the grounds of practise and promise concerning Gods mercie to their soules and their last saluation Seuenthly we should acquaint our housholds with the generall course of the Scriptures thus Timothy knew the Scriptures of a childe for an exact knowledge of all Scriptures was impossible for a child to attaine Lastly the things receiued by publike doctrine should be inforced and kept a foot in the family if any passe these bonds they intrude vpon the Ministers office and ought to feare Vzzahs curse and therefore as men should instruct and so auoid the common prophanenesse of the world in neglecting Gods ordinance so they should bee wise to sobriety and keepe themselues in all feare and humilitie within their owne line and measure Thus of Pietie The second thing required is a holy order of imploiment in all the members of the family in their mutuall labours for the good of the outward estate of it vnto the orderly performance of the Labours of a Family the fiue things are required First diligence Secondly peace else all sacrifice is in vaine Prou. 17.1 Thirdly prouidence it is not the hand of the diligent but his thoughts that bring abundance care is required not the care for successe for that is condemned Matth. 6. but the care for the duty Prou. 21.5 Fourthly retyrednesse They must keepe at home Seruants must not be stealing out of the Familie without leaue nor Masters leaue their standings Keepe thy foot from thy neighbours house Prou. 25.17 If a man cannot be found in the place of his labour he is like a bird that wandreth from his nest Prou. 27.19 Fifthly frugalitie in liuing within their compasse and not spending aboue their meanes they must make their Lambes serue for cloathing and the Goates for rent or hire of the field and the milke of the goates must bee sufficient for them and families and for the sustenance of the maides Prou. 27. vlt. It is not a good rule to make reason iudge of their needes or to propound vnto themselues I will spend no more but what I neede but they must looke to their meanes to spend according to that for ordinarilie their is not so little comming in but God can make it suffice or will himselfe send them supplie The third thing required is domesticall discipline Thus Iacob searcheth his house purgeth it of all Idols and superstitious monuments admonisheth his people of the feare of God Gen. 35.2.3 Thus Iob sacrificeth for his children Iob 1.5 Thus Dauid will ridde his house of slanderers liars apostates c. And so should we see to the reformation of abuses by admonition rebukes correction or complaints to the Magistrate or Elders of the Church the Father in his house is the keeper of both Tables The fourth thing is the right order of hospitality and respect of strangers and it stands in two things First in seeking by all meanes to bring Gods Ministers or seruants into one house that they might helpe vs and as as it were blesse and perfume our houses by their praiers counsell comforts admonitions c. Rom. 1.11 Secondly in prouiding that no strangers be admitted or permitted that will hinder Gods worship or any way the good of the family they must not be within our gates that will not ioine with vs to sanctifie the Sabbath in our dwellings Exod. 20. Yea if they bee disordered persons wee should vse them as the false Prophet That they may say thus was I wounded in the house of my friend Zach. 13. The Vse is First against the Papists and that principally two waies First in that they forbid marriage and so hinder the erecting of families to God Secondly in that they forbid knowledge to Lay people and so hinder the good gouernement of the Familie Secondly against great abuses euen amongst vs. There is that open prophanenesse in the most houses that if they searched with lights there would no praier reading of Scripture holy conference singing of Psalmes or instruction be found there but without light men may finde their houses full of swearing deceit lying false measures and waights and all kind of filthinesse to the singular detriment of the familie for hence it is that many families doe in vaine rise earely and goe to bed late and eate the bread of painefulnesse and sorrow for God for these sinnes will not build the house Sometimes this is plagued by open iudgements somtimes Gods curse secretly like a moath cats downe the prosperity of the house But alwaies all such families are very hatefull to God euen like the dens or cages of wilde beasts Secondly It may humble the best of vs if we search into our neglects ignorances and omissions of the many duties we should performe in our houses Thirdly for instruction to teach vs by praier to seeke a way of God for vs and our houses and to beseech God to build vs an house 2 Sam. 2.7.11.25 27.29 and by all meanes to labour to liue godly at home in the practise of pietie this is to bring saluation to our houses Thus our families would become as little Churches Rom. 16. 1. Cor. 16. Yea wonderfull hath beene the successe of this holy order in some families Thus the house of Dauid hath become as the house of God Zach. 12.8 Yea if we were thus carefull God would hedge vs and our families round about and all that we haue that Satan could not touch vs hee cannot breake Gods fence without Gods leaue Iob 1.10 Our Tabernacles would then flourish and stand long Prou. 12.7 and 14.11 Thus in generall of houshold gouernment or the order generally belonging to the good estate of all the members Now I come to consider each member in the Family and the Apostle deuides them into three couples The wife and the husband the childe and parents the seruant and master Doctr There are two reasons why the husbands and wiues are charged in the first place viz. First because that in this order they were thus instituted of God he first made man and wife and in the order of nature these first found the Familie and so the Apostle keepes the order of nature and the first institution Secondly because the good behauiour of the inferiours in the Families lieth much in the good example of the husband and wife if they be filthy wastefull or blasphemers vsually their children and seruants are so and many times it holdes in the contrarie for their good example either maks the family in imitation grow like them or at least it restraines much euill Qu But why is the wife first appointed to her dutie before the husband Answ Because in the order of the Family she must first mend before the husband howsoeuer before Gods iudgement seat they shall be tried equally in domesticall behauiour if shee would haue her husband reformed of wickednesse or ill dealing she must first mend her selfe Thus of the generall consideration Wiues be subiect to your husbands as is comely in
followes There are many reasons why parents should bee carefull by all meanes to keepe anger out of their Children 1. Wise men and godly men can scarce gouerne this affection without sinning Psalm 4. much lesse children 2. Anger is a great prouoker of Gods anger it breedes a guiltinesse of Gods anger Math. 6. 3. It lets in the Deuill Eph. 4.26 and vsually Sathan in the times of these passions sowes the most hellish seeds and stirres most impious thoughts in them 4. It may bring them into great mischiefe in time Prouerbs 28.18 5. It is a great let to sound instruction and knowledge Eccles. 7.11 Prouerbs 14.29 6. The angry person is vsually suspitious and so vnfit for society with men Prou. 1.22.24 yea it is a great hinderance both to the profit of the word Iames. 1.21 and the power and successe of prayer 1 Tim. 2.8 7. Sometimes this rage in young persons is not to bee cooled but with bloud as in Caine. But to omit the reasons heere parents must not prouoke their children lest they be discouraged Concerning discouragement in generall we must know that it is a great sin to discourage others and a great hurt to be discouraged the people must not discourage their teachers Hebr. 13.17 those that are in authoritie must not discourage such as are faithfull and desirous to approue their feare of God and to discharge their duties Gouernours in the familie must not discourage seruants or children in their good beginnings desires after good things againe this is a Christian mercy and compassion to comfort and incourage the feeble and lastly Gods fainting children should bee admonished to bee of good comfort and to strengthen their weary knees 2. Cor. 13.11 Esay 36.3.4 Concerning the discouragement of children christian parents should bee carefull for they may be discouraged 1 From the seruice of God when they shall see carnall men vse their children better then they that make such a profession of piety 2 From the capacity and desire after the vndertaking of the knowledge or exercise of great things discouragement breakes their spirits and makes them pusillanimous 3 From the hope to please and so from the confidence of the parents loue and then at length from the very meanes of pleasing eyther by honor or obedience This of the duty of parents and children The third couple in the familie are seruants and masters The duty of seruants is set downe verse 22.23.24.25 Verse 22. Seruants be obedient to them that are your Masters according to the flesh in all things In all the words that concerne the duty of seruants I obserue 1 An exhortation verse 22.23 2 Reasons verse 24.25 The exhortation is two waies to be considered first as it is breefly set down here is first the parties exhorted Seruants secondly the duety wherewith they are charged be obedient thirdly the persons to whom to your masters 2 Secondly as it is explicated in the explication I consider 1 The promises about their obedience 2 The forme or manner how they must obey The prouisoes are either for limitation to curbe masters they are to obey according to the flesh the soules and consciences are not in bondage to men or for extent to seruants they must obey in all things The manner how they must obey is set downe 1 Negatiuelie not with eye seruice 2. not as men pleasers 2 Affirmatiuely with singlenes of heart 2. with feare of God 3. heartily as to the Lord. The reasons are 1. from hope of reward wages from God v. 24. 2. from the certaine vengeance of God vpon them that do wrong v. 25. This is the order of the words From the generall consideration of all the words I obserue 6. things 1 That seruants are to be instructed out of the word which reprooues masters that restraine seruants from hearing the word in Gods house and open not the booke of God to them in their owne houses 2 A question may heere be moued why should the duety of seruants bee thus largely in so many words set downe Answ. 1 Because vsually men shew lesse compassion to seruants therfore God takes the more care of them many men will haue some care of their children to see them taught in some manner but their seruants they wholly neglect Therefore God who is a Father to seruants as well as children prouides large instruction and comforts for seruants if they will come to his booke to be taught 2 The carefull Apostle saw that in the first conuersion of men from Gentilisme to Christianity there was greatest danger of disorder and scandall in seruants partly out of wearinesse of their bondage and seruile condition partly because men would lesse spare to tell of their faults therefore the Apostle as most fearefull of them spends many words in the teaching and incouraging of them 3 We may note here the candor of the Apostle he doth freely deliuer his mind in the behalfe of seruants with a full vent of words with great care without holding back anything that belongs vnto them He was not of the mind of most Preachers now adaies that hold the discourse of family duties especially of seruants too base a subiect for their wits and learning to be imployed in neither was the Apostle of the humour of Lawyers that seldome speake much but for great men or when they may haue great gifts the Apostle speakes as much for a seruant that could do nothing for him as for the Masters 4 In laying downe his speech to seruants hee both teacheth and comforteth them but for order hee first teacheth them and as any is more ignorant this course is more needfull to be held the common people should bee in this manner dealt withall they must first bee rebuked conuinced exhorted taught and then meet comforts to be applied and not before Lastly the scope and drift of the Apostle in all these words to keepe Seruants in order and that first to hold seruants in obedience that none vnder colour of liberty in Christ should breake vp their subiection to their Master he was no Anabaptist Secondly to meet with the faulty obedience of such seruants as were resolued to stay in seruice Hee meeteth heere with fiue faults in seruants 1 The first fault in seruants is halfe seruice or to obey in what they list this he correcteth when he saith in all things 2 The second fault is eye seruice 3 The third fault is prophanenes most seruants neuer respect piety and Gods feare but onely to please their Masters this hee meeteth with when he saith not as men pleasers but fearing God 4 The fourth fault is hypocriticall seruice this he meeteth when he addeth in singlenesse of heart 5 The fifth fault is basenesse of mind and discouragement this hee would preuent in the two last verses Thus of the generall Seruants The Seruants in the Apostles time were for the most part bondslaues bought and sold as beasts and their Masters were infidels and cruell
