yet God for Christs sake did not impute their sinnes vnto them. Secondly, by acceptation God did approue them both for iust and righteous per­sons, beholding them in the couenant of his loue: which accepteth of impure and vnworthie actions of his children as righteous and iust, and affordeth a large couer for their daily defects and frailties. Thirdly, by inchoation, in that both of them being renewed by Gods Spirit, endeuoured to keepe all the commandements of the Lord, and were heartily grieued when they failed in their true endeuour. Fourthly, by the Lords iustification both were iusti­fied by God from hypocrisie and raigning guile: What they did, they did before God, in truth, and vnfainedly as in his sight, and by their fruites of faith both of them were iustified before men: who by their externall righteousnesse saw that their faith was sound, and themselues true beleeuers. The Pha­rises were righteous before men, but this is opposed to all pharisaicall iustice; they were both iust before God.

Hence we note some obseruations.

• 1. As they were religious per­sons.
• 2. As they were married per­sons.

The Lord approueth and honoureth godli­nesse euery where: 1. Obser. as in Zacharie and Elizabeth, and teacheth vs by his owne example, highly to esteeme of religious persons, and willingly & chear­fully [Page 5] to speake of their graces.

To shew our owne louing affection to good per­sons and good things, 1. Reason. for according to the abun­dance of the heart the mouth will speake, the shop is furnished out of the warehouse.

To encourage and promote grace in others whensoeuer we see it, 2. Reason. for praise of vertue encrea­seth it. Thirdly, to prouoke our selues and others to attaine the like graces, both for kind and measure. Fourthly, P [...]al. 15 4. to get a sure note of soundnesse in our selues, for it is a propertie of a good man to honour them that feare the Lord, and a sparke of the image and resemblance of the Lord himselfe.

Note a difference of mens wayes from Gods, 1 Vse. he commendeth nothing but his owne grace: they euery thing but this: men are by men com­mended and applauded for their wealth and good husbandrie, diligence in their callings, and for their good hospitalitie and the like: but if the Lord com­mend a man, he are he beginneth, as Neah. Thee Genes. 7. 1. haue I found righteous. And Gen. 18. 19. Abraham not so much for his hospitalitie wherein he exceeded, but for in­structing his familie. Women are by men commen­ded for wealth, beautie, parentage, education and such naturall endowments. But if the Lord com­mend a woman: it is the woman that feareth the Lord that shall be praised: Prou. 31. 30. and if Christ commend a wo­man, it shall not be Martha for her good houswifrie, but Marie for choosing the better part.

Many sinne against this rule, Luc. 10. 42. 2. Vse. who prize not nor speake of the graces of God conferred vpon their brethren, because either their hearts affect not [Page 6] grace, or because they enuie it, or else because they turne out this subiect, by blazing the wants and frail­ties of godly men, or else by furthering some blots, and casting some staine vpon them. Our Lord Iesus contrarily affected, and commended euen shewes of goodnesse in the young man for example.

3. Others make pietie and grace the buts to shoot all their venome and poysoned arrowes against, all their discourses runne against persons fearing God, and their godly practises, that if diuels had tongues of their owne, thus would they employ them: but not hauing them of their owne, they borrowed these mens to this purpose. For Christ must be a butt and signe of contradiction still, not in his owne per­son only, but in his members also. But against whom hast thou blasphemed? Or whom hath railing Rab­sechie reuiled? Or where shall these arrowes shot a­gainst heauen light, but vpon the head of him that shot them? Who euer aduanced himselfe in blas­phemie against the God of heauen and prospered?

Now as they were married persons, because our present errand calleth vs to this part, Doct. we may learne. In that both these persons were iust, and yet mar­ried, that marriage hindereth no man or woman: no nor the Ministers of God from being holy and iust before God and men. Zacharie a Priest here in his office in the Temple, in the action of sacrifice was a married man, and yet holy: which could not be if the marriage of Ministers hindered their holinesse. Elizabeth a Priests wife, yet commended by the Spi­rit of God for an holy and iust woman, and there­fore the wiues of Ministers are set by God in the [Page 7] foremost ranke of Christ, holy, gracious and godly women.

