it implies that people are for the most part slow hearted herein and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance 2. That all this stedfastnes of assurance is not the worke of a day a great tree is not growne or rooted but successiuely a great house is not built all at once we must be euery day adding something to Gods worke that the building of grace may be in due time finished none are so established but they may grow in faith none haue such great rootes but they may take roote yet more many men striue hard to make their trees shew in branches leaues I meane in outward profession in the world but alas what should this great bulke and so many branches and leaues doe vnlesse there were more rootes within yea many deare children of God mistake wonderfully they euery day carrie together heapes of precepts for life but alas poore soules so great a building will not stand vnlesse they lay their foundation sure I meane that they get their faith in Christ the only sure foundation more confirmed and established As ye haue been taught Note here the Apostles candor he doth not arrogate the glory of their establishment to himselfe but sendeth them to their Minister and teacheth them to depend vpon him to waite vpon the blessing of God vpon his labour and to acknowledge the good they haue to haue receiued by his ministerie Here diuers things may be noted 1. That the people should labour for a reuerend estimation of the doctrine they receiue from their faithfull teachers 2. That as faith commeth by hearing so doth the establishment of faith also 3. That it is wonderfull dangerous to neglect either the charge of our teachers when they vrge vs to assurance or the rules by which they guide vs out of the word of God for the attainment of it if we would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs we should be afraid to delay when we are taught how to confirm our soules in faith and grace 4. The faithfull Ministers do greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thanks-giuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnes that as they did thriue in the meanes or matter of faith and holy life so they should glorifie God by all possible thankfulnesse for it as he would haue them abound in faith and holinesse so also in thankfulnes to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions we may finde that we are wonderfully bent to the very habit of vnthankfulnesse and therefore it is iust with God many times that we doe no more thriue in victorie ouer our corruptions or in the power of diuers graces or in the progresse of duties because we doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of Oh that it were written vpon our hearts and grauen deepe in our memories that nothing becomes vs more then to abound in thankfulnesse no fairer sight then to see the Altar of the Lord couered with the calues of our lips neuer can the estate of a child of God be such but he hath exceeding great cause of thankfulnes for his happinesse in Christ. VERS 8. Beware lest there be any man that spoile you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hitherto of the exhortation From this verse to the end of this chapter is conteined the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to v. 16. 3. He concludes against the things from which he dehorts and that seuerally from v. 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions .i. obseruations and externall rites and vaine superstions concerning either ordinarie life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessarie vpon the consciences of men 3. From the elements of the world .i. from the ceremonies of Moses now abrogated and so from Iudaisme In generall we see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poyson and yet cannot abide to receiue any antidot Againe from the coherence we may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as we grow setled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When wee finde these caueats in the Scripture wee must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuises more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to lead away bond and captiue or as here to spoile it is so to seduce or to carrie away as a spoile for the matter expressed in this word we may note 1. That a Christian stands in danger of a combat and if he looke not to himselfe may be spoiled and caried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled
answers when hee is angry Prou. 15. 4. By forbearing passion or frowardnesse euen with others in his sight 5. Making him her couering when they are abroad but many women are so intemperate and wilfull that a man might as soone hide the winde with his fist or oyle in his hand as couer the infirmities of his wife Prouerbs 27.15.16 6. By liuing quietly without contention shee must not disquiet him Fourthly her labor her labor is of 2. sorts first to appoint vnto the family and ouersee their waies Prou. 31.27 Secondly she must labor with her own hands Prouerbs 13.27.19 and this labour of her hands is prescribed with sixe rules 1 She must not spend moneths or years in staying from some imployment she could like to make a calling but she must presently seeke by all meanes to finde out labour she seeketh wooll and flaxe 2 Shee must not stand vpon finer workes as scorning baser imployment but be content to set her hands to any labour that is meet thus shee spinneth and seeketh wooll and flaxe Pro. 31.13.19 3 She must not spend her time in working of toyes or curious things good for nothing but to shewe skill and weare out time but about profitable things for the family as carpets vers 22. sheets vers 24. the cloathing of her family her husband and her children vers 21.23 4 Shee must not lye a bed till nine or tenne a clocke but she must rise while it is yet night vers 15. and her candle is not to be put out by night vers 18. 