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
to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way for thereout commeth life 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer obey the checkes of our conscience and be contented to eate the bread of affliction beare the words of rebuke and admonition for he that refuseth correction will certainely goe out of the way of life Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth and then that hee would stay our steps in his pathes that our feete doe not slide and to this end that he would remoue out of our way all impediments and euery lying way and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures and bend our hearts to his holy feare but especially euery morning we should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that he would see to and defend the thing of the day in his day by the vertue of Christs intercession and his words which are neare vnto God day and night Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation 2 Our liues would be full of Ioy and chearfulnesse yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs 4 Yea hee would keepe his Couenant and Mercy with vs 5 Wee should be protected against all hurtfull troubles being eyther preserued from them or in them if wee walke in the day we shall not stumble yea though we went through fire and water yet Gods holy presence and strong arme would be with vs yea wee might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgements when the hypocrites of the world would be afraid 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and wee shall rest in the beds of eternall ease whatsoeuer betides vs wee shall not lye downe in sorrow 7 Thus to liue is to rule with God and to be faithfull with his Saints 8 Thus shall wee scape the vigor of the Law and the flames of Hell Lastly if we continue faithfull to the death there is laid vp for vs a crowne of life Thus of walking or holy conuersation in the generall now in particular that wee might walke in an holy eminencie three things as is before noted are here vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs as we desire more to abound in good fruits so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reproues the dangerous and sinfull abuse of Gods mercies in the common people that vse to pleade their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when he hath greatest taste of Gods mercies 2 The Papists would finde merit of workes in this Verse both because holinesse of life is so much vrged as also because here is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture and secondly it cannot be founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first we are not our owne men we are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants Secondly all our sufficiencie to doe any good is of God not from our selues Thirdly God gaines nothing by vs If thou be righteous what giuest thou to him or what receiueth he at thy hands Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternitie there then afterwards if God create another eternitie they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of heauen and our workes on earth Sixtly it is worthy to be obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Ezod 20. Command 2. Seauenthly we are so farre from meriting that wee are taught to pray God to giue vs our daily bread we haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimonie of these Scriptures Dan. 9 9. Rom. 4.5 and 11.9 1 Cor. 4.4 Phil. 3.8.9 Secondly this place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the words worthy of the Lord cannot be applyed to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vpon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Mat. 3. to bring forth fruits worthy
heires of the Kingdome They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that we despise not this riches of the bountifulnesse of God when in the Gospell it is offered vnto vs though wee may goe on with the hardnesse of our not repenting hearts yet if by speedy repentance wee preuent not our ruine we shall heape vp wrath against the day of wrath euen the day of the declaration of the iust vengeance of God vpon such obstinate and secure sinners 3. Let not worldly rich men glory in their riches but rather vse their outward riches as helpes to further them vnto this true treasure else their riches shall not shelter them in the day of Gods wrath against the woes denounced against them Lastly would any man know some sure way how to thriue with great successe in these spirituall riches let him then amongst other things especially remember to pray hard for the Lord is rich to all them that call vpon him Thirdly CHRIST is in the faithfull hee liues in them hee dwels in them but that this doctrine may be more fully vnderstood I propound fiue things 1. How Christ is conceiued into the soule of the faithfull 2. By what effects he discouereth himselfe to be there 3. What they get by his comming 4. What intertainement they ought to giue him 5. Who haue not Christ in them For the first there is this order First God secretly giues Christ to the beleeuer and the beleeuer to Christ then Christ begins to manifest himselfe riding in the Chariot of the word The word that before was a dead letter receiueth life by the presence of Christ and that both in the Law and the Gospell The law being made aliue attacheth the particular sinner and playeth vpon him the part of a Sergeant accuser Iaylor or Iudge And the sinner putting in baile the Law brings him to Christ and will not let him goe to another then the Gospell gets aliue and crucifies Christ before his eyes and propounds varietie of sweet promises The sinner being beaten and wounded almost to death before hee would yeeld to the arrest of the Law seeing now whither he is brought laments with vnspeakeable groanes his owne sinnes and the horrible torments hee sees the Sonne of God put to for his sake and at the same time the spirit of the Sonne working faith a wide dore is opened Christ enters in with vnvaluable ioyes wrought in the heart of the sinner Now if you aske by what effects Christ discouers himselfe to be there I answere there is a light when Christ comes in that giues the knowledge of the glory of God in the face of Christ And being rauished they behold as in a mirrour the glory of God and are transformed into the same Image the spirit of God making them suddenly new Creatures 2. The conuert now findes a sauour of the things of the spirit and his heart is bowed to be subiect to the law of God 3. Hee is baptized with the fire of zeale and holy affections and desires 4. There appeares a battell and combat in the soule and much Iusting on eyther side the spirit resisting with teares and strong cries 5. In this combat Christ vndertaking the battell sends out by his ordinances his arrests and apprehends one by one euery imagination that rebelliously puts it selfe forward in the opposition and exalts it selfe and will not leaue till it be brought in subiection so as the obedience of Christ may haue the vpper hand 6. The spirit of the Sonne discouers himselfe as a spirit of supplications by which the tender infant beginnes to learne with holy desires and secret incouragements to speake in Gods language and by prayer to make knowne his griefes and wants in the best manner vttering his affiance in God as a Father 7. The loue of God and of Christ and of Gods Word and Gods people is shed abroad in his heart and it now constraineth him to holy duties 8. The body growes dead in respect of sinne and the spirit is life for righteousnesse sake resolution more and more increasing both for reformation of sinne and new obedience 9. Hee findes himselfe proclaimed free the prison doore set open his fetters knocked off his wounds made by the law healing apace his debts paid and himselfe in a new world inioying a true lubile 10. Hee liues thence-forward by the faith of the Sonne of God for Saluation for Iustificaâ—ion and for preseruation 11. The heauenly dewes of spirituall ioyes often water and refresh his heart in the vse of the meanes with delightfull peace and tranquilitie in his heart and conscience Lastly in a holy couenanting with God his daily purposes and desires are to cleaue vnto God deuoting and consecrating himselfe and his vowed sacrifices vnto God in the mediation of Christ. Thirdly the benefits he hath by the inhabitation of CHRIST are such as these 1. GOD is in Christ reconciling him not imputing his sinnes 2. Christ is made vnto him Wisedome Sanctification Righteousnesse and Redemption 3. All the promises of Christ are to him Yea and Amen hauing the earnest giuen in the spirit and the same sealed by the same spirit 4. Hee is not destitute of any heauenly gifts but hath the seeds and beginnings of all sauing graces 5. The grace of Christ shall be sufficient against all temptations by the power of Christ that dwels in him and as his outward afflictions doe abound so shall the consolations of Christ abound also 6. Paul is his and Apollo is his yea all things are his as he is Christs hath his interest in all the means of saluation 7. God hath giuen him Christ how shall hee not with him giue him all other things also Finally eternall life is the gift of God in and with Iesus Christ For the fourth if you aske what you must doe when you finde Christ in your hearts I answere if you liue in the spirit walke in the spirit let olde things passe and all things be new for if you be in Christ Iesus you must be new Creatures the olde conuersation in times past will not now serue turne but the olde man with his deceiueable Iusts must be cast off Now thou must learne also to liue by faith and not by sence and carnall hopes as thou hast done For CHRIST keepes his residence in our hearts by faith for in that wee henceforth liue in the flesh wee must resolue to liue by the faith of the Sonne of God that liueth in vs being assured that in him are all the treasures of holinesse and happinesse And to this end thou must pray constantly to God that thou mayst be able to discerne the length bredth depth height of this loue and louing