To detest that diabolicall doctrine and religion of Papists, Vse. which cannot be true, but this Scripture and many other must be false. In that they hold, that first marriage is a being in the flesh, and an vncleane thing. For did God institute an vncleane thing, and that in Paradise before any sinne and vncleannesse was? Did Christ grace and honour an vncleane thing by his presence and first miracle? Is one of the Sacraments of their holy Church become on the sudden so vncleane a thing? Lyars haue great need of good memories. Secondly, that holy ministerie is as deadly a disease of marriage as the foulest adulte­rie, which onely ought to dissolue marriage. Third­ly, which opposeth marriage to virginitie as chaffe to wheate, or as euill to good: whereas Scripture opposeth not marriage to virginitie, as lesse good in it selfe, but as more inconuenient by the corruption of persons, or persecution of the times. Neither do they oppose virgins to married persons (Reu. 19. 9) but to the filthy fornicators of that whore of Babi­lon. Fourthly, which disauoweth marriage, but not lust, abandoneth Gods sacred ordinance according to nature, but not burning concupiscence and vn­naturall filthinesse, not to be named among Saints, for it is one of their beastly and shamelesse consti­tutions: that their Priesthood is not bound to put away an whore or Concubine, so it abiure a lawfull wife. Not to take any longer in this Sodomiticall sincke, we conclude with our text. That marriage hindereth neither inward holinesse, nor the most [Page 8] holy externall duties neither priuate nor publicke.

Both were iust: 2. Doct. An happie coniunction it is when two godly persons meet in marriage, of whom may be said: both of them are iust, as Abraham and Sarah, Isaac and Rebecca, Priscilla and Aquila, Zacharie and Elizabeth.

Here is an equall yoke when both are like min­ded and draw one way; 1. Reason. both haue their names written in the booke of life; when both are of one tribe and religion, as this couple was; when both worship the same true God; both care for the things of God; both intend the one thing necessarie; both are decked with the same graces, and both are heires of the same saluation; when both are fit and mutuall helpes, marriage becometh a sweete yoke.

When both are iust, 2. Reason. the familie will be a lit­tle Church of God, a place of Gods worship, pre­sence, delight, and blessing.

From such a coniunction is an expectation of a godly seede, 3. Reason. and an hopefull posteritie to be left be­hind vs, to worship God in earth when we are gone hence, as from this gracious couple, descendeth Iohn a gracious sonne, of nearest seruice to Iesus Christ.

Let all that are to enter into this estate, 1. Vse. consi­der what their first ayme ought to be: not on finest houses and riches, which are the inheritance of fa­thers, but a prudent wife which is the gift of God, that is a speciall and most choise gift of his loue: Seeke first for goodnesse, and for goods after­wards, faile in this rule and thou shalt buy gold too deare.

All married couples must learne and labour, 2. Vse. [Page 9] to be both iust, both religious, and fearing God Wiues are as straightly bound to be religious as husbands, both must labour for Gods approbation, both must care to be spouses of Christ, both must striue to be in the couenant of grace, both must be married to faith, loue, godlinesse, and holinesse, both must seeke to be rich, beautifull and glorious within, as the spouses of Iesus Christ.

3. All married persons must aboue all things, loue, respect and cherish grace one in another: ground not thy loue vpon beautie, riches, portion, youth, or such failing foundations: but pitch it first in God and grace, and it will hold. Let it begin at the soule, and thence shew it selfe to the body. The man and wife ought to seeke the sauing one of anothers soule, 1. Cor. 7. 5. Christ the husband of his Church did all; suffered all, bestowed all his wisedome, strength, riches, yea his precious bloud for his spouse to sanctifie and saue her: an vnfailing patterne for all spouses.

Where both are iust, true grace will be valued at the highest rate one in another; the one will hold the other worth so much as there is religion and the feare of God. Betweene this beauty of soule, riches of mind, wealth of grace is esteemed at an incompa­rable rate; and these entise and draw on heauenly, spirituall, and lasting loue. When both are iust, grace will be cherished in each more then good na­ture: grace is excited by each in the exercise of spiri­tuall duties; they pray with and for one another; they reade, conferre, and counsell together; they edifie one another on their holy faith, and this is a [Page 10] strong cement of loue. Where both are iust, both praise God (as for inferiour endowments) so espe­cially for the measure of grace receiued, and for that holy religion to which they are married. Where God hath giuen this blessing there is wealth, beauty, loue, and euery sweet and needfull comfort and con­tentment.