5 She must not be fickle and vnconstant to change from work to worke to no profit beginning many things and finishing little or nothing but against all wearines or other impediments she must gird her loynes with strength and strengthen her armes 6 Lastly all must be done cheerefully not grudgingly vers 13. The fifth thing is Submission Eph. 5.22 and she must submit her selfe 1 To her husbands directions liue by the Laws prescribed her by her husband Eph. 5.23 as the Church doth teach and liue by the word of Christ else no true Church Thus the woman asketh leaue to goe to the Prophet 2. Kin. 4.22 And the wife is charged not to feast without consent 1. Cor. 7.4 And thus also she must receiue directions for the affaires of the familie 2 To his restraints so as she be contented to be restrained of her ease will desires delights c. Thy desires shall be subiect to thy husband Gen. 3.19 Thus the Church must deny her owne reason profit pleasure c. and submit her selfe to Christ Ephes. 5.23 Thus must the wife cast about how to please her husband 1. Cor. 7.34 Thus of what it is 2 I consider what it is not or what the wife is not bound to though shee must be subiect In generall their subiection doth not lead them into bondage and make them slaues and vassalls to them they remaine still their companions and yoake-fellowes In particular there are some things spirituall some things domesticall some things in her ciuill carriage from which shee is not restrained by her subiection In matters of religion she cannot bee forced to neglect the meanes to saue her soule the vnbeleeuing husband cannot compell the wife to forsake her faith and religion and the meanes thereof to please him Againe though her sexe barre her from instruction in the Church and her husbands authority barre her from sole instruction in the family yet notwithstanding vnder her husband she may instruct her children Pro. 6.20 and familie Pro. 31.26 Besides though her husband were neuer so great wise Lordly c. yet she may admonish him and he ought to be crossed of his owne course and will by her as Abraham by Sarah at Gods appointment who charged him to heare her in what she said to doe it Gen. 21.12 In domesticall matters she is not subiected to his tyranny and blowes nor is she bound to beare with or consent to or conceale his whoredomes shee is not bound to imitate his example or obey his will to doe that that is ill And lastly her subiection doth not bind her to deliuer her body when shee is apart for her disease Leuit. 18.19 Ezech. 8.6 In ciuill matters I instance in one She is not vtterly barred out from works of mercy for though she may not take of his substance to spend it no not in workes of piety and mercy yet of her owne labours shee may take to giue to the poore or for pious vses Pro. 31.20 Thus of what not 3 That women may performe this subiection 1. They must keep home 2. They must seeke this ability of God for hee giues the graces of the wife Nature makes her a woman election a wife but to be prudent and subiect is of the Lord Prou. 19.14 and there shee must seeke it of God 3. They must preserue and keepe warme in their hearts the loue of their husbands for all disobedience ariseth of want of loue Lastly they must consider the reasons and incouragements to subiection 1 He is thy head and therefore be subiect 1. Cor. 11.3 2. If the shame of men will not mooue thee to bee subiect yet haue power on thine head because of the Angells 1. Corinth 11.10 but especially consider the encouragements It should waigh much with them that God hath imposed such a free and ingenuous subiection It is not boundlesse when they may be still companions 2. That God that requires them to be subiect chargeth husbands to vse them well and kindly to accept their obedience 3. God hath valued the price of a good wife and set the rate to be aboue pearles Prou. 31 10. Finally their labour in the Lord shall not bee lost for they are much set by of God 1. Pet. 3.4 he will blesse them with the fruit of their wombe Psal. 113.9 and 127.3 yea the saluation of their soules may be furthered by the right performance of family duties Thus of the things required viz be subiect The manner how it is required followes Bee subiect indefinitely and so sheweth that they must be subiect 1. Not outwardly but in spirit Mal. 2.15 2. Not abroad onely but at home 3. Not sometimes but constantly alwaies 4. Not in some things but in euery thing Ephes. 5.24 5. Not for feare or shame but for conscience sake and voluntarily Heere I may take in the distinction subiection is two-fold 1. by Gods institution and so wiues are subiect in that they are commaunded to bee so and God hath taken preheminence from them 2. By will or the conscience cheerefully yeelding obedience to Gods will and thus onely good wiues are subiect Thus of the duty charged vpon them 3 The persons to whom it is due followes To your husbands These words may be considered exclusiuely and inclusiuely they exclude all others she is not to be subiect to her seruants or children or the strange woman brought in by the husband and so also they include
