as Testimonies of Gods fauour Obiect Oh but it seemes the Saints haue little cause of ioy or praise for they are much afflicted and that by the iudgements of God too eyther in their consciences within Solut. or in their bodies or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life Psal 37.28 though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psalm 28. vers a charge is giuen to flye from euill and doe good in which words a Saint is desciribed by his practise Obiect Oh but what shall they get by this precisenesse Sol. They shall dwell for euer Solut. no men haue so certaine sure and durable estates as those that make conscience of their wayes hating the infection of all sinne and delighting themselues in well-doing Obiect Oh but wee see they are much maliced and hated disgraced and wronged in the world Solut. Sol. The Lord loueth iudgement if men right not their wrongs God will Psalme 7. nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sincerity shall neuer escape Gods hands Obiect Oh but we see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Solution Sol. Though God afflict and chastize his people as a Father his beloued Sonne yet he forsaketh not his Saints Obiect Oh but the Saints themselues are full of great doubts whether they shall perseuer Solut. or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore Psal 85.8 Againe in the 85. Psalme though the Church be in great perplexities in respect of outward afflictions yet this comfort the Saints haue First that though Gods stroakes seeme to bee the stroakes of warre yet Gods words are the words of Peace the Word and Spirit of God are sure fountaines of rest and peace to the heart and conscience of Gods afflicted people Secondly when God smites his people hee euer hath a regard to this not to smite them so long as they should bee driuen to turne againe to folly by folly hee meaneth sinne for all sinfull courses are foolish courses The Lord by crosses intends to bring them out of sinne not to driue them in and if men finde not these priuiledges true it is because eyther they doe not hearken that is obserue and marke the Word Spirit and Workes of God or else because they are not his Saints In the 149. Psalme there is an Honour giuen to all the Saints Psal 149.5.6.7.8.9 viz. that they should with a two-edged sword execute vengeance vpon the Heathen and corrections vpon the people they should binde Kings with chaines and Nobles with fetters of iron thus should they execute vpon them the iudgement that is written So forcible and powerfull are the publike threatnings and censures of the Saints assembled in their holy ranckes as also their priuate prayers that all the swords of great Princes cannot so plague the enemies of the Church as doe the Saints by these weapons So fearefull are the corrections and iudgements which the Saints by prayers and censures may bring vpon whole troopes of wicked men as no swords or fetters in nature can be comparable to them Dan. 7.27 When Daniel had described the greatnesse and glory of the Princes Potentates and mighty States in the foure Monarchies at last hee comes to speake of a Kingdome which is the greatest vnder the whole Heauen and that is the Kingdome of the Saints of the most High So glorious is the state of the poore despised Seruants of God euen heere in this world in the Kingdome of grace Daniel 7.27 And if there bee such suing on earth to become free-men of great Cities especially to liue in the Courts of great princes how great is the felicitie of euery childe of God who is no more now a forreiner or stranger but a Cittizen with the Saints Ephes 2.20 and of the housâ—â—â—ld of God To conclude this may be a great refreshing to euery childe of God against al the discomforts of this present transitory life that in that great and last and terrible day Christ will be glorified in them and made maruellous in the Saints 2 Thes 1.10 And last of all though the Saints be here despised and trodden vnder foot iudged and condemned by men yet the time will come 2 Cor. 6.2 when the Saints shall iudge the world Oh but some one will say all the difficulty lyeth in this Qu. Who are Saints to know who are Saints Ans To this end Ans besides the foure things generally laid downe before I will for triall alleadge two or three places of Scripture first in Deut. 33.3 Deut. 33.3 When Moses had praised the loue of God to the Iewish Nation The first signe hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him hee had alwaies in his hands Psal 16.3.5.6 and giueth this signe to know them by viz. They are humbled at his feete to receiue his words Secondly Dauid hauing spoken of the excellency of the Saints on earth Dauids foure signes to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though hee had hopes or possession of great things in the earth yet Gods fauour was that hee did most prize Psal 16.5.6 and spirituall things were vnto him the fairest part of his inheritance and though he had many crosses yet the line was fallen vnto him in a faire place so long as hee could see grace in his heart and the GOD of grace to loue him freely Secondly he could as heartily praise GOD for spirituall blessings viz. Counsell Knowledge Psal 16.7 and direction out of the worde of God as wicked men could for temporall Honours Riches Pleasures and such things as they loue best Thirdly his reynes did teach him in the night Some thing can wicked men learne by the Word without but God did neuer honour any with the feelings of the Spirit of Adoption but onely the Saints Obiection Obiect Oh but might not Dauid bee deceiued in that signe by illusions c. Ans Dauid giues two reasons why hee could not first Solut. Difference between illusioÌ„s the feelings of the Spirit of Adoption his feelings did not make him more carelesse presumptuous and sinfull as illusions doe wicked men but they taught him that is hee learned by them many worthy lessons and directions and encouragements to holy life and neuer did hee conceiue a greater hatred against his sinne then when his reynes taught him secondly he shewes that hee had them in the night that is when hee was alone and withdrawn from company and the things
ministerie of Christ in his owne person of the Prophets and extraordinary Men and Angels is now ceased so as vnto vs this Mysterie is reuealed by the Spirit in the ministerie of Gods Seruants and in the vse of the Scriptures Quest But was not the Gospell reuealed till now since CHRIST Quest Answ Yes it was as these places may proue Iohn 8.56 Ans Abraham saw his daies and Moses wrote of him All the Prophets gaue witnesse vnto Christ 1 Pet. 1.10 Act. 10.43 Rom. 1.2 Christ is the same yesterday and to day and for euer Heb. 13.8 but the Gospell was hidden in respect of the time of the manifestation of the glory of Christ especially to the Gentiles and diuers things in the manner of Christs kingdome were not reuealed vnto them h 1 Pet. 1.10 as also in respect of cleerenesse of reuelation and the more ordinary life and power of the graces of the Messias and the more plentifull efusion of the gifts of the spirit Fiftly that it was not reuealed before viz. as it is now they had before Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the promise of the Messias to bee exhibited and wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias exhibited Two things may be here obserued First That Gods Seruants may know their owne particular blessednesse for he saith it is reuealed to the Saints Secondly that the seasons of the reuelation of the Gospell in the power of it are singular priuiledges and greatly to be heeded and therefore woe is to those soules that neglect such dayes of grace it is double condemnation It is damnable to sit in darkenesse and haue no meanes of life but it is much more the condemnation of these worlds of prophane persons that light is come into the world yea into the Countrie yea Ioh 3. euen to their owne Townes and Congregations and yet they will loue darkenesse rather then light And on the other side it should teach men that know the time of such visitation both to beare witnesse to the light by presence countenance maintenance and establishing of it for them and theirs and also to walke as the children of the light euen as a people exceedingly priuiledged and blessed of God To his Saints The word Saint is somtime giuen to Christ i Psal 16.10 somtimes to Angels k Iob 15.15 somtimes to the blessed in heauen l Math 27.52 somtimes to the faithful on earth m Psal 16.3 The Pope hath his Saints and such are the choyse of the most desperate Traitors as he ordereth his Canonisations in our daies And the world hath his Saints to and they are ciuill honest men but here by Saints hee meaneth the faithfull on Earth and they are Saints that are holy by the righteousnesse of Faith n Act 26 18. that haue the spirit of Sanctification o 1 Cor 3 16.17 that are separate from sinners by a holy calling p Rom 1 6. 1 Cor 1 2. that are reformed from the principall euils of their former conuersation q 1 Cor 6 11. that call vpon the name of the Lord r 1 Cor. 1 2. that are consecrate to God in speciall holinesse of life Quest But if a man liue ciuilly in the world will not that serue the turne Quest Answ It will not Ans The defects of the ciuill honest man our righteousnesse must exceede the righteousnesse of the Scribes and Pharises And it may be profitable oft to recount the defects of the ciuill honest man First he wants sinceritie in the first Table Secondly hee sticks not at the inward corruptions of the second Table Thirdly his praise is of men in his best actions or else some other corrupt ends Fourthly hee is wholy voide of the inward worship of God and in the outward hee is either secure or superstitious Fiftly hee neuer trauelled in the new birth for his honesty Sixtly he wants the righteousnesse of Faith Seuenthly for the most part his heart is not sound nor vpright in his family especially for matter of Gods worship Verse 27. To whom God would make knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you for hope of glory THese words containe the fifth generall reason taken from the excellency of the subiect the Gospell in the preaching of it propounds vnto men and that is Christ And in this reuelation of Christ consider 1. to whom viz. to the Saints 2. by whom viz. God 3. what is the cause viz. the Will and good Pleasure of God Hee would 4. the manner 1. if we respect the vnregenerate world it is in a Mysterie 2. if we respect the grace communicated it is a glorious and rich mystery 3. if wee respect the place where Christ as a Sunne of righteousnesse riseth it is in you that is in the heart of man 4. if wee respect the persons hee makes choyce of it is the miserable Gentiles Amongst the Gentiles 5. if wee respect future things he is reuealed as the hope of glory To whom Of the persons to whom I haue spoken in the end of the former verse onely this Doctrine may be added That only the Saints that is holy men find Treasures Riches in the power of the glorious Gospel of Christ The Lords secret is onely with them that feare him a Psal 25.14 till faith be reuealed men are shut vp b Gal. 3.23 as in a dungeon or prison the Lord speakes peace onely to his people and his Saints c Psal 85.8 The righteousnesse of God is reuealed to the iust man that will liue by faith d Rom. 1.17 Flesh and bloud till there be a new birth is not capable of this reuelation e Matt. 16.17 men that hate to be reformed haue nothing to doe with Gods Couenant f Psal 50. Hence we may see where the fault is when men be so auerse and vnteachable when people haue the meanes and cannot vnderstand to profit and doe good it is onely in their owne hearts lusts and wickednesse of life and therefore let euery one that would grow rich in knowledge labour to bee abundant in practise for the sauing knowledge of this mystery encreaseth as grace and holinesse groweth God Doct. God is the author of all sauing knowledge he is the Father of lights The vse is therefore First if any man lacke wisdome let him aske it of God g Iames 1.5 Secondly let all that would haue knowledge vse good means Those people that are too wise to vse reading hearing conference and prayer are but in a miserable case those they account silly people euen as babes sucklings h Matt. 11.25 in comparison of them carry away the blessing while they liue and die in their sinnes Thirdly in the ministery of men we must beleeue them no farther then they bring warrant from the word of God it is Gods word and
of Gods works of old stretch foorth thy hand vnto God and let thy soule desire after him if he shew thee his louing kindnesse thou hast enough hide thee with the Lord by daily and secret praier and he will teach thee his will and his spirit shall leade thee and if he see it meet he will bring thy soule out of aduersitie and execute his righteous iudgement vpon all those that haue oppressed thee T is the Lord that quickneth the dead Rom. 4. and calleth things that are not as if they were Lastly hath the Lord deliuered thee out of desperate and deadly crosses Then let the vowes of God be vpon thee and render thou his praise and confesse his name before the sonnes of men i Ps 56.12.13 Your life is hid Doct. The happinesse and spirituall felicitie of Christians is hid and that vsually from the men of the world and many times from the faithfull First the life of Christians is hid from the world Their life is hid from the men of this world First because God who is their life k Deut. 30. vlt. is hid from them Secondly because the glory of their naturall life is many times buried in the gulfe of outward trouble l 2 Cor. 6.9 Thirdly because the life of grace which is only brought to light by the Gospell m 2 Tim. 1.10 is hid from the perceiuing of the naturall man whom the God of this world hath blinded n 2 Cor. 4.4 Fourthly because the way of holy conuersation is hid from them for carnall men are all strangers from the life of God o Eph. 4.17 It is a narrow way and few there bee that finde it p Mat. 7.14 Fiftly because many of the priuiledges of a gracious life are hid from them As first the inrolling of a Christian in the booke of life q Esay 4.4 Phil. 4.3 Secondly the seale of the spirit of promise r 2 Cor. 1.22 Thirdly pardon of sinne Wicked men perhaps know the faults of Gods children but not the forgiuenesse of those faults Fourthly the power of the meanes The word is a sauour of life ſ 2 Cor. 2.14 and hath spirit and life in it t Ioh. 6. Yet it is as a treasure hid in the field or a little leauen hid in three peckes of meale u Matt. 13. Fiftly comfort in their affliction Wicked men know their afflictions but not their consolations x 2 Cor. 2.9 they seldome or neuer marke the glorious issue and how God compasseth them about with ioyfull deliuerance And generally we may burst out with the Psalmist and say How great is the goodnesse thou hast laid vp for them that trust in thee y Psal 31.19 It is great goodnesse but yet note that hee saith it is laid vp Lastly in respect of the life of glory the world knowes not Christians for it doth not yet appeare what they shall be z 1 Ioh. 3.12 Seeing this is so that the life of Christians is hid from the world as it should inferre the Apostles former exhortation so it should further teach vs not to respect nor care for the iudgement counsell censures c. of carnall men in the whole or any part of Christian life for it is hid from them and they know not of what they speake Yea the life of Christians is hid many times from themselues Nay in the second place sometimes the life of a Christian may bee hid from Christians also themselues so as they cannot discerne their owne happinesse especially in some fits of tentation and seldome or neuer doe they fully discerne in this world so much as the glory of their present estate Dauid thought he was cast out of Gods sight a Psal 31.22 Psal 77. And hee most mournfully makes his mone in the 77. Psalme as if hee were almost resolued that the Lord would not be mercifull to him Iacob cries out My way is hid from the Lord b Esay 40.27 and the people somewhat vehemently say Verily thou O God hidest they selfe O God the Sauiour of Israel c Esay 45.15 Which should comfort afflicted Christians since they may here see that it hath beene an vsuall distresse of Gods deare seruants to haue their life hid in God Vse And withall it may warne vs let him that now standeth in the refreshings of the comforts of Gods presence take heed lest he fall But especially it should quicken vs to a desire to be gone and to be in heauen that we might be past all danger But lest Christians should be discouraged he addeth two comforts First it is with Christ Christs life was hid and in what respects Secondly it is in God With Christ The life of Christ also was hid while hee liued For first the glory of his diuinitie was couered as it were with a vaile in his flesh Secondly his outward glory of his life amongst men was obscured by the many crosses he sustained for our sinnes d Esa 53.7 so as the world did not owne him and hee was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beautie of the profession of sinceritie it matters not it could not see the excellencie of Christ when he was on earth In God Our life is hid in God either in respect of obiect Obiectiuè Causaliter because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or else with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure Which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands VERS 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory THese words containe the second motiue to perswade to the meditation of heauenly things The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgement If men would consider of the certaine and glorious appearance of the Lord Iesus Christ when he shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be
vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect image of the inuisible God Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principal heyre of all things by whom and in whose right Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
1 Thes 2.15.16 fulfil the measure of their sins alwaies God they please not and the wrath of God is come on them to the vttermost Doctr. 2 Secondly here we may learne that spirituall aliance is the best aliance for it is a greater honour to Timothy to bee a brother Spirituall aliance then to be an Euangelist for hee might haue beene an Euangelist and yet haue gone to Hell when he had done as Iudas an Apostle did And this cannot but be exceeding comfortable seeing there is not the meanest childe of God but he may attaine to that which was Timothies greatest title Doctr. 3 Thirdly the Apostle doth intimate by the taking in of Timothies assent that the most glorious doctrine of God doth need the witnesse of men Gods doctrin needs mans witnesse such a vanity and secret sinfulnes doth lodge in mens hearts Which should teach Ministers with all good conscience and heedfulnesse to weigh well and consider throughly of their doctrine before they deliuer it Vse because there is a weakenesse too commonly found in the very deare children of God namely to receiue doctrine vpon the trust and credit of the Messenger without searching the Scriptures as they ought to doe 2 The persons saluted Thus farre of the persons saluting the persons saluted are described both by the place of their habitation at Colosse and by their spirituall estate in which he describes them by foure things they are Saints they are faithfull they are Brethren and they are in Christ Foure general obseruations Before I come to the particular handling of each of these I consider foure things in the generall First heere we see the power of the Gospell But a little before 1. The power of the Gospel if Colosse had beene searched with lights as Ierusalem was there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie 2. Who be the true members of the Church 3. The Church may be true yet faulty and now behold by the preaching of the Word heere are many Saints and faithfull Brethren to be found in her Secondly wee see here who be the true members of the Church The Apostle acknowledgeth none but such as are Saints faithfull and in Christ Thirdly wee see heere that a Church may remaine a true Church notwithstanding grosse corruptions remaine in it vnreformed as heere these titles are giuen to â— Câ—â—â—ch much poysoned with humane traditions and vile corruptions in woâ—â—â—ip Lastly it is to be obserued that the Apostle ioynes all these together 4 One grace or priuiledge cannot bee without another Carnall Protestant to note that one cannot be without the other one cannot be a Saint vnlesse he be faithfull and in Christ and so of the rest The last clause cuts off the Iewes apparantly from being Saints or true belieuers seeing they receiue not Christ and the first clause cuts off the carnall Protestant so as he cannot be a beleeuer or in Christ seeing he cares no more for sanctitie and the two middlemost cut off the Papists and all Heretikes and Schismatikes seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches 2 Thes 2.4 c by aduancing themselues with their Man of sinne aboue their brethren nay aboue all that is called God Thus farre in generall the first thing particularly giuen them is that they are Saints Saints This Word is diuersely accepted in Scripture The acceptations of the word Saints Sometimes it is giuen to the Angels and so they are called Saints Deuter. 33.2 Iob. 15.15 Secondly men are said to be holy by a certaine Legall or Ceremoniall sanctitie Leuit. 11.44 And in this sence the superstitious are holy This is the holinesse and sanctitie of Papists and Popish persons which place all their holinesse in the obseruation of Rites and Traditions and superstitious Customes Thirdly all that stand members of the Church by the rule of Charitie or in respect of outward visibility and profession are called Saints and so all that couenant with GOD by offering Sacrifice Psal 50.5 are called Saints Lastly and properly it is a tearme giuen to men effectually called the children of God truely conuerted are called Saints not because they are perfectly holy without all sinne but in foure respects First Gods children are called Saints in foure respects in respect of Separation because they are elected and gathered out of the world and ioyned vnto Gods people and dedicated to holy seruices and vses thus the word is often taken Secondly in respect of vocation and therefore the Apostle 1 Cor. 1.2 When he had said they were sanctified he said by way of explication they were Saints by calling Thirdly in respect of regeneration because they are now new creatures And lastly in respect of iustification or imputation because the holinesse and sanctitie of Christ is imputed to them The sence being thus giuen the doctrine is plaine Doct. Men may bee Saints in this life that men may be Saints in this life there are Saints in Earth as well as in Heauen This is apparant also in other Scriptures as Psalm 16.3 To the Saints that are in earth And Psal 37.28 Hee forsaketh not his Saints And Psalm 132.9.16 Let thy Saints reioyce So in the Epistle to the Ephesians ch 2.20 Citizens with the Saints c. chap. 3.8 Paul calleth himselfe the least of all Saints c. chap. 4.12 For the gathering together of the Saints with many other places Vse The vse of this serues first to confute the grosse folly of the Papists that acknowledge no Saints till three things come to them first they must be Canonized by the Pope Three things needfull for popish Saints secondly they must be dead first thirdly it must be an hundred yeeres after their death This last prouiso was well added lest their treasons and most vile practises should be remembred Secondly this serues for the seuere reproofe of numbers in our owne Church that liue as if there were no sanctitie to be looked after till they come to heauen Thirdly the Scripture is not without singular comfort to the poore despised Saints Comforts for the despised Saints and seâ—uants of God Psal 16.3 Psal 30.4.5 I will take them in order as they lye Deuter. 7.6.7 If wee be sure wee be a holy people to the Lord then this is our comfort that God accounts of vs aboue all the people vpon the earth and no man loues his Pearles or precious Iewels so much as God loues the meanest Saint Dauid saith these are the Nobles of the earth And Psal 30.4.5 These are willed with all cheerefull thankfulnesse to laud and praise God and that before the remembrance of his holines as they before the Arke so wee before all the Tokens and Pledges of Gods loue both the Word and Sacraments and sweet witnesses of the Spirit of Adoption and all other blessings