Before God from hence note this doctrine: Doct. That those be indeed truly religious and righteous that are so before God: that set themselues alwayes before God, and in sinceritie of heart know and remember they haue to do with God in all things. Iam. 1. 27. pure and vndefiled religion before God: the thing that true religion doth, is, it bindeth God to man, and man to God.

None can be iust before God, Psal. 143. 2. Rom. Obiect. 3. 20. No flesh can be iustified before the Lord.

1. That is, no man onely flesh without Christ and his Spirit. Answ.

2. No man can personally and perfectly be iustifi­ed, so as his person and worke can passe allowable in strict iustice.

3. No flesh in his sight vnlesse it be seene in the sight of Christ. But by mercifull acceptation the be­leeuer is iustified and approoued as iust seene in Christ 2. By sound resolution he setteth himselfe vn­der Gods eye, and in his presence, as a witnesse of his righteous and godly course: and so seeketh in since­ritie of heart to be approued of him in all things. And thus Zachery and Elizabeth are said to be iust in this place.

The reasons of this Doctrine are these.

[Page 11] Such a worshipper only the Lord requireth, 1. Reason. Gen. 17. 1. Walke before me and be vpright. Deut. 5. 29. Oh that there were such an heart in them, that they might feare me and keepe all my commandements al­wayes. Onely such are accepted of him who are Iewes within. Rom. 2. Who worship in Spirit and truth. Ioh. 4. for because he is the seer and searcher of the hearts, he loueth truth in the inward parts. Psal. 51. And hath pleasure in vprightnesse. 1. Chron. 29. 17.

Here is a manifest distinction betweene godly men and euill: 2. Reason. who haue faire shewes; & are smooth outwardly, can draw neare with their lips, but God is not in their thoughts, their hearts are remoued frō him. The Pharisey can wash the outside of the cup and platter, and can do many things to be seene of men. But the godly man setteth himselfe in the eye of God, and doth things with the heart, not conten­ting himselfe to seeme good, but to be so, nor with a forme of godlinesse without the power of it. This man shineth from the heart within, and is better in substance then in show. The goodnesse of this man is not to the eye and outward; but inward from his heart before God.

All Euangelicall obedience is chiefly in purpose of heart, 3. Reason. in holy desires and hearty resolutions. The top of the beleeuers perfection, is not in perfection of action, but affection and in strife against imper­fection and truth of desires, as Acts 11. 23. When with full purpose of heart we cleaue vnto the Lord. 1. Chronicles 18. 7. If Solomon shall endea­uour to keepe the commandements, then shall his kingdome be established. This maketh workes [Page 12] and persons acceptable and accounted perfect. This maketh duties comfortable, when men charge vs with hypocrisie and sin [...]st [...]r ends, as Dauid to Micall: I did it before the Lord.

A day cometh wherein the Lord will pronounce of euery man as his heart shall be before him: 4. Reason. as here of Zacharie and Elizabeth. In which he will vnfold and turne out all the windings and corners of mens hearts. If a peace of the heart or of vprightnesse be wanting, he will misse it. As in many kings of Israel, who did such and such good things but not with all their hearts. Then shalt thou know that all is nought without vprightnesse.

Now the notes of a man iust and religious before God. Notes of a iust man. He bringeth his inner man still before God; Note 1. as in his

• thoughts.
• intentions.
• desires.

1. He dareth not suffer his thoughts too long ab­sent from God, Psal. 16. 8. I haue set the Lord euer in my sight. He is much and often in secret soliloquies with God by prayer, by meditation.

Of the wicked man it is said, God is not in his thoughts. But a truly godly man thinketh on God by day and by night.