neglect of fellowship in the Gospell in many places and all those euill fruits that arise from the want of the exercise of this grace such as are suspitions blind censures c. And thus of loue Verse 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be thankefull In this Verse he exhorts vnto the two last vertues Peace and thankefulnesse In the exhortation to peace there is the duety and the reason The duety in these words let the peace of God rule in your hearts where I consider the nature of the vertue peace the author of it God the power of it let it rule the seat or subiect of it in your hearts the reason of it is double first from their vocation to the which ye are called Secondly from their mutuall relation as members of one body Peace Peace is threefold internall externall and eternall Internall peace is the tranquillity of the mind and conscience in God satisfied in the sence of his goodnesse Externall peace is the quiet and concord in our outward estate and carriage Eternall is the blessed rest of the Saints in heauen the last is not heere meant Of God Peace is said to bee of God in diuers respects 1. Because our peace should be such as may stand with the glory of God so wee should seeke the truth and peace 2. It may be said to be of God because he commandeth it 3. Because he giueth it he is the author of it hence peace is saide to be a fruit of the spirit and God is said to be the God of peace In this last sence I thinke it is meant heere Let it rule The originall word is a terme borrowed from running at race and it imports Let peace be the Iudge let it sit and ouer-see and moderate all the affections of the heart seeing we are in a continuall strife whereas our affections would carry vs to contentions discords brawlings grudges and diuisions c. Let the victory be in the power of peace Let peace giue the applause and finally determine the matter Thus of the explication of the sence of the words Now all these words may be first vnderstood of internall peace with God and then God may bee said to be the author of it in diuers respects 1 It may be said to be of God because he sent his sonne to merit it Hence Christ is said to be our peace Prince of peace Lord of peace Secondly because he sends his messengers to proclaime it and inuite men to it Thirdly because he sends his spirit to worke it Now this peace of God is said to rule 1. When it ouerswayes doubts and tentations establishing the heart in the confidence of the assurance of Gods loue in Christ which is when a man can say as the Apostle did I am perswaded neither principalities nor powers neither heights nor depths things present nor things to come shall euer be able to separate vs from the loue of God which is in Christ Iesus Catharinus a very Papist could gather certainty out of this place 2. When in our carriage we continually feare to offend God or doe any thing that might disturbe the peace of our consciences 3. When in aduersity we can deny our selues and rather choose to suffer affliction then forgoe the peace of Christ in our hearts Now when the holy Ghost ads in your harts it implies that true peace with God will encounter both presumption and hypocrisie and diffidence Presumption for it will rule in our hearts it will not abide hardnesse of hear◠and the spirituall slumber It will not rest till there bee affections of godlinesse as well as common profession of it Hypocrisie for it notes that it will not 〈◊〉 onely by keeping iustice in a mans life but it will rule within a mans thoughts and affections Diffidence and so these words excellently encounter a feare in weake Christians Oh I shall loose my peace and that rest I haue now this is answered heere thy peace is in thine heart and therefore who can take it from thee it is not like thy money and credit c. for these may be taken away But peace can no man nor Deuill take away without thine owne consent it is in a Chest where no hands can come but Gods and thine owne The vse of this may serue for reproofe of that lamentable security that is in most men about their inward peace with God not onely that most men wretchedly procrastinate through the hardnesse of their hearts refuse peace in the season when God offers peace and beseecheth them to be reconciled but also for that the most men conforme themselues in this presumption that they are in Gods fauor when indeed they are not It was the fault of some Prophets and is too common a fault of many ministers to cry peace peace when there is no peace by reason of the sinnes men liue in without repentance The holy ghost in many places complaines that such is the state of the most men that they haue not knowne the waies of peace And the day of Iudgement shall finde many that cry peace and safety while they are ready suddenly to perish Iehu could say what peace so long as the whoredomes and witchcrafts of their mother Iesabell remaine So may not wee say what peace can there be vnto men though the world struggle and gainesay so long as lippe-seruice swearing prophanation of the Sabbath bloud drunkennesse whoredome contempt of the word c. do so much abound without amendment Secondly hence wee may learne by all meanes to seeke the peace of God into our hearts And to this end we must be Gods people and get an humble and contrite heart and soundly labour our iustification by faith wee must be good and true in our hearts and worke righteousnesse and study the Scriptures waiting vpon the word preached Thirdly it may serue for comfort to all Gods seruants that seeke true peace the Lord would haue them to haue peace and to haue plenty of it that it may rule in them Oh but I haue many and great afflictions in the world Solu What though in Christ thou maist haue peace Oh but I cannot see which way I should haue any peace Sol. He will create peace Oh but the Diuell is very violent in tempting Sol. The God of peace will tread the Deuill downe shortly Oh but the peace we haue neither is nor heere will be perfect Sol. Peace shall come Oh but I am afraide least my peace with God breake and so hould not Sol. The mountaines may fall but Gods couenant of peace shall not fall Thus of internall peace externall peace followes And it is eyther domesticall or Ecclesiasticall or polliticall Peace should rule our houses and shew it selfe by