no ripenesse in knowledge because when they vse the meanes their heads are full of cares or lusts c. or they waite not vpon the opportunities and aduantages of the meanes they seeke not earely Obiect 9 Obiect But at the least it is an enemy to Thrift and a hinderance to mens outward estates Solut. Sol. That is false too and hee giues two Reasons for it Vers 18.19.20 For first the most durable riches that is better then all gold or pleasure is righteousnesse and this is gotten by the knowledge of the word Secondly that that most an end impouerisheth men is the hand of God or of men and sinne vsually and disorder is the originall cause of all losses or pouertie Now Wisedome causeth a man to walke in the wayes of righteousnesse and so to inherit substance and as God sees it meete for them to fill their treasures Obiect 10 Obiect But a man can neuer obserue the rules of holinesse required in the word Solut. and vrged vpon men by preaching Sol. The word doth not only shew men what they should doe but it giues power to doe it It causeth men to walke in the way of righteousnesse Vers 21. Lastly to put all out of doubt Knowledge Why It is the very glory of Christ and dwelt with God in the very beginning of the world yea it was begotten from euerlasting when there was no depths nor the mountaines setled nor the earth framed c. from Vers 22. to 32. The exhortation is in the end of the Chapter that as men would assure themselues to be Gods Children or to be blessed in their wayes they should heare instruction in this point and bee wise and daily watch at the gates of Knowledge so should they get the life of grace and obtaine the fauour of God when others that despise knowledge and the meanes of it shall be so wounded in soule that they shall certainely die eternally Vers 32.33.34.35 Thus of Contemplatiue Knowledge Wherin wisedome or discretion consists 1 Wisedomes order in seauen rules Wisedome or Actiue Knowledge followes the consideration hereof is exceeding difficult for it lyeth in the prescribing of the discretion in practise Wisedome in practise stands principally in two things first in Order of practise secondly in the Specialties of good behauiour Wisedomes Order lieth in the prescribing of Rules concerning the priority and precedencie of things in practise she tels what must be first done and chiefly and thus she giues seauen Rules 1 That Heauen be sought for before the earth and remission of sinnes in Christ before any other thing q Math. 6.32 2 That men choose present affliction rather then future rather suffer now with hope of reward in another world then take pleasure now to endure the paines to come r 2 Tim 2.3 to 8. 3 That God be serued before man whether it be other men or thy selfe thus it is wisedome to let God haue the first place in the morning before thou serue thy selfe in thy calling thus it is wisedome to obey God rather then man when the Commandement of God and the commandement of man lieth before thee and are contrary one to another Å¿ Acts 5. thus also the duties of the first Table are to be done before the duties of the second Table in equall comparison t Mat 22.38.39 4 That death be prouided for before life first learne to dye and then it is easie to learne to liue u Deut 32.29 5 That opportunitie be preferred before time Worke in haruest walke while ye haue the light delay not whilst thou hast the meanes seeke God whilst hee may be found 6 That the first place in dignitie ouer any be accounted the greatest place of seruice vnto all x Math 9.34 7 That in duties to men wee first regard to practise the duties of the fift Commandement y Ephes 6.3 Secondly concerning behauiour Wisedome bindes the Heart the Tongue Wisedomes specialties in the behauiour 1 Of the heart in fiue things the Conuersation First in binding the heart to good behauiour she chargeth fiue things 1 That in the dearenesse of affections and clearenesse of knowledge in the puritie of our thoughts God be loued aboue all z Marke 12.33 2 That wee draw weapon vpon euery imagination or what else exalts it selfe against Contemplation and the obedience of Christ neuer ceasing till those inward sinnes be led away captiue * 2 Cor 10.4 3 That wee grow in Meekenesse as wee grow in knowledge a Iames 3.13 and that we be wise to sobrietie desiring the knowledge onely that can profit vs b Rom 12.13 4 That wee rest not till wee be dearely resolued in Religion Gods Loue and our owne Saluation c Pro 24.15 5 That the feare of God throughout all our whole life bee our chiefe treasure d Esay 33.6 2 Of the tongue in seauen things Secondly in binding the Tongue to the good behauiour she chargeth 1 That our words be few when we speake either to God or men e Eccles 5.1 Iames 1.19 Eccles 10. vlt. 2 That wee doe not so much as whisper against the Lords Annointed f Deut 28.58 Command 3. 3 That we presume not to come neere the sacred Name of God to take it vp in vaine g Pro 17.15 4 That we censure not the iust nor iustifie and defend the wicked g Pro 17.15 It is not safe for the Prince to smite with the tongue the meanest seruant of God h Pro 17.26 5. That wee answere not a matter before wee heare it i Pro 18.13 6. That we iudge nothing before the time k 1 Cor 4.5 and speake euill of no man but be soft shewing all meekenesse to all men l Tit 3.2.3 7 That wee seeke a due season for good words m Pro. 15.23 Thirdly in binding the conuersation to the good behauiour she chargeth 3 Of the conuersation in eight things 1 That men walke exactly accurately precisely it is translated circumspectly n Ephes 5.15 2 That with all delight men set their hearts to keepe Gods Commandements and doe them o Deut 4.5.6 and by good conuersation men shew their workes p Iames 3.13 3 That men meddle with their owne businesse q 1 Thes 4.11 4 That profit and pleasure giue place to godlinesse r Psal 4.6 1 Tim. 6.6 5 That men trust not faire pretences but haue some sure triall before wee commit our selues to any Å¿ Iohn 2.24 6 That wee feare and depart from euill before the crosse come t Prou 16.6 Esay 27.11 it is euery bodies course to talke of repenting when misery is vpon them but a wise man will redeeme his owne sorrowes and feare GOD whiles the curse hangs in the threatning though it come not yet into execution 7 There is a speciall wisedome in knowing how to giue place to the time so farre as may
ioy of our hearts c 1 Tim 2.6 Esay 55.6 1 Cor. 1.6 Reconcile The word imports a restoring of one to Amitie from which he was by his owne fault fallen There is a three-folde estate of man there is the estate 1. of Innocency and heere the man is at Amity with God 2. of Corruption and heere is mortall enmity betweene God and man 3. of Grace and heere they are made friends and the League renewed Into the first estate wee came by Creation into the second by Propagation and into the third onely by Regeneration The distinct knowledge of this three-folde estate of man cleâ—res Gods Iustice from the blame of all those plagues broke in vpon man-kinde through corruption and it should scarre wicked men out of their wretched condition as they are by nature seruants of corruption And it greatly commends the mercy of God that could loue vs when wee were enemies In the performance of this worke of Reconciliation or Mediation there are six distinct things done by Christ the first is Discretion or Dijudication of the cause hee takes notice of the state and businesse of the Church Secondly hee doth report the Will of God the Couenant and Conditions of agreement with God to the Church Thirdly hee makes Intercession for the offending party Fourthly hee satisfies and expiates for sinne Fiftly hee applyes that Satisfaction Sixtly hee conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Preisthood Who are not reconciled to God in Christ Application and Conseruation to his Regall Office Enquire then whether thou bee reconciled to God in Iesus Christ I consider it negatiuely thou art not reconciled if thou bee not enlightened and inspired with the holy Ghost to lead thee into all truth For if Christ did reconcile thee as a Prophet hee must teach thee both by his Word and Spirit Againe thou art not reconciled if thou haue not consecrated thy selfe to kill the beasts thy sinnes in sacrifice before the Lord and by the Spirit of Intercession to powre out thy soule in Gods sight When Christ reconciles as a Priest he powres vpon man the spirit of Compassion and Deprecation d Zach. 12.12 Thou art not reconciled if Christ beget thee not by the immortall seede or rule thee not by the Scepter of his Word or conserue thee not in vprightnesse with respect of all Gods Commandements Why the Church is called all things All things That is the Church or Elect of God all the faithfull The Elect are called All things 1. because of their number there is a world of them e 2 Cor. 5.19 2. Because there is for their sakes a reconciliation with all the Creatures in generall for corruption is taken from the whole though not from euery part 3. Because God doth not receiue their persons into fauour but all things that belong vnto them that may concerne their felicitie 4. Because whatsoeuer they haue in heauen or earth comes by vertue of this Reconciliation Vses The Vse is 1. to teach vs to take notice of the worlds vanitie What is all the world if Gods Children were out of it Nothing The Elect are all things worth all better then all Kingdomes and Scepters and all the glory of the earth is nothing in Gods account And all is now corrupt with sinne God would haue it knowen hee stands not bound to any in the world or the whole world but onely to the Elect. 2. It should teach vs to know no man after the flesh that is not to respect men for their Lands apparrell titles parentage c. but for Grace f 2 Cor. 5.16 3. Wee should not much wonder at thee disorders are in the world for were it not for the Elect it would soone appeare by the ruine of all how little God cared for rebellious Reprobates 4. It is a great comfort no one of the Elect shall perish for all things be reconciled 5. It should teach vs to make much of them that feare the Lord. Let them be in stead of all things in our account Lastly seeing all things are reconciled now let vs keepe the peace euen the vnitie of the Spirit in the bond of Peace g Ephes 4.6 To himselfe Some reade in him There is difference betweene for Christ by Christ and in Christ For noteth the meritorious cause In noteth the coniunction with the head By noteth the instrument To himselfe foure wayes Doct. We are reconciled in Christ or vnto Christ This is true foure waies 1. As hee is the person by whom we are reconciled 2. As his glory is the end of our reconciliation 3. As his glory and holinesse is the patterne after which our happinesse and holinesse is proportioned 4. In respect of his loue prouidence custody and protection vnto the which wee are receiued The Vse of all may bee to teach vs 1 To take heede of opposing Vses disgracing or persecuting of such as are reconciled to God for hee that toucheth them toucheth the apple of Christs eye Note hee saith to himselfe 2. In the vse of all things to carrie our selues so as wee prouide to giue account and giue the things to God which are Gods and as good Stewards dispose all things in that time and according to those rules Christ hath appoynted 3. Seeing wee are now brought so neere vnto God wee should humble our selues to walke before him in all reuerence and feare And to this end wee should labour for purity of heart that wee might see God h Mich 6.8 Mat. 5.7 Heb. 12.29 1 Sam. 6.10 Yea wee should hate all spirituall pollutions and bee zaalous in all good workes And seeing God hath chosen vs to himselfe wee should set vp the Lord to bee our God to serue him with our whole heart and haue respect to all his Commandements i 1 Pet. 2.9.11.12 Tit. 2.13 Deut. 26.16.17 And to this end wee should labour for speciall sinceritie in the profession of Religion an ordinary care will not serue the turne if wee will liue with the multitude wee may perish with the multitude k 2 Chro. 15 3. But let vs cleaue to the Lord with a perpetuall Couenant and resolue to receiue him as our guide vnto the death l Ier. 50.5 Psal 49. vlt. 1 Who made peace Set at peace The effect of our reconciliation is peace Concerning this peace I propound fiue things 1. Who made it no other can set a peace among the Creatures but hee that reconciles men to the Creatour he is the Prince of peace m Esvy 9.7 the chasticement of our peace was vpon him n Esay 53. He is our peace o Ephes 2. â—3 2 With whom they are at peace 2. With whom the faithfull are at peace they are at peace first with themselues Peace rules their hearts p Col. 3.15 Secondly with good Angels q Psal 34. Heb.
this place The power of Christ is twofold increate and create Increated power is the power of his diuine nature and so he is omnipotent Created power is an admirable force in the humane nature of Christ aboue man or Angels to accomplish that vnto which it is directed By his diuine power Christ worketh diuine things and by his humane power hee worketh humane things thus is hee powerfull aboue all creatures in vnderstanding memorie will and in acting whatsoeuer the Law of God can will Hitherto of the power of Christ and so of the gifts in the state of humiliation In the state of exaltation there befell Christ 4. things 1. a wonderfull excellencie of glory 2. the grace of adoration with the diuine nature 3. the power of administration of all things in heauen and earth d Mat. 28. 4. a iudiciarie power viz. to be the Iudge of the whole world e Acts 17.30 Thus of the second effect The third effect of this vnion in Christ was his mediatorship as remaining perfect God he became man so without any mutation of himselfe he is by this vnion become perfect mediator betweene God and man the true high Priest and the only head of the Church The fourth and last effect of this vnion is the communion of the effects there are diuers operations of both natures yet they meet in one work done the worker is the person the fountaines of operation are the two natures according to their properties the actions are some proper to the diuine nature some to the humane yet the outward fact or thing effected is the worke of both natures Thus of the effects of this vnion in Christ Now the effects that flow to vs from hence are either in Christ for vs or in vs by Christ In Christ for vs there are two effects expiation and reconciliation to the father In vs by Christ are three effects iustification sanctification and glorification In all fulnesse The vbiquitaries doe abuse this place for they alleage that this place proues that the essentiall properties of the diuine nature are communicated really to the humane and so they say Christ is in his humane nature omnipotent euery where present and omniscient this they fall vpon to establish his reall presence in the sacrament But that this place cannot fit their turnes may appeare by these reasons 1. He saith in whom that is in which person the Godhead dwells c. now it is not doubted by any but that the person of Christ is omnipotent euery where present c. 2. Be it in which body the Godhead dwells c. yet this proues nothing for them for so hee dwells in the Saints and yet they doe not say they are euery where present 3. When he saith all fulnes this fulnes notes the essence as well as the properties now I hope they will not say the essence is wholly communicated to the body of Christ 4. All fulnesse imports all attributes as well as some now all attributes are not communicated as for example the body of Christ was not eternall Lastly the same was cleared before the fulnes of the Godhead is there as the light is in the sunne From the consideration of all which doctrine Vses we may see cause to be abased and confounded in our selues that we should not more admire the wonderfull glory of the person of Christ and for the time to come wee should heartily striue with God by praier and the vse of all good meanes that hee would be pleased to reueale his sonne in vs and shew this rich mysterie of God manifested in the flesh Lastly this should confirme vs in the faith of all the good things promised in the Messiah seeing hence wee know how infinitely compleat he is in himselfe Thus of the 9. verse VERS 10 And yee are compleate in him who is the head of all principalitie and power THE third reason of the dehortation is taken from our perfection in Christ we need not go to traditions or philosophie or ceremonies seeing we are so compleat in our selues as we are in Christ Obserue in the first words 1. the persons yee 2. the time are 3. the benefit communicated compleat 4. the author Christ 5. the limitation in him In generall we may obserue that Christ doth deriue of his fulnes to his members of his fulnesse haue we all receiued grace for grace a Ioh. 1.16 out of his fulnesse he filleth all in all b Ephes 1.23 he ascended farre aboue all heauens that he might fill all things c Ephes 4.10 Now if any aske wherein Christians are compleat or what it is Christ doth deriue vnto Christians out of his fulnesse I answer hee maketh them compleat or filleth them out of his fulnes with knowledge d Math. 11.25 Rom. 15.14 grace and truth e Ioh. 1.16 peace power f Act. 6.8 ioy and righteousnesse g Rom. 14.17 strength against temptations and death h Hebr. 2. abundance of blessings in the Gospell i Rom. 15.29 and he supplieth all their necessities out of the riches of his glory but especially they are compleat in the imputation of his most perfect righteousnesse Thus of the Author and the benefit Where he saith yee are compleat hee teacheth them that there must be a particular application of this fulnesse of Christ Though there be water enough in the sea or in the riuer or fountaine yet it helps not vs vnlesse it be deriued to vs by conduits c. though there be foode enough in the market yet we are not filled with it vnlesse it be bought and drest and taken by vs. Now for the time when he saith yee are compleat hee shewes that it is not enough that mens hearts haue beene full of Christ but they must bee so still Quest How can they be said to be already filled and compleat in Christ seeing many things for their perfection are not yet giuen and there is a difference of fulnes in the children of God Answ That this point may be more clearely vnderstood I consider of this compleatnesse more exactly both in what it is and what it ought to be for they may be said to be compleat in that they ought to labour after it The faithfull are compleat or impleat rather either comparatiuely or positiuely Christians are compleat both comparatiuely and positiuely comparatiuely in this sense because they are in the absolutest estate that any kinde of people are in and farre more happy then all the world beside for the earth is cursed to all other men the felicitie they would desire cannot be had or if it were yet the wrath of God for their sinnes lyeth like fire in the mids of all and who knowes when it will burne how can there be any compleatnes in their estate seeing the vnregenerat heart cannot be filled and the things they can get serue but for the flesh and bodily life thus they are comparatiuely compleat Now
his hands 2. His praise is of men and not of God 3. He wholly neglects the power of godlinesse and the exercises thereof 4. He is disordered in his life laden with iniquitie 5. He is senselesse or incorrigible vnder publicke iudgements 6. He vsually opposeth and persueth him that is borne after the spirit 2. We may note here that God is not tied to meanes hee can worke without hands What is then the estate of wicked men no hands of men or Angels can make them happie it is a worke done without hands Oh how honourable is the worke of mortification of a sinner it was a glorious worke to make those huge heauens and this mightie earth without hands such is the glorie of our spirituall circumcision we see also here how little beholding the kingdome of Christ is to this world their hands will not be gotten to set it vp God must doe it without hands Lastly wee should learne in all estates to liue by faith and rest vpon God whether in affliction or tentation or mortification of sinne though we see not meanes yet let this comfort vs God can helpe vs without hands And thus of the instrument of circumcision as it is here set downe negatiuely Putting off the body of the sinnes of the flesh Here is the forme of this circumcision without hands it lies in the mortification of the body of sinnes that are in the flesh Where note 1. the matter to be mortified the body of sinnes 2. The manner it must be put off The flesh The flesh is one of the three great enemies of God and mans saluation it is a trecherous domesticall enemie As it is trecherous so it is tyrannicall The practises of the flesh it will not be pleased vnlesse it raigne A most secret enemie for she sits at the fountaine and poisoneth all most falsly she lets the Deuill and permits him to set vp his holds and fortifications in the mindes of men and is neuer quiet till it bring the soule into actuall high treason againg God It is the flesh that causeth whoredomes murder drunkenesse and all disorders She opposeth all the waies of goodnes both by obiecting against them and by making euill present she sauours not the things of God nor can vnderstand them It is shee that makes the Law vnpossible to vs what with her vaile of ignorance and the slownesse and hardnesse she diffuseth vpon our hearts and spirits she makes the seruice of God to seeme almost alwaies euill vnto vs. Yea if shee get into her throne she dare exalt herselfe against God and iudge euen God himselfe and his will counsell prouidence and people her very wisedome is enmitie against God And so infectiously vile is she that she diffuseth her poison to our very posteritie so as we beget a very race of rebels and in all this she fortifies her selfe by all aduantages from euill example or by riches and worldly greatnesse or carnall wisedome or successe in sinning yea rather then she will be subdued or much pursued she will entrench her selfe vnder the very colours of Christ making her pretence of following him in words that she may the more securely follow her owne lusts in deed This she doth and thus spoiles the image of God in vs and makes vs most filthy and lothsome and so opens the doore of our soule vnto Sathan that our hearts are made a very stie for vncleane spirits to dwell in and thus she will doe if she be not mortified till she bring men to hell and eternall condemnation there Courses for taming the flesh Esay 40.6 1 Pet. 1.2.4 1 Cor 1. Now for the taming of the flesh God hath taken diuers excellent courses 1. He hath laid a necessitie of mortalitie vpon it all flesh must know it is but grasse 2. To crosse the glory of the fleshly the Lord of purpose when hee chuseth heires of saluation will not take many of those the flesh commends for mightinesse or noblenesse or wisedome or the like 3. God hath set a standing curse vpon the chiefe things desired by the flesh so as they cannot be vsed but with a kinde of experience of their vanitie and loathing and vexaâ—ion of the spirit Eccles 4. He hath enacted terrible decrees against such as walk after the flesh and giues proclamation that he will certainely iudge men for all the practises of the flesh 2 Pet. 2.9.10 Eccles. 11.9 5. He placeth his spirit within vs to lust against the flesh 6. He sent his sonne to take the similitude of sinnefull flesh that in the flesh he might subdue the flesh Lastly he hath shewed vs waies what we must doe that we might tame and subdue the flesh as when he telleth vs first Rom. 8.3 that we must be sober that is moderate in meate and drink and recreation and apparell and what else may hamper the flesh 2. That we must put no confidence in the flesh 3. That we must mortifie it by confession of sinne and godly sorrow with strong cries calling vpon God for helpe against it 4. That we must search the records of Gods promises and by faith lay hold vpon him For till we can shew a better draught of happinesse then the flesh doth we doe in vaine go about to charme it 5. We must silence it not suffer it to obiect or excuse or extenuate or denie Hitherto in generall of the flesh and the mortification of it Now more specially we must consider here 1. the matter to be mortified viz. the body of sinnes 2. The manner in the words put off Sinnes Two things may be here noted the one is implied the other is exprest that which is implied is that God doth not require this circumcision in other things but only in sinnes 1. Regeneration doth not oppose the flesh in the substance of it we are not required to cut off any parts of the body nor to destroy any faculties of the soule and the same I say of the complexion or constitution of the body it doth not require the melancholy man should be made sanguine 2. This circumcision reacheth not to the naturall desires of the flesh I meane such as are needfull to the being of nature as to eate sleepe c. 3. Nor to the morrall proiects 4. Nor to the remainders of spirituall light as sparkles of Gods Image 5. Nor to the outward necessary helpes of life as horse land friends c. onely it restraines those when they are hinderances to godlinesse The vse is therefore wisely to discerne between the meere naturall defects arising from the constitution of our bodies and the sinnes and disorders of our soules for this spirituall circumcision will not cure mens bodies but only sanctifies mens mindes Againe we should learne of God here how to deale with our enemies he distinguisheth betweene nature and the sinne of nature so should we wee should oppose their sinnes but loue their persons The second thing here to be noted is that our