Wiues dutie is laid downe and inlarged laid downe in these words Wiues be subiect to your Husbands inlarged first by a reason it is comely 2. a limitation in the Lord v. 18. Secondly The Husbands dutie is propounded 1. by exhortation Husbands loue your Wiues 2. by dehortation be not bitter to them v. 19. Thirdly The dutie of Children is laid downe in these words Children obey your Parents and amplified 1. by the extent in all things 2. by reason for this is well-pleasing to the Lord v. 20. Fourthly The dutie of Parents is exprest by dehortation in these words Parents prouoke not your Children to anger and confirmed by a reason taken from the ill effect lest they be discouraged Fifthly In setting downe the dutie of Seruants there is first the exhortation v. 22.23 the reasons v. 24.25 The exhortation is both briefely laid downe in these words Seruants be obedient to them that are your Masters and explicated 1. by prouisoes about their obedience 2. the manner how they must obey The prouisoes are two one restraines Masters they are their seruants but according to the flesh the other extends the dutie of seruants they must obey in all things The manner how they must obey is set downe first negatiuely not with eye-seruice not as men-pleasers secondly affirmatiuely and so they must obey 1. with singlenes of heart 2. with feare of God 3. heartily as to the Lord. The reasons are two first from the certaine hope of reward from God v. 24. Secondly from the certaine vengeance of God vpon them that doe wrong THE METAPHRASE vpon the third CHAPTER HItherto you haue been taught exhorted and dehorted in matters that concerne faith and opinions Now it followeth that I should stirre you in such things as concerne your carriage both generall as you are Christians and particular as you are of seuerall conditions of life And the first thing you should be carefull of in the right order of your liues is to raise vp your thoughts and affections to the studie and contemplation of heauenlie things for hereby you doe effectually proue that you are risen vp in the first resurrection with IESVS CHRIST And heauenly things are aboue and therefore for their worthines fitting your contemplation and for their difficultie they cannot be reached without seeking and diligent studie and inquirie Besides is not CHRIST aboue your Head and Sauiour and where should your hearts be but where your treasure is yea where CHRIST is there in singular glorie aduanced aboue all men Angels next in glorie and power to GOD himselfe ô then how should your mindes run vpon him and to contemplate of these things is to ascend after him And when I exhort you to seeke the things that are aboue my meaning is that you should studie about them and with all wisedome raise vp not your thoughts only but your affections also to the loue of heauenly things and this you cannot doe vnlesse you withdraw your affections from things on earth whether they be traditions or worldly things or the workes of the flesh Now there are excellent reasons by which I may breifly stir you vp hereunto both from the consideration of your present estate in this world and from the meditation of your future condition in the day of CHRIST In this world two things should much moue you First that ye are but dead men for both you professe the forsaking of the world and the world accounts of you but as dead men and your afflictions drown and ouerwhelm you many times Secondly the spirituall happinesse which you haue which is the life of your life is hid alwaies from wicked men who haue no iudgement in or discerning in spirituall things and sometimes by the violence of tentation your selues discerne not your owne happines Yet be not discouraged it was so with CHRIST while he liued and though it be hid yet is it hid with GOD it is in him it is in his power and he will preserue it But especially if you thinke of the comming of IESVS CHRIST you should be stirred to the loue and study of heauenly things for then shall there be an end of all earthly felicities then shall men make accounts of all their actions and studies then will not riches auaile in that day of wrath then will the incomparable gaine and glory of godlinesse be discouered Oh the inualuable dignitie of heauenly minded Christians in that day And thus of the meditation of heauenly things The second maine part of my exhortation shall concerne the mortification both of vices and crimes First I would hence obserue those speciall sinnes which are most hatefull to God in your former course of life and then haue been most prone to When I say mortifie I meane that you should vse all the meanes indefinitely that serue to kill the power and practice of those sinnes neuer giuing ouer confession and godly sorrow till you finde the power of them abated and deaded And this I would haue you doe not only in outward sinnes but any sinne though they were as deare to you as the very members of your bodies yet you must cut them off Now some of the sinnes that I would haue you studious to auoide or mortifie are these first looke to the filthinesse condemned in the seuenth Commandement not only auoide whoredome but all kindes of wicked fleshly filthinesse and vncleannes yea looke to that internall burning or the flames of lust within that habituall effeminatenesse and passions of lust and more then all this see that you make conscience of euill thoughts and that contemplatiue wickednesse which may be in your mindes without consent of the will to practise it for euen those thoughts are filthy in GODS sight Now the last sinne I will name is couetousnesse which is a kinde of vile Idolatrie in GODS sight For these and such like sinnes bring downe the fearefull iudgements of GOD vpon the offenders and they wonderfully vexe GOD and besides to liue in these sins and loue them and continue in them is a manifest signe that they are but wicked men children of disobedience whatsoeuer they seeme to be or what shewes or profession soeuer they make And the rather should you be for euer carefull to keepe your selues from these euils and the like or speedily to subdue them and forsake seeing you haue felt by experience in your vnregenerate estate what it is to haue sinne like a Monster to liue and raigne in the heart or life You must also make conscience of iniurious dealing with others and that not only of the grosse acts of iniuries but of doing wrong in your very words yea in the passions of your heart yea to approue that now ye walke not in sinne shew your vprightnesse by putting away euen euery thing that might tend to the iniurie of others To expresse my meaning I will instance in diuers sins the vnregenerate would make no
heart with all willingnes as doing therein seruice to GOD and not to men only Knowing infallibly that if men would not reward you for your paines and faithfulnes yet GOD will who will not vse you as seruants but prouide for you as sons and heires to him For in all this labor GOD accounts you as the seruants of Christ and will reward all as if all had bin done to him And contrariwise he that doth wrong be he Master or Seruant shall receiue of the LORD for the wrong that he hath done for GOD is no accepter of persons CERTAINE OF THE choisest and chiefest points handled in the third CHAPTER A Threefold resurrection fol. 2. How a man may know whether he be risen with Christ. 3. T is as easie to reuiue a dead man as perswade a carnall man fol. 4. Eight sorts of things that are aboue fol. 4. A fourefold presence of Christ. 6. Of Christs sitting at the right hand of the Father 6. Three benefits come by tender affections 8. Three sorts of things called things on earth 8. Eight reasons in generall to disswade from affecting earthly things 9. Solomons reasons against the loue of earthly things 10.11 Christs reasons 12. The faithfull are dead three waies 13. The life of Christians is hid in diuers respects 14. Who may say Christ is their life 16. Of the appearing of Christ. 16. Six appearings of Christ. 16. Threefold iudgement 16. Who shall iudge who shall be iudged where the iudgment shall be and when 17. The signes of the second comming of Christ. 18. The forme of the last iudgment the preparation of the Iudge the citation resurrection collection and separation of the iudged the law and euidence by which men shall be iudged and the sentence and the fiue consequents of the iudgment with the vses fol. 19. to 22. What we must doe that we might be assured of the glory of heauen 26. How long we must continue our sorrowes in mortification 29. Why sinnes are called members 30. Reasons against whoredome 31. Seauen kinds of vncleannesse besides whoredome 33. Remedies against vncleannesse 34. The causes and occasions of lust 35. What couetousnes is and the effects of it fol. 36.37 the signes of it 38. remedies against it 39. Gods wrath vpon vncleane persons 41. Iustice in God considered foure waies 42. The fearefulnes of Gods wrath set out 43. The signes of Gods wrath the meanes to pacifie Gods anger and how wee may know that God is pacified 44.45.46 The markes of a child of disobedience 47. Difference between Gods anger towards the godly and the wicked 48. The profit of remembring our naturall miserie 49. A fourefold life fol. 51. How we may know when sinne is aliue and when it is dead 51. A man neuer truly repents till be endeuour to be rid of all sinne and motiues 53. Anger indifferent laudable vitious 54. Degrees of vicious anger reasons and remedies against it 55.56 Malice and the degrees and kindes of it 57. Reasons and remedies against it 57.58 Of blasphemie the kindes of it and reasons against it 59.60 Against filthy speaking 61. Of lying reasons against it and questions answered 61.62 What the old man signifieth and why corruption is called the man and why the old man 63.64 and what the workes of the old man are the old man is put off six waies 64. The necessitie of the new birth 66. Of the renouation of the creature in foure things and of the obedience in three things 66. Rules for attaining of true knowledge 67. Of the image of God in Christ in the Angells and in man 68. with their difference at large 68.69 How Christ is all in all and the comfort of it 72.73 The kindes and signes of election 74. How many waies the elect are holy 75. Fiue properties of Gods loue 76. The kindes of mercie 77. Motiues to mercie Rules how to shew mercie 78. True Christian curtesie 79 What humblenes of minde is negatiuely and affirmatiuely 80. Motiues to humblenes of minde and of diuers sorts of pride 80.81 Of Christian meeknes 81. Of Long-suffering 81.82 Of forbearance the kindes and motiues and rules for the practise of it 82.83 Of forgiuing diuers questions 84. To forgiue as Christ forgiues hath fiue things in it 85. How loue is aboue all virtues 85. The sorts and signes of loue 86. Loue is the bond of perfection three waies 87. Of Peace it is threefold 87. How it is of God and when it rules and what we must doe to get it 88. What is required in performing thankefulnes to men and what in receiuing it 90. The Scripture is the word of Christ in foure respects 92. Men sinne against the word six waies 92. Women must seeke knowledge as well as men 94. The vse of Scripture in our houses 94. Of the wise vse of the word 95. What we must doe that the word may dwell plenteously in vs and how we may know it doth 98. Who may admonish or be admonished 99. Rules to be obserued in admonition 100. What meant by Psalmes hymnes and spirituall songs and rules in singing of Psalms 101. Vnto the goodnes of the action the goodnes of the end is required 102. Things are done in the name of Christ foure waies 103. Sixe reasons why Gods children should be more carefull of their words and deeds then others 104. Of giuing thanks to God 105. Of the gouernment of a familie the authoritie antiquitie and vtilitie of it 107.108 Foure things in a holy liuing together in a familie 108. Sixe things in houshold pietie 108. Fiue things required in the labours of a familie 109. The dutie of Wiues 110.111.112.113 Why subiection is rather named in the Wiues dutie 111. Fiue things in the Wiues subiection 111. Sixe waies Wiues must honor their Husbands 111. Foure waies Wiues shame their Husbands 112. Fine waies Wiues shew faithfulnes 112. Sixe waies Wiues shew feare 112. Sixe rules for Wiues workes 112.113 What Wiues are not bound to 113. What they must doe that they may performe subiection 113. The Wiues comelinesse in three things 114. Husbands shew their loue foure waies 116. Sixe waies Husbands honor their Wiues 116. Seauen reasons why men must loue their Wiues 117. Husbands obiections answered 117. Causes why men loue not their Wiues 117. Of bitter Husbands 118. Foure rules for curing this bitternes 118. The dutie of children 121. Childrens obiections answered 122. Reasons of their obedience 123. The dutie of Parents 124.125 How Parents prouoke their Children 126. Seruants dutie 128 129.130. c Fiue faults in Seruants 128. Foure things in the manner of Seruants obedience 129. Sixe waies to know singlenes of heart 132. Twelue signes of a single hearted man 133. Eight signes of a single hearted Seruant 133. Of the feare of God in seruants 134. What Masters must doe to get the feare of God into their Seruants 134. Eight obiections of Seruants answered 135. CHAPTER III. VERSE I. If ye then be risen with Christ seeke