might be grounded and stablished 147 What a free spirit is 147 Why many after so long profession are so vnsetled 147.148 Concerning Hope 1. what Hope is not true Hope 2. what persons haue no Hope 3. what are the effects and properties of true Hope 149 How the Gospell is preached to euery creature 151 Why godly men are so chearefull in affliction 153 How Paul was said to fulfill the rest of the affliction of Christ. 154 How our afflictions are the afflictions of Christ. 155 Twelue Arguments against the Crosse. 157 How we may know wee are of Gods houshold 158 What good men get by their Ministers 159 How many wayes the Gospell is hidden 161. and how reuealed 165 What a ciuill honest man wants 165.166 What we must doe to preserue affection to the word 167 The Gospell is a glorious Mysterie 168 Nine Vses of the Doctrine of the calling of the Gentiles ibid. How Christ is conceiued in the soule of the faithfull 170.171.172 How we may know that Christ is in our hearts 170.171.172 The Benefits that come by the inhabitation of Christ. 170.171.172 What entertainment we ought to giue him 170.171.172 Who haue not Christ in them 170.171.172 The honour dutie and reproofe of Ministers 173 Reasons to perswade vs to suffer admonition 174 How wee are perfect in this life 176 The chiefest Typographicall Errours ERRATA IN the Epistle to the Reader line 6. for counsell reade consent l. 21. for Dedicatory r. Dedication p. 3. l. 41. for Iothanan Iebar r. Iochanan Iehan p. 10. l. 4. for order r. ardor ibid l. 28. for all r. at p. 25. l. 13. for definitions r. definitiues p. 35. l. 47. as loue for all loue p. 41. l. 47. holy life for holy loue ibid. l. 49. loue for Lord. p. 51. l. 27. straying for strange p. 60. l. 23. salutiferans for salutiferous p. 62. l. 48. guilefull for gaulefull p. 63. l. 1. modest and for modest and. l. 6. this for his p. 69. sent forth for send forth p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 13. any for and. p. 92. l. 53 our for one p. 113. l. 13. of God for sonne of God l. 20. and the very bottome for out of the very bosome p. 114. l. 46. decree for decreed p. 122. l. 49. seruice for Sauiour p. 129. l. 27. repayes for repayres p. 140. l. 39. it is not for is it not AN EXPOSITION VPON THE WHOLE Epistle to the COLOSSIANS COLOS. 1.1.2 Verse 1. Paul an Apostle of IESVS CHRIST by the will of God and Timotheus a Brother 2. To them which are at Colosse Saints and faithfull Brethren in CHRIST Grace be with you and peace from God our Father and the Lord IESVS CHRIST TWO things are worthy our consideration in this EPISTLE the Author and the Matter the Author was PAVL concerning whom memorable things are recorded hee was an Hebrew of the Hebrewes of the Tribe of Beniamin a Pharise the Sonne of a Pharise borne in Tharsus of Cilicia circumcised the eight day brought vp in the knowledge of the Law and Pharisaicall institutions by Gamaliel a great Doctor among the Iewes acquainted also with the Languages of forraine Nations as his quoting of the authorities of Greeke Poets shewes and in his youth for the righteousnesse externall which was after the Law he was vnrebukeablâ— and full of zeale but withall a violent and blasphemous persecuter His Calling was exceeding glorious his Office vnto which he was called was great and honourable viz. to be the Legate of CHRIST the Doctor of the Gentiles the Minister of God of Christ of the Spirit of the new Testament of the Gospell of reconciliation and of righteousnesse Hee was famous for his labour in the Word by which hee caused the Gospell to runne from Hierusalem to Illiricum with admirable swiftnesse as also for his faithfulnesse of minde for his pure conscience for his affection to the faithfull for his humanitie and curtesie for his continencie for his humilitie for his care for the Churches for his honest conuersation innocencie and constancie hee was of nature earnest acute and heroicall Adde vnto these the praises of his sufferings what reproach what stripes what imprisonments what beating with rods and such like wrongs did he endure fiue times of the Iewes receiued hee fortie stripes saue one once was he stoned thrice hee suffered shipwracke night and day was hee in the deepe Sea in iourneying often in perils of waters of robbers of his owne Nation of the Gentiles in the Citie in the Wildernes in the Sea and among false brethren how hee was daily pressed with wearinesse painefulnesse watchings hunger thirst fastings cold and nakednesse besides the incombrances and cares for the businesse of the Churches Finally we may consider the testimony giuen to his doctrine to proue it to be without all mixture of error And this Testimony stands of foure branches 1. His immediate calling 2. His immediate instruction and information 3. The visible donation of the holy Ghost which was not onely giuen to himselfe but he also conferred it by imposition of hands to others 4. His working of Miracles for so he saith of himselfe The signes of an Apostle were wrought among you with all patience with wonders and great workes hee raised a man from the dead Neyther could the miracles wrought by him be small when Handkerchiefes were brought from his body to the sicke and their diseases departed from them yea Diuels went out of them Lastly this noble Iew more famous among the Apostles then euer the great Saul was among the Prophets was beheaded by the Emperour Nero the 29. of Iune in the 70. yeere of the Lord. And all this should cause vs with all reuerence both to teach and learne the Celestiall doctrine deliuered in writing to the Churches by him Thus of the Author the Mâ—tter followeth I meane not to search after the defâ—ants and conceits that some obserue concerning the workes of this Worthy as that he should write ten Epistles to the Churches to answere the number of ten Commandement and foure Epistles to particular persons to expresse his agreement with the foure Euangelists onely this in generall for his hearers or Auditorie hee had the Romanes the greatest in the earth for power the Grecians the most famous for wit and learning and the Iewes or Hebrewes of greatest note for diuine vnderstanding of the Law of God But to leaue this I come to the Matter of the Epistle and obserue three things 1 To whom he writeth 2 Vpon what occasion 3 The Treatise it selfe For the first Colosse was a Citie in Phrigia in Asia the lesse neere to Laodicea and Hierapolis The Church in this Citie was not first gathered by Paul but as some thinke by Epaphras whom they take to haue been one of the seauenty Disciples and an Euangelist Some say they were first conuerted by Archippus
before and after meate I answere there is and alledge these three vndeniable and plaine places of Scripture 2 Tim. 4.3.4 Iohn 6.23 Rom. 14.6 Thirdly for the manner of Thankesgiuing it may be found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips For here foure things may be obserued First it must be a dead Calfe to note that all Thankesgiuing must proceed from humble and mortified mindes and therefore the Pharises thankes did not a whit iustifie them Secondly it must be a sacrificed Calfe Now in the Sacrifice three things were required an Altar Fire and to lay the hand vpon the head of the Beast An Altar for not onely our prayers must be made in the name of Christ but our prayses also must be tendered to God in his mediation or they will neuer be accepted no more then a Calfe not laid on the Altar neyther is it enough to lay the Calfe on the Altar but Fire must be put to it to note that the bare throwing out of words of thankefulnesse though in the name of Christ will not serue vnlesse wee doe also get some feeling ardencie and zeale to burne the Sacrifice Thirdly we must lay our hands on the head of the calfe that is in all humilitie wee must confesse our vnworthinesse of all the blessings or graces wee giue thankes for Againe in that they offer a Calfe it signifieth that wee should not offer our thankefulnesse to God of that that costs vs nothing wee should desire to expresse our prayse by doing some thing to further Gods worship or relieue the necessities of others If GOD blâ—sâ—e vs at home wee should carry a Calfe to the Temple Lastly we must not sacrifice to a strange God when we giue thankes and that men doe when they sacrifice to their nets as the Prophet speaketh that is when men attribute the glory and prayse of God to the meanes or second causes Thus of thankfulnesse in the generall But that which is here entended is that wee should giue thankes for others as well as for our selues which is not a curtesie but a dutie This dutie of praising God for others growes exceeding commendable if wee can exercise it in these particulars First if wee can giue thankes for those blessings vpon others which the world accounts shamefull to enioy as Zeale for Gods glory religious Sinceritie and Vprightnesse of heart the Crosse for Christ his sake and such like Secondly if wee can first giue thankes that is be more apt to prayse God for the vertues of others then be forwards to taxe their faults and frailties Thirdly if we can doe it for all sorts of men euen our enemies Fourthly if wee can be thankefull for the true ioy wee haue had in other mens prosperities To conclude this point if wee would haue others to giue thankes for vs we should labour to be such as for whom thankes may be giuen And thus of what they doe Now to whom To God These words hauing beene vsed in the very Verse before teach vs two things First that it is no cloying to a sanctified minde to be much and often yea vpon euery occasion in the honourable mention and lauding of God ascribing in euery thing glory to God so in heauen they shall neuer be weary of Gods prayses no not vnto all eternitie And certaine it is that the more men grow in sanctification the more easie and apt are their hearts to entertaine all occasions of communion with God without wearinesse or deadnesse Secondly to God shuts out the prayses of themselues or of men It is fit our reioycing and prayse should be directed thither from whence the blessing came The Father These words are considered in the former Verse Thus much of his Thankesgiuing Praying for you