here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting c. And lastly wee must be carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian. A strong Christian discouers himselfe by diuers things First hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth the ordinary faults of speech are not found in his Tongue 6. He is not carefull for life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him Lastly in Faith he is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers. 17 hee can beleeue aboue hope and vnder hope Vers. 18. hee looketh not to the meanes but to the promise Vers. 19. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be for performances Vers. 20.21 for these things were not onely true of Abraham but may be true in vs also Vers. 23.24 who may haue as great helpe from Christ as euer hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue we one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects First it must be a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be strengthened in retayning and recording the secrets and hid things of GOD which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers Fourthly it should be a Might extended to all possible degrees and power of euery Grace and Dutie thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory Power is one of the Attributes they call in Schooles relate the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his Glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
Sacraments The holy Apostle Saint Paul blesseth GOD for the Philippians that they did not onely make conscience of receiuing the Gospell but also of fellowship in the gospell and that from the very first beginning of their entrance into Religion This was the comfort of their loue and fellowship of the Spirit The last duty of loue is Clemencie and this stands in the right framing of our selues in respect of others and vnto the practise of clemency diuers things are required of vs. First to couer the faults of others Loue couereth the multitude of sinnes Secondly to auoyde the occasions of stirring the infirmities of others And heere we are bound to forbeare our liberty in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate now walkest thou not charitably It is to be obserued that he saith thy brother for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the gospell Thirdly to take things in the best part Loue belieueth all things it hopeth all things Fourthly in our anger both to be short Let not the Sunne goe downe vpon your wrath and also to be more grieued for their sinne with whom we are angry than kindled against their persons as it is said of our Sauiour Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that eyther by soft answeres or by parting with our owne right or by ouercomming euill with goodnesse Lastly clemency stands in the forgiuing of trespasses done against vs Be tender hearted forgiuing one another euen as God for Christ his sake forgaue you So that vnto Christian loue is requisit a peaceable curteous and tender carriage hospitality and a liberall distributing to their wants both in temporall and spirituall things a couering of their faults auoyding of occasions of scandall a louing composing of our selues in matters of wrong and a daily and cheerefull association with them Thus farre of the gratious branches of Christian Loue. Now the manner how wee should loue Gods children is to be considered first in generall we should loue them as our selues and therefore in all our dealings to doe as we would be done by we are to loue man in measure viz. as our selues but God aboue measure But to consider of the manner of our loue more specially the particulars may be referred to the foure heads mentioned 1 Pet. 2.22 First we must loue brotherly that is not as we loue our beasts or as wee loue strangers or as we loue our enemies but as we would loue our dearest naturall brother with all tendernesse and naturalnesse of our affection Secondly wee must loue without fayning without hypocrisie and this is explicated to be not in word and tongue out in deedes and in the truth not onely truely for it cannot be a true loue vnlesse it arise from a holy agreement in the trueth Thirdly it must be with a pure heart and then we loue with a pure heart first when our affection is grounded vpon knowledge and iudgement secondly when it is expressed in a Spirit of meekenesse Thirdly when it is free from wrath or aptnesse to be offended from enuie from pride and swelling and boasting from selfe-loue when men seeke not their owne things and from euill suspicions Fourthly when it is exercised in holy things so as no affection can make vs reioyce in the wickednesse of them wee loue Fiftly when it is manifested in long-suffering and all-suffering when wee beleeue all things and hope all things Lastly wee must loue feruently and this hath in it Speedinesse Dilligence called Labour in loue Cheerefulnesse Earnestnesse and heate of affection and this is to follow after Loue and to the end it is without interruption Now because these are the last dayes wherein the most haue no Christian Loue at all and many haue lost the affection they had so as their Loue is growne colde and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content in the neglect of the duties of Loue one to another but especially in the duties of a holy fellowship and mutuall societie in the GOSPEL and the rules of Clemencie and that