inable men to to godly sorrow by beeing bitter in their bellies and will sweeten their mouthes 4 Looke to the rootes of bittrrnesse stay the spring of it in the beginning take heede of a custome in frowardnesse for then onely custome in the vse of the meanes will cure thee againe it will cost them daily sorrowes before they can get their natures throughly healed Lastly the reasons follow why they must mortifie bitternesse 1 It is a wise mans glory and discretion to passe by infirmities Prouerbs 19.10 2 Shee is not his footstoole but his helper 3 Seeing we are heires of blessing let vs blesse and not curse if God hath sweetened our hearts with grace let not our fountaines send forth bitter waters and sweet 4 The Apostle requires that all bitternesse be put away all for degrees it is not inough we are not so bad as some be and in all persons 5 Lastly it is a part of our good workes and holy conuersation to mortifie bitternesse and enuy and strife heereby we must shew that we haue the wisdome that is farre aboue for if our knowledge be right it will make vs peaceable gentle and easie to be intreated On the other side if men sharpen their tongues to cursed bitter speaking they may not boast of their knowledge For such wisedome is carnall sensuall and diuellish and they are lyers against the word Iam. 3.13.17 Vse is for instruction to all husbands that feare God to approue themselues vnto God in their sincere and louing behauiour towards their wiues especially they should take notice of this vice of bitternesse or if they haue failed this way they should recouer themselues repent and amend and not be like those wretched persons that draw iniquity with cords of vanity and call bitter sweet it is ill to fault this way but worse to excuse defend or deny it Thus of the husbands duties The next couple in the family is parents and children The dueties of children is set downe first because the inferiors are charged first and chiefly to mend and performe their duties Verse 20. Children obey your Parents in all things for this is well pleasing to the Lord. The exhortation hath in it two things First their duty Secondly the reason of it Their duty hath in it foure things First who are charged children Secondly what is charged vpon them Obey Thirdly to whom they owe it your Parents Fourthly the extent how farre foorth in all things The reason is because though it were not gratefull and pleasing to the parents by reason of their waywardnesse yet it is well pleasing to God Children viz All children without difference of sexe both sonnes and daughters or of age not onely infants but children growne and of riper and full yeares of condition the children both of poore and rich Obey The obedience of Children must be considered More specially at some times and so they must obey 1 In the choise of their callings 2 In the election and disposing of their marriages it must be with consent of parents Thus did Isaac Genesis 24. Thus euen Ismael Genesis 21.21 Thus Iakob Genesis 27.46 and 28.9 Thus Sampson Iudges 14.2 And this power hath euery Father ouer his Virgin 1. Cor. 7.36.37 More generally heere I consider 1. That they must obey not in some things at some times but alwaies throughout the course of their liues this is plaine heere and likewise charged Ephes. 6.2 2. How they must obey children must performe obedience 1. With reuerence internall and externall internally they must conceiue a holy estimation and tendernesse of respect and honour and obseruance of their parents And externally they must shew it by all reuerent behauiour as by rising vp before them by giuing them the honour to speake first c. 2. With readinesse to receiue and heare instruction Pro. 1.8 3. With endeuour to fulfill their desires by their labours or otherwise 4. With submission first to their rebukes Prou. 13.1 secondly to their restraints in diet apparell recreations c. thirdly to their corrections 5. With piety praying for them for if they must do it for all men much more for them and if for all in authority then for parents 1. Tim. 2.1 6. With all meekenesse of loue shewed three waies 1 By obeying without inquiring discoursing murmuring or contending 2 By bearing their infirmities either of body age or mind obey though aged diseased crabbed c. 3 Obeying without respect of profit some children are obsequious so long as any thing is to be had from their parents but when they haue all they must haue then their forwardnesse to please is neglected this is a base and mercenary obedience 7 With all thankefulnesse and gratitude a great part of which is to recompence their Parents kindnesse by releeuing their wants if they fall into wants 1 Tim. 5 4. Your Parents Viz Both your parents not your father onely but your mother also Leuit. 19.3 Prou. 15.20 In all things Quest But must they be obeied in sinne Answ No you must so obey your earthly Father as you disobey not your heauenly Father therefore in the Lord is added Ephes. 6.1 But else we must obey in all things that are not apparant to be sinfull though against our ease profit credit c. Or more plainely thus All things are of three sorts First some things are simply good this must be done though the Parents forbid because God commands Secondly some things are simply euill these things must not bee done though Parents command because God forbids Thirdly some things are indifferent in these children must obey though their Parents require things neuer so vnmeete for things may bee vnmeete that are not vnlawfull Thus of the Doctrine of their obedience Against this Doctrine children obiect many things Obiect 1 I am now in better estate in higher place of better gifts or such like then my Parents Answ This is no reason to withhold obedience and reuerence for Ioseph was a Prince in Aegypt and Iacob in great want Salomon sits in his throne of Maiestie and yet when his Mother comes to him hee yeelded all reuerence the throne did not make her cease to bee a Mother yea our Sauiour Christ infinitely excelled his Parents and yet he was subiect vnto them Luk. 1.51 Obiect But our Sauiour saith call not men Father on earth Mat. 23.9 Answ The words are not to be vnderstood simply but comparatiuely and that either to God or to the Pharisies call no man Father as thou callest God Father but so giue titles to men as all honour and sacred estimation of Gods Fatherly care be preserued and call no man Father as the Pharisies ambitiously desire to bee called giue not trust and childlike honour to men of what profession soeuer that you should onely trust in them and by performing honour or obedience or recompence to them grow carelesse of the duties you owe to your own parents as the Pharisies taught Mat. 15.5 Obiect
should teach all to repent euen for the sinnes of their youth Psa. 25. For they were then tied to please God aswell as afterwards 4 That God will be pleased and will accept the indeauours and conscionable cares and obedience euen of children this is a comfort to children that though they cannot please wayward parents yet they shall please God and againe it reproues froward parents Is God pleased and art thou displeased Doth God loue and like the desires and endeauours of this childe and doest thou dislike Thus of childrens duty the Parents duty followes Fathers prouoke not your children to anger least they be discouraged Doctrine From the coherence Parents must performe their dutie to their children it is not an easie thing to be a Father and Mother in performance of fatherly and motherly duties Prouoke not D. Men are in general here to learne that it is not enough to abstaine from sin but they must abstaine from al prouocations to sin It is not enough to abstaine from whoredome but men must abstaine from wanton attire from suspected places from filthy speaches from chaÌ„bering wantonnes not enough to abstaine from murther but men must abstaine from bitter and prouoking words It is not enough to absteine from Idolatry but men must absteine from all the monuments and occasions of Idolatrie and therefore men must absteine from all marriage with Papists and from making of images of the trinity c. If men would auoid periurie they must take heed of common swearing So ministers must not onely call for peace and vnity but they must take heed of prouocations to discord when all is at peace Thus of the generall The words of this verse are a dehortation and therein is First the duty of parents Secondly the reason of it Parents All Parents are tied to performe their dueties to their children none are too good to doe it Vse for reproofe of such women as thinke themselues too good to nurse their owne children and of such Fathers as turne the Care of their children wholly to others Prouoke to wrath Heere I note the manner of setting downe their duty and the matter The dutie of parents is negatiuely set downe to teach that parents must not thinke onely of their sinnes against God and abroad to others but they may be guilty of much sinne in trespassing against their owne children if parents were otherwise neuer so honest or religious yet the carelesse discharge of their duty to their children may much prouoke God and will certainely be found on their score if they repent not Quest. But why is the dutie of parents in this place so sparingly set downe but in one branch of it and that negatiuely Ans. It is not to allow Parents to be lesse carefull but it may bee the Apostle spares them heere because in respect of other relations they are charged before and after as husbands and maisters Againe it may bee the Apostle would haue children to know they haue not that liberty to inquire into their parents faults or to reckon it as a part of their skill to find them out parents shall account to God but not to their children Thus of the manner of setting their duty downe the matter followes Prouoke not Parents fault two waies either by too much seuerity or by too much indulgence the former is heere restrained Againe the prouocation is two-fold either to sinne or to passion it is a most cursed thing for parents to prouoke their children to sinne by counselling them to euill waies or incouraging them to lewd courses This the Apostle holds too horrible vile for any professing religion or the feare of God and therefore mentions prouocation to anger Concerning this prouocation to anger I consider three things First how parents prouoke their children Secondly what they must doe that they bee not prouoked Thirdly what is not forbidden in these words Parents prouoke their children first by word secondly by deed 1. By word three waies First by burthening them with vniust and vnmeete precepts Secondly by pursuing them with contumelious words especially when they be alwaies chiding and rating of them Thirdly by disgracing of them to others before their face or behind their backes 2 By deedes fiue waies First by carelesse education for though children find not fault with this at first yet when they come to be of yeares and finde their owne vnfitnesse for calling or society c then they fret against their parents neglect Secondly by discourtesies and vnkind vsage of them when they be growne to be of yeares Thirdly by vniust dealing about their marriage when either they restraine them of marriage when they haue a calling to it and a liking of meete person and thus they prouoke them to incontinency or when they compell them to marry when they haue no calling nor liking and thus they prouoke them to discontent Fourthly by indiscreet and immoderate passion and seuerity in correcting them Fifthly by vniust restraints eyther of present necessaries of food and raiment Matth. 7.9.10 1. Tim. 5.8 Prou. 13.22 or in not laying vp for them 1. Cor. 12.14 Secondly that parents may not prouoke their children 1. they must begin betimes to teach them their duties for ignorance is waiward 2. they must sow the seedes of piety and godlinesse in their hearts as they draw out reason by degrees so there is a conscience euen in childâ—en as well as reason if it were informed and conscience would make them not onely religious to God but dutifull to parents 3. they must not giue their children too much liberty at the first for if they doe then will iust restraint afterwards bee prouocation 4. they must pray for them to God many pray for children and so for their being that afterwards neuer pray to God to guide their harts and so for their well being 5 They must in generall striue to teach or guide them by incouragements and allurements correction is not as diet but as Phisicke and thus recreation is not to be denied them Zach. 85. 6. If nothing else will restraine passion in children they must impose silence vpon them he that imposeth silence on a foole mittigateth anger Prou. v. 26. 3 This dehortation hindreth not but that parents may 1 Rebuke their Children 2 Correct them Prou. 13.24 and 22.15 and 29.15.17 and 23.13 and 25.14 and 19.18.19 Thus of the duety Children viz All children sonnes and daughters in law as well as naturall children and these are prouoked 1 By groundlesse iealousies and suspitions testified by secret listning questioning and enquiring enuiously after euery thing they doe or say 2 By suffering seruants to vexe or molest them 3 By euill reports of them 4 By giuing euill counsell or reporting of faults to the Sonne against his wife or to the daughter against her husband to make debate is ill in any but much worse in parents This of the parties to whom they owe this duty Lest they be discouraged the reason