First in generall from the ioyning together of these two duties two things may be obserued first that a childe of God neuer giues thankes but hee hath cause to pray for if it be for temporall things hee must pray both for their sanctified vse that they become not occasions of sinne and for their preseruation according to Gods will if it be for spirituall things he hath reason to pray for increase strength and preseruation against falling and such like Secondly on the other side I say also that a childe of God doth neuer pray but hee may finde reasons to giue thankes wee may finde mercies in any miserie yea it is a singular mercy to haue a hart to pray and to haue so many large promises made to them that call vpon God in their distresse But the maine particular Doctrine is that we ought not onely to pray for our selues but for others And the Apostle 1 Tim. 2.1 seemes to make foure sorts of prayers for others Deprecations Requests Intercessions and Giuing of Thankes Deprecations are Prayers for helpe against hurtfull things Requests are Prayers for profitable things the word rendered Intercessions is by some taken to signifie complaints vnto God against such as wrong them for whom wee pray or else it is a more set or serious imploring of Gods ayde with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to be obserued in Prayer for others in the Ephesians hee requires that they pray 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwayes To pray alwayes is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neyther was it the dutie of Paul onely to pray alwayes that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neyther will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs make as much conscience to pray daily as wee haue sence of daily wants Secondly wee are commanded to pray continually now what sence can be probably giuen of these words if that
of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words To this end wee should vse wisedome and truth and meeknesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and Meekenesse to auoid passion for anger is a great darkener Wee should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worship doth here first declare their prayses and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust prayses especially when wee are to speake of their faults for that will shew that wee are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is eyther in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children be not in vs we haue not faith nor the Spirit of God for Loue is the fruit of the Spirit nor the Seale of our Election nor a pure heart or good conscience nor strength to hold out against errours And for tryall first of our loue to God Wee must know that hee loues not God that will not come to Christ for life that keepes not his Commandements that is ashamed of the crosse and profession of Christ that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word that is not inflamed and inwardly constrayned to an ardent desire of holy duties in that place God hath set him in that serues the lust or loue of his profit sports and carnall delights And for tryall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the direction and motions of Gods Spirit secondly that doth or worketh euill to his neighbour thirdly that wilfully will offend his brother in a thing indifferent fourthly that will not pray for his neighbour fiftly that is not prone to shew mercy Quest. But how must I loue my Neighbour Ans. As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then we thirdly wee must loue them for their profit and good not for our owne and lastly we must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee prayed for them which hee both generally affirmes and specially declares The generall Affirmation is in these words For this cause wee also since the day wee heard of it ceast not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed wee cease not to pray for you In generall wee may plainely obserue that the desires of our hearts and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall Religious Loue seeketh not his owne things wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children Herein are the Children of God and the children of the Diuell vsually knowne certainly that which any man is in Religion hee is relatiuely if not fit to serue the body then not fit to be of the body he is not a Saint that seekes not communion of Saints This may serue First to shew the misery of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neyther let this be thought a meane and vnprofitable seruice to the body for wee see
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting c. And lastly wee must be carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian. A strong Christian discouers himselfe by diuers things First hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth the ordinary faults of speech are not found in his Tongue 6. He is not carefull for life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him Lastly in Faith he is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers. 17 hee can beleeue aboue hope and vnder hope Vers. 18. hee looketh not to the meanes but to the promise Vers. 19. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be for performances Vers. 20.21 for these things were not onely true of Abraham but may be true in vs also Vers. 23.24 who may haue as great helpe from Christ as euer hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue we one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects First it must be a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be strengthened in retayning and recording the secrets and hid things of GOD which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers Fourthly it should be a Might extended to all possible degrees and power of euery Grace and Dutie thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory Power is one of the Attributes they call in Schooles relate the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his Glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
feete or palme of sinne But certainely though â—his kinde of buriall be somewhat difficult yet it is the true buriall place of Kings the most noble funerall that can be Thus of the first effect The second is in the next words In whom ye are raised vp together Christ is said to raise men vp diuers waies 1. When he awaketh men out of their naturall Lithargie or spirituall sleepinesse and securitie in matters of religion thus Ephes. 5.14 2. When hee brings forth the minde of man out of the dungeons of ignorance and shewes â—hem the light Esay 60.1.2 3. When he cures men of discouragements and â—iscomforts vnder their crosses Psal. 41.10.6 4. When he recouers the Church from securitie or relapses either ordinary or extraordinarie Cant. 2.10.11 c. and 5.3.5 Pro. 24.15.16 5. When he incourageth men to holy duties Cant. 7.12 but principally there is a fourefold resurrection The first is out of desperate crosses Esay 26.19 The second is the lifting of men vp to some speciall callings in the Church Math. 11. The third is the resurrection of our bodies at the last day And the last is the resurrection of the soule vnto holy graces and duties this is called the first resurrection and is meant here in this place and Rom. 6.4 but most vsuallie wee say there is a twofold resurrection the one from the corruption of the flesh the other from the corruption of sinne this latter is here ment and this belongeth to viuification Now this first resurrection must be considered either in it selfe or in the vnion or relation of it In it selfe and so there is a double resurrection First the resurrection of graces secondly the resurrection of duties For the first there are certaine graces which are not in the heart of man by nature which by the mightie power of Christ are wrought in the hearts of such as are trulie conuerted and are actuallie the members of Christ As first a holy inquirie after God Hos. 3.5 Ier. 50.4 Secondly a holy wisedome in spirituall things Iam. 3.17 Thirdly a liuely 〈◊〉 in the fauour of God in Christ. Fourthly a holy delight and meditation in the word of God Psal. 119.10.11.128 and 27.4 Fiftly a liuely hope of an eternall inheritance 1. Pet. 1.3 Sixtly a holy loue of Gods children 1. Ioh. 3.14 such as is required Rom. 12.9.10.11 Seuenthly godly sorrow for sinne 2. Cor. 7.10 Eightly vnspeakable and glorious ioy euen in affliction Rom. 5.2 1. Pet. 1.7.8 Ninthly a holy contempt of the world and sinne and sinnefull persons Psal. 15.4 1. Ioh. 2.19 Tenthly a holy reuerence and feare of God and his goodnesse Hos. 3.5 Eleuenthly a holy zeale and feruencie of affections especially in the seruice and worship of God Twelfthly a holy loue euen of enemies And lastly a holy desire to be dissolued and to be with