2. His intentions are not to get applause or credit of men: but to get grace, both with God and in himselfe.

3. His desires are after God to prepare him a place in his heart, without whom he cannot liue, no more then without aire. A soule destitute of desires after God is a great plague. And for God he affecteth all [Page 13] goodnesse for goodnesse sake, and for no other re­ward.

His actions are wrought in God for ordinarie course. Note 2. Ioh 3. 21. But he that doth truth commeth vnto the light, that his deeds may be made mani­fest, that they are wrought in God.

All his actions I say are wrought in God for ordinarie course, both in

• 1. The rise.
• 2. The rule.
• 3. The end.

1. In respect of the rise, which is the loue of God. It is the loue of God constraineth vs to euery good action, that is the rise and foundation. 2. Cor. 5. 12.

2. Of the rule which is the light of Gods word. All the Israel of God walke by thus rule, Gal. 6. 16. And as many as walke according to this rule, peace be on them, and mercy, and vpon the Israel of God; this is the lanthorne to their pathes, Psal. 119.

3. Of the end, which is either of Intention. or, Execution.

1. Of intention, 2. Cor. 5. 9. which is Gods glory and con­tentment: our endeauour is at home, or from home to be pleasing vnto God in all things.

2. The end of execution. Grace goeth through such and continueth vnto the end: what is done of conscience is of continuance. A good heart is as carefull to perseuere in good; as once to be good, knowing that God is best at last.

In respect of sin. 1. The religious heart admitteth not, Note 3. nor committeth any. Because he knoweth, all are before God. As Ioseph, shall I do this wickednesse and sinne against God. It striueth against all sinne in [Page 14] this respect, Psal. 94. 7. 8. Shall he that formed the eye and eare, shall not he see and heare?

2. He seeketh not to hide or to cherish any sinne committed. But casteth out all by confession, be­cause all is before God, Psal. 51. Against thee, against thee ô Lord. I haue done euill in thy sight.

3. He shameth more that his sinne is before God: then if it were in all mens eyes, and if all men should cry shame on him, he would not be abashed, as he is with holy blushing, that his shame and sinne lyeth vncouered before God.

4. He hateth all euils as well as one, in one as in a­nother: In friends as well as foes, secret as open, but of all is most seuere against his owne sinnes which lye closest to his owne heart.

4. Holding himselfe euer in Gods presence, Note 4. he is still like himselfe, and the same as God is, before whom he walketh.

First, companie corrupteth him not. In all com­panies he is as if he were alone, and alone as if he were in companie, the same man among superiors and inferiors.

Secondly, places change him not, he is the same in his owne house that he is in Gods house, Psal. 10 1. 2. at home and abroad.

Thirdly, times altering alter him not: he is the same on the weeke day as on the Sabbath: he kno­weth he is euer before God who is euer the same.

Fourthly, no estate disturbeth him, but in all estates he is the same. In prosperitie, in aduersitie, whereas a wicked man can crie in his distresse, & the Hipocrite in his affliction: Hos. 6. last. Seeke God diligently.

[Page 15] 5. He is neuer so well contented as in those meanes in which God is pleased to conuerse with men, Note 5. in euery ordinance of God he reioyceth, as in a more solemne presence of his grace. (Whereas the wicked wilfully excommunicate themselues:) and yet the godly man is not contented with these with­out a longing desire of his blessed presence of glory: to stand before him, to praise him, in immediate fruition for all eternitie.

And walked in all the commandements and ordinan­ces of the Lord without reproofe.] Now we come from the imputed righteousnesse to the inherent and in­choat in these two godly persons; in whom we haue a patterne set before vs of godly life.

Here is an eligant metaphor or cōparison where­in godly life is called a walking. Secondly, the way in which a godly man walketh is the commandements and ordinances of the Lord, and all of them. Thirdly, the manner of walking, without reproofe.

1. They walked. A Christian man is here a traueller and a passenger from one place to another.

In which course is,

• 1. Motion.
• 2. Promotion.
• 3. Constancie.

First Moti [...]n, they stand not still, nor sit at ease, but moue themselues and stirre themselues as a man while he walketh.

Secondly Promotion, in going forward and pro­fiting, else as good stand still as not go forward: but here is a daily going nearer saluation, and nearer the end of our way, a progresse towards our countrey.