Commendation paines or instruction of any man Thus farre of the meaning of the words The Doctrines follow Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may proue a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke In a word a persecuter as wee see here may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despayre of any but to continue to pray for euen the vilest and most spitefull aduersaries and the most open oppugners and vsuall traducers of Gods causes and people and to wayâ—e vpon God to see if at any time hee will giue them repentance to build that they haue destroyed and to gather that they haue so much striuen to scatter Secondly this Doctrine is of singular vse in the cure of the hardest of diseases viz. affliction of conscience for in some of the deare Seruants of God that haue appearing vpon them some signes of effectuall Calling a right euidence of hope from Gods promises sweet pledges and signifying seales of Gods fauour by the witnesse of the Spirit of Adoption yet there ariseth some scruples about eyther the multitude or greatnesse of their sinnes and a healing of their errors and vncomfortable mistakings doth most an end arise from the right application of such examples as this I say a right application for the most men doe dangerously and damnably mistake in alleadging the instances of the great sinnes of Gods Seruants But if thou obserue these foure rules thou canst not mistake or misapply First if thou bring not in the examples of Dauid Peter Paul or any other to patronize thy sinne or to defend and nourish thy selfe in a sinfull course Secondly if thou alledge them not to wrest Gods promises as to make the promises of mercy generall when they are restrayned with their seuerall limitations Thirdly when they are not brought out to fortifie a prophane heart against the ordinances of GOD as reproofes eyther publike or priuate Fourthly when thou dost aswell vrge vpon thy selfe the necessitie of the repentance was in them as seeke the comfort of the remission of so great sinnes committed by them These rules being obserued the example of Pauls sinnes may with comfort be applyed as hee himselfe testifieth 1 Tim. 1.16 Secondly the Apostle to bring his doctrine into greater request doth in the entrance of the Epistle insinuate himselfe into their respects by setting downe the authoritie and praises of his office and person which sheweth vnto vs that vsually where the persons of the Ministers are not regarded their Doctrine worketh little The Doctrine is not long in credit where the person and function it selfe is contemned And this yeelds vs one Reason why a number of prophane men get so little by the doctrine they so ordinarily heare And the caâ—se is they are contemners and scoffers and reprochers of Gods Ministers and therefore God will giue them no blessing by their Ministerie Againe it shewes how heauie and hurtfull a sinne it is to detract from the name and good esteeme of Ministers by tales lyes and slanders for though men beleeue thee not in thy slanders yet it is the propertie of most defamations that they leaue a kinde of lower estimation many times where they are not beleeued Thirdly it serues to teach all Ministers and others that are in gouernment to preserue by all lawfull and holy endeauours the authoritie and credit both of their Persons and Callings There is no doubt but the base carriage and indiscreet and sinfull courses of many Ministers haue brought a contempt and barrennesse vpon the very Ordinances of God they can doe no good with their doctrine they are so wanting to that grauitie and innocencie that should shine in the lights and lamps of Christ. Lastly here may be obserued that he that will beare rule ouer other mens consciences must be an Apostle lesse then an Apostolicall man cannot prescribe vnto other mens consciences and therefore it is a prophane insolencie in any whatsoeuer to vrge their fancies and deuises and to presse them maâ—â—er-like vpon the iudgements or practises of their brethren when they are not warranted in the writings of the Prophets and Apostles Of Iesus Christ. No knowledge can be auaileable to saluation without the knowledge of Christ and therefore the Apostle in the very forefront of the Epistle professeth to teach the doctrine of Christ and to ayme at such a course of framing of doctrine as aboue all things Christ Iesus may sound in his instructions and be receiued into honour application and practise And hee doth in the very entrance intimate what the corrupt teachers must looke for from him viz. that hee will batter the whole frame of their building that haue led men from CHRIST crucified to vaine Traditions Philosophicall speculations Iewish obseruations and giuen his glory to Angels By the will of God That is by his approbation direction protection but especially by his singular vocation The Apostle then holds his calling from God and therefore beleeues Gods protection and blessing because God had called him to his function And as the Apostle so euery member of the Church holds his particular standing and function from God hee is ranked into his order by the speciall prouidence and calling of God And it is to great purpose that men should know it in their owne particular For first it inforceth diligence if God haue set thee in thy calling then it stands thee vpon to discharge the duties of thy calling with all heedfulnesse and painfulnesse Secondly it may teach men not to passe the bounds of their calling for seeing they are in their places by Gods will they must take heede of going beyond their limits eyther by vsing of vnlawfull wayes and courses or by intruding into other mens functions Thirdly it doth plainely appoint the particular calling to serue the generall Euery Christian hath two Callings the one is the externall designement of him to some outward seruice in the Church or Common-wealth and this is his particular calling the other is the singling of him out by speciall sanctification to glorifie God and seeke his owne saluation in the things of the Kingdome of Christ and this is a calling generall to him with all beleeuers Now it is manifest that Gods commandement is that men first seeke the Kingdome of God and the righteousnesse thereof and therefore hee neuer meant that men should so follow their outward businesse and imployments as to omit the meanes of knowledge and grace prayer reading hearing conference and such like Lastly the consideration of this that wee hold our particular callings from God should teach vs contentation in the willing vnder-going of the daily molestations or troubles and crosses that doe befall vs and to be content
the Saints and their faith in Christ. The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to an other Fiftly whosoeuer doth actually beleeue doth actually loue they are inseperable companions Faith worketh by loue Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seed giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that saith he is in the light and hateth his brother is in darkenesse vntill this time And Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truly loues any Saint and therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of al these obseruations briefly follow first heere is reproofe that first of such wicked wretches as can loue any but the Saints these are in a wofull damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not be loued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the maner of our affection viz. for what wee loue others For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two wayes first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion sinceritie and holines of life Thus farre of Loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may be the better conceiued two things would be weighed first what things ought to be found in our loue secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in all these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberality sixtly Society seuenthly Clemencie Concerning these three last dueties or branches of Loue it will be expedient to adde something for further explication of them Liberality is required and it standeth of two maine branches first Hospitalitie and then the workes of mercie Hospitalitie is required in these places Rom. 12.13 1 Tim. 3.2 1 Pet. 4.9 Hebr. 13.2 But this duety stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so far from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses and such house-keeping but Hospitalitie stands in the kind entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are eyther in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deeds that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paid againe vpon the hope of a reward in heauen and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of neede then that that is spared and kept There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercie that we can doe for others whom we loue or pittie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solace them and our selues with them This is that that Peter requires when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but we should both intertaine a brotherly fellowship that is society with the brethren and loue it to This was their praise in the primitiue times that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the
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
inherit eternall life Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shews not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the hart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the church of Christ. Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephe 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection It furthers our gathering into the bodie It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome among the Saints Godly society doth frame vs and square vs and many wayes fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Christ Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1 Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time heere in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in Prayer with our owne corruptions in the maner and the glorious successe of prayer in preuayling with God But aboue all things he wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of misery The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge a worke which else would be idle and vnfruitfull and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde so as he can see nothing that is farre off as eternall things are but onely things neare such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great means of perseuerance if ye doe these things ye shal neuer fall Lastly by this means an entrance shall be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also because by these meanes eternall life is begunne on earth in respect of communion both with God and the Saints Thus farre of the Motiues Helps follow These helpes are such as serue both for the begetting nourishing of a holy loue to with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Loue fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till we be soundly humbled to seeke Gods fauor and find our harts possessed with the care for hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truly touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth .i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts affections of dwelling and raigning lusts euils for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith Loue must come out of a pure heart Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stir it vp by nourishing the motions of the same putting courses or wayes of expressing loue into our minds and by praier meditation or any other meanes that may inflame our hearts to a holy affection Fiftly it profiteth much hereunto to get and keep in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in
not agreement for some thinke the Apostle speakes by way of Concession as if hee should say Be it so that Angels are Thrones and Dominions c. as the Iewes and false Apostles affirme when they goe about to perswade you to Angell-worship yet if that were granted Christ onely were to be worshipped because he made all those and what excellency they haue they had it from him Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment and giues them to Angels to shadow out their glory and consequently the glory of Christ that made them I thinke there is no hurt in their opinion that giue all these words vnto Angels And they are called Thrones Dominions Principalities Powers because God by them gouernes the Nations and as some thinke moues the Heauens restraines the Deuils workes Miracles foretels things to come protects the faithfull and exerciseth his iudgements vpon the world yet so as these names may be giuen to all Angels in diuers respects and vpon occasion of diuers employments Or they may be giuen to some Angels for a time and not for euer Or if it be yeelded that those names doe distinguish the diuers sorts of Angels and their order yet it will not follow that wee can tell their sorts as the bold Dionisius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reprooâ—e 2 For Consolation 3 For Instruction The doctrine of Creation cannot but be a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcuseable in the day of CHRIST in as much as they haue not learned to know and serue God with thankefulnesse and feare that shewed his Wisedome and Power and other the inuisible things of God in the making of all those Creatures And besides from the great power of God in the Creation of themselues and other Creatures they may see that they are in a wofull case that by sinning striue with him that made them for hee hath the same power to destroy them And further if God made all then he knowes all and so all the sinnes of the sinner and in that he made all he hath all at his command as Lord by creation all Armies to raise them against the wicked for their subuersion Secondly the Doctrine of the Creation may comfort Gods Children many wayes first it may