it should continually draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to looke vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition VERS 2. Set your affections on things which are aboue and not on things which are on the earth THe exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition seconly by the contrary The repetition is in these words Set your affections on things which are aboue The contrarie from which he doth dehort is in these words and not on things which are on earth Repetitions in Scripture are not without their vse The vse of repetitions in Scripture For thereby the holy Ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby enforceth both the necessity and the excellency of the matter so repeated And surely all three may be applyed to this repetition For the contemplation and desire after heauenly things is a most gracious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it is rendred to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to bee wise about a thing and certainely a Christian should bee wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may bee gotten of this true treasure and by serpentine discretion in the manner and circumstances of welldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery dutie or exercise euery grace Sometimes it signifieth to sauour of a thing and it is true that all the carriage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendred Set your affections and so it manifestly teacheth vs that wee Vses 1 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 lukewarmensse of the most k Reu. 3.19 and of the dangerous Vses 2 losse of first loue in the better sort l Reuel 2. For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things Three benefits of tender affections thou mayst bee assured of three things 1. That God will accept thy will for the deed He will beare with many wants and weaknesses where hee 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 Matth. 13. more is and shall bee 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 Obs 1 1. That a man cannot both at once seeke and affect earth and heauen for they are heere disioyned and opposed Matth. 6. a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to bee vnderstood Lam. 4.4 if the world be sought in the first place and with cheefe affection and care Obs 2 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 bee much employed about profits and recreations but a man shall loue them too much Note Not that it is simply vnlawfull to vse the world but that wee should be very iealous of our selues to watch our owne hearts that our affections be not set on the world Obs 3 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 Three sorts of things on earth The things on earth The things on earth heere 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 are for three reasons called things on earth Traditions and mans inuentions which the Apostle hath before taxed may well bee 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 bee more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things Eight generall reasons to disswade from affecting things on earth The first may bee taken from the condition of man on earth For wee are heere but pilgrims and strangers m Heb. 11.13 and therefore being but in a strange place to what purpose should wee trouble our selues with more then what will serue our present need and the rather knowing that when wee come into our owne countrey these things will serue vs for no vse Besides our present lot lyeth not in those things but the Kingdome of God and righteousnesse is
our portion euen in this life all other things are but cast vpon vs as additaments The second may bee 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 n Reu. 3.10 3. They cannot all of them redeeme one soule o Psal 49. The third reason may bee 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 p Matth. 13. 2. They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes q Luk 14.17 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 saith is the enmitie of God r Iam. 4.4 1 Ioh. 2.15 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 fils the world with corruptions and sinnes Å¿ 2 Pet. 1.4 Sixtly these earthly things thus sinisterly affected may one day witnesse against vs t Iam. 5.1 c. Seuenthly many a man is damned and gone to hell for minding earthly things u Phil. 3.18 The fourth reason may bee taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them * Psal 24.1 Matt. 28.18 now why should wee turmoyle our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may bee for his glory and our good The fifth reason may be taken from the basenesse 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 cheefely to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion betweene the gaines of the world and the losse of one soule Matth. 16. it is no profit to winne the whole world and lose a mans owne 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 hee humbled himselfe Phil. 2. 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 bee taken from the example of the Lords Worthies who in all ages haue beene tried with all kinde of trials Heb. 11. and wandred vp and downe in sheepe-skinnes and goat-skinnes being destitute afflicted and tormented wandring 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 heere Seuenthly it is somewhat to perswade vs that our Sauiour Christ professeth of purpose to hinder and interrupt our rest and ease in the vse of those things when hee saith that hee came not to send peace as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly we may bee mooued by the consideration of the fleeting condition of all earthly things riches haue wings x Prou. and the fashion of this world passeth away y 1 Cor. 7.31 1 Joh. 2.17 yea heauen and earth shall passe the earth with the workes therof shall be burnt vp z 2 Pet. 3.10 But that we may be the more deepely affected with the contempt of the world I will further adde these reasons 1. Of Salomon the wisest of all sinfull men 2. Of Christ the wisest of all men Salomon in his booke of Ecclesiastes is exceeding plentifull and indeede not without cause Salomons reasons against the loue of earthly things for such is the strength of the rooted loue of earthly things in many men that they had neede to bee encountred with an armie of reasons and if I single out some of the cheefest out of diuers chapters I hope it will appeare tedious to none but such as will heare no reason In the first chapter among other things these may bee noted 1. That after a man hath trauelled to get what hee can how small a portion in comparison of the whole hath hee atchieued so as hee may say to himselfe when hee hath done What now remaineth to mee of all my trauell which I haue suffered vnder the sunne a Eccl. 1.3 2. If a man could get neuer so much yet hee cannot liue to enioy it long For the elements of which man was made are more durable then man himselfe for one generation passeth and another commeth but the earth remaineth still b v. 4.5.6 The like may be shewed of the aire and water 3. All things are full of labour no man can vtter it c v. 8. And certainly many times earthly things gained answer not the labor spent about them 4. Earthly things possessed will not satisfie The eye will not bee satisfied with seeing nor the eare with hearing d v. 8. 5. A man can compasse nothing that is new for there is nothing new vnder the sunne e v. 9 10. Is there any thing of which one may say behold this is new and neuer was before they haue beene already in the olde time that was before vs. 6. The Lord in wonderfull wisdome and righteousnesse permits in the nature of man those cares that they may bee trauels to humble and breake the heart of man f v. 13. 7. The best of these will not make a crooked thing straight g v. 15. they wil not mend the peruerse manners of men a man may bee and continue vicious for all these things or for ought they will doe vnto him In the second chapter wee may obserue these reasons First let a man procure vnto himselfe the fullest and fairest vse of all sorts of earthly things pleasure Ch. 2.1 12. laughter great houses gardens orchards waters fruit-trees woods seruants cattell siluer and gold treasures and musicke yet all these will not deliuer a man from satiety loathing and vexation of spirit So as hee may truely say there is no profit in them 2. In these things there is one condition to all it befalleth to the wise man as it doth to the foole h v. 14.15 3. Let a man excell neuer so much yet within a short time all will bee forgotten For all that that now is in the dayes to come shall all bee forgotten i v. 16. Fourthly when
2 Thess 1. and Peter u 2 Pet. 3. and Iohn * Reuel and Iude x Iud. 6. Neither is the assurance of the Iudgement to come warranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sinne The drowning of the old world the burning of Sodome the destruction of Ierusalem y Matt. 24. were assured fore-tokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne The pleading of the conscience z Rom. 2.15.16 foretels a iudgement to come The sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser iudgements in this life are but fore-types of that last and greatest iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine so there is a restraint to be laid vpon vs. Be vvise to sobrietie This is one of the things wherein we must be wise to sobrietie a Rom 12.3 We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feed the curiositie of contemplation Concerning the Iudgement to come if any aske Who shall iudge Who shall iudge I answer that in respect of authoritie the whole Trinitie shall iudge but in respect of the execution of that authoritie Christ onely shall iudge and that as man b Act. 17 31. It is true that the Apostles and the Saints are said to iudge the tribes of Israel and the world but they only iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer Who shall be iudged he shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Hee shall iudge also the man of sinne c Iud. 6. 2 Pet. 2.4 euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming d 2 Thess 2.8 He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them e Matt. 7.22 25.12 in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very elect though it shall be with a different iudgement for we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body f 2 Cor. 5.10 Lastly in some sense it may be said he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God and reserued vnto fire against the day of condemnation and of the destruction of vngodly men g 2 Pet. 3. And the Apostle Paul saith that the feruent desire of the creature made subiect to vanitie by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God h Rom 8.19.20.21 Where shall it be Thirdly if any aske where this iudgement shall bee I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This wee know it shall be neere the earth in the clouds of heauen 1 Thess 4.17 where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should bee When shall the day of Iudgement be Some thought that as the world was six dayes in creating and then the Sabboth of rest came so the world should last 6000. yeeres reckoning a 1000. yeeres as one day and then should come the eternall Sabboth Others distribute the times thus 2000. yeeres before the Law 2000. yeeres vnder the Law and 2000. yeeres after the Law and then comes the iudgement Others thought the world would last after Christ so long as it was to the floud from the creation and that was as they say 1656. yeeres Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeeres This experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ What can be said of all or the most of these opinions and such like but euen this that they are the blinde fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said It is not for you to know the times and seasons which the Father hath put in his owne power i Act. 1.7 And of that day and houre knoweth no man no not the Angels of heauen but my Father only k Matt. 24.36 Mark 13.32 And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and houre Hovv it is that the sonne is said to be ignorant of the day of â—â—â—gement Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because hee kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may doth fully vnderstand it But letting these things passe the principall things for vs to be informed in as concerning the day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three first the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement The signes of the day of iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioyned with his
5. and the reasons v. 6.7 Diuision of the verse In the fifth verse there are 2. things First the proposition of mortification in these words mortifie therefore your members that are on earth Secondly a catalogue of vices to be mortified or the enumeration of certaine speciall sinnes a Christian should be carefull to keepe himselfe from viz. fornication vncleanesse c. The necessity of mortification The generall consideration of the whole exhortation to mortification should imprint this deeply in our hearts that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the corruptions that are in the world we shall neuer haue comfort that we are accepted with God We should bring to the particular opening of all the verses a mind resolued of the generall And to quicken vs a little the more to the respect of this doctrine and to enforce the care of parting with our sins I will briefly touch by the way some few reasons why we should bee willing to entertaine all counsell that might shew vs any course to get rid of sin First our vices are the fruits of our corrupted nature They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds Gal. 5.19 when wee are inclined or tempted to vice wee should say within our selues this euill proceedes not from any thing that might declare greatnesse or true spirit in a man what is passion or lust or couetousnesse but the base worke of the filthy degenerated flesh Secondly our vices are the onely things that defile vs and make vs loathsome before God and men T is not meane clothes nor a deformed body or a poore house or homely fare or any such thing that makes a man truely contemptible no no it is only sin can defile Å¿ Mat. 15.19 and bring that which is true contempt Thirdly the bond and forfeiture of the law or couenant of workes lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers to all that liue in any sinne contrary to wholesome doctrine t 1 Tim. 1.9.10 Fourthly are not strange punishments to the workers of iniquitie is not destruction to the wicked u Ioh. 31.2.3 what portion can they haue of God from aboue and what inheritance from the almighty from an high the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word x Ier. 23.9 Fiftly Christ will be a swift witnesse y Mal. 3.7 against all fearelesse and carelesse men that being guilty of these vices or the like z 1 Cor. 6.9 Eph. 5.6 make not speed to breake them off by repentance Lastly know yee not that the vnrighteous shall not enter into the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ Mortifie To mortifie is to kill or to apply that which will make deade The Lord workes in matters of grace God vvorkes by contraries in the iudgement of flesh and bloud by contraries Men must be poore if they would haue a kingdom a Mat. 5.3.4 men must sorrow if they would be comforted Men must serue if they would be free b Ioh. 8. And here men must die if they would liue Gods thoughts are not as mans but his waies are higher then mans waies as the heauens are higher then the earth c Esay 55.10 Which may teach vs as to liue by faith so not to trust the iudgement the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuers things First that we must not let sinne alone till it die it selfe Note but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soone killed it is one thing to sleep another thing to die Note many men with lesse a doe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswaâ—ions commandements or stroaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it begin to stirre Yet I would not bee mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not be in him at all nor that hee should neuer be stirred with the temptations or enticements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeuour is daily to haue it so And his desire is not without some happy successe so as sinne dyeth or lyeth a dying euerie day But heere a question may arise Quest Did not the Apostle grant they were dead before and if they were dead to the world they
this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer verse 9 10.11 In the Thankesgiuing hee shewes for what he gaue thankes which hee referres to two heads 1. their Graces 2. The Meanes by which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laide vp for you in heauen Verse 5.6 The Meanes of Grace was either principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out six waies 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the Grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes the ministerie of the Word Verse 7.8 The Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which he shewes by the good report he chearefully giues of them viz. who also declared vnto vs your loue in the spirit Thus of the Thankesgiuing Verse 9.10.11 Now in the opening or vnfolding of his practise in praying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleuenth Verse In the affirmation there are three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day we heard of it thirdly the matter affirmed we cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which he sets one first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that he addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely verse 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine containeth excellent matter concerning our Redemption where hee proceeds in this order first Verse 12.13.14 hee considers the worke of our Redemption and secondly the person of our Redeemer The worke of our Redemption verse 12.13.14 the person of our Redeemer verse 15. and those that follow to the 23. and all this he expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two waies after hee hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darkenesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the fourteenth Verse to be remission of sinnes through the bloud of Christ And thus of the worke of our Redemption The person of our Redeemer is described three waies first Verse 15.16.17 in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to bee said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things verse 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by either Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly he is before all things in the beginning of verse 17. lastly all things in him consist verse 17. the end of it Thus the Redeemer is described in relation to the whole World Verse 18.19.20 Thirdly hee is described as he stands in relation to the Church and so either to the whole Church vers 18.19.20 or to the Church of the Colossians verse 21.22 As he stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this he proues by shewing that he is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of grace he is their beginning and in the state of glory he is the first begotten of the dead that both among the liuing and the dead he might haue
of the world and worldly occasions Fourthly his last signe is that hee did set the Lord alwaies before him hee could be content to walke euer in Gods presence and to haue him the witnesse of his actions hee was not carefull onely to approue himselfe to men as wicked men may doe but his chiefe care was to walke in all good conscience before God Lastly in the fourth of Esay Esay 4.3.4 the Prophet fore-tels of men that vnder the Gospell should bee called holy or Saints and these hee describes by their happinesse they shall be written among the liuing in Ierusalem and by their holines which will discouer it selfe by these signes first they are not acquainied with the damnable and hatefull extenuations and qualifications of sinnes they are not heard to say it is a little sinne a small fault no their sinnes in their eyes are filthinesse and bloud Secondly they are men that haue felt the power of GOD in the practise of mortification they are new creatures they are washed and purged Thirdly the Spirit of God in them hath beene a Spirit of Iudgement and a Spirit of burning a Spirit of Iudgement not onely in respect of knowledge and illumination but also because it hath kept an Assize in the soule of the sinner hee hath beene arraigned indicted and hath pleaded guilty and beene condemned a Spirit of burning both in respect of the inward purifying of the heart from the drosse that cleaues vnto it as also in respect of zeale and ardor for the glory of God And thus farre of the first thing giuen vnto the people of God they are Saints Now followeth the second The acceptations of the word faithfull Faithfull This worde is diuersly attributed in Scripture It is giuen to a 2 Cor. 1. God and God is said to be faithfull in the accomplishment of his promises It is giuen to b Reuel 19.11 Christ and hee is called faithfull and true It is giuen to the c Psal 89.37 Psal 19 7. 111.7 Sunne in the Firmament because it keepeth his certaine course It is giuen to the Word of God so as whatsoeuer it promiseth or threatneth men may certainely binde vpon it for heauen and earth may faile but one iot of it shall not faile Lastly it is giuen to Men especially and most ordinarily to such men as are true beleeuers and walke in all good conscience both before God and Men and as it is thus taken the words of the holy Ghost Prou. 20.6 Prou. 20.6 may be taken vp Many men will boast euery one of his owne goodnes but who can finde a faithfull man These are they that Dauid so earnestly searcheth for and hauing found them doth so stedfastly set his eyes vpon them and entertaineth them into his Court Psal 101.6 Psal 101.6 The names of these wee doe for the most part take vpon our selues but the signes of these are but sparingly found amongst vs. That we may examine our selues I will consider what is required of vs that we may shew our selues faithfull Faithfulnesse in spirituall things Hereunto fiue things are requisite The Christian mans faithfulnesse ought to shew it selfe first in spirituall things secondly in temporall things vnto faithfulnesse in spirituall things fiue things are requisite First faith in Christ to get sound reasons from the Word and Spirit of God and a sure euidence for the particular perswasion of the heart that God in Christ is graciously reconciled with the sinner He cannot bee a faithfull man that hath not a iustifying Faith all that time of a mans life onely receiueth hee this honour to be accounted faithfull when aboue all things hee trauels after the sense of Gods fauour in the forgiuenes of his sinnes Secondly faithfulnesse stands in the performance of all those Promises Purposes and Vowes which men in their distresse inward or outward doe make vnto God Psal 78. And therefore the Israelites are charged not to bee faithfull because when the wrath of God turned vpon them and the strongest of them were slaine and their chosen men were smitten and that their daies did consume in vanitie and their yeeres hastilie then they crie vnto him and seeke him in their distresse they returne and seeke him earelie they acknowledge that GOD is their strength and the most High their Redeemer but when the Lord had beene mercifull vnto them forgiuen their iniquities so as hee destroyed them not and called backe his anger then they returned and prouoked the LORD againe they flattered him with their tongue they tempted GOD and sinned still and therefore they are censured thus Their heart was not vpright neyther were they faithfull in Gods Couenant Thirdly it shewes it selfe in constant sincerity in Gods worship when men will worship God according to the rules of his reuealed will without mixture of mens inuentions or the customary sinnes of prophanenesse and hypocrisie Hos 11. vlt. And thus Iudah is said to be faithfull with Gods Saints because as yet the worship of God was preserued amongst them in the auncient puritie in which the old Patriarkes and Saints did sincerely worship the God of their Fathers hee is a faithfull man that will worship God no otherwise then the Saints haue done that is precisely according to his will reuealed in his Word Fourthly faithfulnesse is exercised in the conscionable imployment of the Gifts Graces and Talents receiued in our generall calling to Gods glory the increase of our gifts and the inriching of our soules with true spirituall gaine And thus hee is said to bee a good Seruant and faithfull that hauing receiued fiue Talents hath gained with them fiâ—e moâ— Mat. 25.21.23 or two Talents and doth gaine two moe and this we doe when hauing receiued Knowledge Faith Loue Hope Patience Spirit of Prayer c. wee doe by a constant and daily practise bring them out into exercise for our selues and for others Thus doing two commodities wee shall reape first it is a signe of our faithfulnesse secondly the gifts will increase and to him that hath such gifts to vse them shall be more giuen Lastly faithfulnesse shewes it selfe in mens sinceritie diligence constancie and care to promote and further the causes of God and the Church with the conscionable discharge of all such dueties as belong vnto such seruice Thus Timothy is praised to bee faithfull in the Lord 1 Cor. 4.17 1 Cor. 4.17 And thus the Apostle and Apostolicall men were faithfull when they could doe nothing against the truth but for the truth and thus men are faithfull that can patiently beare 2 Cor. 11.8 and willingly take vp the Crosse of Christ and that daily so as they may further the building vp Luke 9.23 and edification of Gods people Those then are not faithfull that doe the worke of the Lord negligently that set their hands to the plough and looke backe that minde their owne things honours pleasures profits and preferments and those that