Thirdly, walking is a constant motion: They con­tinued [Page 16] to walke in a godly course, because their ex­pectation was still before them.

He that standeth at a stay in Christianitie: Note. or go­eth backe in grace: he that gaineth not ground, and prospereth not in goodnesse: he that is not daily nearer heauen, walketh not that way. Neither will it serue that men set their tongues a walking and wishing, if their hands be bound, or feete fettered with idlenesse or lusts. Therefore see in thy selfe.

• First, that thy workes be more at last then at the first.
• Secondly, let thy profiting appeare to others, 1 Tim. 4. 15. Meditate on these things, giue thy selfe wholly to them, that thy profiting may appeare to all.
• Thirdly, let thy whole ayme be the ripening and perfecting thy grace, for this is to walke towards heauen.

2. The way. In all the commandements and ordi­nances of the Lord.

• By cōmandemants are meant morall precepts.
• By ordinances the ceremonials which then were in force.

They walked in all 1. by true indeuour and holy purpose.

Secondly, they seuered not the commandements in the practise of their life: as seruants who will chuse their worke, and do what pleaseth themselues, and leaue vndone what liketh them not.

Thirdly, they made the whole word their rule: all of it being of the same author, nature, power and necessitie.

[Page 17] Fourthly, they walked in all: but not without some slips and slidings; as in the fairest way a man may slip and yet keepe his way and walke still.

They walked, Note 1. first in morall precepts, and then in ceremoniall: Christian wisedome taught them; and must teach vs, to do all duties, but the greatest with the greatest and first care: first duties to God, and then to men. The first and great commandement first: first the great things of the Law, and then Tyth Mint, and Comin.

The application might be enlarged in many par­ticulars, as to stirre vs vp:

First seeke to please God, 1. Vse. and then men.

First make all cleane within, and then without.

First seeke the kingdome of God, then other things.

First obserue the moralitie of the Law: then the ceremonie.

First get the power of godlinesse, and then the forme, &c.

They sinne, 2. Vse. that for ceremonies cast downe sub­stance of worship.

When Gods sacred ordinances must go downe, rather then mens foolish inuentions not stand vp.

They are peruerse that neglecting sinceritie of heart, saith, and good conscience, compose their liues to ciuilitie and deuotion.

The way wherein the Saints must walke to heauen, Note. 2. is the way of Gods commandements: for as a way doth tend to some intended place, so doth the statutes of God tend to heauenly happinesse: Hence is the word called the way of God, Acts 13. 10. Paul speaking, [Page 18] to Elimas the sorcerer, said, wilt thou not ceasse to peruert the right wayes of the Lord: the way of peace, Luke 1, 97. of saluation, Act. 16. 17.

2. Whosoeuer are out of this way, and transgresse this rule, are said to wander and erre, Psal. 14. 3. They are all gone out of the way. And as a man hauing lost his way, knoweth not where to find himselfe at last. So such as go their owne wayes, and follow the lusts and sight of their eyes, little thinke where they shall lodge when the night of their lives cometh.

Labour to know this way; 1. Vse. Ier. 6. aske the way of those that know the countrie and the way to it better then thy selfe: As the Iaylor asked: what shall I do to be sa­ued: enquire the old and ancient way, for thou nei­ther knowest nor findest it of thy selfe.

Secondly, labour to keepe this way. A traueller must keepe the high and beaten way. But this is the way, the kings high way, pathed and troden of all trauellers to heauen.

Our thoughts must not stray out of this way, Ex­odus 20. Thou shalt not couet: words must be held in this way, of euery idle word we must giue an ac­count: actions must be done in this way. What I command thee that do onely, whether great or small: the whole and parts; the smallest pinnes of the Tabernacle must be according to the patterne in the Mount: Hence those many precepts; turne not to the right hand or the left, for it is a right way.

Thirdly, ioyne with those that walke in this way which is called the way of men. It is a great encou­ragement in a strange way to go with good com­panie. Delight in men fearing God, in Saints excel­ling [Page 19] in vertue, Psal. 16. and with Iacob still pray God to go with thee in thy iourney, who is a faithfull and sure guide.