comfort them in the faith of the worlds dissolution it is hee that created Heauen and Earth that will accomplish it that time shall be no more I meane not times of mortalâ—tie sinne labour infirmitie c. Secondly it may comfort them in the successe of Christs kingdome on earth Though it be a great thing to gather men againe into couenant with God and to open the eyes of men blinde with ignorance and to deliuer the soules of men that haue long lyne in the prisons of sinne and miserie yet we may be assured that God by the ordinances of Christ will accomplish all the great things of this spirituall kingdome because hee was able to create the Heauens and Earth And God himselfe doth remember his power in the Creation to assure his performance in our regeneration Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as he is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will Fourthly it must needs be a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is he that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue Fiftly the wonders of the Creation serue to shew vs how wonderfull the works of Grace are in the working of which the Lord vseth the very tearme of creating To regenerate a man is as glorious a worke as to make a world the protection of a Christian hath in it also diuers of the wonders of the Creation The peace that comes into the hearts of Christians as the fruits of the lippes is created a cleane heart is a rare blessing for it is created also Sixtly it is a comfort against the force of wicked men and their wrongs the wickedst men are Gods Creatures Hee created the destroyer to destroy and the Smith that bloweth the Coales and him that bringeth forth an instrument and therefore all the weapons that are made against Gods Children cannot prosper And it is a part of the Christians inheritance to be protected against the malice of the wicked that would destroy him Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as he hath created the Heauens he will saue Israell though it should be as hard a worke as was the spreading out of the Heauens Thirdly the doctrine of the Creation should teach vs diuers duties First the admirablenesse and varietie of Gods workes should prouoke vs to contemplation How deare are thy thoughts vnto me Psal. 139.17 Secondly in affliction we should willingly commit our selues to God and trust in him though our meanes be little or vnlikely for he is a faithfull Creatour his loue to vs affords him Will to doe vs good and the creation proues his Power Thirdly the greatnesse of the workes in Creation should imprint in vs Reuerence and Feare and force vs to the duties of the adoration and worship of God Reuel 4.11 5.13 Psal. 104.31 100 13. Fourthly the knowledge of the glory and greatnesse of the Creator should inflame in vs indignation against Idols and the worship of the creature Ier. 10.3.7.10 11.12.14.16 Rom. 1.25 Fiftly the remembrance of our Creator and Creation should worke in vs an abatement of our pride and iollitie and dull the edge of our fierce appetite to sinne Eccles. 12.1 Sixtly the consideration of our equalitie in our Creation should keepe vs that we transgresse not against our Brethren Wee haue all one Father and one GOD hath created vs Thus of the Creation The third thing in Christs relation to the Creatures is that All things are for him For him In diuers respects first as it is he onely in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And besides their changes and corruptions doe cry for the liberty of the sons of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ. Thirdly as he is heyre of all things s they are for him that is for his glory so as he is not onely
this place to proue a reall communication of the properties of the diuine nature to the humane Now for answer to their cauill diuers things may be propounded 1. If the words be vnderstood of the Gospell then their conceit wholy falls to the ground 2. If they be vnderstood of Christ yet there is no necessitie to vnderstand them as these treasures are in Christ himselfe only but as they are in his members by communication 3. If as it is in him yet it is not necessarie to vnderstand it of all knowledge in generall but of that which is needfull for the saluation of the elect 4. If of all knowledge yet the Apostle saith not that it is in the soule of Christ but in Christ. 5. If in the soule what wisdome not increate and infinite but created wisdom Thus in generall In whom Wisdome and knowledge are in Christ in Angels in men but differently in Christ by vnion in Angels by vision in men by reuelation There are diuers gifts conferred vpon the humane nature of Christ the gift of personall vnion the gift of office of mediator and head of the Church the gift of adoration with his diuine nature and the gifts they call habituall which aboue the measure of men or angels are conferred vpon him Which may comfort vs against all our defects in our selues for though we haue so many wants yet we haue an head in whom wee haue all fulnesse and it should be our course to make vse of this doctrine by stirring vp our selues daily to lay hold vpon Christ for the supply of our wants out of the riches of his grace Are hidden The admirable excellencies of wisdome and knowledge in Christ are said to be hidden 1. In respect of our apprehensions because wee can neuer reach to the depth of them 2. In respect of the crosse that followed Christ and his members for the crosse like a vaile obscured the glory of Christs perfections both in himselfe and the communication of his gifts to his members And may not this teach vs singlenes of heart and humilitie euen more to seeke to be good then to seeme to be so Christ was contented his treasures should be hidden and shall we fret our selues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glory shall be reuealed All treasures Wisdome and knowledge in Christ is called treasures not for the quantitie only but for the worth also for grace and knowledge are the best treasures Which may shew the miserie of all wicked persons for in as much as they are not of Christ they are destitute of the treasures of God and contrariwise they are most happie that haue Christ for in him they finde all true treasure riches he cānot be poore that hath Christ nor can he be rich that wants Christ. Quest. But what is the cause that so many Christians want treasures and yet professe Christ Answ. Either they want workmen to digge for the mine through want of Preachers or else they digge for this treasure in a wrong earth by seeking it but not in the Scriptures or else men know not the mine when they finde it or else they let the earth fall vpon their worke after they haue begun through negligence in sleightlie working in their entrance Of knowledge and wisdome The different termes may note but the same knowledge in Christ but for our capacities varied It is true that there is in Christ a most admirable perfection both of the knowledge of contemplation and of the wisdome and discretion of working and practice and thus it was in him in his owne obedience and is still by participation to his members to make them wise and discreet as well as full of vnderstanding and iudgment sure it is that Christ would be rich vnto vs in the gift of holy discretion as well as in the gift of holy vnderstanding if wee would seeke it of him for he is made vnto vs of God wisdome neither can true wisdome be found in any men vnder the sunne that haue not the true grace of Christ neither can any Christian be found without the grounds of heauenly wisdome such wisdom I meane as none of the wisest men in the world could euer attaine for though it be true that there may be and are many deficiencies in such as otherwise truly feare God yet if the best wisdome be inquired after the meanest and simplest Christian doth exceed the greatest and exactest politician or disputer of this world For what wisdome can it be for a man to haue excelling skill to know the secrets of nature or the order of ciuill affaires or the wayes to aduance his own outward estate and yet know no certaine and safe way how to saue his owne soule VERS 4. And this I say lest any should beguile you with inticing words Whereas the Colossians might aske why the Apostle is so large in vrging them to constancie he shewes in this verse that it is to preuent the inticements of seducers 1. It is the dutie of euery Minister to labour by all possible meanes to preserue his people that they be not beguiled t is not enough to teach them true doctrine but they must be watchfull that neither Sathan nor euill men infect and corrupt them 2. It is the vsuall practise of the deuill when the word hath wrought with any power in any place to assay by all meanes to draw away and deceiue the mindes of the people let men looke to themselues and not liue securely for certainly the deuill will attempt them with all cunning and fraud 3. If these words be compared with the Apostles exhortation in the 23 verse of the former chapter it will appeare manifestly that one reason why many are deceiued is their vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and and the hope brought by the Gospell they could not haue been so deceiued and beguiled or not so easily 4. The way by which men are in points of religion deceiued is not by apparant falshoods but by probabilities of truth the Apostle calls them paralogismes of pithanologie Pithanalogie which the Apostle condemns is a speech fitted of purpose by the abuse of Rhetoricke to intice and by tickling the affections of men to please and seduce and herein properly lyes the abuses of Logick or Rhetorick in matters of Diuinitie when out of affection some subtle purpose to deceiue vaine and false arguments are varnished and coloured ouer and made probable to the mindes of the simple yea though the matter taught be sometimes truth yet many mindes are beguiled from the power and profit of it by placing their respects and affections vpon the wisdome of the words and the affected artificiall frame otherwise there is singular vse both of Logicke and Rhetoricke when they are applied to set out the
is that wonderfully commends whatsoeuer it is in There is a kinde of seed of order sowen in the creatures This order in man is their eutaxie or well disposing of themselues The Apostle might commend their order generally both in relation to the common-wealth and to the Church and in their families as also in their particular conuersation That there might be order in Common-wealths God hath set man in auâ—thoritie for by him Kings raigne and haue their power and hath communiâ—cated a part of the honour of his owne diuine lawes to their ciuill lawes viz. That they should binde mens consciences so farre as they are not disagreeing from his word Besides hee hath recorded threatnings against the disobedient and acknowledgeth Magistrates to beare his image to be as it were Gods by representation and hee guides them by his spirit for the time many times qualifying them with gifts and guiding their mouthes in iudgement for a â—â—uine sentence in the mouth of a King yea hee himselfe drew a plat-forme of rules for Common-weales to giue them a taste of gouernment Now that men may attaine to this Eutaxie and good order in Common-weales they must reade the law of God and let that be a generall guide to them and they must propound sanctitie as well as felicitie as the end of their gouernment and in calling to office they must be carefull not to set the feet where the head should be but to chuse men that feare God and hate couetousnesse and are men of courage The feare of God and courage is wonderfully wanting in all sorts of Magistrates And as for courage in respect of the people what are they the better if they haue a good man that will doe no good then if they had euill men that would doe no euill Yet in truth Magistrates whether good or euill men doe much euill by suffering euill to be vnpunished But to returne to the point Magistrates that would preserue order must giue good example themselues and mend the disorders of their own housholds and bring such a sympathie and loue of the people as they should both preserue their authoritie and yet remember that they rule their brethren And in their gouernment they cannot obserue order vnlesse they punish vice as well as command or prouide for vertue and wealth Besides they must take away the persons or places that are occasions of disorder and they must charge and remunerate as well as punish Finally the people out of the obligation of conscience must striue to liue in order with reuerence and feare yeelding ready obedience and furtherance to those that are placed in authoritie ouer them There is order also in the Church and thus there is order in doctrine for milke must be propounded before strong meat or with sufficient reference to the parties to be taught There is order also to be obserued in the time places and manner of celebration of Gods worship There is order also to be respected in the vse of things ecclesiastically indifferent There is order in the subordination of persons in the ministerie some to rule some to teach some to exhort some to distribute There is order also to be obserued in the discipline of the Church proceeding by degrees with offenders so long as they are cureable Neither may our families be without order order I say not only in the duties that concerne the maintenance of the familie but also in the exercises that concerne religion and the seruice of God in the familie In families there must be a care also of reformation especially that openly profane