in the time of temptation fall away these specialties of faithfulnesse receiue a great increase of praise if two things come to them first that mens hearts be faithfull that is that though they haue many wants and infirmities and faile much and often in well-doing yet the desire delight endeuour resolution and affection is in all pleasing and firmnesse to walke before God without eyther hypocrisie or presumption this was Abrahams praise Nehem. 9.8 Secondly that men continue faithfull vnto the death Nehem 9.8 with all constancy and holy perseuerance beleeuing in Christ and worshipping GOD euen to the ende of their dayes this is called for and crowned Reuel 2.11 Thus of faithfulnesse in spirituall things Faithfulnesse in temporall things stands in three things First Reu 2.11 Faithfulnesse in temporall things in the sincere diligent and carefull discharge of the duties of our Callings It was a singular prayse in Daniel that when his enemies sought occasion against him they could finde none concerning the Kingdome Daniel 6.5 hee was so faithfull and without blame and therefore they must take him if euer concerning the Law of his God Then doth the glory of Gods people shine A Caueat for Professors when together with their constant zeale in matters of religion they are found carefully diligent and faithfull in their callings then whatsoeuer befalls them for the Law of their God they may beare it with all comfort and constancy as did Daniel But how doth it blemish the glory of profession when men can say and see that Professors are idle deceitfull busie-bodies and carelesse in their places and callings they cannot build so much by profession as they destroy by their scandalous and carelesse courses Secondly in the right vse and profitable disposing of our riches euen the outward things God hath giuen vs. This lyeth vpon vs as one of the tokens of our faithfulnesse nay this is necessary to the being of this praise In the 16. Luke 16.9 of Luke Christ exhorts to the wise and liberall bestowing of our riches vnto the necessities of the poore and for other holy and needfull vses And because there lye in the hearts of carnall men many Obiections against this Exhortation therefore hee forceth it with reasons that meete with mens carnall conceits And first whereas men out of an ouer-great estimation and liking of these Obiect 1 earthly things doe easily obiect that they must be carefull of the sauing and sparing in the vse of their riches for they are all the comfort they haue in this world Solution Hee answereth that men should not so much loue these earthly things for they are riches of iniquitie that is sinne that makes a man miserable and accursed is most an end mixed with riches Verse 9. eyther they are wrongfully gotten and sinfully kept or they are causes of much sinning against God or men or himselfe Obiect 2 Oh but what good shall a man get by parting with his goods Sol. They shall receiue him into euerlasting habitations Solut. they that is eyther the Angels or the Poore or thy Riches shall let thee into heauen euen to sure dwelling places and this should moue the rich because the time will come when thou shalt want and all the riches in the world cannot helpe thee Obiect 3 Oh but a man may bee saued and enioy these euerlasting habitations though hee doe not so part with his riches Solut. Sol. Hee cannot for a man cannot bee saued without Grace and God will neuer trust him with Grace the true treasure that is not faithfull in bestowing riches Verse 10.11 and good reason for if God gaue a wicked worldling grace hee would neuer be faithfull in vsing it for he that is vniust in the least that is Riches would be vniust in much that is Grace Obiect 4 Oh but our goods are our owne and therefore why should we giue them to others Solut. Sol. Ver. 12. That is false for Grace onely is a mans owne but Riches are anothers Psal 24.1 Prou. 3.27 for God is the Lord of the whole and the poore is the owner of a part Obiect 5 Tush but a man may haue a good heart to God and yet not deliuer out his goods to other mens vses nor leaue his content that he hath in the fruition of them Solut. Verse 13. Sol. That is false too for a man cannot serue two Masters one man cannot serue God and Riches And thus our Sauiour meeteth with the Obiections of worldly men The wordes also containe notable reasons to perswade to faithfulnesse which lieth in this good vse of Riches first they are riches of iniquity secondly the right vse of them makes way for heauen thirdly hee is like to be a godly man in the vse of Grace that is a faithfull man in the vse of Riches fourthly God else will not trust vs with Grace fiftly he will else be a very vniust man and his riches wicked sixtly Grace onely is his owne goods and to be without Grace is to liue and dye a beggar lastly thou canst neuer serue God and Riches Thirdly in temporall things Faithfulnesse shewes it selfe in the vprightnesse and harmelesnesse of our carriage towards others as in keeping of promises Psal 15. in the honest discharge of the trust laid vpon men eyther in Church or Common-wealth Nehem. 13.13 Prou. 13.17 in witnesse-bearing Prou. 14 5.25 in iust gaines and lawfull meanes vsed for profit in our dealings with others Prou. 28.20 And such like dueties of iustice Thus then we see who is a faithfull man euen hee that knoweth his owne reconciliation with God by faith that performeth his vowes to God that sincerely worships God and laboureth the increase of holy graces that will doe nothing against the trueth but for the truth that is diligent in his calling that is seruiceable with his riches and lastly that is iust in his dealing Priuiledges of the â—â—ithfull Now if wee be such then is our estate most comfortable for first God will bee faithfull to vs in the accomplishment of all his promises secondly the Worde will be faithfull euen a sure fountaine of true comfort and helpe in all distresse thirdly Christ will be a faithfull both High Priest in heauen by his intercession making request for vs to God and both to earth and heauen he will be a faithfull witnesse Hebr. 2.17 Reuel 15. 3.14 so as while we liue we shall finde the testimony of IESVS in our hearts and when wee die hee will not bee ashamed of vs before his Father and the holy Angels and lastly wee shall be sure to haue a faithfull reward Prou. 11.18 And this of the second title giuen to Gods Children Brethren The Children of God are said to be brethren in a foure-fould relation 1 To Christ 1. to CHRIST 2. to the Apostle 3. to the Saints abroad 4. to the Saints at home For the first are wee brethren
Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as a Sheild not onely to keepe off but extinguish the fiery darts of the Diuell And the true reason why our life is continually assaulted and why the world lieth vanquished vnder a thousand miseries is onely because men doe not labour for a particular assurance of GODS loue in Christ which being once had wee should soone see an happy victorie ouer the World Hell and Death in respect of the beginnings of many heauenly contentments In the third place we are to consider the benefits which the weakest Faith obtaineth and they are especially sixe First it iustifies and giues vs a portion in the most meritorious intercession of Christ at the right hand of God it is no sooner had but it makes the sinner iust before God this is euery where proued Secondly it gathereth men into the familie of Abraham Gal. 3.7.9 and that as Sonnes yea the least Faith makes a man blessed with faithfull Abraham so that if Abrahams case were happy then is euery Childe of God so Thirdly it makes men not onely the Sonnes of Abraham but the Sonnes of God also by Adoption As many as receiued him Iohn 1.12 to them hee gaue power to bee the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an vnutterable presence doth dwell in the hearts of the Sonnes of men Ephes 3.16 Epes 3.16 Fiftly the meanest Faith that is a true Faith doth euer come attended with many holy Graces and therefore to dispute of Faith Acts 24.25 is to dispute of Temperance Righteousnesse c. Acts 24.25 Lastly Faith according to the measure of it is the foundation of all the hope that makes men happy Heb. 11.1 therefore it is called the ground of the things which are hoped for and the euidence of things not seene Fourthly if men would labour for the increase of Faith and once get a certaintie concerning Gods fauour they might enioy many blessings more then they doe euen in this life First it might be vnto vs according to our faith what greater indulgence can be desired from God Math. 9.29 Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction Heb. 2.5 euen in their carriage about the things of this life Thirdly we might haue the sense of peace with God accesse vnto Grace wherein we might stand Rom. 5.1.2.3.4.5 and be filled with ioy in the hope of the glory of God to be reuealed yea to be made able to hold vp their heads reioice in afflictions c. Fourthly 2 Tim. 3 15. there is a power in Faith to put such life into the sacred Scriptures that they would be able to make vs wise euen to saluation Fiftly how hard a thing it is for the Creature to haue accesse vnto the Creator with any boldnesse or confidence the lamentable experience of the world shewes insomuch that the Apostle saith wee are naturally without God in the world Ephes 3.12 able to minde any thing and to effect any thing but God But now this which is vnpossible to Nature is become possible to faith as the Apostle shewes Ephes 3.12 And how vnspeakeable a mercy it is to haue a comfortable communion with God and easie accesse for our prayers the Saints may conceiue but not vtter Sixtly by Faith wee might be able to ouercome the world so as wee might easily contemne the glory of earthly things 1 Iohn 5.4 the Millions of euill examples and scandalls the thousands of temptations allurements disswasiues lets and impediments which the world casteth in our way and with which wee are often entangled insnared and many times most shamefully vanquished to the dishonour of God and our Religion the wounding of our Profession and our Consciences c. If men had that power of Faith which the ordinances of God were able to giue how might they astonish Epicures Papists and Atheists which now differ little from them Seuenthly Faith would euen make our friendship and mutuall societie a thousand times more comfortable then now it is as the APOSTLE intimates Rom. 1.12 Rom. 1.12 Eightly by Faith wee might worke righteousnesse and attaine to innocencie of life Heb. 11.33.34 wee might receiue the Promises with all those sweet comforts contained in them which are matters of as great wonder as to subdue Kingdomes to stop the mouthes of Lyons c. Ninthly Faith would make vs to contemne the pleasures of sinne and account affliction with Gods people better then perfection of pleasure for a season Heb 11 25. as it is obserued in Moses Hebr. 11. whereas now euery base delight is able to captiuate our affections and we haue scarse strength to stand against one temptation Tenthly Faith by continuance in the Word of God would make vs free euen Gods spirituall free-men Iohn 8.32 so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release as we might by Faith Lastly we might haue the cleare apprehension of the remission of all our sinnes past as is manifest Rom. 3.25 Acts 10.43 onely for sinnes to come God giues no acquittance before there bee a debt and the discharge sued out And as Faith furnisheth or would furnish men with these wonderfull benefits in this life so it prouideth an assurance of an immortall inheritance in heauen for all eternitie as these places shew Acts 26.18 Iohn 6.47 1. Pet. 1.9 2. Thes 1.10 with many other Thus much of the benefits by Faith Quest Obiect Oh but what if men doe not beleeue Ans First I might answere that it is yet a comfort that though thousands neglect Faith yet their vnbeliefe cannot make the faith of God of none effect Ans The miseries of such as haue not faith Rom. 3.3 though the whole world contemne the doctrine of Faith and please themselues in their spirituall securitie yet God knowes how to shew mercy to his seruants that desire to beleeue in him and feare before him Secondly I read in S. Marke that CHRIST maruailed at their vnbeliefe and iustly Marke 6.6 they were affected with his doctrine it was confirmed by miracles and yet they beleeued not we miserable men are a wonderment to God Christ and Angels and an astonishment to Heauen and Earth for our incredible incredulity Thirdly I read in S. Mathew that hee did not great workes there for their vnbeliefe sake Math. 13.58 Surely we are iustly debarred the benefit and comfort of many of the workes of God which might discouer the glory of his goodnesse to vs onely because of our vnbeliefe Fourthly if the Iewes were cut off for their vnbeliefe being naturall branches and such as God had reason to fauour as much as any people vnder the
if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 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 shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart 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 Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 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 Ephes 4. It furthers our gathering into the body 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 waies 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 Câ—â—â—st Verse 13.16 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 here 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 manner and the glorious successe of praier in preuailing with God But aboue all things hee 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 miserie 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 aworke which else would be idle and vnfruitfull Verse 8. 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 hee can see nothing that is farre off as eternall things are but onely things neere 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 Verse 9. 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 meanes of perseuerance Verse 10. if ye doe these things yee shall neuer fall Lastly by this meanes an entrance shall bee ministred vnto vs abundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also Verse 10. Verse 11. because by these meanes eternall life is begun on earth in respect of communion both with God the Saints Thus farre of the Motiues Helps follow These helpes are such as serue The Helpes both for the begetting nourishing of a holy loue to and 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 Lord 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 wee be soundly humbled to seeke Gods fauour and find our hearts possessed with the care for and hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truely 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 1 Pet. 1.22 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 and affections of dwelling and raigning lusts and euills 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 1 Tim. 1.5 Loue must come out of a pure heart 2 Tim. 1.7 Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stirre it vp by nourishing the motions of the same putting courses or waies of expressing loue into our mindes and by prayer meditation or any other meanes that may inflame our hearts to a holy affection 2 Tim. 1.13 Fiftly it profiteth much hereunto to get and keepe in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God and 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 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 do finde 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 Tit. 2.2 Heb. 10.24 Note Seuenthly we must by all holy meaneâ— 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 an other 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 Heb. 10.25 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 The defects of the common Protestants loue 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 and earth polluted our houses brought a curse vpon our Assemblies and 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 at 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 〈◊〉 for filthy Ribâ—uldry for drunken spewings and Viper-like slâ—nders 〈…〉 against good men Fourthly many out of their ignorance know 〈◊〉 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 rise 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 Back-â—iting 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 ouer-liued his prime is euery way as well filled with Enuy. And thus men are not in charitie neither 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 chiefly 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 neither 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 olde complaints may be taken vp Hosea 4.1 Esay 57.1 There is no mercie in the Land Mercifull men are taken away Wee may now adaies waite for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sinke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemency 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 neither 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 a Deut. 28.12 Math. 16.16 sometimes it signifieth the whole vpper world that compasseth the earth b Gen. 49.25 Math. 3.16 sometimes for the Kingdome of Grace and the meanes thereof c Math. 3.2 11.11 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 Metaphore laid vp and expressed in the word Heauens Doctrines from Coherence First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very maner of dispensing of his Graces for hee makes one Grace crowne another and Obseruat 1 become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith One Grace crowneth another and the impediments and discouragements of Loue. When God sees how many waies 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 to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victorie it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by
the spirit of Christ and partly because the world attributes what is done by professors of the word to the word they heare if their liues be full of good fruits the word of God is glorified but if they bee any way vicious the word is blasphemed n Rom. 2. Then they say this is their preaching this comes of gadding to Sermons and tossing of their Bibles c. The Vse is both for Instruction and Comfort For Instruction therefore Gods Children should worke out their saluation with feare and trembling and labour to be filled with the fruits of righteousnesse liuing inoffensiuely and holding foorth the word of life in all holy conuersation shining as lights in the middest of a froward and crooked Nation o Phil. 1.11 2.15.16 For Comfort also because the Lord is pleased to communicate the honour of his word to his people so as where the word is in credit they shall be in credit and if they be despised they are not despised alone but the Word is despised with them Thus of the first thing in the efficacie of the Word viz. what it doth The second thing is vpon whom it worketh or the subiect-persons As it is also in you Doct. Doct. It helpes not vs that others though many bee wrought vpon by the word gathered made fruitfull and increased vnlesse we be sure of the efficacie of it in our selues It had beene a small comfort to the Colossians to know that the word was fruitfull all ouer the World if it had no power amongst them There is a windie vanitie preuailes in the heades of many hearers they thinke they doe worthily when they commend the Sermon praise the Preacher tell of the working of the Word in such and such though they perceiue not that vnto them it is but a dead letter Many are full-mouthed but haue emptie hearts and hands but it should be our discretion to labour the cure of this loosenesse and wandering of heart and not to suffer our soules to be led aside from considering our owne way by any such smooth wiles of Satan Thus of the persons the time followeth From the day Here I obserue three things There is a season for fruit First that there is a season for men to be fruitfull in We are naturally dry trees or no trees Wee are but dead stockes neither if wee should stand in Gods Orchard to all eternitie would we of our selues beare the fruits of the Gospell or exercise our selues in those faire fruits that are vnto eternall life if before this day the Citie of Colosse had beene searched with lights there would haue beene found no true fruits of Grace or Righteousnesse amongst them our season to beare fruit is then when God calles for it At some time of our life God giuing vs the meanes doth set before vs the wav of Life and death affects vs inwardly with sence of our miserie or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is laide thus neere to the roote of the Tree it is then time to beare fruit or else we are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruite so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God calls now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as hee requires thee to be thou maiest finde fauour in his eyes for God is neere them that call vpon him if they seeke him in due time while hee may bee found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou maist call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercie of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as hee seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall * 2 Cor. 3.2 thirdly so soone as we finde the Word to bee a sauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimony of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs wee should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not foorth fruit is cut downe and cast into the fire Note that hee requireth present fruit or threatneth present execution p Mat. 3.10 Iohn 15.2 Neither may we harden our owne hearts with presumption because wee see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the meanes Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church-censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull wee must be constantly so not lose a leafe much lesse giue ouer bearing fruit * Psal 1.3 Ezech 47.12 Sodaine flashes will not serue turne the Lord knowes not how to entreat them whose goodnesse is but like the morning deaw q Hos 6.4 Either from the day constantly or not vpon the day truely Thus of the Time Fourthly this efficacy is limited First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limited in that they are required to be in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines
out of the whole For the first heere are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first Fiue things principally to be acknowledged from Gods Grace the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this That we may heare the word in truth seuen things are to be done that we doe truly heare the word seuen things are to be done first we must deny our owne carnall reason wit parts and outward praises and become fooles that wee may bee wise r 1 Cor. 3.18 secondly wee must feare God and set our soules in Gods presence Å¿ Psal 25.14 Acts 10.33 thirdly wee must come with a purpose and willingnesse to bee reformed by it t Psal 50.16 fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion u Iam. 1.22 Esay 57.15 1 Chron. 34.27 fiftly wee must heare all x Deut. 5.27 both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance y Heb. 4 1. 1 Thess 1.5 How men may be said to know and yet not truly lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow Doct. 1 First men may heare and yet not know Knowledge is not attained by all that heare The causes why many hearers get not knowledge and this comes to passe either as a curse for mens home-sinnes vnrepented Where Manners will not be informed their Faith cannot or by reason of pride and conceit of our owne wits and that wee neede not bee informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carelesly or without application or with preiudice or not all or else it is because men smoother their doubts and seeke not resolution in priuate by conference or seeking the law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Doct. 2 Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferous appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes z Tit 2.10 11.12.14 When GODS Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy * Zach. 4 7. Doct. 3 Thirdly as other Doctrines so especially the doctrine of our reconciliation with God The doctrine of Gods grace hard to the most or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attaining of it and by a naturall darkenesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Deuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not bee brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto The great commodities of assurance Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sion that could not be mooued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse a Rom 6 14.13 of the fulnesse of CHRIST do all the faithfull receiue euen grace for grace h 1