Christ. Now for the effecting of these the spirit of Christ is called in respect of his wonderfull working the spirit of God and of glory the spirit of power of loue and of a sound minde The spirit of praier or deprecations And the spirit of reuelation Thus of resurrection of graces Now concerning resurrection of duties We must know that there are diuers duties which the naturall man will neuer be brought vnto in which lieth the very power of godlinesse and the experience of all sound and sauing consolation Now these duties may bee three waies considered 1. As they respect holy life in generall 2. As they respect pietie to God 3. As they respect righteousnesse to men For the first there are foure things wherein the liues of Gods children differ from all others 1. In the manner 2. In the matter 3. In the meanes 4. In the ends of holy life For the manner 3. Things are eminent 1. That they aâ—e deuoted and consecrated to holinesse 2. That they delight and loue to be Gods seruants 3. That they haue their conuersation in simplicitie and godly purenesse For the matter they haue respect to all Gods commandements and do indeuour after inward holinesse as well as outward besides they liue by faith in some measure which is a way of holinesse altogether vnknowne in the practise of wicked men And for the meanes of holinesse the godly haue a recourse to athreefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz. the Word Praier and the Sabbath And for the end of their obedience their praise is of God and not of men hauing a maine respect alwaies to exercise themselues so as they may haue a conscience voide of offence towards God or towards men Thus of holinesse of life in generall Now in respect of pietie to God it is a very resurrection through the power of Christ to bring a man to acknowledge God and his truth and glory against reason profite or pleasure to make a man walke with God setting the Lord alwaies before him to bring the will of man to a holy subiection to Gods will in crosses temptations wants c. But especially to create in man that sinceritie of worshipping God in spirit and truth without hipocrisie And as for righteousnesse in that part of it that concernes either mens owne soules or the soules of others how is all the vnregenerate mankinde dead it is the worke of a godly man only to serue the brethren by loue Only the members of Christ can in their calling denie profit and pleasure and make the particular calling serue the generall but especially in the combat against concupiscence only the godlie doe make conscience of it And howsoeuer in the matter of holy duties there are strange imperfections in the very godly yet their desire prayer purpose and indeuour is to approue themselues to God herein and they do attaine to it in some comfortable beginnings and they go on with a holy increase both of strength and desire Whereas it is euident by diuers Scriptures that wicked men are dead men in the former respects as would appeare if we should examine particularly for they seeke not God They respect not the word of God aright Nor can they loue the brethren Though they be smitten yet they will not sorrow after God And for the most part they are lukewarme without true zeale Their mindes are couered with a vaile They are without hope Neither haue all these men faith And for the want of holy duties It vsually seems euill vnto them to serue the Lord. They are strangers from the life of God They call not vpon the name of God with a pure heart neither take they heede of Gods sabbaths But it were too long to runne to particulars in matters of dutie seeing the scripture euery where paints out the ill liues of all wicked men In whom Doctr. The vertue by which Christians are raised is from Christ.
Quest. But what is there in Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ. 1. The vertue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The louing inuitations and allurements of Christ. And 6. The resurrection of Christ. And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the Doctrine of the Christians resurrection 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke bee not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maist see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will bee a sillie pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tary thy leasure and to put off till thou appoint the time 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well doing then to raise thy bodie out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I do not see either the graces or duties mentioned to be wrought in this resurrection Answ. 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will do when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest. But what hath baptisme to doe here with our mortification and viuification or spirituall buriall and resurrection Answ. Baptisme standes in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these There are many other benefites signified and assured vnto vs by baptisme then these here mentioned for baptisme doth signifie and seale vnto vs 1. Our deliuerance from the seas of Gods wrath 2. The resurrection of our bodies 3. Our communion with the whole Trinitie 4. Our adoption 5. Our communion with the Saints 6. Remission of all sinnes Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes and gladly receiue the word and lay hold vpon the promises of grace especially when the conscience maketh request vnto God for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mightie through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it ynough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant where he calleth it the faith of the operation of God Quest. But shew vs how faith hath to doe in baptisme or in sanctification Answ. In baptisme faith is needfull not only the faith of explication but also the faith of appllication for wee are bound not only to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not only to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith nothing we do can please God And by faith Christ liues in vs It quencheth the sierie darts of the Deuill It lightneth our darkenesse It purifieth the heart It ouercomes the world It breedes ioy and consolation And loue to Gods children It maketh the Scripture auaileable to saluation And lastly our praiers to be such as God cannot denie Quest. How may we
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
dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it for the desire of the couetous is not naturall but against nature Naturall desires are finite but vnnaturall desires find no end And therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of wind is empty still for all that So is the mind of the couetous His heart will be no more filled or satisfied with gold then his body with wind Hereupon it is that a couetous man is alwaies poore and hath not what he hath But hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father is he a father why then do we doubt of his willingnesse to helpe vs and is he a heauenly father why then doe we question his all sufficiency to prouide what we need besides hath he giuen vs life and and will he not giue vs food to preserue life doth he daily prouide for thousand thousands of foules that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature And besides the poore and the vsurer meet together in many things One God made them both One sunne lights them both One heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is betâ—er thrist to couet after godlinesse For it hath the promises of this life and the life to come And who can count the gaine of godlinesse seeing God is the godly mans portion and his exceeding great reward The third preseruatiue is the daily practise of piety If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is they must neeeds liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our sauiour Christ had dehorted men from the cares of this life he adioines this exhortation let your loines be girded about and your lights burning and ye your selues like vnto them that waite for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall find waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they do so little think of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shunne the meanes and occasions of couetousnes And to this end it is good not to conuerse much with couetous persons or to get our selues liberty to conceiue the hope of any long prosperity and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we find to be a meanes to kindle or inflame couetous desires that we should auoide and betimes set against it or mortifie it And thus farre of couetousnesse and thus also of the catalogue of sinnes from which he doth disswade The reasons follow Ver. 6. For the which things sake the wrath of God commeth on