persons only for temporall aduantage be not retained or admitted there In the familie also there must be a daily exercise of patience humilitie knowledge and all other Christian graces that concerne mutual edification What should I say There is a mutuall relation in all the members of the familie one to another and the discharge of their seuerall duties one to another is charged with a daily care of order But I thinke the Apostle commends the order of holy life vnto which euery Christian is bound It is certaine we can neuer soundly proceed in godlinesse without a care of a settled frame and order of liuing Wee may not liue at a venture in religion T is not enough to doe good now or then by flashes There is an order in holy conuersation We must walke by rule There is an holy disposing of our waies required It is required of vs that we should ponder the pathes of our feet We must order our affaires with discretion This is called the way of prudence or vnderstanding There is a guiding of our feet vnto the waies of peace T is a wonderfull curse to be left to our securitie to walke in darke and vncertaine waies and contrariwise the vision of the saluation of God is promised to such as dispose of their waies aright And to be carefull oâ— an orderly course of life is to keepe our soules and peace shall be vnto such But alas men haue corrupted their waies and their vnderstandings are darkened and they are strangers from the life of God neither will men cease from their rebellious waies The ciuillest men walke after the way of their owne hearts yea the most men hate those that are right in their waies and are like Dan that would bite the heeles of such as endeuour to walke in sinceritie Some hypocrites there are that will know the way of the Lord and aske of him the ordinance of iustice as if they would be carefull to please God but alas they were neuer washed from their old sinnes and they quickly returne with the dogge to their vomit and corrupt their waies being of purpose set on by the deuill to make a clamorous profession that so their fall might more dishonour the glorie of an exact and circumspect conuersation Alas what should I say There is wonderfull want of order in the very liues of Gods children Scarce the tithe of professors of sinceritie of the Gospell that haue gathered a catalogue of holy duties and obserued out of the word that frame and order of settled holy conuersation There are 10. helpes of order in holy life 1. knowledge 2. vprightnesse that is an vnfained resolution to shew respect to all Gods Commandements 3. constant diligence 4. watchfulnesse 5. contemplation or meditation 6. praier 7. reading the word daily 8. frequent hearing of the Gospell preached in the power of it 9. a tender conscience 10. societie and fellowship with gracious Christians in the Gospell There are many impediments of an orderly conuersation 1. Men are not reconciled to God and so not being in Christ they receiue not influence of grace from Christ to enable them to walke in an holy course 2. In others t is negligent mortification the staine of former sinnes being not washed away there remaines in them an ill disposition to sinne 3. Many are
day Then let men know they must giue account that dishonor their bodies and if these superstitious persons must reckon for it that punish their bodies without commandement from God where shall these beasts appeare that sinne against their bodies by gluttony and drunkennesse and lust and whoredome and crueltie and murther Oh the condemnation that abides these impenitent men that glory in their shame and minde only to fulfill the lusts of the flesh Thus of the dehortation Thus also of matters of faith Thus also of the second Chapter THE LOGICALL ANALYSIS OF the third CHAPTER HItherto the Apostle hath intreated of matters of faith now hee intreateth in these two Chapters of matters of life prescribing rules for conuersation These rules are either generall or particular The generall are from verse 1. to 18. The particular are from v. 18. of this Chapter to v. 2. of the fourth Chapter The generall rules concerne first the meditation of heauenly things v. 1. to 5. secondly the mortification of vice vers 5. to 10. thirdly the renouation of life v. 10. to 18. The exhortation to the care and studie of heauenly things is propounded v. 1. illustrated v. 2. confirmed by reasons v. 3.4 In the proposition of this exhortation to the studie of heauenly things two things are to be obserued 1. the dutie required seeke those things that are aboue 2. the reasons which are foure 1. Ye are risen with Christ. 2. These things are aboue 3. Christ is aboue 4 Christ is exalted there and sits at Gods right hand This exhortation is illustrated v. 2. First by repitition in these words set your affections on things which are aboue Secondly by the contrarie and not on things that are on earth The confirmation is set downe by two motiues the one from the condition of the faithfull in this world the other from their glorie in the end of the world In this world two things should incite them 1. Their distresse they are dead 2. Their hiding of the happinesse they haue their life is hid with Christ in God v. 3. In the end of the world they shall appeare in glory when Christ shall appeare v. 4. Thus of the meditation of heauenly things The mortification of euill followes and so he intreats first of the mortification of vices that concerne our selues most vers 5.6.7 Secondly of the mortification of iniuries v. 8.9 In the first there is both the matter to be mortified the reasons In the first there is two things 1. the proposition of mortification Mortifie therefore your members that are on earth 2. The catalogue of vices to be mortified which are either against the seuenth Commandement fornication vncleannesse inordinate affection or against the tenth Commandement euill concupiscence or against the first Commandement couetousnesse which is Idolatrie The reasons are taken first from the euill effect which is the wrath of God amplified by the persons on whom it falls the children of disobedience v. 6. Secondly from experience in which yee also walked when yee liued in them v. 7. Thus of the mortification of vices The mortification of iniuries followes where obserue 1. the exhortation it selfe 2. the reasons of it In the exhortation there is two things 1. The charge in generall put away all these things 2. The catalogue of iniuries to be put away are either the sinnes of the heart or the sinnes of the tongue the sinnes of the heart are anger wrath malice the sinnes of the tongue are cursed speaking filthy speaking lying The reasons are three First Ye haue put off the old man and his works v. 9. Secondly Ye are renewed which is explicated by shewing that this new birth is in generall the putting on of the new man in particular t is the renewing of the minde with knowledge and of the whole man with the image of Christ v. 10. Thirdly God is no accepter of persons without grace he will respect none and with it he will disregard none for with him there is neither Graecian nor Iew circumcision nor vncircumcision barbarian scythian bond free Christ is all in all things v. 11. Hitherto of the second thing needfull to holy life viz. the mortification of vices The third followes viz. the exercise of holy graces and duties from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse v. 12. to 16. or the meanes of holinesse v. 16. or the end of holinesse v. 17. For the first he giues in charge nine graces but first proposeth three motiues 1. the election of God as the elect of God 2. their sanctification holy 3. the loue of God to them and beloued The graces are of three sorts some of them haue their greatest praise in prosperitie viz. mercie kindnes meeknesse humblenes of minde some of them concerne the times of aduersitie principally viz. long-suffering and clemencie in forbearing and forgiuing v. 12.13 Some of these graces ought to raigne at all times these are three First Loue which is set out both by the dignitie of it aboue all put on loue and by the vse of it it is the bond of perfectnesse v. 14. Secondly Peace amplified by the author of God by the power of it let it rule and by the seat of it in your hearts to which he exhorts by two reasons 1. from their vocation to which ye are called 2. from their mutuall relation as members of one bodie v. 15. The third is thankfulnes or amiablenesse v. 15. Thus of the matter of holinesse The meanes followes which is the word The exhortation to the vse of the word 1. concerns the word in generall 2. the Psalmes in speciall For the first hee propounds three things 1. the author of it the word of Christ. 2. the manner of entertaining the word let it dwell in you plenteously in all wisdome 3. the end or vse it should be put to viz. to teach in what we know not and to admonish in what we doe not The second part concernes the Psalmes in particular where hee sets downe the sorts Psalmes Hymnes and spirituall songs and the right manner of singing of Psalmes singing with grace in your hearts to the Lord. Thus of the meanes of holinesse v. 16. The third thing is the end which is considered two waies First as the end of intention that wee ayme at and so hee exhorts to it in these words whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus 2. as the end of consummation that finisheth our works and so they must giue thanks to God euen the Father by him And thus of the rules of holy life that concerne all men as they are Christians Now follow particular rules fitted for particular callings and that in the familie In the familie there are three couples Wiues and Husbands Children and Parents Seruants and Masters and to these he giueth rules distinctly First The
in wisedome Lastly saluation is farre from the wicked because they seeke not Gods statutes the euidence of the hope of a better life is remooued from them so as speaking from their owne sence they auouch it that no man can be sure of eternall life to himselfe and if in the generall the prophane neglect of the word be thus sought out and iudged of God then surely those persons must needs be in great danger that neuer opened their dores to the word neuer taught their children and seruants scarce euer had a bible in their houses but especially such as shunne the word as a true rocke of offence Yea many of Gods Children may be iustly rebuked in this that they are so farre from shewing that the word hath dwelt plenteously in them that whereas for time and the plenty and power of the meanes they might haue beene teachers they haue need againe to be taught the very principles And they shew it in that they are so inexpert and vnskilfull in the word of righteousnesse The second generall vse is for information See the admirable largenesse of the word and the perfectnes aboue all other things vnder the sunne it is good for worship in the temple it is good for our affaires in the family it is of vse in prosperity and in aduersity it fits for the profit of all sorts of men at all times and in all places and so doth nothing else in the world The third generall vse is for instruction The meditation of the intertainement of the worde in all these words required should teach vs to open our Churches open our houses yea our hearts and all for the word And to this end to consecrate our selues to the study of the word in all the meanes both publike and priuate Ob. But if I should it will be in vaine I haue such an ill memory c. Ans. The beginning of the word is truth and men should find by experience the contrary to their feares if they in sincerity fought vnto God in the word and as for ill memory we must know that a good memory is the gift of God as well as a good heart and no man hath it naturally wicked men may haue large memories but not sanctified to containe holy things and therefore if men would seeke to God in vprightnesse of desire whatsoeuer they lost yet the iudgement or answer of God in the word preached or by reading or conference which resolueth their doubts pointeth at the meanes to redresse their corruptions c. should not be wholly forgotten The iudgements of his righteousnesse endure for euer that part of knowledge that particularly answers their desires or the experience of their want in themselues this shall be deeply imprinted in them by God so as the vertue thereof shall neuer be lost To conclude seeing the holy Ghost requires all carefull intertainement of the word we should do that vnto it that we would do for the entertaining of some great man into our houses 1. make cleane the roome of our hearts purge our hypocrisie malice c. 2. When the word is come in molest it not take heed of strange affections passions and lusts 3. Receiue it with ioy and expresse all the signes of ioy The last generall vse is for consolation vnto all such as loue the word They should incourage themselues and say with Dauid thy statutes shall bee my song so long as I continue in the house of my Pilgrimage Ob. But our inward desires and delights in the word are mixed with outward disgraces and scornes of men we are reproched slandered rebuked c. Ans. Hearken vnto me ye that know righteousnesse not ye that talke of it or heare them that teach it but yee that know indeed what sincerity meanes and ye of the people in whose hearts are my lawes as if God would wish them to looke vp and see the great reward of their well doing Ob. But they might say we are tanted and threatned and disgraced Ans. Feare not the reproach of men nor be afraid of their rebukes Ob. But we see that wicked scorners scape vnpunished and are in better