tyed conuersion of soules ordinarily to the foolishnesse of preaching Doct. 2. It is not enough to get Pietie vnlesse wee get Wisedome also 1 Cor. 1.24.30 Acts 6.3 Ephes 1.8.17 Vse is first for confutation of those that hold all labour for the attaining of spirituall things to be folly of most men those to be fooles that make such adoe about the vse of the meanes of Saluation But it is certaine that Christ that giues godlie men righteousnesse giues them Wisedome Religion doth not make men foolish but giues wisedome to the simple f Psal 29.7 Secondly Professors should be aduised to make conscience of discretion in their carriage as well as holinesse and to this end they should take heed 1. Of pettishnes and peeuishnesse a vice should be onely found in the bosome of fooles g Iob 5.3 2. Of conceitednesse a foule vice to be so wise in their owne conceit that their owne wayes should alwaies so please them that they thinke better of themselues then of seauen men that can giue a reason h Prou 12.15 26.12.16 3. Of rash medling with other mens businesse or prying into their estates i Prou 17.27 mens eyes should not be in euery corner of the world Lastly of vnaduised opennesse in all companies without respect or heedfulnesse to poure out all their mindes k Pro 29.11 Thus of the generall Doctrines The first part of sauing Knowledge is here rendred Vnderstanding and is Contemplatiue Knowledge Contemplatiue Knowledge hath in it two things Apprehension and Meditation that is the power to discerne Doctrine and the power to meditate of it both are needfull and in both men are exceeding wanting especially in the power of Meditation If you aske mee what the obiect is about which wee should meditate it is answered before it is the Will of God determining approuing prescribing and disposing And it is no wonder that men get so little knowledge or are so vnable for contemplation because euery one is not capable of it the Scorner may in a passion seeke wisedome but hee cannot finde it l Pro 14.6 Besides the meanes must be vsed especially in Contemplation it is exceeding hard to hold any course constantly but the ground must be from matter of praier or hearing or reading Further Rules for contemplation many things are required to fit a man to capablenesse and power of holy Contemplation First Chastitie of heart and affections for such as are caryed about with lusts are euer learning but neuer come to the knowledge of the truth m 2 Tim 3.6 Secondly Meekenesse or rest of heart from the hurry of disordered affections and troubled passions hasty affections and a foolish minde are inseparable hee that is passionate can lift vp no holy thoughts but hee can easily exalt folly n Pro 14.29 Thirdly A good minde that is an vnderstanding not exercised in imagining and plodding of euill men of wicked imaginations are vtterly disabled for contemplation Fourthly Humilitie or a tender sense of ones owne wants and vnworthinesse the proud-conceited man for matter of Meditation is of an emptie minde vnlesse it be that they dote about questions or strife of words or vaine disputations that tend to nothing but strife or vaine ostentation o 1 Tim 6.4.5 Besides a heart fatted and fleshed with presumptuous hopes or profits and pleasures and hardened through long custome and practise of sinne is almost wholy blinded in the things that belong to the Kingdome of CHRIST These men haue eyes and see not and eares and are as if they heard not p Math 13.14 To passe from this point of Knowledge Contemplatiue I conclude onely with the consideration of the 8. of the Prouerbes where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge both for sense and Vse Wisedome cries to be heard God would faine fasten knowledge vpon all sorts of men Now if any should aske why Wisedome is so importunate or wherefore they must set all aside to get her there are three Reasons giuen First because wee are naturally foolish and not wise in heart there is no inward substance of sound knowledge in vs Verse 5. Secondly the things to bee imparted are the most excellent in heauen and earth Verse 6. Thirdly no knowledge but this Diuers obiections against Knowledge answered but it is stained with errour or lewdnesse now in the Scripture wee are sure of two things Truth and Puritie Obiect But the Doctrine of Religion as it is reuealed in Scripture is exceeding crosse and contrary to our natures Sol. It is answered that there Obiect 1 is no frowardnesse in it it is in vs not in the Doctrine it selfe Verse 8. Solut. Obiect But the study of sauing knowledge is exceeding difficult Sol. That Obiect 2 is answered Vers 9. My words are all plaine to him that will vnderstand Solut. and straight to him that would finde knowledge If there were a constant desire and endeauour in men they would finde great successe Obiect But it is not a profitable course nor gainefull Sol. That is denied Obiect 3 Vers 10.11 Knowledge is better then Siluer or Gold or precious Stones Solut. and it is more thrift to get it then to get riches Obiect But I see that many that follow Sermons and study the Scriptures are very indiscreete and men of no reach nor parts Sol. It is answered Obiect 4 Vers 12. that Wisedome dwels with Prudence or Discretion Solut. and finds forth Knowledge and Counsels and if men were compared in their present knowledge with what they were before it would appeare that they haue gotten more discretion c. then euer they had therefore it is a meere imputation Obiect 5 Obiect Many great professors are men of wicked liues Sol. Vers 13. The feare of the Lord is to hate euill Solut. as Pride and Arrogancie and the euill way and a mouth that speaketh lewd things and therefore if any such bee of wicked liues they are hypocrites thrust vnto profession by the Diuell of purpose to shame the study and endeuour after sauing knowledge Obiect 6 Obiect But the most that follow Sermons and read the Bible so much are base persons Solut. and men of no fashion in the world Sol. That is denied Vers 15.16 For the holy wisedome of the Word hath beene the fairest ornament and help and support to Kings Princes Nobles and Iudges By mee Kings raigne and Princes decree Iustice Obiect 7 Obiect But this knowledge fills men with terrours and Melancholy Sol. That is denied Solut. for it is a most louely study I loue them that loue me It is only terrible to such as so loue their sinnes as they will not part with them Obiect 8 Obiect It is a knowledge neuer attained in any perfection Sol. That is denied too Solut. Vers 17. They that seeke me earely shall finde me men get
in this Verse both because holinesse of life is so much vrged as also because heere 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 Against merit of workes and secondly it cannot bee founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first wee are not our owne men wee 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 c Luke 17. Secondly all our sufficiencie to doe any good is of God not from our selues d 2 Cor. 3.5 Phil. 2.13 Thirdly God gaines nothing by vs. If thou be righteous what giuest thou to him or what receiueth hee at thy hands e Iob 35.7 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 eternity there then afterwards if God create another eternity 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 f Rom. 8.18 Sixtly it is worthy to bee obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Exod. 20. Command 2. Seauenthly wee are so farre from meriting that we are taught to pray God to giue vs our daily bread wee 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 Testimony 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 wordes worthy of the Lord cannot be applied to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vppon 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 Matth. 3. to bring foorth fruites woorthy repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his own conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest Quest But letting the Papist goe what is it to walke worthy of the Lord Ans Answ It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if we would walke worthy of the Lord 1 In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that wee must not be satisfied with this that we be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty g Mat. 5.20 If we would walke worthy of the Lord we must doe sixe things 2 In particular if we would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his Loue as wee forget not his presence h Gen. 17.1 And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better ability to walke with our God i Mich. 6.8 2 Wee must set the Law of God as the onely rule of our actions alwaies before vs k Psal 119.1 and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit l Gal. 5.21 and according to the Spirit m Rom. 8.1 3 We must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues n Iames 3.15 Math. 5. Rom. 6. 4 We must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs o Luke 9.24 5 Wee should go beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feet from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God p Psal 56.12.13 In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him q Hebr. 12.28 1 Cor. 7.31 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wife careth to please her husband and the husband to please his wife r 1 Cor. 7.34 What we should do that we might not onely serue God but please him too It is not enough to be perswaded that that we doe be good but we ought to looke to it that it be pleasing So in all dueties to God and in our carriage to men Quest But what should wee doe that wee might so serue God as please him too Ans This is answered in diuers Scripture 1 Be sure thou be not in the flesh for no such can please God Å¿ Rom. 8.8 and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers â— that will not bee subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne
Balaam seemes a friend to Israell but hee is so farre from inheriting with them that hee is destroyed by them the sword of the Lord rootes him out this will bee the portion of all Hypocrites i Iosh 13.12 And wee should labour for a particular warrant in the knowledge of our owne portion this would incourage vs against all difficulties Caleb dares fight with the Anakins if Ioshua giue him Hebron k Iosh 14.6.11 c. and feeble and complayning Ephraim shall ouercome and inlarge himselfe if Ioshua particularly incourage him l Iosh 17. And as no Cananites ought to bee left in the Lot of Israell so no wicked workers should be suffered to remaine in the assembly of the Saints to be prickes and goades in the sides of the righteous And as they that haue their inheritance allowed them already must not rest but fight till their brethren haue rest m Josh 1.12 so they that haue comfort in their owne conuersion must strengthen their brethren And if any haue too little roome the way is not to murmure and doubt but to fight it out for more so must Dan n Iosh 19.14 so should weake Christians not giue way to discontentment but striue in the spirituall Combat till more grace and roome for the inlarging of the heart be gotten Lastly as seauen Tribes are iustly taxed and censured by Ioshua for their negligence and sloath in not seeking speedily to possesse the Land God had offered them o Iosh 18.2 so may the most of vs bee iustly rebuked for grieuous securitie about the heauenly Canaan Many rest in the probabilities and hope of a title nay the most rest satisfied in such a condition as is without title and without hope vnlesse they amend yea the better sort diuers of them haue but a title and therefore it iustly falleth out that these are buffetted by Christ as they were disgraced by Ioshua and as they must stand to the curtesie of the viewers of the Land for the report of the goodnesse of their part so must these secure Christians stand to the curtesie of their Teachers for how much knowledge and comfort they shall thinke meete to impart vnto them concerning their inheritance in heauen and heauenly things Partakers of the inheritance of the Saints in light The happinesse of the faithfull is an inheritance illustrated here first by the persons that must enioy it it is not common to all but appropriated to Saints secondly by the qualitie of it it is in light Christ is the great heyre of all things p Heb 1.1 Psal 2. the Christian is coheyre with Christ It is a doctrine that hath much comfort in it a Christian holds by the fayrest tenure and firmest and surest too for though his life be changeable and his dayes on earth must haue an end yet his inheritance endures for euer and whiles hee liues God will know him all his dayes for no worse a man then his owne heyre q Psal 37.17.18 And the consideration of the inheritance of the Saints should teach vs diuers things first to pray that God would remember vs with the fauour of his people and visite vs with his saluation and that then hee would open our eyes to see the glory of such an inheritance r Psal 106.3.4 Ephes 1.18 Secondly to honour the righteous and not despise poore Christians seeing God hath made them his heyres and rich in faith Å¿ Iames 2.5 Thirdly to endeauour with all care to walke worthy of such honour as to be made Gods heyres And lastly to be willing to suffer any thing in this world for Christ seeing in the world to come wee must raigne with him as coheyres t Rom 8.17.18 Of the Saints Onely Saints inherit and therefore be sure thou be a Saint be sure thou be more then flesh and bloud u 1 Cor 15.50 be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance x Ephes 5.5 1 Cor 6.9 Gal 5.21 bee sure of the imputation of the righteousnesse of Christ y Rom 4.13.14 Tit. 3.7 bee sure thou haue in thee the spirit of the Sonne z Gal. 4.7 Ephes 1.14 bee sure to commit thy selfe to the word of grace * Acts 20.32 In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaines it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly A three-fold light in man because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-folde light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before we can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will do no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainety of this inheritance it is said to bee held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended with those that pleade for vncertaintie of assurance Sixtly in light that is in Heauen and the light of Heauen in an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our heartes in the light of Faith and certaintie and glad our hearts with the light of the Spirit and ioy choosing rather to die then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in
they be in a dungeon in this world yet a great window is broken downe and much light appeares though there be sinne in them yet it raignes not though they must die yet the sting of death is pulled out though they endure the same afflictions that wicked men doe for the matter yet they are not the same for nature and vse they are not curses or punishments but onely chastisements and tryals or preuentions The consideration of this that wee are not all at once deliuered from the power of darkenesse may defend often preaching and the frequent vse of all good meanes publike or priuate This darkenesse will not away with one dayes shining these clouds will not bee dispelled with one blast what 's the light of one candle when the night hath inclosed the whole ayre And translated vs into the kingdome of his deare Sonne Or as it is in the Originall of the Sonne of his loue These words containe the second part of our Redemption on earth in this world the redeeming of vs is the translating of vs and this translation is amplified by the condition of life into which wee are translated which for the excellencie of it is into a Kingdome and for the author of it is into the kingdome of Iesus Christ the Sonne of Gods loue Translated The word is a Metaphor and the comparison is taken from Plants in nature and there are diuers things signified vnto vs concerning our Redemption in the similitude of translating Plants As trees are translated in Winter not in the Spring so commonly our Redemption is applied in the dayes of speciall affliction and sorrow o Job 33.14 vers 31. and as the Plant is not first fruitfull and then translated but therefore translated that it may beare fruit so wee are not therefore redeemed because God was in loue with our fruits but therefore translated out of the kingdome of darkenesse that we might bring foorth fruit vnto God And as a tree may be truely remoued and new planted and yet not presently beare fruite so may a Christian bee truely translated and yet in the first instant of his conuersion hee may not shew foorth all that fruit he doth desire c. What translating hath in it In particular translating hath two things in it first pulling vp secondly setting againe The pulling vp of the tree shadowes out three things in the conuersion of a Sinner First separation from the world hee cannot be in Christ that hath his heart rooted in the earth and keepes his olde standing amongst these trees the wicked of the world Secondly deliuerance both from originall sinne in the raigne of it which is the moysture of the olde earth and also from hardnesse of heart for translating hath remoouing of the mould and stones that were about the roote Thirdly godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings and by the losse of many sprowts and branches that were hidden in the earth A Christian cannot scape without sorrow for hee hath many an vnprofitable sprowt of vanitie and sinfull profit and pleasure hee must part with The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith and our communion with the Saints the fruitfull trees in Gods Orchard as also it notes our preseruation by the infusion of the sappe of holy graces Our natures are translated not destroied And it is worthy to be noted that he saith translated vs to teach vs that there remaines in man the same nature after Calling that was before for our natures are not destroyed in conuersion but translated there remaines the same faculties in the soule and the same powers in the body yea the constitution and complexion of man is not destroyed as the melancholy man doth not cease to be so after conuersion onely the humour is sanctified vnto a fitnesse for godly sorrow and holy meditation and the easie renouncing of the world c. and the like may bee said of other humours in mans nature Into the Kingdome The kingdome of God is either vniuersall ouer the whole world or spirituall ouer the faithfull Soules on earth or blessed soules in heauen till the day of Iudgement or it is both spirituall and corporall ouer all the Saints after the day of iudgement for euer It is the Kingdome of Grace by inchoation in the way present here below that is here meant not the Kingdome of Glory by Consummation in our Countrey aboue The Kingdome of Christ here on earth Christs Kingdome better then all other Kingdomes though it be not so visible and pompous as other kingdomes are yet it excels all the kingdomes on earth for when all other kingdomes are not onely shaken but translated or remoued or dissolued the kingdome of Christ will endure to the end and in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each whereas in other states many Kings make little Kingdomes Besides wicked men may not onely be Subiects but Kings in other kingdomes but this Kingdome though it be euery where yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit and his gouernment is taken vp especially in two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernement of Iesus Christ they are qualified with eternall graces The priuiledges of the Subiects of this Kingdome they are comforted with the daily refreshings that flow from the sense of Gods fauour they are confirmed in the assured peace with Angels and good men they are estated into an euerlasting inheritance they daily reape the benefits of Christs Intercession they often suppe with Christ and are feasted by the great King they liue alwaies in the Kings Court in as much as they are alwaies in Gods speciall presence they partake of the priuiledges Prayers and blessings of all the righteous and they haue the Spirit of God in them to vnite them to God and Christ to leade them in the pathes of holy life to comfort them in all distresses to warne them if they goe out eyther on the left hand or the right and to helpe them in their prayers making request for them when they know not what to pray as they ought Obiect Obiect The World sees no such glory in the estate of Christians in this Kingdome Sol. There lyes a vayle ouer the eyes of all worldly men Solut. and besides this Kingdome though it be in the world is not of it though it be here yet it is not from hence and the afflictions that commonly couer the face of the Church doe hide from carnall men the beautie of it and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse though the world know the glory of Christians yet they will not acknowledge it Obiect
Esay 59.2 it defiles it remaines vpon Record written with a penne of Iron and with the point of a Diamond p Ier 17.1 o Psal 51.1 it causeth all the disquietnesse of the heart q Psal 38.3 it is the cause of all Iudgements It brings death r Rom 6. vlt. What a man should do to get his sinnes forgiuen him Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen t Luke 4.18 1 Iohn 1.9 Hos 14.3 Zach 12.12 Chap 13.1 Secondly hee must search out his sinnes by the Law Å¿ Math 6.14 and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luk. 4.18 1 Iohn 1.9 Hos 14.3 Zach. 12.12 to the end 13.1 Thirdly wee must take heede of the sinne against the holy Ghost which beginning in Apostacie is continued in Persecution of the knowne Truth and ends in Blasphemie and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart to the ioyfull application of the Comforts of Gods Loue conteined in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnesse to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them u Marke 4.11.12 Acts 26.18 Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin x Iam. 5.16 Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission y Math 26.28 Seauenthly he must amend his life and belieue in Iesus Christ z Mark 1.4 Acts 5.31 10.43 Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1 To God Vers 15. 2 To the vniuerse or whole World Vers 15.16.17 3 To the Church Vers 18.19 c. In all the Verses in generall That Christ is GOD. may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. prooue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19.24 Iudg 2.1.4.14 Psal 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40 3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Christ more excellent then al Monarches in diuers respects Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud we are redeemed Howsoeuer hee appeared in forme of a seruant yet hee exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by which the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Difference betweene Image and Similitude Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth God by Similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image Gods Image is in Man and in Christ Gods Image is in man three waies Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly The difference betweene the Image of God in Man and in Christ But there is great difference betweene the Image of God in man and the Image of God in Christ In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God