the the children of disobedience Ver. 7. Wherein ye also walked once when he liued in them These words containe two reasons to enforce the exhortation in the former verse Th one is taken from the euill effects of the former sinnes ver 6. The other is taken from their owne experience while they liued in the estate of corruption ver 7. in laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God a part I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthinesse and couetousnesse shall not escape Gods wrath For they incurre both his hatred and his plagues both which are signified by the word wrath And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall temporall for whoredome and any kinde of vncleanenesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meetes with the sinnes of the bodie by iudgements vpon the body so that many filthie persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction now I am brought almost into all euill in the middest of the assembly Spirituall for vncleanenesse breeds in many a reprobate sence and finall impenitency Many also for their filthinesse are pursued with secret and fearefull terrours of conscience and sometimes frensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the Kingdome of Heauen As hath beene also before declared Neither let the couetous person thinke he shall speed any better For God hates him wonderfully and therefore the Prophet Ezechiel sayth that the Lord smites his fists at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now least the people should obiect that those were but great words the Lord would not do so they would deale well enough with the Lord. He preuenteth it and sayth can thy heart endure or can
religious or politicall For religious truth being asked of our faith wee are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgment As for the truth before a Iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to anoint Dauid And thus of the catologue of Iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is conteined three reasons to inforce the mortification of iniuries I. They are the works of the old man and they haue by profession put off the old man and so they should do his works II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renewed after the image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ. III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen and contrariwise if they do conscionably striue after the holinesse of Christ and the mortification of sinnes he will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to bee auoyded both the old man and his works 2. the maner imployed in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatry by others to be their custome and habit in sinne but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne onely seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne 2 The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called ould to distinguish him from the second Adam and partly in respect of our state of corruption which in the renewed estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be ould also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastenâ— old age and death vpon their bodies also in some men sinne may be said to be old in repect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it Thus of his nature now of his workes The works of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiueable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed we must vnderstand that he giues lawes to the members against the law of God and the minde that he frames obiections and lets against all holy duties that he striues to brâ—ng the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and works both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he workes Atheisme impatience contempt carnall considence hypocrisie he forges and frames continually and multiplies euill thoughts he works lusts of all sorts he works anger rage malice griefe euill suspitions and the like Outwardly he works all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward works are set downe in the Epistle to the Galathian he is heere in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his works because he rests not in euill dispositions but will burst out into action besides it is his trade â—o sinne and they are well called his works because they are properly a mans owne for till a man repent he hath nothing his owne but his sinne and it is to be obserued that his works indefinitely must be put away as if the holy ghost would imply that all his works were nought for his best works are infected with the viciousnesse of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom only they can be accepted Thus of the matter to bee reformed the manner followes Put off The faithfull are said to put of the old man six waies 1 In signification or sacramentally and so in baptisme 2 In profession or outward acknowledgment and so we professe to leaue off the practise of sin 3ly by Iustification and so the guilt of sinne is put off 4ly by relation and so in our head Christ Iesus he is euery way already perfitly put off 5ly by Hope and so we beleeue he shall be wholy remooued at the last day 6ly by Sanctification and so he is put off but in part and inchoatiuely the last way is heere principally ment Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word and to be sanctified by the word The word first begins the worke of reformation it informes renewes chaseth away the
freedome from bitternesse and chiding and brawling and absurd peeuish passions And for Church peace to write a word or two of that it is not onely a rest from persecution but also from discords within this is a maruellous blessing This peace hath not in it a confusion of al sorts of men ioyned together in one vniuersall amity though they be neuer so wicked For Christ came not to send such peace and the word is a fanne that will make a diuision The world will hate and darknesse will not mixe with light the children of the prophets will be as signes and wonders euen in Israell But this peace is a holy amity and heauenly concord in the true members of the mysticall body both in consent and doctrine This peace in the Church is of singular worth and occasions vnspeakeable ioy and growth in the Church this is to bee sought and praied for of euery Christian but especially it should be the care of Church-gouernours And certainely there would bee more peace if they would more and more loue goodnesse and honour good men and more carefully preuent and seuerely purge out the leauen of corrupt doctrine and wicked life and so tithe mint and cummin as not neglect the waightier things of the law especially if they would more disgrace flatterers and slanderers that imploy their whole might to make the breach worse Politicall peace either priuate and so it is a rest from suites and quarrels Or publike and so it is a rest from warres and rebellions and tumults But I thinke by externall peace heere is meant in generall concord and a quiet harmelesse peaceable course of conuersing with men in all our carriage Now God is said to be the author of it in that it is his gift and speciall prouidence to worke it amongst men and it is said to rule when wee can preferre publike peace before our priuate respects And when we can seeke it and not stay till it be sought of vs and when wee can forbeare and forgiue notwithstanding any inequality Now this peace may bee said to rule in the heart though it be externall because if corrupt passions be killed in thee as enuy rage malice desire of reuenge c. men would easily agree in life bind the heart to the good abearing and the hands will bind themselues The vse may be both for reproofe of the peruerse dispositions of the most men that will not liue in peace but with all falshood and sinne nourish debate and vaine contentions as also it may informe and inflame men to desire peace to seeke it yea to follow after it But that men might attaine peace they must haue salt in themselues that is by mortification season tame and purge their owne hearts yea they must vse the salt of discretion and to that end pray God to make them wise in their conuersation yet men must euer remember so to seeke peace as to retaine truth too peace without holinesse is but prophane rest Thus of the duty the reasons follow To the which ye are called Wee are called to peace not onely by men who by their lawes require peace but chiefly by God and that two waies First in the generall precepts of the wordes which are set downe in diuers places Secondly in speciall manner in the word of reconciliation that word that conuerts vs and reconciles vs doth at the very first shew vs the very necessity and worth of peace as the sense of our neede of Gods mercy makes vs mercifull to men so the sense of our neede of Peace with God makes vs