credit doing ill then we doing well Ans. though God doe not by sudden iudgements destroy them all at once yet he promiseth that his curse shall secretly and insensibly eate them as the moth God doth daily iudge them though we see it not and for the faithfull their righteousnesse shall neuer be taken away by the reproaches of men but it will indure for euer c. Thus of the vses in generall From the particular consideration of each of the words diuerse speciall vses may be made Dwell First if the word must dwell with vs it should teach vs to practise what we are here exhorted get the word into our houses let it so dwell with vs that nothing sound more in a Christian house then the word that is to liue comfortably This is to liue in the shadow of the almighty in the very light of Gods countenance A house without the word is a very dungeon of darknesse to exercise our selues in the Law it will giue our hearts rest in the daies of euill The Fathers commandement and the mothers instruction would leade our children and seruants when they walke it would watch for them when they sleepe and when they wake it would talke with them it would be a lanterne and the very way of life to them It would keepe them from the strange Woman there would not be such filthinesse in many houses as now commonly appears to be What can better preserue Iacob from confusion or his face from being pale then if he might see his children the worke of Gods hand framed and fitted by the word in regeneration and the duties of new obedience this would make religious parents to sanctifie Gods name euen to sanctifie the holy one and with singular incouragement from the God of Israell Isa. 29.22.23 In you Secondly in that the People are made the subiect persons to bee exhorted heereunto it plainely confutes the opinion and practise of the Papists that either hide the word in a strange tongue or prohibite priuate men from the domesticall and daily vse of it But the Apostle doth not enuy it in the Lordâ— people that the word should dwell plenteously in them as well as in Cleargy men Plenteously 3. In that he requires the word should not onely dwell with vs but for measure be plenteously there it should teach vs in practise to endeuor it but for explication of this vse I consider of two questions to answer them Quest. 1. What must we doe that the word might be in vs plenteously and the knowledge of it abound Ans. Sixe things are to practised 1. We must walke at liberty freeing our heads from worldly cares lusts and delights 2. We must auoid euil company and say with Dauid
But my Parents require base things and such as cast a kinde of discredit vpon me in the world Answ Consider not the things required but Gods ordination besides God the Father required of Christ to beare the Crosse spitting in the face c. yet he willingly obeied Obiect But my Parents are disordered persons and foolish c. Answ Pray for them but despise them nor besides God knowes what is good for thee and therefore hath caused them to come out of the loines of such Parents and required subiection of thee Obiect They are not my naturall Parents but my step-father or step-mother Answ Yet they must be obeied so Ruth obeyed Naomi and Moses Iethro Exod. 18.19 Obiect They are not Parents at all but my kindred onely as my vncle aunt c. with whom I am left in trust Answ Thou must be ruled by them so was Hester by Mordechai Vse This condemnes the doctrine and practise of Papists that defend the vowes of solitarie and single life of children without consent of parents and it meets with the doctrine of the Pharisies that would dispense with childrens releeuing of their Parents so they would bestow it vpon them Mat. 15. 2 This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction Prou. 1.8 but especially such monsters as despise their Parents when they are old or mocke them or curse them or chase them or robbe them c. the cursed estate of such children is set down in these Scriptures Prou. 15.20 and 19.26 and 23.22 and 20.20 and 28.24 and 30.11.17 Thus of the dutie the reason followes There are many reasons why they should obey 1 Children haue their substance from them euen their life and their education their Parents then tooke care of them when they had no ragge to couer their nakednesse no morsell to put into their mouthes and what can children render equiualent heereunto 2 Christ himselfe was obedient to his Parents Luk. 2.51 3 This is the purity and vprightnesse of children and hereby they must be tried and tried whether their worke be pure Prou. 20.11 4 The consideration of Gods iudgements vpon wicked children should much moue such as were Cham Esau Absolon Abimelech c. 5 If thou obey not thy Parents thou maiest liue to bee requited by thy children 6 In the sixth of Ephes. 1.2.3.4 There are many reasons why children should obey First it is in the Lord that is their obedience is both commanded by God and it is for God and besides it is no further vrged then as may stand with faith and pietie to the Lord. Secondly this is right it is children iustice Thirdly this commandement that requires this is the first commandement with promise for this had a promise in the verie first promulgation of it in the Tables written by the finger of God whereas all the rest had their promises annexed afterwards by the ministrie of Moses Obiect But the second Commandement had promise in the first promulgation of the Law Answ Some answer the words of the second Commandement are a proposition not a promise but this answer satisfieth not Some say the promises mentioned in that commandement belong to the whole Law and not to that Commandement alone but I thinke the plainest answere is the fift Commandement is the first Commandement with promise viz in the second Table A fourth reason is children must obey for so it shall goe well with them they shall get good and contentment and Gods grace and blessing by so doing Fifthly they shall liue long on earth to enioy the blessing of God Obiect Wicked children liue long Answ Their life is a death and it is not well with them Esay 65.20 Obiect Gods children doe not liue long Answ For the most part they doe 2 I say if God performe not this promise absolutely in the letter yet he performes this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is heere mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so heere is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is heere rendered to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but we must so serue as wee please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that hee frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Familie duties in as much as they will not onely please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea heere he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccle. 12.1 Psal. 148.12 There is Scripture for babes and yong men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ierobohams yong and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psalm 144.12 A happy thing when the yong men see visions as well as old men dreame dreames Ioel 2. Then doth the Church flourish when the Sonne marrieth the mother Isai. 62.5 Vse 1 This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes. 6.4 2 Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare Sermons reade the Scriptures seeke the company of such as feare God or Sanctifie Gods Sabbaths 4 This
by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioice ouer them with ioy it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him but a great fauour that the King should take notice of the subiect by name but exceeding great comfort it is if the King loue some subiect with a speciall loue thus doth Christ to all his subiects which no King can do because his heart is finite Sixtly heere all subiects are sonnes Rom. 9.25.26 Seuenthly They are all kings Reuel 1.5.6 5.10 Rom. 5.17 Eightly heere if any two of the subiects do agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it Math 18.19.20 Lastly the properties of the kingdome shew the felicitie of the subiect for this kingdome First Is in power not in word 1. Cor. 4.20 Secondly Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world Ioh. 8.36 Thirdly It is without end Luk. 1.33 Heb. 12.28 Thus of the priuiledges The second thing is the properties of the subiects or the signes by which they may be knowne and they are sixe First They are a poore and penitent people Math. 5.3 3.2 Secondly They do gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell and esteeme the comforts thereof aboue all treasures Math. 13.44.45 hence called the Gospell of the kingdome Thirdly They are a patient people and do willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarilie one cannot more darken their euidence then by their vnruly passions vnbridled the king of Sion is meeke Math. 21.5 and so are the subiects Fourthly They may be easily knowne by their easie accesse to their King in their daily troubles you may see them betimes euery morning at the court gates Gal. 4 7. Psal. 5.2.3 where he giues his sonne he giues the spirit of his sonne into their hearts c. Fiftly They feare their king and his goodnesse they are more affected with feare vpon the sence of his mercy then vpon the sight of his iudgements Hos. 3.5 Sixtly They make conscience of the least commandements feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice They make conscience of drinkings aswell as drunkennesse of filthy speaking aswell as whoredome Math. 5.19 13.33 they are new creatures they haue not a new legge or an arme onely they labour to abound in grace and duties 2. Pet. 1.11 The vses follow First for instruction if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ be so excellent an estate and so happie and a king-like condition it should teach first all that are not yet conuerted to settle their hearts about this point and that they may get into the kingdome of God they must get an holy estimation of the happines of that estate a kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold heere God offers thee a kingdome Secondly pray daily and earnestly that Gods kingdome may come vpon thee Math. 6. Thirdly practise what thou praiest and by practise seeke the kingdome of God first Math. 6.33 and to this end obserue 4 rules 1 Remoue what might hinder that is by repentance cast off thy sinnes no vncleane thing must enter heere and it is plaine it is required Math. 3.2 Secondly waite vpon the preaching of the Gospell for it is the Gospell of the Kingdome and the keies of heauen onely take heede thou neither betray it by security nor choake it by care Math 13. Thirdly remember to seeke it with all zeale and earnestnesse for the kingdome of heauen suffers violence and the violent take it by force Math 11.12 Fourthly take heed thou giue not ouer when thou come neere to the kingdome of God Mark 12.34 for the children of the kingdome may be cast out 2 Take heed of despising poore Christians for God hath chosen them to make them heires of the kingdome they must not be accounted of according to their outward estate in the world 3 Those that haue attained this excellent estate must be exhorted to three things 1 By godly conuersation to walke worthy of the kingdome of God 1. Thess. 2.12 1. Pet. 2.9 Secondly to reioice in their King and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal. 145.10.11 149.2 Math. 11.10 for many Prophets and great Kings haue desired to see such daies and haue not seene them in that cleerenesse we now see them Thirdly willingly to suffer for righteousnesse 2. Thess. 1.5 Lastly Ministers should heere be informed and prouoked by all meanes possible in season and out of season to exhort perswade beseech men and turne themselues into all formes to preuaile for it is about a kingdome they labour Thus for instruction 2 It serues for reproofe First of such as can be so easily content either to want or loose the meanes the kingdome of God is taken from them Math. 21.43 Secondly of the waiwardnesse of caueling hearers that can neuer be set downe but are still obiecting against this word of doctrine or the estate of Christians these are condemned Math. 11.16 c. Thirdly it is a great error to rich men in speciall who are threatned with impossibilitie to enter into this Kingdome if they do not aboue all other men looke to themselues Math. 10.23.24 Fourthly of the discontentments of Gods seruants vnder crosses is there no king in Sion or is it no priuiledge that the first Dominion is come vnto them Micah 4 9. Fiftly it specially reprooues those wicked persons that professe by their workes they will not haue Christ to raign ouer them by his word Luk. 19.14.27 Zacha. 14.17 woe is vnto them and woe to such as shut vp the kingdome of God before men Math. 23.13 3 For comfort to all Gods seruants Did so great Kings and Prophets desire to see these things we see what is it to enioy such a Kingdome was it a great offer in Herod to offer halfe his kingdome what is it in God to giue a whole Kingdome better then any Kingdome on earth yea this comfort is the greater in that such christians whose grace is but like the graine of mustard seede may be possessed of this Kingdome Which haue beene to my consolation Doctr. The labours of Gods seruants are a great comfort vnto good men it is a comfort to see Gods worke prosper and besides ioy in the holy Ghost is wrought in their hearts by the power of the word preached Quest. What should be the reason why many that come constantly to heare Gods seruants yet get not consolation or not the comfort they desire Answ.