men might be kindled with some sparkes of desire to redeeme the time and gaine the comforts they haue lost and seeke the blessings of GOD in a holy Societie I haue thought good in the second place to propound out of the Scriptures Motiues as they lie heere and there scattered in the holy Writings to incite and perswade all sorts of men especially Professours to a more conscionable respect of this mutuall loue The first Motiue may be taken from Example and that both of God and CHRIST God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world that wee might beleeue in him and hee might be a reconciliation for our sinnes and therefore ought wee to loue one another yea so to loue one another Shall the most high GOD fasten his loue vpon vs that are so many thousand degrees below him and shall not wee loue them that are our equalls both in Creation and Regeneration Shall the Lord be contented to respect with an appearing loue and shall we think it enough to carry good affections to our brethren without manifestation of the outward signes and pledges of it Was there nothing so deare vnto GOD as his Sonne and did hee giue vs his Sonne also to assure vs of his loue and shall the loue of the Saints be euer by vs any more accounted a burthensome and costly loue Hath God sent his Sonne out of heauen into the world and shall we stie our selues vp and not daily runne into the company of the members of CHRIST Was CHRIST sent that we might haue the life of grace in holy and heauenly and mysticall vnion and shall not we as fellow-members in all the duties of a Christian societie stirre vp nourish and increase that life so giuen As Sincerity is the life of Religion so Societie is the life of Sincerity Was Christ giuen a reconciliation for our sinnes and shall not wee striue to ouercome one another in the religious temper of our affections and the free and willing couering or forgiuing of trespasses and wrongs Our Head our Sauiour our Lord our Prophet our Priest our King that wee might perceiue his loue layd downe his life for vs and should not wee immitate so incomparable an example though it were to lay downe our liues one for another The second Motiue is from Commandement it is not a thing arbitrary for vs to loue our brethren as is before expressed Curtesie peaceablenes liberality society and clemency are not things we may shew or not
to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way for thereout commeth life 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer obey the checkes of our conscience and be contented to eate the bread of affliction beare the words of rebuke and admonition for he that refuseth correction will certainely goe out of the way of life Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth and then that hee would stay our steps in his pathes that our feete doe not slide and to this end that he would remoue out of our way all impediments and euery lying way and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures and bend our hearts to his holy feare but especially euery morning we should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that he would see to and defend the thing of the day in his day by the vertue of Christs intercession and his words which are neare vnto God day and night Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation 2 Our liues would be full of Ioy and chearfulnesse yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs 4 Yea hee would keepe his Couenant and Mercy with vs 5 Wee should be protected against all hurtfull troubles being eyther preserued from them or in them if wee walke in the day we shall not stumble yea though we went through fire and water yet Gods holy presence and strong arme would be with vs yea wee might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgements when the hypocrites of the world would be afraid 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and wee shall rest in the beds of eternall ease whatsoeuer betides vs wee shall not lye downe in sorrow 7 Thus to liue is to rule with God and to be faithfull with his Saints 8 Thus shall wee scape the vigor of the Law and the flames of Hell Lastly if we continue faithfull to the death there is laid vp for vs a crowne of life Thus of walking or holy conuersation in the generall now in particular that wee might walke in an holy eminencie three things as is before noted are here vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs as we desire more to abound in good fruits so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reproues the dangerous and sinfull abuse of Gods mercies in the common people that vse to pleade their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when he hath greatest taste of Gods mercies 2 The Papists would finde merit of workes in this Verse both because holinesse of life is so much vrged as also because here is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture and secondly it cannot be founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first we are not our owne men we are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants Secondly all our sufficiencie to doe any good is of God not from our selues Thirdly God gaines nothing by vs If thou be righteous what giuest thou to him or what receiueth he at thy hands Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternitie there then afterwards if God create another eternitie they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of heauen and our workes on earth Sixtly it is worthy to be obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Ezod 20. Command 2. Seauenthly we are so farre from meriting that wee are taught to pray God to giue vs our daily bread we haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimonie of these Scriptures Dan. 9 9. Rom. 4.5 and 11.9 1 Cor. 4.4 Phil. 3.8.9 Secondly this place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the words worthy of the Lord cannot be applyed to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vpon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Mat. 3. to bring forth fruits worthy