peaceable with men This confutes their folly that say forwardnesse in religion makes men turbulent most wretchedly doe prophane men sinne against Gods people in that aspersion For they are called to peace and are the most peaceable people in the world But let all that feare God euen shew the fruit of their holy calling by approuing themselues to belouers of peace In one body The second reason is taken from their mutuall relation amongst themselues they are members of one body and as it is vnnaturall and vnseemely to see a man teare his owne flesh so is it most vnnaturall and vnseemely for Christians to bite and deuoure one another by iarring and complaining and wrangling one with another and wee should hence learne to speake all one thing and haue all one faith and one heart and so liue in peace that the God of loue and peace may be with vs. But of this mysticall vnion in the former Chapter Thus of Peace Thankefulnesse followes And be yee thankefull Thankefulnesse is either to God or men T' is the latter here is meant Thankfulnesse to men must be considered in it selfe and in the amiable performance of it for the word is by some rendred amiable And it may bee it notes but the right manner of affecting in giuing or receiuing thankes This thankefulnes hath in it principally gratitude that is thanks in words yet it may containe also gratuities that is tokens of good will whereby wee indeauour indeed to recompence good for good Thankefulnesse is sometimes in desire sometimes in deed it is true thankfulnesse vnfainedly to desire opportunitie to shew it Thankefulnesse may be due not onely to godly men but also to wicked men yea such as turne to be our enemies we should watch to the opportunities of doing them good though they be euill Now the Amiablenesse required is either in him that must performe thankefulnesse or in him that must receiue it In performing thankefulnesse wee must obserue these rules First it must be wholly 2. It must be in all places 3. It must bee without flatterie or in sinuation to begge new fauours 4. It must bee without the fauouring of the vices of others In receiuing thankes there are these three rules 1 That he intend not to bring into bondage by shewing of kindenesse for so to receiue kindnesse were to lose a man liberty 2 That out of pride he waxe not conceited by complaining of vnthankfulnesse for the meere want of manner or measure he expects where he might see it comes not of ingratitude or a will not to giue thankes but meerely out of naturall defect or want of skill or will to complement it 3 That he water what he hath sowed that is labour to keepe kindnesse a foot by nourishing it at fit occasions and opportunities of doing good Vers. 16 Let the word of Christ dwell in you Richly in all wisdome teaching and admonishing one another in Psalmes and Hymnes and Spirituall songs singing with grace in your hearts to the Lord. Hitherto of the speciall rules of holy conuersing with men The generall rules follow Verse 16.17 and they concerne 1 The meanes of holy lfe Vers. 16. viz. the word 2 The end of holy life Vers. 17. viz. the glory of Christ. The 16. Verse conceiues an exhortation to the carefull and plentifull and frequent vse of the word Doctrine from Coherence The Word
the Lord. In these words the Wiues dutie is first laid downe Wiues submit to your husbands Secondly It is is enlarged or confirmed First by a reason It is comely Secondly by a limitation in the Lord. In laying down the duty I consider First who are charged Wiues Secondly with what be subiect Thirdly to whom to your Husbands Wiues Doctrine All wiues generally and indefinitly are tied to a holy order of subiection to their husbands without distinction of yeares the elder women and the yonger Tit. 2.8 and without distinction of estate poore mens wiues must be subiect aswell as Citizens wiues or Gentiles a great fault in the baser sort Their houses in respect of rudenesse are as void of righteousnesse as they are of riches Great mens wiues also must be subiect Pharaohs daughter and Vashti the Empresse yea though there be inequality of meanes as if the wife were a Lady and the Husband but a meaner man yet shee must be subiect and he not waite vpon her Vse 1. For comfort of wiues nothing is required of one but what is required of all 2. Of Husbands in respect no meanes of estate or alteration in their condition can loose them their honour in the subiection of their wiues And thirdly euery woman should learne to doe her dutie seeing all are bound to it Be subiect Heere I consider 1. What is required viz. be subiect 2. In what manner it is required that is in the indefinite propounding of it without exception of time or place c. In the first I consider first that it is secondly I answer a question thirdly what it is 1. That subiection in women is required without dispensation by God as his ordinance is plaine by these Scriptures Genes 3.19 Ephes. 5.24 Titus 3.5 1. Pet. 3.1 2 The Question is why the Apostle onely propounds heere the wiues subiection without mentioning any other duty Ans. I might say it is the wisedome of God to scatter directions and comforts that wee may not finde them all in one place to stirre vs vp to the more diligence in study of the Scriptures and with great good successe many times for while they are seeking to learn to be good wiues they meet also with those directions that make them good women too God many times when we seek one blessing causeth vs to find many 2. I may say that it is the wisedome of God to Epitomize and draw things into a short summe that we may be more familiarly acquainted with his will Thus when he would propound his eternall rules of all righteousnesse in the Law hee chooseth to giue them in ten words that men might grow to bee as familiarly acquainted with them as with any ordinary matter that they might alwaies haue them before their eyes and bind them to the fringe of their garments so God giues women their duties in one word that it might be engrauen in their hearts and sowed downe before their eies in capitall letters vpon their cushions be subiect should neuer be out of their minds 3. Because of the necessity of it if God may not haue this duty he will not accept of the rest though they be faire rich wise prouident diligent c. yet if they be not subiect they are not regarded of God 4. Because women most faile in this the speciall duety of the husband is loue and of the wife subiection the man most failes in loue and the woman in subiection 3 I consider what this subiection is and heere first what it is secondly what it is not thirdly the meanes that women are to vse that they may bee subiect For the first in the right discharge of their subiection wiues are tied to fiue things first honour secondly faithfulnesse thirdly feare fourthly labor fifthly submission To be subiect is first to honour them to be faithfull to feare them to bee diligent in labour for them and the family and to submit to them 1 They must honour their husbands as their superiour and heads 1. Cor. 11.3 and this they must do first by giuing reuerent titles to them 1. Pet. 3.6 2 By striuing to resemble the very properties and praise worthy qualities of the husband she should be his image or his glory And thus also in his absence shee should resemble his authority ouer the family women should choose such husbands as they would not onely liue with and loue but such as they would liue by euen such as they would set before them as patternes of their natures and liues 3 By liuing without suspition making the best interpretation of their doubtfull actions Micholl is made a president of contempt and suspition when she so sinfully taunts and misinterprets Dauids dancing before the arke in presence of the maides of Israell 4 By leauing to him the secrets of his publike imployment and keeping her to her owne measure in caring for domesticall matters shee may not be of an inquisitiue humor to lay a necessitie vpon the husband to reueale to her all occurrents especially when the husband is either Magistrate or minister 5 By yeelding him due beneuolence 1. Cor. 7.3 she may not without calling or consent refuse her husbands bed 6 By striuing to aduance her husbands credit she must not shame her husband Pro. 12.4 wiues shame their husbands 1. When their feete will not keepe in their owne house Prou. 7.11 2. When they blaze abroad his infirmities 3. When they neglect the care of his children eyther for manners apparrell or imployment Tit. 3.5 4. By liuing in any scandalous sinne as when they be false accusers giuen to much wine intemperate c. Tit. 2.3 or busie-bodies 1. Tim. 5.13.14 The second part of subiection is faithfulnesse they must shew all faithfulnesse 1. In respect of the marriage bed Prou. 2.17 2. In respect of expence â—he must not be wastfull for this is to pull downe the house with her owne hands and euer the more secretly the more sinfully Prou. 14.1 shee should saue and not spend without consent 3. In respect of the businesse of the family she should be such as her husbands heart may trust in her it is a great sin in wiues when they must bee told not onely what to doe but when they are charged with the care of such and such things they must need to be continually told and yet be carelesse still 4. In the secrets of the familie not disclosing them to strangers but so taking notice of them as not to discouer them without the consent of the husband as the faults of Sion must not bee told at Gath. 5. In entertainement that none bee admitted that are suspected or disliked by the husband The third thing is feare Eph. 5.33 1. Pet. 3.1.2 They should shew the feare of their Husbands 1. By reuerent behauiour to him not rude audacious bould 2. By striuing to be inoffensiue auoiding or preuenting what might stirre him to anger or dislike or griefe 3. By giuing soft