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
k Esay 9.6.7 l Ephes. 1 vlt. m Psal. 110.3 n Psal. 2. Math. 11.29 How the deuine nature can be in the humane How Christ was like vs how vnlike Distinctions of vnions o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Act. 20. Gifts naturall and supernaturall in Christ. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A twofold wisedome in Christ. A threefold created wisedome in Christ y Mat. 11.27 z Esay 11 a Luk 2. â—2 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the power of Christ. d Matth. 28. e Acts 17.30 Vses a Ioh. â— 16 b Ephes. 1.23 c Ephes. 4 10. d Mat. 11 2â— Rom. 15.14 e Ioh. 1.16 f Acts 6.8 g Rom. 14.17 h Hebr. 2. i Rom. 15.29 Christians are compleat both comparatiuely and positiuely k Ephes. 1.23 4.16 l Heb. â— 15. m Heb. 6.14 n 2. Tim. 3 16. o Ioh. 17.3 The compleatnes of the weake Christian. p Ezek 36. Ier. 42.39 The compleatnesse of strong Christians q Col. 1.16 r Col. 1.17 s Eph. 1.4 t Rom. 1.17 1. Cor. 5.21 u 2. Cor. 1.20 * 1. Cor. 1.5 x Eph 2. â—6 y Eph. 2.20 z 1. Ioh. 5.11 a 2. Cor. 5.17 b Rom. 8.9 c 2. Tim. 4.8 2. Thess. 3.5 2. Pet. 3.12 d Iâ—h 15 18.20 e 1. Ioh. 3.14 Eph. 4.16.17 f 1. Ioh. 1.6 Hebr. 9.14 1. Ioh. 3.6 g Iob 38. h Genes 3. i Esay 6. k Iob 38 7. l Dan. 4.10 m Psal. 104. n Dan. 7.10 Hosea 12.24 Math. 26.53 o Elohim p Math. 1. The benefits Angels haue by Christ. q Iob. 4. What the Angels do for the body of Christ. r Psal. 34. s Luk. 16. t Math. 24. u Math. 18.10 Ob. Sol. A twofold circumcision a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of circumcision in the flesh c Gal. 5.2 What circumcision signified The end of circumcision d Gal. 5.3 e Rom. 4.11 f Gen. 17.7 g Gen. 17.12.14 Why it was abolished i Rom. 15. Note 8 Reasons why there be such hard phrases and kindes of speech in Scripture k Math. 13. Esay 6. l Hebr. 2.3 m Dan. 12.8 What circumcision without hands is n Heb. 2.1 o Psal. 2.3 2. King 9.11 Ier. 29.26 The time of circumcision without hands o Luk 14.17 p Ioel. 2 12. q 2. Cor. 6.2 r 2. Cor. 6.2 s Matth. 3.10 t Esay 55.1.6 u Ioh. 15.2 * Rom. 1. 11.8.9.10 Esay 6. Math. 13.13 x Psal. 9. The defects of the carnall Isralite The practises of the flesh Courses for taming the flesh Esay 40. 1. Pet. 1.2.4 1. Cor. 1. Eccles. 2. Pet. 2.9.10 Eccles. 11.9 Rom. 8 3. Similes Vses How sinne must be put off 4. Things in mortification What the flesh doth in the godly When sinne is put off Sinne is put off fiue waies A twofold circumcision of Christ. Why Christ was circumcised * Ier. 4.4 x Ier. 6.10 7.51 y Exod. 6. The sinnes in the heart to be circumcised Sinnes in the eares to be circumcised Sinnes in the tongue to be circumcised a Ioh 19. b Matth. 12.39.40 c Esay 53.9 d Psal. 5. Of the buriall of sinne Their priuiledges that haue attained to the buriall of sinne How our spirituall buriall depends vpon Christ. Uses The state of such as neglect mortification Dissimilitude in two things Note this rule Similitudes How many waies Christ ruseth men vp A fourefold resurrection The resurrection of graces A resurrection of 13. graces in a childe of God g 1. Pet. 4.14 h 2. Tim. 1.7 i Zach. 12.12 k Ephes. 1.18 The resurrection of duties in a childe of God of diuers sorts in which he differs from the wicked l Reuel 12.1 m Esay 56. n Cor. 1.12 11.3 * Psal. 1 19.31 o Math. 5.6 p Rom. 1.16 q Psal. 1.2 Luk 8.15 r Gal. 4.6 s Esay 56. t Rom. 2.26 u Act. 24.16 * Psal. 14.1 x Ier. 6.10 y Ioh. 15.19 z Ier. 5.2 a Reuel 3. b Esay 25.8 c Ephes. 2.12 d 2. Thes. 3.2 e Ephes. 4.17 f Psal. 14.4 Vse For terror For comfort to afflicted consciences The ends of baptisme Three waies baptisme respecteth mortification and viuification The benefits signified in baptisme g Math. 3.8 1. Pet. 3.21 h 1. Cor. 15. i Math. 28. k Gal. 3.27 l 1. Cor. 12.13 m Act. 2.38.39 n Math. 3.38 o Cant. 2.41 p Mar. 16.16 q 1. Pet. 3.21 What faith doth in baptisme The vse of faith about sanctification r Heb. 11.6 s Gal. 5.20 t Ephes. â— 16 u Ioh. 12.46 * Act. 15.9 x 1. Ioh. 5.4 y Rom 5.2 z Gal. 6. a 2. Tim. 3.15 b Mat. 21.22 How we may come to belâ—eue the effects of baptisme Vses 3 Rules if we would reason for Gods power to the effect * In what things wee may beare our selues vpon Gods power c Phil. 4.13 Esay 41.10 d Esay 27.7 e Iob 36.22 Esay 27.11 Zach. 13.9 f Psal. 71.20 Esay 43. g Iob 12 16. Esay 54.16.17 h Exâ—d 15.6.7 Esay 42.13 41.15 i 1. Cor. 10.12 2. Cor. 12.9 Esay 27.1 k Ezech. 36.28 Esay 26 12. l Esay 40.29 vlt. c. Esay 57.15 m 2. Tim 4.18 n Phil 1.6 â—â—de 24. 1. Pet 1.5 1. Sam. 2.9 o Psal. 8.9.7.8 p Gal. 2.8 Col. 1. vlt. q Esay 44.26 r Esay 55.11 s Rom. 1.16 1. Cor. 1.18 t 2. Cor. 10.4 Vses u Psal. 111.2 * Psal. 68.28.33.45 x Heb. 11.35 y 1. Cor 2.5 z 1. Cor 15.16.20 a Act. 13.33 b Rom. 4 vlt. c 1. Pet. 3.21 d 1. Cor. 15.14 1. Pet 1.3.4 The swarmes of sinnes in vnregenerate men A fourefold death a Esay 26.19 Death to sin for sinne and in sinne What spiritual death in sin is b Rom 8.7 c 1. Cor. 2.9.14 d Reuel 3.2 Why originall sinne is called flesh What original sinne is 3 Things in originall sin Our miserie in respect of originall sin Vses e Heb. 12 1. f Gal. 5. g 1 Pet. 4.6 h 1. Pet. 4.1 We are three waies quickned i Eph. 4.17 k 1. Cor. 4.16 l Isai. 41. m Heb. 7.16 n Ioh. 6. * The author meanes necessitie titles and priuiledges of spirituall quickning o Esay 6. p Rom. 1.6 q Luk. 6. r Math. 19. s Tit. 3.7 11 Prerogatiues t Iob. 1.13 u Esay 53. * Esay 43.4 Rom 1.7 x Gal. 1.4 y Ephes. 1.3 Esay 61.10 z Heb. 12.22 a Ezech. 39. vlt b 2. Cor. 3. â—â— c 2 Cor. 3.18 d Rom. â— 3 e Gal. 4.6 f Râ—m 8.26 Hos. 12.5.6 h Ezech. 36.27 i 2. Cor. 1.22 Ephes. 1.14.15 k 1 Pet. 1.3 4. Signes of the new birth g Gal. 5.22 l Act. 2.41 m Eze. 20.43 n Esay 4.4 o Esay 61.2.3 p Math. 13. q Iob. 23. r Esay 60.8 s Math. 11. t â— Cor.
beare the image of his true humane nature and his very body is present sacramentallie he is present by the imputation of righteousnesse and by mysticall vnion The right hand of God hath diuerse signification in scripture sometimes it signifieth the power and help of God Sometimes the place of eternall rest in heauen Sometimes it notes the maiesty and authority and soueraignty of God To sit signifieth to abide or dwell and to gouerne Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels Secondly full power of gouernment Thirdly an equality in maiesty and soueraignty euen with God the father in his person Ob. But Stephen saith he saw him standing at Gods right hand Sol. Diuerse gestures for our capacity are attributed for diuerse ends First he stands to shew his watchfull eagernes and readinesse to take notice of wrongs to his members to come to their succors Secondly He sits to note maiesty and soueraignty Ob. But to sit at Gods right hand seems to import the reall communication of diuine attributes to the humane nature so as in his very body he is euery where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places The vse of Christs sitting at Gods right hand follow And first it may be a notable terror to wicked men if they doe but consider that he whom they daily pierce by their sinnes and dispise by contemning his ordinances by which he would rule them is exalted to such glory that he hath all power to subdue his enemies vnder his feet but sure it is if they will not now feare and repent the time shall come when all they that said this man shall not rule ouer vs shall see him sitting at the right hand of the power of God and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell but striue to breake his yoake and cast his cords from them Secondly it may serue for singular comfort to all God seruants For from his session at Gods right hand flow vnto them many singular blessings as the places of Scripture quoted in the margent will shew First the casting out of all accusations of sathan Secondly the filling of the Church with all needfull fulnesse of grace and blessings Thirdly the seruice of Angells ministring to the heires of saluation Fourthly speed in all suits Fiftly the prouiding of a place for vs Sixtly Intercession Seuenthly power to subdue our enemies As the consideration of the seuerall places of scipture alleadged will manifestly shew Yea his exaltation may be our comfort because in a sort we sit together with him not only because this honor is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honor to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ Finally in the second comming of Christ this glory shall be more fully and openly communicated when all the faithull shall be set on his right hand to heare that most gratious sentence Come ye blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to mind a spirituall worship seeing he hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that he that shall come will come in his due time and will not tarry and then he will make all his enemies to be his foot stoolâ— Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stir vs vp to mind heauenly things And surely if we doe seriouslie waigh it it should continuallie draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to look vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition Vers. 2. Set your affections on things which are aboue and not on things which are on the earth The exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition secondly by the contrary The repetition is in these words Set your affections on things which are aboue The contrary from which he doth dehort is in these words and not on things which are on earth Repetitions in scripture are not without their vse For thereby the holy ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby inforceth both the necessity and the excellency of the matter so repeated And surely all three may be applied to this repetition For the contemplation and desire after heauenly things is a most gratious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification Sometimes it is rendered to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to be wise about a thing and certainly a Christian should be wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may be gotten of this true treasure and by serpentine discretion in the manner and circumstances of weldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery duty or exercise euery grace Sometimes it signifieth to sauour of a thing and
it is true that all the cariage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendered Set your affections and so it manifestly teacheth vs that wee must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmenesse of the most and of the dangerous losse of first loue in the better sort For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things thou mayst be assured of three things 1 That God will accept thy will for the deed He will beare with many wants and weakenesses where he sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2 That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3 That to that thou hast more is and shall be giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued 1 That a man cannot both at once seeke and affect earth and heauen for they are here disioyned and opposed a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to be vnderstood if the world be sought in the first place and with cheefe affection and care 2 Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to be much employed about profits and recreations but a man shall loue them too much Not that it is simply vnlawfull to vse the world but that we should be very iealous of our selues to watch our owne hearts that our affections be not set on the world 3 To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ. Thus in generall The things on earth The things on earth here meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions mans inuentions which the Apostle hath before taxed may well be called things on earth 1 Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2 Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3 Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to be more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things The first may be taken from the condition of man on earth For we are heere but pilgrims and strangers and therefore being but in a strange place to what purpose should we trouble our selues with more then what will serue our present need and the rather knowing that when we come into our own country these things will serue vs for no vse Besides our present lot lieth not in those things but the Kingdome of God and righteousnesse is our portion euen in this life all other things are but cast vppon vs as additaments The second may be taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2 They cannot fence a man against any of the trials of God when the houre of tentation comes 3 they cannot all of them redeeme on soule The third reason may be taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper 2 They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes 3 To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4 The amity of the world as the Apostle sayth is the enmity of God and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fills the world with corruptions and sinnes Sixtly these earthly things thus sinisterly affected may one day witnesse against vs Seuenthly many a man is damned and gone to hell for minding earthly things The fourth reason may be taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them now why should we turmoile our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may be for his glory and our good The fifth reason may be taken from the basenes of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought chiefly to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion between the gaines of the world and the losse of one soule it is no profit to winne the whole world and lose a mans own soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore he humbled himselfe and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may be taken from the example of the Lords worthies who in all ages haue beene tried with all kinde of trials and wandered vp and downe in sheepeskinnes and goatskinnes being destitute afflicted and tormented wandering vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place