religious or politicall For religious truth being asked of our faith wee are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgment As for the truth before a Iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to anoint Dauid And thus of the catologue of Iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is conteined three reasons to inforce the mortification of iniuries I. They are the works of the old man and they haue by profession put off the old man and so they should do his works II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renewed after the image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen and contrariwise if they do conscionably striue after the holinesse of Christ and the mortification of sinnes he will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to bee auoyded both the old man and his works 2. the maner imployed in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatry by others to be their custome and habit in sinne but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne onely seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne 2 The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called ould to distinguish him from the second Adam and partly in respect of our state of corruption which in the renewed estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be ould also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastenâ— old age and death vpon their bodies also in some men sinne may be said to be old in repect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it Thus of his nature now of his workes The works of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiueable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed we must vnderstand that he giues lawes to the members against the law of God and the minde that he frames obiections and lets against all holy duties that he striues to brâ—ng the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and works both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he workes Atheisme impatience contempt carnall considence hypocrisie he forges and frames continually and multiplies euill thoughts he works lusts of all sorts he works anger rage malice griefe euill suspitions and the like Outwardly he works all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward works are set downe in the Epistle to the Galathian he is heere in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his works because he rests not in euill dispositions but will burst out into action besides it is his trade â—o sinne and they are well called his works because they are properly a mans owne for till a man repent he hath nothing his owne but his sinne and it is to be obserued that his works indefinitely must be put away as if the holy ghost would imply that all his works were nought for his best works are infected with the viciousnesse of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom only they can be accepted Thus of the matter to bee reformed the manner followes Put off The faithfull are said to put of the old man six waies 1 In signification or sacramentally and so in baptisme 2 In profession or outward acknowledgment and so we professe to leaue off the practise of sin 3ly by Iustification and so the guilt of sinne is put off 4ly by relation and so in our head Christ Iesus he is euery way already perfitly put off 5ly by Hope and so we beleeue he shall be wholy remooued at the last day 6ly by Sanctification and so he is put off but in part and inchoatiuely the last way is heere principally ment Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word and to be sanctified by the word The word first begins the worke of reformation it informes renewes chaseth away the
applause they set out at first with such a strife to seeme eloquent and learned that they quickly spend their store and then rather then they will be obserued to want they will giue ouer preaching 3 Sometimes God himselfe for the wickednesse of their liues casts a barrennesse vpon their hearts and blasteth their gifts In this exhortation foure things may be noted 1 Who he is that is exhorted say to Archippus 2 The matter charged vpon him see to thy Ministry 3 The reason by which it is vrged thou hast receiued it of the Lord. 4 An explication of the matter charged by the extent of it to fulfill Say to Archippus Here I obserue 7 things 1 The Sinner must be told of his sinne Leuit. 