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
Iohn 20.23 Mat. 18.18 How the Ministers fulfill the Word * 2 Tim. 4.8 a Iohn 15. 16 17. b Rom. 1.16 15.19 c Rom. 8.4 2 Cor. 2.14 1 Cor. 1.17 Gal. 3.1.3.5 d Luke 4.21 e Rom. 15.18 a 1 Tim. 3.16 b Rom. 16.25 c Ephes. 3.9 2 Tim. 1.9 d Col. 2.3 e Rom. 16.26 f 1 Cor. 2.7.14 Quest. Ans. g Esay 25.8 h Heb. 3.13 i 2 Cor. 4.3 Ephes. 6. Reuel 2. 2 Cor. 10.4 k Mat. 13. l 2 Tim. 1.10 Tit. 1.3 Quest. Ans. Vses m Esay 29.11 n Tit. 1.2.3 o 1 Cor. 4.1 p Tit. 1.1.3 Heb. 4.2 q Rom. 16.25.26 r Ier. 31.34 s 2 Cor. 3.16 t Reâ—el 3.18 u Reu. 4.1.3.4.5.6.12 x Mat. 13.11.12 y 1 Tim. 3.9 z 1 Cor. 4.1 * Mat. 13.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reuel 4.10 b Luke 20.25 c Rom. 12.2 d 1 Pet. 4.2 e 1 Tim. 1.17 f Mat. 13. 2 Cor. 4.4 g Iohn 8.35 Note q Rom. 1. 2. Obiect Sol. How the misterie is reuealed Quest. Ans. 1 Pet. 1.10 h 1 Pet. 1.10 Iohn 3. i Psal. 16.10 k Iob 15.15 l Math. 27 52. m Psal. 16.3 n Act. 26.18 o 1 Cor. 3 16.17 p Rom 16. q 1 Cor. 6.11 r 1 Cor. 1.2 Quest. Answ. The defects of the ciuill honest man a Psal. 25.14 b Gal. 3 23. c Psal. 85.8 d Rom. 1.17 e Math. 16.17 f Psal. 50. g Iam. 1.5 h Math. 11.25 i Mat. 15. k Psal. 39.9 l 2 Tim 1.10 Quest. What we must doe to keepe affection in the admiration of the word Answ. m Hose 4.11 Lukeâ—1 â—1 34 True knowledge is a rich knowledge n 1 Cor. 1.5 o Phil 3.9 p Iohn 17.3 q Reuel 3.17 Vses Vse 1. r Mat. 23.37 â—â— 39 s Hos. 4.1.2 2. t Reu. 5. v Esa. 1.10 x 1 Pet. 2.9 Nine Vses of the Doctrine of the calling of the Gentiles x Gen. 9.27 y Esa. 11.10 z Ier. 16.19 a Mich. 4.1 Zach. 8.20 b Esa. 12.3 c Rom. 11. d Esa. 2. e Esa. 55.1.4.8 f Rom. 4.24 Gal. 39 2. Christ the only true riches of the Christian g Iam. 2.5 h Rom. 2.4.5.6 i Ier. 9.24 k Iob 36.18.19 Luke 6.12 l Rom. 10.12 m 2 Cor. 13.5 n Gal. 2.20 o Ephes. 3.18 How Christ is conueyed into the faithfull p Rom. 8.32 Esa. 9.6 Iohn 17.6 q 2 Cor. 2.14 r Gal. 3.24 s Gal. 3.1 How wee may know that Christ is in our hearts t 2 Cor. 4.6 u 2 Cor. 3.18 x Rom. 8.5.7 y Math. 3.11 z 2 Cor. 10.5 x Gal. 4.6.7 a Rom. 5.9 2 Cor. 5.14 b Rom. 8.10 c 2 Cor. 3.17 Esa. 61.1.2 d Gal. 2.20 2 Cor. 13 14. e Hos. 14.6 Rom. 14.17 The benefits come by Christ dwelling in vs. f 2 Cor. 5.19 g 1 Cor. 1.30 h 2 Cor. 1.20.22 i 1 Cor. 1.6.7 k 2 Cor. 12.9 l 2 Cor. 1.5 m 1 Cor. 3.22.23 n Rom 8.34.35 o Rom. 6. â—3 p Gal 5.24 q 2 Cor. 5.16.17 r Ephes 4.22 s Ephes. 3.16 t Gal. 2 20 v Ephes. 3.18 x Rom. 10.12 y Rom. 8.35.37 z Mat. 12.29 * 1 Cor. 11.3 Seauen ill signes that Christ dwels not in a mans heart Vses Phil. 3.21 Col. 3.1.2 Rom. 5.3 2 Cor. 4.18 1 Pet. 4.13 Iam. 2.5 Rom. 15.7 The honour of Ministers The dutie of Ministers The reproofe of Ministers a Esa. 58.1 2 Tim. 3.17 Heb. 9.10 Act. 20 31. 1 Thes. 5.11 b Act. 17.3 c Math. 3.11 d 1 Cor. 10.11 e Esa. 11.3 Vses f Thes. 1.12 g Psal. 32.9 h Gen. 4.12 i Psal. 39.11 k Prou. 11.10 l Prou. 15.12 m Prou. 29.1 n 2 Chron. 36.11.16 What we must doe to profit by preaching o Iohn 14. p Psal. 25.9 q Psal. 119.26.118 2 Chron. 6.26.27.28.29.30 Why the word is called wisedome What it is to teach in all wisedome r Mat. 23. s 1 Cor. 1.17 t 1. Cor. 2.1 v Prou. 14.8.9.15.16 x 1 Cor. 3. y Prou. 10.5 z Prou. 13.20 * Phil. 1.10 a Ephes. 5.15 b Deut. 32.23 Iob 4. vlt. Quest. Answer We present our hearers to God in fine respects Vses c Luke 14.18.19 How we are perfect Quest. Answ. Twelue signes of a strong Christian. a 2 Tim. 4.1.2.3 1 Thes. 5.12 Quest. Answer The need of daily preaching b Psal. 107. c Psal. 119. Note the Apostles â—ffection in obseruing Gods prouidence in the successe of his labours It is God that workes in the ministery of the Word VERSE 1. FOr I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seen my person in the flesh Verse 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of GOD euen the Father and of CHRIST Verse 3. In whom are hid all the treasures of wisedome and knowledge Verse 4. And this I say least any should beguile you with inticing words Verse 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and the stedfastnesse of your faith in Christ. Verse 6. As ye haue therefore receiued CHRIST IESVS the LORD so walke ye in him Verse 7. Rooted and built vp in him and stablished in the faith as ye haue been taught abounding therein with thanksgiuing Verse 8. Beware lest there bee any man that spoile you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Verse 9. For in him dwelleth all the fulnesse of the godhead bodily Verse 10. And ye are compleat in him who is the head of all principality and power Verse 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of CHRIST Verse 12. In that yee are buried with him through baptisme in whom yee are also raised vp together through faith of the operation of GOD which raised him from the dead Verse 13. And you being dead in your sinnes and the vncircumcision of the flesh hath he quickened together with him forgiuing you all your trespasses Verse 14 Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nailing it to his crosse Verse 15. And hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Verse 16. Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the new moone or of the sabbath daies Verse 17. Which are but a shadow of things to come but the body is in Christ. Verse 18 Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduancing himselfe in c. Verse 19. And holdeth not the head whereof all the body furnished and
these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ. When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation doe find the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Seuenthly we must by all holy means strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with another as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen earth and polluted our houses brought a curse vpon our Assemblies debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites a Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free pardon for filthy Ribauldry for drunken spewings and Viper-like slanders belched out against good men Fourthly many out of their ignorance know none other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rife amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Backe-biting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouerliued his prime is euery way as well filled with Enuy. And thus men are not in chaâ—itie neyther full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefely to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neyther euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the old complaints may be taken vp There is no mercy in the Land Mercifull men are taken away Wee may now adayes wayte for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sincke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemencie before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neyther brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. Verse 5. For the Hopes sake which is laid vp for you in Heauen IN these words is mentioned the third Grace for which the Apostle giues thankes and that is Hope Hope is here taken both for the thing hoped for viz. the glory of heauen as also the Grace by which it is apprehended but especially the latter Heauen is diuersly accepted in Scripture sometimes it signifieth the Ayre sometimes it signifieth the whole vpper world that compasseth the earth sometimes for the Kingdome of Grace and the meanes thereof but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphor laid vp and expressed in the word Heauens First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very manner of dispensing of his Graces for hee makes one Grace crowne another and become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith and the impediments and discouragements of Loue. When God sees how many wayes the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his Word and Spirit