Fourthly, walke vprightly, not halting in this way, and follow it where euer it leadeth: vprightnesse looketh not where multitudes go, but where it selfe ought to go: nor what may be the issue, but which is the way. This way may leade thee into many diffi­culties of disgraces, losses, crosses, &c. But as Israel going through the wildernesse, they must prouide shooes on their feete, so prouide thou the shooes of the preparation of the Gospell, fencing thy selfe with Christian resolution to follow where euer the Gos­pell leadeth thee.

A good and sincere heart striueth to vniuersall obe­dience: Note 3. it will walke in all commandements and or­dinances, as Zacharie and Elizabeth, Psal. 119. 6. then shall I not be confounded when I haue respect to all thy commandements: I set all thy lawes before me, and esteeme all thy precepts right: though he cannot do all, yet he must set all before him.

First, because a good heart so prizeth euery part of the word, as that he will gather vp the very frag­ments of the law: he knoweth the perfection of it, that as nothing need be added, so nothing ought to be detracted. Nothing else, nothing lesse must be obserued: it holdeth it not enough to serue and obay in some things, but in all.

Secondly, a good heart knoweth that it selfe can­not be deuided; the religious heart is the whole heart, which maketh no composition with Satan or sinne. Sure it is it; a small neglect of an inferior duty [Page 20] or sinne, will make way and open a dore for greater: and a little deceite or guile; a small reserued and spa­red sinne, is as a little leauen, souring the whole lumpe, or as a little Colloquintida poysoning all our vertues and obedience.

Thirdly, he knoweth the Law cannot be deuided, for it is so vnited, that he that breaketh one, sinneth against all: A good heart therefore consenteth to the whole Law, that it is good, iust, and holy, and as a soueraigne potion prescribed must be taken all: else the whole operation is hindred, so also it is here.

Fourthly, here is a difference betweene sound­nesse and vnsoundnesse, none are so bad but are wil­ling to obey in some commandements so farre as they touch not their pleasure, their profite, or credit. Herod will heare Iohn gladly, till he touch him in his Herodias, Iudas and Dem [...]s will do many good du­ties, but will not leaue couetousnesse and worldli­nesse. But soundnesse denyeth all vngodly & world­ly lusts, Tit. 2. 12. If not in act, yet in desire, disposi­tion, purpose of heart; and holdeth no duty so small as to be neglected and despised.

Thinke not as the most do, Vse. that thou hast well acquitted thy selfe, if thou beest onely, no adulterer, murtherer, theefe, periurd person, while thou dis­pensest with thy selfe in the lower degrees of sinne. Thou art no whoremonger; if conscience make thee none, thou then wilt not be a wanton or vncleane in thy speeches.

Thou are no murtherer, but conscience maketh thee not so, vnlesse thou hate and resist, rash anger, hatred, wrath, hastie and furious speeches.

[Page 21] Thou art no thiefe, and neuer stolest thy neigh­bours goods: but hast thou not bene, or art thou not vniust: an vsurer, a lyer, and swearer to deceiue? These petty thefts shew that conscience keepeth thee not from greater thefts and roberies.

Thou art no periured person; nor swearest wounds, and bloud, &c. but art thou accustomed to petty oathes? If thou beest a vaine rash and idle swearer, thy conscience keepeth thee not from per­iury. Nay a frequent swearer cannot but be often periured.

But doest thou fauour no sin, but makest warre vpon all the cursed cananites and lusts in thine owne bosome? Here is some argument of soundnesse.

Examine the vprightnesse of thy heart by these notes. Notes of an vpright heart.

1. Doest thou hate all wayes of falshood, and as desirous to forsake all thy sinne, as that God would forgiue all thy sinne?

2. Doest thou giue the Lord thy whole heart and man, not making a profession to serue the Lord, and reserue some idoll in thy soule?

3. Desirest thou to do euery part of Gods word, without either reseruation or exception, (not allow­ing thy selfe any liberty against any one Comman­dement,) or expostulation or reasoning when the Lord expresseth no reason: As Abraham in going out of his countrey, and sacrificing his sonne. Resol­uest thou on simple obedience, in difficult, costly, dāgerous duties? Here is the sound of a good heart.