as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Son by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and begotten as God Things are begotten three waies 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnutterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our waies yet a glimpse of this great work we may reach to two waies 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures we may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures which are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets without himselfe so as Sons are diuers and diuided from the Father because they are finite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly Alius but not aliud the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such a one as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison with creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the minde the word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of Christ by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man Prou. 8.22.31.32 And wee should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets of the very bosome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they bee broken to pieces like an earthen Vessell But blessed are all they that with all feare and trembling Psal 2.5.7.9.11.12 and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God t Iohn 1.14 Hee is the onely begotten Son of God u Iohn 1.18 hee is the naturall Sonne of God x Rom 3.8 Primogenitus and here is tearmed the first begotten Sonne of God Hee is first begotten as God two waies 1. in Time hee was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes hee is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus he is afterwards said to be the first borne of the dead thirdly in respect of preheminence as hee hath the right of the first borne being made heyre of all things The Vse is diuers First let all the Angells of God worship him Secondly Heb 1.6 it should kindle in our hearts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember Zach 12.12 that our sinnes haue pierced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world Rom 8.29 seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal 89. â—7 By this Gods Children are made higher then the Kings of the earth Psalm 89.27 and therefore woe shall bee to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16 Verse 16. For in him were all things created that are in Heauen and that are in Earth visible or inuisible whether they be Thrones or Dominions or Principalities or Powers All things were created for him and by him IN this Verse foure things are to be
considered first concerning Creation it selfe in the generall secondly who created thirdly what was created fourthly the distinctions of Creatures Created God workes not as the Creatures doe God workes in an instant Angels worke sodainely Nature workes by little and little and by degrees There is a threefold effusion of the goodnesse of God 1. by Generation 2. by Spiration 3. by Creation The Workes of God are either Internall and immanent and are in the Essence of God by an act internall and eternall and thus Predestination is Gods worke or externall and transient passing to the Creatures by an act externall and temporall And these workes are either workes of Nature or workes of Grace Qua est in fieri qua est in facto the workes of Nature respect her either as shee is in making or as she is made the latter workes are workes of Prouidence the former are workes of Creation A difference must be made betweene creating generating and making A thing comes into being of nothing by Creation of something by making and of a substance by generation Creation is of God by himselfe Generation is of Nature according to God Doctr. Doct. The World euen this whole Frame of all things was created and had a beginning This wee may know by Faith out of Scripture x Gen 1. 2. Psal 33.6.9 Job 38. 39. and by Reason from the state of Creatures their alterations subordinations debellities and expirations proue a beginning and that they are not eternall Obiect Obiect This drownes our thoughts that wee cannot conceiue of Eternitie Solut. what it was before the world was Sol. It is not meete wee should account our selues able to iudge of Eternitie What doe Plants iudge of Sense what doe the Beasts iudge of Reason how canst thou be fit to iudge of Eternitie that thy selfe hast no certaine continuance in time Thus of Creation in generall the second thing is who is Creator Opera ad extra sunt indiuisa In him or by him The whole Trinitie did create the world because it is a rule that the workes of God that are without are vndeuided so as that which one Person doth all the three Persons doe Yet there is difference in the Order Pater est causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Father moues and wils it the Sonne workes it and the holy Ghost finisheth it Creation is giuen to the Father Acts 17.24 to the Sonne Iohn 1.3 to the holy Ghost Gen. 1.2 Psal 33.6 But in this place the honour of the worke is specially giuen to the Sonne And it is to be noted that the originall hath more then barely by him for it is said in him c. The Creation of the world was in Christ in two respects First it was in him as in an examplar the Frame of the world to be made was in him as the Image of the Fathers vnderstanding for in the building of a House there is a double frame the one in the head of the Carpenter the other the Frame externall of the house built after the patterne of that that was in the Carpenters head So is it in the Creation of the World Secondly it was in him as that decreed and fore-appointed head and foundation in which all the other things should be placed and consist thus he is said to be the beginning of the Creatures of God Reuel 3.14 This worke of Creation ascribed vnto Christ proues his Deity Eternitie and Omnipotencie Thus of the Creator Mundus Archetypicus Thirdly it followes what was created viz. All things The whole world By the world I meane not the frame of all things as it was in Gods Essence from Eternitie nor man onely which is called a little World Mundus Microcosmus Mundus Macrocosmus but this whole Vniuerse and great building consisting of all sorts of Creatures Concerning this creation of all things I onely note two things First how they were created secondly the errours that sprung vp against this Doctrine Now All things were created First most freely without any necessitie that compelled God thereunto a Psal 33.9 115.3 Secondly without any labour motion or mutation of himselfe with a becke onely and by his omnipotent Word b Psal 33.9 Thirdly of nothing of nothing I say negatiuely in the Creation of the first masse of all things and of nothing priuatiuely in the second Creation of things out of the first masse or Chaos For though in the order of nature and by men nothing is made of nothing yet this extendeth not to God and the first Creation Fourthly most wisely so as there flowed in the Creation a goodnesse to euery Creature so as they were all good in Gods account c Gen 1.31 This Goodnesse in Man and Angels was Gods Image in them Fiftly in time with time in the very beginning of time d Gen 1.1 Sixtly in the space of sixe daies not at one time onely and this shewed the Creatures disabilitie that could not forme it selfe when the first matter was created Herein God also shewed his power and that hee was not tied to second causes as hee declared when hee gaue light to the world while yet there was no Sunne Then herein hee teacheth men to dwell long vpon the meditation of the Creation seeing God himselfe did prolong the Creation for so many daies which yet hee could haue dispatched in an instant There were foure errors about the Creation Foure words confute foure Errours Some said the world was eternall some said though it were not eternall yet it had a materiall beginning it was made of something Some said God made the Superiour Creatures himselfe and the Inferiour by Angels some made two beginners of things they imagined that one Beginner made things incorruptible and another made things corruptible The very first Verse of the Bible confutes all foure Errours the word in the beginning shewes the world was not eternall the word Creation notes that it was made of nothing when he saith God created all hee excludes Angels and lastly when hee saith God created Heauen and Earth hee shewes hee was the onely beginner of all sorts of Creatures Fourthly the distinction of the Creatures followes Sorts of Creatures here they are distinguished three waies 1. by Place some are things in heauen some things in earth 2. by Qualitie some are visible some are inuisible 3. by a subdiuision of the inuisible some are Thrones some are Dominions c. Thrones or Dominions or Principalities or Powers Diuersitie of opinions about the meaning of Thrones Dominions c. These words are diuersly interpreted Some thinke there is no necessitie to vnderstand them of Angels but in generall of all Empire and of the order of oeconomie among the Creatures in Marriage Lawes or Gouernments in heauen or Earth Some restraine the words to order amongst
men onely Some vnderstand by Thrones the Pallace of Gods Maiestie and the seate of blessed immortality and the rest of the words they interpret of Angels But the commonest opinion and most auncient is to vnderstand all the words of Angels onely But in this there is not agreement for some thinke the Apostle speakes by way of Concession as if hee should say Be it so that Angels are Thrones and Dominions c. as the Iewes and false Apostles affirme when they go about to perswade you to Angel-worship yet if that were granted Christ onely were to be worshipped because hee made all those and what excellency they haue they had it from him Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment and giues them to Angels to shadow out their glory and consequently the glory of Christ that made them I thinke there is no hurt in their opinion that giue all these words vnto Angels Why Angels are called by these names And they are called Thrones Dominions Principalities Powers because God by them gouernes the Nations and as some thinke moues the Heauens restraines the Deuils workes Miracles foretels things to come protects the faithfull and exerciseth his iudgements vpon the world yet so as these names may be giuen to all Angels in diuers respects and vpon occasion of diuers employments Or they may be giuen to some Angels for a time and not for euer Or if it bee yeelded that those names doe distinguish the diuers sorts of Angels The Vses of the doctrine of Creation and their order yet it will not follow that wee can tell their sorts as the bold Dionysius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reproofe 2 For Consolation 3 For Instruction The doctrine of Creation cannot but bee a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcusable in the day of CHRIST in as much as they haue not learned to know and serue God with thankefulnesse and feare that shewed his Wisedome and Power and other the inuisible things of God e Rom 1.19 in the making of all those Creaturesr. And besides from the great power of God in the Creation of themselues and other Creatures they may see that they are in a wofull case that by sinning striue with him that made them for hee hath the same power to destroy them f Esa 45.19 And further if God made all then he knowes all and so all the sinnes of the sinner and in that hee made all hee hath at his command as Lord by creation all Armies to raise them against the wicked for their subuersion Secondly the Doctrine of the Creation may comfort Gods Children many waies first it may comfort them in the faith of the worlds dissolution it is hee that created Heauen and Earth that will accomplish it that time shall be no more I meane not times of mortalitie sinne labour infirmitie g Reuel 10.6 c. Secondly it may comfort them in the successe of Christs kingdom on earth Though it be a great thing to gather men againe into couenant with God and to open the eyes of men blinde with ignorance and to deliuer the soules of men that haue long lyne in the prisons of sinne and miserie yet wee may be assured that God by the ordinances of Christ will accomplish all the great things of this spirituall kingdome because hee was able to create the Heauens and Earth And God himselfe doth remember his power in the Creation to assure his performance in our regeneration h Esa 42.5.6 Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as hee is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will i Rom 8. Fourthly it must needes bee a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is hee that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue k Psal 89.11.15 Fiftly the wonders of the Creation serue to shew vs how wonderfull the workes of Grace are in the working of which the Lord vseth the very tearme of creating To regenerate a man is as glorious a worke as to make a world l Ephes 2.10 4.24 2 Cor 5.17 Gal 6.15 the protection of a Christian hath in it also diuers of the wonders of the Creation The peace that comes into the hearts of Christians as the fruits of the lippes is created m Esa 57.18 a cleane heart is a rare blessing for it is created also n Psal 5.18 Sixtly it is a comfort against the force of wicked men and their wrongs the wickedst men are Gods Creatures Hee created the destroyer to destroy and the Smith that bloweth the Coales and him that bringeth forth an instrument and therefore all the weapons that are made against Gods Children cannot prosper And it is a part of the Christians inheritance to be protected against the malice of the wicked that would destroy him o Esay 54.16.17 43.1.2.3 Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as hee hath created the Heauens he will saue Israell though it should bee as hard a worke as was the spreading out of the Heauens p Esa 45.15.17.18.19 Thirdly the doctrine of the Creation should teach vs diuers duties First the admirablenesse and varietie of Gods workes should prouoke vs to contemplation How deare are thy thoughts vnto me Psal 139 17. Secondly in affliction wee should willingly commit our selues to God and trust in him though our meanes be little or vnlikely for he is a faithfull Creatour his loue to vs affords him Will to doe vs good and the creation proues his Power q 1 Pet 4.19 Esa 45.12.7.22 Thirdly the greatnesse of the workes in Creation should imprint in vs Reuerence and Feare and force vs to the duties of the adoration and worship of God Reuel 4.11 5.13 Psal 104.31 100.13 Fourthly the knowledge of the glory and greatnesse of the Creator should inflame in vs indignation against Idols and the worship of the creature Ier. 10.3 7.10.11.12.14.16 Rom. 1.25 Fiftly the remembrance of our Creator and Creation should worke in vs an abatement of our pride and iollitie and dull the edge of our fierce appetite to sinne Eccles 12 1. Sixtly the consideration of our equalitie in our Creation should keepe vs that we transgresse not against our Brethren Wee haue all one Father and one GOD hath created vs r Mal 2.10 Iob 31.14.15 Thus of the Creation The third thing in Christs relation to the Creatures is that All things are for
the godly so shall they bee like smoake in vanishing away Obiect 7. But the righteous doe fall Sol. Vers 24. Though bee that fall yet hee falls not finally nor totally for hee is not vtterly cast dâ—â—â—eâ— and besides there is an vpholding prouidence of God in all the falles of the righteous Obiect 8. Wee see some wicked men that doe not so fall into aduersitie but rather are in prosperitie to their dying dayes Sol. Vers 27. Though they doe yet their seede shall be cut off Obiect 9. But some wicked men are strong yet and in their seede spread also Sol. Vers 35.36 Note also that those spreading Bay-trees many times soone passe away and they and their houses are sometimes vtterly cut off Obiect 10. But vpright men are vnder many and long crosses Sol. Vers 37. Yet his end is peace Obiect 11. But no body stands for the godly when they come into question Sol. Vers 39.40 Their saluation is of the Lord hee is their strength he will helpe them and deliuer them c. But if we would be thus deliuered obserue 1. That wee must not vnthankefully fret at Gods prouidence verse 1. 2. Wee must trust in the Lord and doe good vers 2.3 3. Wee must delight our selues in the Lord and not place our contentment on earthly thinges vers 4. 4 Wee must commit our wayes to God Vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. Wee must speake righteous things and get the Law into our hearts vers 30.31 9. Wee must keepe our way and waite on GOD and not vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church vers 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feete a Ephes 1.22 Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Sympathie Audience Aduocation Vnion The benefits flow from Christ as the head of the Church and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church b Ephes 5.27 Secondly Sympathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill c Math. 18.5 25.40.45 Heb. 2.17 4.15 Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our mysticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annointed Kings Priests and Prophets in their kinde as well as Christ and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World d Math. 28. The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit e 1 Cor. 15. and Light for Christ is the Fountaine of all true Wisedome f 1 Cor. 1.30 the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. Our head is more glorious then all politicall heads The politicall Head is the glory of the World and the misticall Head is the glory of the Church yet the misticall Head excells the politicall many wayes For 1 CHRIST is the Head of such as are not together in the being of Nature or Grace 2 CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what hee doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that hee bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwells the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is thus fitted so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lie hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted in an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant g Psal 26.5 Acts 19.32.40 sometimes for the faithfull in heauen h Ephes 5.27 sometimes for Christians on Earth i 1 Tim. 3.15 Acts. 5.11 and this not alwaies in one sense sometimes for the Pastors of the Church and Gouernours as some thinke Math. 18.17 sometimes for the People and the Flocke k 1 Pet. 5.2 Act. 20. â—8 sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Math. 16.18 Ephes 1.23 and 5.23 And so here The Church of Christ is glorious in three praises 1 She is One. l Râ—â— 2.18.12 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit
a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Asses because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator a Ephes 1.5 2 Thess 1.11 Why is Israell planted b Psal 43.3 why are the great mysteries of God hidden from the wise and reuealed to Babes c Mat. 11.27 why hath the little Flocke a Kingdome d Luke 12.32 why hath God mercy on some and not on others e Exod 33.19 why hath Iob riches and why are they taken away f Iob. 1. why is Iudgement and righteousnesse in a forlorne world that deserued nothing g Ier 9.24 why is Iuda as Potters clay h Ier. 18.6 why is the world saued by preaching i 1 Cor. 1.21 why are some predestinate to be adopted k Ephes 1.5 why is the Mysterie of Gods will opened now and not before l Ephes 1.9 To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him Vses The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if we would get any grace or blessing from God to examine our selues whether wee be in his fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwaies know that things are alwaies iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience m Psal 39.9 and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance n Psal 40.13 not trusting vpon the meanes o Psa 4.4.3.6 Lastly it may be a comfort that nothing can befall my Christian but what pleaseth God Doct. 2. God is well pleased in p Esay 42.1 CHRIST Heâ— loues him infinitely hee can bee content hee haue any thing yea all things and therefore it should teach vs to flie to Christ for helpe and heare him q Mat. 17.5 2 Pet. 1.17 And wee should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell All fulnesse is in Christ in fiue respects Doct. There is a fulnesse and absolute compleatenesse in Christ 1. In respect of Members so the Church is the fulnesse of Christ r Ephes 1.23 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily Å¿ Col. 2.9 3. In respect of Power so all power and fulnesse of authority was giuen to him ouer all things in heauen and earth t Mat. 28. Fourthly in respect of merit for here is great fulnesse if we consider either who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is heere meant all fulnesse of gifts dwell in him The Vses Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. u 1 Tim. 3.16 Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot bee a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can bee no head of the whole Church Lastly let the rest of Christ bee glorious to our soules x Isay 11.10 Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of praise three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces y Esay 11 2. and in respect of the measure of them z Iohn 3.34 and therefore let the Christian reioyce in the Lord * 1 Cor. 1.30 and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may bee had Wisedome and Sanctification a 1 Cor. 1.30 Counsell and Strength b Esay 11.2 Ioy and Gladnesse c Esay 61.3 yea a Christian should bee couetous seeing heere is enough to bee had and therefore should labour to be full of Knowledge d Esay 11.9 and of the feare of God e Prou. 19.23 and of good fruits f Iames 3.17 Phil. 1.11 This also reprooues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to bee had out of Christ And besides the Emphasis imports great comfort to the true conuert for this fulnesse is in Christ God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse bee in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safety against the malice of
Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer get by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ Thirdly in that hee saith this Fulnesse dwells in Christ it notes the continuance of it the personall Vnion shall neuer bee dissolued and therefore the habituall graces of Christ shall neuer bee abolished And these Graces had neede continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints Vses The Riuers must needes be empty if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeleefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as well as Paul his Grace will still bee sufficient for vs. There dwells in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the moouing cause and that is It pleased him for that must bee supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seuenthly the meanes of merit By the bloud of his Crosse Eightly what in particular viz. things on earth and things in Heauen Reconciliation is our first step to happinesse The principall poynt in the whole Verse to bee obserued is that man hath then attayned the cheefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may bee more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternity and frees vs from immortall woe Vses All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee se the face of God with ioy a Ier. 50.5 This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most greeue vs to be separate from God If to bee reconciled bee our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end wee should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Our reconciliation is founded in Gods good pleasure Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot bee hindered or altered 2. That it ariseth from no sudden motion in GOD but is anciently decreed 3. That wee are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of his fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation Christ is the meanes of our reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisdome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinity is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if hee were not God he ought not to doe it if he were not man b 1 Tim. 2.5 Rom. 3.25 1 Cor. 1.3 1 Iohn 2.1 1 Cor. 3.11 Acts 4.13 This Doctrine yeeldes vs matter of admiration of the loue of Christ Vses if we consider what either hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant hee that was the beginning of Gods workes repaires him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God hee that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physician to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Sonne of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly wee should seeke the testimony of Iesus as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word hee putting spirit and life into them for our particular comfort and partly by the witnesse of the Spirit of Adoption in the vnutterable feelings and