19.17 2 Such as offend publikely must be told of it publikely 3 Ministers as well as others may be rebuked though some Clergie men are so sore and so proud that they may not be touched and many times it is a iust iudgment of God that no man should rebuke them that their sores might not be medicined but like vnsauorie sâ—lt they should be cast out of God No mans learning or greatnesse of place can so protect them but that they may be told of their faults it is too commonly knowne they can sinne aswell as others why then should they not be rebuked as well as others Doth Archippus need to be told the Lord be mercifull to the land and Church There be many Archippasses in the Church of England had need to be wakened with a loud trumpet of rebuke and to be told of their faults euen of their ignorance silence sloth pride couetousnesse simonie dissolutenesse ambition contempt of their brethren and soule murther of many kinds 4 The people may put their teachers in minde of their faults as they ought to incourage them in well doing so may they admonish them for what is euill Therefore Ministers should striue so to liue and so to teach as their people should not haue cause to finde fault 5 Ministers must bee told of their faults by their people with great reuerence and heedfulnesse and wisdome according to that direction Rebuke not an Elder but exhort him as a Father here they must say to Archippus not directly reprooue him 6 They must say it to him not say it of him Ministers ought not to be traduced behind their backs 7 He doth not threaten him if he doe not which implies hee hoped their exhortation would speed certainly t is a great praise to profit by admonition Take heed to thy Ministry This take heed hath in it three things 1 Consideration a weying and meditation of the greatnesse of the function of the dignitie of it and the dutie also with the accounts he must make to God and his high calling and the great price of soules c. 2 It notes diuers of the worthy qualities of a Minister as care attendance watchfulnesse aptnesse to teach and diuide the word aright discretion to giue euery one his portion diligence gentlenesse in not marring the doctrine with passion patience to indure the worke and labour of his ministry c. 3 It notes caution and so Ministers must take heed both of what is within them and what is without them they must take heed of their owne diuinations they must take heed of sloth and idlenesse they must take heed of the obiections of their owne flesh and the tentations of the Diuell without them they must take heed of the new errors that will daily rise they must take heed of the sinnes of the people with all the methods of Sathan in deuising committing or defending of sinne they must take heede of mens fancies and for persons they must take heed of hypocrites and open aduersaries domesticall vipers and forraine foes false brethren and profest Idolaters The Vse may be for great reproofe of our sleeping watchmen and blinde guides that take no heed to their ministeries Oh the woes that will fall vpon them who can recount the miseries that the bloud of soules will bring vpon them Which thou hast receiued in the Lord A Minister is said to receiue his ministrie in the Lord in diuers respects First Because it is Gods free grace that he is chosen to be a Minister Rom. 5.1 Secondly because he is inwardly called and qualified by God Thirdly because he receiued his outward authoritie though from men yet by the direction and warrant of Gods word Fourthly because he receiues it for the Lord that is to Gods glory and the furtherance of his kingdome ouer the misticall body of Christ. The Vse is threefold First the people should therefore learne to seeke their ministers of God Secondly Ministers should hence learne neither to bee proud nor idle not proud for they receiued their ministerie of God it was his gift not their deserts not idle for they are to doe Gods worke Thirdly Ministers may hence gather their owne safety notwithstanding the oppositions of the world that God that called them will perfect them To fulfill it Ministers are said to fulfill their ministeries two waies 1 By constancie holding out in it to the end to fulfill it is to go on and not looke backe when they are at plow 2 By faithfull performance of it with a due respect of all the charge they haue receiued of God thus to fulfill it is to shew the people all the counsell of God it is to rebuke all sorts of sinnes and sinners it is faithfully to do euery kinde of worke that belongs to their ministerie whether publike or priuate Vers. 18 The salutation by the hand of me Paul remember my bondes grace be with you Amen There are 3 things in this Verse a signe a request a vowe or wish The salutation by the hand of me Paul To write with his owne hand hee calls the token in euery Epistle 2. Thess. 3.17 Here two things may be noted 1 The great care that anciently hath beene to prouide that none but the true writings of the Apostles should be receiued of the Church it should cause vs so much the more gladly to receiue and read these Apostolicall writings 2 It implies that euen in the times of the Apostles Sathan raised vp wicked men who endeauoured to counterfeit bookes and writings and to father them vpon the Apostles themselues or other eminent and worthy men this continued successiuely as a most diuellish practice in diuers ages after Remember my bondes The obseruations are 1 Gods children haue beene in bondes 2 It is profitable to remember the troubles and afflictions of Gods children and to meditate of them for 1 it may serue to confirme vs when wee finde like hatred from the world 2 It is an alarum to preparation and the harnessing of our selues against the fight of affliction when one part of the host of God is smitten should not the rest prepare for the fight 3 It will soften our hearts to mercy both spirituall and corporall And 4 It may learne vs