The manner of walking without reproofe, Manner. they walked not without fault, infirmitie or sinne; but [Page 22] without taint of crime or infamy. Non dicit sine peccato: sed sine querela. They could not be iustly charged with grosse sinne or crime before men. As their sinceritie was approued before God: so was their conuersation laudable, and without iust exception before men. The righteousnesse of their actions testified to the righteousnesse of their persons.

The next care to the pleasing of God must be to walke innocently, Doct. and inoffensiuely amongst men: so as none can challenge the Christian iustly of any crime, Iames 1. 27. religion vndefiled before God, seeketh to keepe it selfe vnspotted of the world, Phil. 2. 17. walke blamelesse as lights.

It is impossible not to be blamed: Obiect. Christs inno­cencie was traduced, and so is that of his seruants.

Keepe thy selfe vnspotted, though thou canst not keepe off the spattering of euill men: Answ. let them not iustly spot thee, though they will blame thee, be thou sure thou beest not blame worthie.

What more seemely for the babes in Christ then to be without maliciousnesse: 1. Reason. or for the doues of Christ then innocencie.

Secondly, what greater honour of godlinesse, then for to challenge the aduersarie; as Samuel, whose oxe or asse haue I taken? which of you can accuse me of crime? I can accuse my selfe of too much sin before God: but which of you can accuse me iustly, when Iob can take the booke of his aduersarie and carrie it as his crowne?

Thirdly, what greater cut and conuiction of the aduersarie, when he wanteth nothing but matter a­gainst the seruant of God? this choketh him, & stop­peth his mouth, whose malice cannot be stopped.

[Page 23] Fourthly, what greater gaine to the truth and to our selues, when our vnblameable course, not onely giueth no offence, nor layeth blocks to hinder o­thers from the profession: but may gaine them to imbrace the religion which is so innocent, 1. Pet. 2. 12. Hauing your conuersation honest amongst the Gentiles, that whereas they speake euill of you as euill doers, they may by your good workes which they shall behold glorifie God in the day of their visitation.

And to our selues not onely in auoiding the woe due to them by whom offences come: but the retai­ning of a cleare conscience void of offences towards God and all men.

To provoke vs to the care of walking without re­proofe; Vse. here we are to consider the cautions which we are to take in this case: and secondly the meanes how we may walke without reproofe.

The cautions are: first, neuer thinke to auoide re­proofe of wicked ones, but let them haue no cause, and then barking against the Sunne they may see their owne madnesse.

Secondly, auoide not mens reproofe by incurring Gods reproofe; nor by omitting any part of thy du­tie; nor committing any euill to please them. Let e­uery man please his neighbour in that which is good: and the least euils must not be done for the attaining of the greatest good. Rom. 3.

Thirdly, neuer care for that credit amongst men, which is seuered from religion, 3. Ioh. 12. Demetrius hath a good report of all men, and of the truth it selfe. Neither care for credit in the world; if thy graces be [Page 24] not witnessed in the Churches 3. Ioh. 6. Let all the world reprooue thee rather then the godly, which haue the spirit of discerning.

The meanes by which a man may walke without reproofe are: Meanes of walking vn­blameably.

First, ioyne the care of a good name with a good conscience, Rom. 12. 17. Prouide things honest in the sight of God and all men.

Secondly, labour for faith, Heb. 11. 2. by faith our fathers receiued a good report: Faith as it purifieth the heart, so the life also.

Thirdly, get puritie of mind, spirit, and thoughts, get naturall corruption cast out of thy soule; else it will breake out into thy iust reproofe: curb therefore thy naturall lusts.

Fourthly, auoyd all sinne, not onely apparant sinnes, but appearances of euill, motes as well as beames, thy motes (being a Professor) become beames quickly.

Fiftly, meddle not with other mens businesses: but diligently attend thy owne, but so as thou seeke other mens good as well as thine owne, 1. Corin­thians. 10. 24.

Sixtly, be aboundant in good workes according to thy power, place, and opportunitie, Coloss. 1. 10. Workes of righteousnesse and mercie commend a man to men. Those vertues are amiable euen in the eyes of wicked men. And iust dealing with aboun­dance of good workes bringeth a great deale of ho­nour to religion.