a speciall Law of God made accursed Vses of Christs crosse The consideration of this that Christ suffered on the Crosse should teach vs both Humiliation and humility we should bee pricked in our hearts to thinke of it that our sinnes caused him so to bee pierced i Zach. 12.12 and wee should put on all humblenesse of minde when wee see him that was equall to God abasing himselfe for vs in the forme of a Seruant to dye on a tree k Phil. 2.8 c. yea the more basenesse hee suffered the more wee should glory and reioyce in his sufferings nothing should glad our hearts more then CHRIST and him crucified l Gal. 6.14 Further Christ dyed on the Crosse to breake downe the partition wall and to slay Hatred m Ephes 2.16 1. Cor. 1.13 And shall Enmitie and Discord liue when Christ is deâ—d Shall hee be nayled and shall not our vile affections bee nayled downe with him Besides it should bee our care to see to it that the Crosse of CHRIST be not made of none effect n 1 Cor. 1.18 which is when by Faith it is not applied when the Doctrine of Christ is not GODS power in our soules when our Flesh is not crucified with the Lusts of it o Gal. 5.24 and when wee take not vp our Crosse to follow Christ p Math. 10.38 And lastly when wee are so bewitched that wee cannot obey the truth By him By him repeated for foure reasons This is repeated in the Originall though the Translation expresse it not for foure Reasons first to shew how hardly men are drawn to ascribe from their hearts their happinesse vnto Christ Secondly to shew the necessitie of it It is not possible to be saued but by the imputed righteousnesse of CHRIST Thirdly to shew that all things in Christs action and Passion were meritorious least men should superstitiously dote or dreame vpon his Bloud or the word of the Crosse or the signe of it or the like There is no merit in Bloud but as it was in him Fourthly to conclude the worshippe of Angels which abuse beganne then to grow among the Colossians Both the things vpon earth This All things by a distribution is againe repeated to medicine the doubtfulnesse of Gods Children which question it whether Christs merits extend vnto them as also to inflame vs to an admiration of the vertue of his death by considering how farre it extends On Earth Note here two things First that eternall life is begunne in this life wee should neuer see Gods face in Heauen if wee taste not of his fauour on Earth And if this must be begun on earth why doe men deferre so great a worke as their reconciliation as if it belong to heauen rather then to be done on earth yea this taxeth the slownesse of heart and discontentment of Gods Children This knowledge ioy affection c. is the same thou must haue in heauen And wee should learne hence to liue on earth like the Citizens of Heauen Citizens will not liue so rudely as the Country Swaines much more oddes ought there to be betweene Sarazens and Hagarens if I may so say much difference betweene them that dwell in SION and those that haue no portion but in SINAY Gods Children are the Sonnes of the Free-woman and Citizens wicked men are the Children of the Bond-woman and Forrainers and strangers from the Common-wealth of Israell Secondly where hee saith vpon the Earth and yet in Heauen I might note the vncertainetie of our abode on earth wee haue nothing to possesse but the outside of the earth which is ready to shake vs off daily All things in Heauen For the meaning of these words wee know Whether Angels be reconciled in Christ or no. that there are in Heauen both Angels and Saints And it may bee questioned whether Angels be reconciled in Christ or no. Though Angels sinned not yet Angels haue gain'd by Christ a more perfect adhering to God and establishing in their standing encrease of knowledge and of Ioy r Luke 15.10 yea q Ephes 3.9 the Angels are reconciled by Christ thus that is they are made friends with vs with whom they were at enmitie yet I thinke this is not meant here but the Saints onely are intended because it seemes he entreateth here of Christ not onely as head for so hee is head of Angells but as Mediator betweene parties fallen out Whence wee may note two things first that the very Saints now in heaâ—en once needed the merits of Christ none come there but were first reconciled which may be a comfort to the afflicted spirits of mourning and drooping Christians if they consider that the greatest Saints did neede remission of sins as well as they And besides it pounds to pieces merit of workes inasmuch as these Saints came not into heauen but by the merits of Christ Secondly wee may learne that Christ merited not onely our persons but our grace and glory Verse 21. And you hath hee now also reconciled that were in times past strangers and enemies because your mindes were set in euill works HItherto of the description of the Redeemer as hee stands in relation to the whole Church In these two Verses hee is described by relation in particular to the Church of the Colossians In this description consider two things First the miserie the Colossians were in without Christ Secondly the remedie in Christ Their miserie is both propounded and expounded It is propounded to stand in two things viz. Alienation and enmitie It is expounded in two things viz. that they were thus miserable first in their Mindes secondly in their Workes the remedie followes in the next Verse Before I come to consider of their miserie there are certaine wordes of Coherence to be weighed viz. And you hath hee now also reconciled where obserue first the word of Connexion And secondly the benefit repeated reconciled Thirdly the person whom you Fourthly the time when hath now Fifty the person who Hee Six things obserued from the coherence From the generall consideration of the matter contained in this Verse and the next with the Coherence six things may be obserued First that CHRIST is a true Head to euery particular Church Secondly that then is any people happy and not before when the Gospell gathers their soules to God Thirdly they cannot be miserable that cease to be strangers and enemies to God whatsoeuer their outward estate be Fourthly Doctrine must be applied For the humiliation of Gods Seruants so to Dauid For the conuincing of the wicked so to Ahab For the triall and detection of the temporary Faith so to Herod For the hardening of the reprobates and their reiection and cutting downe by the Sword of Gods seruants and for the speciall consolations and directions of Gods Seruants And therefore Ministers should imploy themselues in application and to that end should study for power of matter as well as forme of words
can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may bee forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate Plena voluntate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmitie aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquitie is found worthy to be hated a Psal 36.2 Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill Note note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded Quest A Question may be asked how it comes to passe that men haue so little sense of their miserie Ans and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues-before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neither doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annointed with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God Amos 9.9 or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their miserie Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Heare are two things 1. the Nature of Christ 2. the Sufferings of Christ But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israel a foolish Couer a Esay 30. As for Death and Hell men are at a poynt they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses b Psal 36.2 Deut. 29.19 or they will make satisfaction the sonnes of their bodie shall serue for the sinnes of their soules c Mich. 6. or else the Temple of the Lord their going to Church must make God amends d Ier. 7. Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ Hee must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to bee much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of ourselues for happinesse and such meditations open a way to godly sorrow e Ezec. 12.12 They tend to the mortification of sinne and they encline the heart of a Christian to bee willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes The good that comes by meditating of Christs sufferings wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer but light affliction And the thought of his sufferings may make vs willing to contemne the world seeing heereby wee discerne that his kingdome is not of this world Yea wee owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternity Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgine the Sonne of Man without Father Sonne to both Naturall and Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to bee noted in these words First that hee saith that body not the body Secondly that hee saith not simply his body but that body of his flesh That body Heere hee poynts out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth Christs body more excellent then all other bodies for his body was without sinne formed by the ouershadowing power of
discerne the benefit of the Couenant of grace in freeing them from the curse and rigour of the Law The ignorance of this one point hath and doth couer the faces and hearts of millions of Gods Seruants with a perplexed confusion and feare without cause Sixtly many professors liue in much vnrest for want of discerning things that differ and the right vse of Christian liberty Seauenthly there is a kinde of luke-warmenesse in practise after hearing which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse I say luke-warmenesse in practise for it may bee obserued that many heare with great affection and continue to be stirring in expressing their liking of the Word and yet are exceedingly negligent in the conscionable and daily practise of such rules as in the ministerie of the Word they seeme to receiue with admiration and great liking Eightly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections either of anger or worldly griefe and these seldome or neuer gaine any long rest or continuall contentment troubled affections greatly hinder setlednesse euen in the best things To conclude many professors reuolt to the world and giue themselues to an vniustifiable liberty in following either their profits or their pleasures And therefore no maruell though Grace and true Religion thriue so slowly in them when they eate vp their hearts and liues with these cares and delights of life Hitherto of Faith Now of Hope Be not moued away from the hope of the Gospell whereof yee haue heard Though by Faith wee are interressed in Gods fauour and our soules garnished on earth with diuers graces as the fruits of Faith and our liues protected with caelestiall priuiledges yet the glory of our kingdome is neither of this world nor in this world Hope must guide vs to future things as well as Faith to present and therefore the Apostle Peter doth with great reason teach vs to blesse God for begetting vs againe to a liuely hope n 1 Pet. 1.3 our whole happinesse may be branched out into these two parts First what wee haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith procures the other Hope assures Now in that wee haue not all our happinesse here but hope for it elsewhere it should teach vs diuers things First wee should effectually pray vnto GOD to giue such sound wisedome and reuelation by his word and spirit that wee may indeede know this hope of our calling o Eph 1.18 Secondly in all troubles wee should bee the more patient seeing wee holde our full and finall deliuerance when wee shall feele no more troubles or crosses by Hope Perfect saluation is had here onely by Hope p Rom 8. Thirdly when our friends go out of the world such as were deare vnto vs in the bonds of grace we should not mourne immoderately for them for that were to proclaime our want of knowledge or want of sense and feeling in the thoughts of the happinesse of another world q 1 Thes 4.13 Yea fourthly seeing the greatest part of our happinesse is yet to come wee should learne to place our ioyes in the contemplation of Heauen according to the Apostles direction who biddeth vs reioyce in Hope r Rom 12.12 And lastly wee should prepare for death and wait when the time of our changing should come that wee might enioy the glorious libertie of the Sonnes of God Not moued away Doct. It is not enough to haue hope but wee must get to be vnmoueable in it for as the Authour to the Hebrewes shewes wee should be diligent to get and haue a Plerophorie or full assurance of Hope to the end Å¿ Heb 6 11. Wee must holde fast the confidence and reioycing of hope t Heb 3.6 This is our sure and stedfast Anchor to which wee should in all stormes haue our refuge to holde fast by it u Heb. 6 18 19 The Vse is two-fold first it may reproue that vnsetlednesse Note and discontentment is found in men in the times of their affliction when euery crosse can moue them away from their confidence We would think him a strange man that in time of peace would walke vp and downe with a Helmet on him and when hee were to go into any battell or fray in the middest of the fight when it was at the hottest would take his Helmet and throw it off him And yet so strange are we In prosperitie wee out-bragge all men with our hope in God and our strong confidence but when the Diuell or the World beginne to deale their blowes and to molest vs with sharpest assaults then we grow heartlesse or impatient and throw away our hope when wee haue most neede of it Secondly it should teach vs to labour after this vnmoueablenesse of hope which that it may the better be done two things are to be looked to 1. that our hope be a true hope 2. that we vse the meanes to make this hope vnmoueable And for the first wee must consider three things First what hope is not true hope Secondly what persons haue no hope Thirdly what are the effects or properties of true hope Some things of many in each of these shall be instanced in First there is a hope of which men shall one day bee ashamed such is What hope is not true hope mens hope in their riches x Psal 52.7 in the arme of flesh y Ier 17 5. in oppression vanitie and sinne z Psal 62.10 in the instruments of deliuerance as the Bow or Sword c * Psal 44 6. in the deceitfull conceits of their owne braines a Esa 28 15. or in their ciuilitie of life This is to trust in Moses b Joh 5 45. Who haue not true hope All these and other such like hopes are egregiously vaine Secondly there are many sorts of men in the world concerning whom it is plaine in Scriptures they haue not hope For in the generall there is no hope in any vnregenerate man c 1 Pet 1 3. Ephes 2 12. and in particular it is cleere there is no true hope First in the ignorant Psalm 9.10 Secondly in prophane men that make no conscience of sinne Psalm 115.11 Thirdly in the presumptuous that blesse their hearts against the curses of the Law Deuter. 29.19 Fourthly in the Hypocrite for though hee haue wouen to himselfe out of the bowels of his poisonous breast a faire webbe of hope yet it shall be as the house of the Spider one swope of Gods Beesome shall easily lay him and his hope in the dust of miserie d Iob. 8.13 Lastly it is not in workers of iniquitie that make a Trade of sinne and euery day plodde about mischiefe Thirdly true hope is most stirring in affliction and then it shewes it selfe by foure things Which are the effects or
suffer himselfe if hee were on earth or because they were layd vpon him by Christ for the Churches good or because they were for Christ and his doctrine or because they deserue nothing but all the praise is Christs or because of the sympathy of Christ with the Christian who accounts them as if they were his sufferings And in this latter sense I thinke cheefely these words are to bee taken for it is certaine Christ doth so feele the miseries of his people that hee accounts them in that respect to bee his owne miseries as these places shew Heb. 4.15 Rom. 8.17 Matth. 25.42 c. Phil. 3.10 1 Pet. 4 13. 2 Cor. 1.4 Acts 9.4 Hence grew that witty diuision of Christs sufferings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the first should be vnderstood of the sufferings hee endured in his owne person and the latter of the sufferings he felt in his members The consideration of this Vses that Christ accounteth the afflictions of his members to be his owne may serue for diuers vses For first it shewes that they be in a wofull case that haue ought to doe against Christs Ministers or any of his Seruants They would easily graunt it that the Iewes were brought into great distresse by the wrongs they did to Christ himselfe then must it also follow that they cannot scape scot-free that despise reuile traduce or any way abuse the Messengers or Seruants of Christ since hee accounts it as done to himselfe Secondly this may bâ—e a wonderfull motiue to stirre vs vp to be industrious in well-doing and in helping and releeuing the poore Members of Christ since wee are sure to haue thankes and reward from Christ himselfe as if wee had done it to him Lastly in all our suffeâ—ings wee should striue that wee might be assured that our sufferings are his sufferings And that it might be so wee must be sure of two things 1. that wee bee found in him o Phil 1 9 10. for vnlesse wee be the members of Christ we cannot haue the benefit of this Sympathy 2. that we suffer not for ill doing p 2 Pet 4 15. c. Rest of his sufferings Doct. So long as Christ shall haue a member on earth there will rest something for him to suffer in his members and therefore wee should learne not to promise our selues rest and ease while wee are in this world To fulfill The word signifieth either to doe it in stead of another as if the Souldier fight in the Captaines roome or to doe it in his owne course or turne according to the appoyntment of his Gouernour and in such proportion as is required and thus I thinke it is taken heere It is certaine that all the Afflictions of the members of Christ come from Gods decree and the continuance and measure of them is appoynted of God q Reu 2 8 10. Esay 27 7 8 9. 1 Thess 3 3 4. And therefore it should encourage euery Christian the more cheerefully in his course and when his turne comes to take vp his crosse and follow Christ and neuer stand much vpon the malice of men or the rage of Diuels but to looke principally to God with this assurance that God will deliuer him when his measure is full In my flesh Doct. 1. God doth afflict the flesh of his Seruants hee spareth not the best of his Seruants heerein Vse is to teach vs Vses therefore not to pamper our flesh but to bee resolued to suffer it willingly to bee vsed like the flesh of Christ and the Saints But especially we should take heed of taking care for the flesh r Rom 13 vlt or seruing the flesh Å¿ Gal. 6. It is an vnseemly thing in a Chriâ—tian to make very much of his flesh but it is worse to spend his cares about t but worst of all to let hiâ— whole husbandry bee onely for his outward man Why some of Gods seruaÌ„ts are so vnmoueable in affliction Secondly great things may be suffered and yet the soule be vntouched as heere the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmooueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is settled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Note Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to greeue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I bee troubled or disquieted or rather why should I not bee ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may heere note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also hee should regard the sorrowes and troubles of our flesh Two kindes of sufferings 1. of the Church 2. for the Church For his bodyes sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Trials Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or encouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body Vses The Vse is manifold First wee should heereby bee enformed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should bee most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancy and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes t 2. Cor. 1.11 Fourthly this may
men of the world haue but their short time and then they goe out and leaue their roomes to their succeeding generation which may serue for diuers vses if it be seriously thought on First it should cause vs to feare him that cannot onely change vs but mowe downe with his Sithe whole generations of men before whom the nations are but a little dust of the ballance or drop of the Bucket and we should also magnifie and adore that God that is of himselfe subiect to no change and liues for euermore a Reuel 4.10 Secondly it should make vs in loue with the world of worlds and to admire the blessed estate of such as shall be accounted worthy to obtaine that world and the resurrection from the dead b Luke 20.25 to such an Angelicall and vnchangeable condition and to this end we should be quickened to a serious preparation for the world to come seeing wee haue but our turne and course vpon earth wee should not fashion our selues to this world c Rom. 12.2 wee should refuse to square our actions according to the lusts and humors of men d 1 Pet. 4.2 let vs serue not the time nor the fancies of men but the King of times e 1 Tim. 1.17 Secondly wee should looke to it that neither the cares of this world choake nor the GOD of this world hide or take from vs the word of the kingdome f Matth. 13. 2 Cor. 4.4 Thirdly and if wee must not serue the men of the world nor the things of the world much lesse may wee serue sinne for if any man bee a seruant to sinne hee shall not abide in the house to the next world g Iohn 8.34 Fourthly this may abate the great opinion of the wisedome of this world for what shall it profit mee to haue great skill to get money and meanes for this life if I haue no skill or wisedom for the sauing of my soule What shal it aduantage me to haue a nature and carriage tilled and fitted for the winning of friends for this world if I know not how to make mee friends for a better world what auaileth it to haue gifts for an eminent place in mans Common-wealth and for want of grace bee not acknowledged of the Common-wealth of Israel to what purpose is it to be a Disputer of this world and in the day of Christ to be swallowed vp with amazed silence as not hauing a word to say for thy poore soule And yet prouidence for our future estate may be learned from these Children of this world For if the Children of sinne be so industrious to make shift for their time how much more should the hearts of the Children of eternitie be enlarged to an inflamed care of large prouision for their immortall estate Fiftly this should embolden vs to a willing forsaking of our selues in the worst of all outward trialls which is to forgoe euen all for Christs sake and the Gospells if wee be put to it What great thing is it to part with that little All that we haue in this world seeing it could serue vs but for a little time and at length wee must leaue all and besides by a voluntary abnegation wee shall be aduantaged in the gaine of an eternall recompence of reward a hundred-fold better Againe in that the Gospell is hid from whole Ages and Generations of men wee may see that whole multitudes may be in a miserable estate and that it is no priuiledge for any in sinning that many are such sinners Neither is multitude or succession of men in one minde for matters of Religion any note of the true Church For here are whole ages and many successions of men that all liued and died without the knowledge of the Gospell it is a slender prop for Faith to rest on to say our Fathers and fore-fathers liued and died in this or that minde or opinion Further wee may obserue hence the infectiousnesse of sinne how naturally it will spread euen to the poisoning of whole Worlds of men If sinne but once get a fountaine if the Lord stoppe it not into what riuers of contagion will it defuse it selfe Also we may see how fearefull a thing it is to fall into the hands of an angry God since the liues of so many millions cannot finde pitty or pardon with him And the insensiblenesse of sinners may hence be noted also When would those ages and generations of men haue awaked out of their idolatrous sleepe if the Lord by the voice of his Sonne and his Seruants had not awaked them Moreouer it may be manifest from hence that the Lord in dispencing his grace is not moued by any outward things for what can any person or people haue to commend them by to God which those Nations had not Lastly we may here see it verified that Gods iudgements are like a great deepe it is not for man to conceiue that hee should be able to search into them Yet least any should stand still and be swallowed vp with amazement at the fall and ruine of those worlds of men let him consider of these things following First that these people were instructed by the Creatures Note and had a Law written in their hearts q Rom. 1. 2. Secondly that these terrible desertions and exquisite iudgements were deserued by an infinite measure of horrible sinnes which if wee could soundly consider of our Obiections about their falls would be much dulled Thirdly that it is God that prescribes and describeth Iustice and therefore things are iust because he doth them not that first man must pronounce them iust and then God will doe them Fourthly that the reasons of this dealing may bee iust though not exprest vnto vs. Fiftly that Christians are charged to be wise to sobrietie they may not let their thoughts runne as farre as they will but must let God alone with his secret iudgements Sixtly that the things are now strange and obscure shall be more fully reuealed in the day of Christ when all shall bee cleered and made manifest Obiect Obiect But some Papist may say it is plaine by these words that the Scripture is hard and not fit for the common people seeing it is called a mystery Solut. Answ This place cannot helpe them because it is said that now it is reuealed and so their cauill comes out of season 2 Because it is and was hidden from carnall men not from Gods seruants wee doe not wonder though the Scriptures bee as a sealed booke vnto such carnall wretches as they are Now reuealed God hath reuealed the mysterie of his Will diuers wayes How the mysterie is reuealed first by Dreames by Day-visions by Types and Sacraments by Angels by Prophets and extraordinary Men by CHRIST appearing in our Nature by his Spirit by the Scriptures and by the ordinarie Preaching of the Ministers Dreames Visions and Types were peculiar in a maner to the olde Testament the