Now a word of application according to the oc­casion. Application to the Bride groome. First you my worthy friend and man of God. [Page 25] I assure my selfe your care and ayme was (before you gaue me this text,) to make it your owne rule: that of your selfe, and the spouse whom you haue chosen the words of this text might be verified: They were both iust before God: I need not say much to one apprehensiue. But remember the counsell. Let him that is iust be iust still, be still adding vnto your pie­tie, holinesse, and religious courses: you haue man­naged grace and religion in your selfe, and solitari­nesse till this day: Now you must mannage it in your other selfe, in whom you are thankfully to ac­knowledge it, wisely to encourage it, carefully to en­crease it, and in case she bring you thousands of mo­ney; yet hold this her worth, her wealth, her chiefe stocke and portion. You haue in your single estate worthily taught others as a man of knowledge, now you must dwell as a man of knowledge; for the im­prouing of that stocke of grace which is in common betweene you, that your fiue tallents may be encrea­sed to ten; when our Lord shall call the seruants to their reckoning. You haue this day taken vpon you authority and headship, and with that a double care: first how to vse it, secondly how to keepe it The way well to vse it, is to command and rule in the Lord: that all your cōmands may carrie a stampe of Gods impression vpon them, then shall they preuaile on the conscience, and win obedience from the wife, when the power of both husbands is vnited in them. As for keeping your authoritie you know the way, and so do not many, it will not be kept by force of armes or violence: but by religious example, and shewing your selfe the best and most godly, yea the [Page 26] patterne of pietie to the rest of your familie. Gods shining image will not easily be contemned: for grace hath an attractiue and adamantine nature to allure and draw to it selfe whosoeuer can espie it. Be­sides it cannot but be expected that you who haue more strength and knowledge, should expresse more grace: you haue now vndertaken to loue your wife, as Christ loued his spouse, do it as he did, earnestly, wisely, liberally, and all to the end to helpe her to heauen, couering and curing all her infirmities; this you will not faile to do, if you remember, that not a daughter of men: but a daughter of Israel is commit­ted to your charge.

And to you whom God hath this day ioyned to an husband: To the Bride. Know that Elizabeth was iust as well as Zacharie: and holinesse is here as commendable in her as it was in him. Nay it was expected that Eliza­beth should shine in grace and godlinesse aboue or­dinarie women, because she was Zacharies wife, the Priests wife, the wife of so holy a man. Grace and ho­linesse decketh and adorneth all women in all ranks; but especially Ministers wiues, as wedded to more then ordinary meanes, and must be more eminent in you, as wedded to one (were he not present I would say) aboue many ordinary Ministers. Let your care be that it faile not on your part, but that it may be truly affirmed. They are both iust before God Both pious, both wise, both modest, both holy. As your husband must dwell with you as a man of know­ledge: so must you with him as with a man of know­ledge. You are this day married to an head, whom you must obey in all things which he commandeth [Page 27] in the Lord, that is, in whatsoeuer you cannot proue to be sinne: and this willingly, chearfully, con­stantly. For thus doth the Church (whose daughter you are) performe obedience to her head and hus­band Iesus Christ. The same grace will cause you to honour his person in your heart, life, and whole be­hauiour: esteeming of him as the Church doth of Christ; the chiefe of ten thousand. In one word it will make you do him good, and not euill all your dayes. Oh what will not the fauour and wisedome of God do, when both married persons are thus iust before God. It will set a worke and quicken all Gods graces bestowed on both. It will lead into the sight and obseruance of all good duties mutuall and per­sonall. It will ease and lighten all crosses and discon­tents. It will sweeten and sanctifie all your societie, companie, and comforts, Well, said Salomon, hold her, and she will vphold you. And now we dismisse you with our humble prayer to God for his bles­sing and direction of you both in this your new estate; that as you haue both entred this day into the couenant of God, so you may now couenant with your selues; that according to this patterne held before you, you will both ayme to be iust before God; and both walke in all Gods comman­dements, and ordinances (especially in this holy and comfortable ordi­nance without reproofe.