to intreat of all other Sciences are b◠〈◊〉 comparison of them they intreat of Christ and grace and glory for euer by him nay 4. herein differs preaching from all other relations whatsoeuer that they doe not preach of Christ but they preach CHRIST that is they giue what they speake of And these three little words expresse diuersly the duty of Ministers 1. The dutie of Ministers they must preach that is plaine 2. they must preach diligently which may bee gathered from the expressing of it in the present-tence It was not a sufficient excuse wee haue preached as diligently as any in our young times or before we came to such preferment No this must be the comfort of a Minister and his continuall plea wee doe preach not wee haue preached 3. They must preach CHRIST that is that part of Diuinitie that concernes Redemption Iustification and Sanctification 4. They must labour in preaching to expresse as much as lies in them consent Consent I say with the Prophets and Apostles and consent with their fellow Ministers Wee not I there is one only truth for all Ministers to teach 5. They must resolue to winne the honour and reputation of their ministery for the worke of it not from the reward of it they must get their credit by preaching not by their great liuings And from hence also is impliedly to bee collected the iust reproofe of many Ministers 1. Such as preach not some would preach and cannot The reproofe of Ministers some can preach but will not some neither can nor will all shall be iudged accordingly in the day of Christ when he shall call for an account of their Stewardship 2. Such as preach but not Christ and these are not all of a sort for 1. some preach themselues not Christ or if they paint out Christ it is in their owne likenes so as vnder his name they commend themselues to the world 2. some preach but it is beside Christ in raking together mens inuentions And surely that so great affecting of human authorities in preaching when it is with a kinde of neglect of the search of Scriptures as if they wanted wit or power cannot be iustified 3. Some preach but it is against Christ and such are they that care not couertly to contradict the maine Doctrines of Christ or else bend themselues in their whole ministery to strengthen the hands of the wicked and make sad the hearts of the righteous Thirdly such as preach Christ but it is for enuie and to increase the bonds disgraces of others or it is not diligently or they preach not Christ crucified they teach not soundly the doctrine of mortification or they preach not Christ risen againe they teach so coldly so barrainely so insufficiently as if Christ were still in the graue some there bee that preach of Christ but it is chiefly of his Crowne and Scepter they are neuer kindled till they get into questions of Church-gouernment they teach their hearers the doctrine of reforming of Churches when they had more neede to teach them how to reforme themselues and their housholds Admonishing and teaching There is some a-doe among Interpreters to put the difference betweene these two words Some thus Admonishing them that are out of the way teaching them that are in the way Some thus Admonishing them that are ignorant teaching them that haue knowledge Some thus Admonishing those that teach false doctrine or contradict the truth teaching such as are desirous to learne the truth Some thus Admonishing about things to be done teaching about things to be knowne Some thus Admonishing to stirre affection teaching to informe the vnderstanding But I thinke there is no necessitie thus to restraine the senses so as it may be thus Admonishing that is checking rebuking warning the ignorant wandring wayward sloathfull dull or prophane hearers both about things to be done and knowne and teaching the rest the whole doctrine of Christ Admonishing From this word these things may be obserued First Preachers must intend to rebuke sinne as well as to direct or comfort a Esa 58.1 2 Tim 3.17 Heb 9.10 Act 20.31 1 Thes 5.11 Secondly men commonly neuer care for instruction to grow in Christ till they be touched with the rebukes of the word for sinne Thirdly preaching may be said to admonish in diuers respects 1. the very sending of the Word preached to any place is a warning to men to looke to themselues and repent b Act 17.3 for then is the Axe laide to the roote of the Tree c Math 3 11. 2. Because preaching doth set before vs such examples as doe admonish d 1 Cor 10.11 3. Because by it Christ secretly smites the earth that is the consciences of carnall men that are so glued to the earth e Esa 11 3. many a time is their hearts smitten that the world little knowes of but especially by preaching are the publike abuses in the liues of men publikely reproued Euery man Euery one needs to be rebuked and admonished and there is no man nor woman but they are bound to stoope to the rebukes of the Word whether they be rich or poore learned or vnlearned Iew or Gentile young or old in authoritie or vnder authoritie conuerted or vnconuerted Vses The Vse of all should be to teach vs to know them that are ouer vs and admonish vs in the Lord f Thes 1.12 Now there are diuers reasons to perswade men to be willing to suffer admonition 1. It is noted to be in Gods account a beastly qualitie to rage or to be senselesse when we are rebuked therefore Dauid saith be not as the Horse or Mule g Psal 32.9 2. If we will not be rebuked sinne lies at the doore h Gen 4 12. and wee know not how soone wee may be arrested with iudgement 3. Thou maist by stubbornesse prouoke the Lord so much that in his very iudgement hee may set a continuall edge vpon the word to rebuke thy conscience so as rebukes being now turned into a punishment the Lord may consume thee by them eating vpon thy conscience as a moth i Psal 39.11 till hee haue wearied thee with his secret buffets and terrours and then in the end cast thee off into a reprobate sense Woe is vnto man when the Lord in his Word or by his Spirit sets himselfe to disgrace and vexe him 4. Instruction is euill onely to him that forsaketh the way and hee that hateth correction shall die k Prou 11.10 It is a brand of a scorner to hate him that rebuketh him l Prou 15.12 and a man that hardeneth his necke when hee is rebuked shall suddenly be destroyed and cannot be cured m Prou 29.1 5. The Lord may be so much incensed by sinnes of this kinde that at length there will be no remedy as hee was by the Iewes 2 Chron. 36. n 2 Chron 36.11.16 Lastly great is the profit of admonition to such as
haue their throne the powers of hell preuaile in euery child of disobedience and the ioyes of the holy Ghost are altogether restrained from them neither can there arise any true consolation from outward things for in their owne iudgments most an end they are at a want of contentment they are daily fretted with the interruptions befall them and vanity and vexation of spirit are the inseparable companions of earthly things or if they were not what were the possession of all things if they be set before the thoughts of death or Gods wrath Note or the last iudgment or hell Imagine a man driuen out of the light by diuils where he should see nothing but his tormentors and that he were made to stand vpon snares or grennes with iron teeth ready to strike vp and grind him to peeces and that he had gall powred downe to his bellie and an instrument raking in his bowels and the paines of a trauiling woman vpon him and an hideous noyse of horror in his eares and a great gyant with a speare running vpon his necke and a flame burning vpon him round about do you imagine this man could be solaced in this destresse with bringing him strawes or trifles to play withall Alas alas this is the estate of euery wicked man 's if he had eyes to see what belongs vnto him and what is his danger as these places shew whence these comparisons are taken Iob 18.18.7.8 20.24.15 15.20.21.26.30 certainely heauen and earth shall passe away before one iote of these miseries shall be remoued out of the way so as they should not fall vpon wicked men being impenitent and alas what then can outward things doe vnto them Oh then shall not men be warned and awaken and stand vp from the dead that Christ may giue them light and shall not our bowels turne within vs to thinke of this comfortles distresse of so many thousand soules And will the rebellious world still rise vp against the messengers of God that giue them warning of their miseries shall he still be made to sinne in the word and be taken in a snare that reproueth in the gate Oh the vnexpressible senselesnesse and slumber that possesseth the hearts of some men But I come to the second doctrine This is a maine end of the Gospell to bring men to true consolation and Doct. 2 contentment The Gospell brings ioy because it brings knowledge The Gospell brings a man the true consolation which refresheth the minde as the light doth our senses it comforts as it reviues Gods fauour in Christ how can it be but comfort when it giues the Spirit which is the Comforter and it is a daily refreshing against the guilt of sinne and the afflictions of life it shewes mortalitie and the hope of glory to come it discouers the mines of treasure that are in Gods promises and it shewes vs also our right in earthly things as it is conferred vpon vs in Christ The vse is first for confutation Vses it doth not make men desperate and melancholie but contrariwise it easeth and solaceth the hearts of men 2. All that are in any distresse either inward or outward may here be directed whither to goe for hearts ease and comfort viz. to the word and though any vse of the word in sinceritie hath much life yet is the power of the word most auaileable in the sincere preaching of it In the 19. Psalme this is one euident fruit of the word that it reioyceth the heart Now if wee seriously consider the praises of the word in that place wee shall perceiue not only that this truth is maintained but many obiections are answered too The solace that comes by the word with the answers to diuers obiections Psal 19. only this we must know that where the word hath this effect it must first conuert vs to God for to the vnregenerate minde it doth not so worke but where mens hearts are turned to God it is perfect it is of excellent and exquisite vse it is good for all occasions it will direct in all our wayes and comfort in all distresses Ob. But may a man trust vpon it if he subiect himselfe to the word and waite vpon God in it that he shall be directed and comforted Sol. Yes for the testimonies of God are sure they neuer faile Ob. But might one say it may be great learned men might finde so much good by it but alas I am vnlearned and simple Sol. It makes the simple wise The word can help the vnlearned aswell as the learned Ob. But can it be that the word should fit my turne to serue for my particular occasion of need of direction and comfort Sol. Yes the statutes of the Lord are right and out of the fitnes they haue to our estates they greatly reioyce the heart Ob. But I am much troubled with euill thoughts and continuall infirmities and weaknesses besides many outward faults Sol. The word of the Lord is pure it is so by the effect it will make thee pure it will purge out those euills and greately help thee against these corruptions that molest and trouble and annoy thee Ob. But I cannot tell how to do to order my course for hereafter if I were now comforted Sol. It giues light to the eyes it will teach vs what to doe Ob. But yet there are many euills that I am by nature so addicted to or by custom so intangled in that I feare God will neuer take any delight in me c. Sol. The feare of the Lord is cleane That word of God which tells vs how to feare God is cleane by effect it will pull downe and master any sinne and cleanse our hearts and liues of it Ob. But how may I know it will worke this in me though others haue found it so because I know not how I shall perseuere and hold out Sol. The feare of God endures for euer The word I say which workes in vs the true feare of God will neuer cease to be effectuall and there is as much force in it now as euer was in it No time can euer weare out the efficacie of Gods word in the hearts of such as feare God If it haue wrought the true feare of God in thee thou maiest be assured thou hast right to the directions and comforts conteyned in it and it will still be of force to thee if thou waite vpon God in the true vse of it Ob. But I see many are otherwise minded and some teach otherwise Sol. Yet the iudgments of the Lord are true Gods word must and will stand howsoeuer we are minded Ob. But may a man find help against any sinne from the word and direction in all things Sol Yes for Gods iudgments are righteous altogether They are exactly sufficient to make a man a godly man compleat in all his wayes and to order him in all that iustice he should performe either towards God or man Ob. But might
comming in the clowds of heauen and then miraculously recouers Peter a lapsed sinner Will they arraigne him in the common hall why there he ouercomes by patience no indignities could stir him and the Iudges wife from a dreame giues warning that hee was a iust man yea the Iudge himselfe was compelled to pronounce him innocent 3. Vpon the crosse Will they haue him to the crosse there are wonders of victorie a theefe without meanes saued the vaile of the Temple rent signes in heauen and earth and a title of victorie superscribed by his very aduersaries This is the King of the Iewes besides his incorruption in the graue and glorious resurrection and visible ascension to heauen All this being considered where is the ignominie of the crosse seeing the Deuils erected a crosse for themselues when they plotted to crucifie Christ And why should we be afraid of suffrings seeing the crosse is Christs triumph and let vs resolue also to ouercome by suffrings f Rom. 8.34 T is an excellent and loftie praise to ouercome by suffring Lastly let vs neuer iudge of Christ or Christians by their outward shew great things may be done in the kingdom of Christ which are not discerned by carnall reason Here we see a great adoe trophies triumphs yet the world tooke no notice of it so is there incomparable glory euen in this world in the soules and liues of Christians which the blinde multitude neuer takes notice of And thus much of the second interpretation The third and last interpretation is of those that limit not the time of this victorie to the crosse but consider it generally and in steede of the words vpon the same crosse read in himselfe and thus doe the most Interpreters new and old read it And so this victorie is vnderstood not so much of what Christ did attaine in his person as what he doth in vs by the conuersion of sinners by the Gospell hee daily spoyles principalities and powers and triumphs ouer them c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse Foure things are in these words to bee considered who whom what and by what meanes For the first it is the second Adam that vndertakes this battel he that is God and man he of whom the prophesies ranne he that by a voice from heauen at his baptisme was acknowledged the only champion t was he that sent the challenge by his fore-runner Iohn Baptist he it is that foyled Sathan in many Monomachies this is he that now comes forth in the Gospell in the seuerall ages of the Church to spoyle these principalities and powers Now for the second the spoyled are called principalities and powers Principalities and Powers These termes are giuen to the good Angels Eph. 3.10 and to great Magistrates and Princes on earth Eph. 1.23 In effect they are giuen to Christ Esay 9.6.7 but vsually they are restrained to euill angels and so they are called either considering them as they were before their fall or as it is vsually conceiued it notes their estate euen since their fall The two words note two things in the euill Angels Excellencie and Abilitie Excellencie so they are principalities Abilitie so they are powers Their excellencie is two waies to be considered 1. in themselues 2. their soueraignty ouer the world In themselues and their owne nature euer since their horrible fall they are creatures of wonderfull knowledge swiftnesse discerning and such like An in respect of the vnregenerate world they haue a principality hence called worldly rulers g Eph. 6. the prince of this world h Ioh. 1 2. yea and the god of this world i 2 Cor. 4.4 We may obserue here in the holy Ghost a wonderfull patterne of candor he praiseth what is praise-worthy euen in his enemies and it may wonderfully comfort Gods children in their acceptation with God for if God can yeelde these titles and acknowledge that is yet good in the very Deuils sure then it cannot be he should not like what he findes good in his owne Saints though they haue many wants and sinnes seeing they sinne not of malicious wickednes as the Deuils doe As they are called principalities so for their abilitie and force of working The povver of the Deuils both in the vvorld and in the Church they are called powers The wonderfull power the diuels haue may be considered either in the world or in the Church In the first race of men before the floud how soone had they drawne away Cains race into apostasie and not long after Sethes till they had chased the light of sincerity within the walles of one house and not all sound there neither After the floud the world is no sooner filled againe but together with the building of Babel a most dreadfull confusion was wrought by the Deuils euen the beginning of a generall falling away into gentilisme and idolatrie which will neuer bee vtterly recouered againe while the world stands all the families making apostasie in the beginning of the Babylonish Monarchie and such an apostacie as they continued in for many hundred yeeres in the generalitie of them so as there was onely a little light left in the race of Sem. Now leauing the whole world lying vnder this powerfull wickednesse come to Abraham a brand taken out of the fire of the Chaldeans in whom the light shined with great glory see the power of these wicked spirits ouer his race the Ismalites went quickely off to gentilisme then the Edomites were easily gained after then in Aegypt the light that did remaine was almost put out the bondage of the Israelites being as great in soule k Ezech. 20. as it was in bodie In Moses time the light was diffused in that people all abroad againe and a kingdom of Priests was raised vp to God this light held with various encreases and decreases till the captiuitie after which time it waxed dimmer and dimmer till Christ the Day-starre arose and filled heauen and earth with the brightnesse of his comming After in the very first hundreds of yeeres these cursed spirits not onely persecuted religion by incredible tyranny but infected it with the tares of strange errors and prodigious superstitions and heresies till all grew together in one body in Antichrist Vnder Antichrist all sincerity was againe almost vniuersally put out the face of religion corrupted and idolatry brought into the Churches 1260 yeeres Lastly in our owne dayes when the prophesies were accomplished the euerlasting Gospell published againe alas yet consider the state of the world one part of the world lieth in Paganisme another in Turcisme another in Iudaisme another in Papisme and in all these foure these wicked spirits raigne and hold the world captiue at their pleasure Come we to the visible assemblies of the true Churches of Iesus Christ consider there their power how mightily it extends for there they haue secret Atheists Church-papists
fasting for that he confesseth that had a shew of voluntary not coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisdome 2. This sparing did with hold the honour due vnto the body Obserue here that it is a faire propertie to vse candor and ingenious inquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairely yeelds the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happy if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome only in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntarie religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are here reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew What are their workes of supererogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions The Apostle here giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is The body is to be honored for many reasons they yeeld not due honour to the body the body of man is to be honoured for first the sonne of God as the Fathers say made it with his owne hand in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imployments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the Holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ Lastly it shall be gloriously raised at the last day Then let men know they must giue account that dishonor their bodies and if these superstitious persons must reckon for it that punish their bodies without commandement from God where shall these beasts appeare that sinne against their bodies by gluttony and drunkennesse and lust and whoredome and cruelty and murther Oh the condemnation that abides these impenitent men that glory in their shame and minde onely to fulfill the lusts of the flesh Thus of the dehortation Thus also of matters of faith Thus also of the second Chapter THE LOGICALL ANALYSIS OF the third CHAPTER HItherto the Apostle hath intreated of matters of faith now hee intreateth in these two Chapters of matters of life prescribing rules for conuersation These rules are either generall or particular The generall are from verse 1. to 18. The particular are from v. 18. of this Chapter to v 2. of the fourth Chapter The generall rules concerne first the meditation of heauenly things v. 1. to 5. secondly the mortification of vice vers 5. to 10. thirdly the renouation of life v. 10. to 18. The exhortation to the care and study of heauenly things is propounded v. 1. illustrated v. 2. confirmed by reasons vers 3.4 Verse 1. In the proposition of this exhortation to the studie of heauenly things two things are to be obserued 1. the duty required seeke those things that are aboue 2. the reasons which are foure 1. Ye are risen with Christ 2. These things are aboue 3. Christ is aboue 4. Christ is exalted there and sits at Gods right hand This exhortation is illustrated v. 2. Verse 2. First by repitition in these words set your affections on things which are aboue Secondly by the contrarie and not on things that are on earth The confirmation is set downe by two motiues the one from the condition of the faithfull in this world the other from their glorie in the end of the world In this world two things should incite them 1. Their distresse they are dead 2 Their hiding of the happinesse they haue their life is hid with Christ in God v. 3. Verse 3. In the end of the world they shall appeare in glory when Christ shall appeare v. 4. Verse 4. Thus of the meditation of heauenly things The mortification of euill followes and so he intreates first of the mortification of vices that concerne our selues most vers 5.6.7 Verse 5.6.7 Secondly of the mortification of iniuries v. 8.9 Verse 8.9 In the first there is both the matter to be mortified the reasons In the first there is two things 1. the proposition of mortification Mortifie therefore your members that are on earth 2. The catalogue of vices to be mortified which are either against the seuenth Commandement fornication vncleanesse inordinate affection or against the tenth Commandement euill concupiscence or against the first Commandement couetousnesse which is Idolatrie The reasons are taken first from the euill effect which is the wrath of God amplified by the persons on whom it falls the children of disobedience v. 6. Verse 6. Secondly from experience in which yee also walked when ye liued in them v. 7. Verse 7. Thus of the mortification of vices The mortification of iniuries followes where obserue 1. the exhortation it selfe 2. the reasons of it In the exhortation there is two things 1. The charge in generall put away all these things 2. The catalogue of iniuries to be put away are either the sinnes of the heart or the sinnes of the tongue the sinnes of the heart are anger wrath malice the sinnes of the tongue are cursed speaking filthy speaking lying The reasons are three First Ye haue put off the old man and his workes v. 9. Verse 9. Secondly Ye are renued which is explicated by shewing that this new birth is in generall the putting on of the new man in particular it is
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
strength or health Fourthly this care is a signe of little faith o v. 30. Fiftly t is for Gentiles that know not God nor the couenant of his grace and mercy in Christ to seeke after these things p v. 32. T is a grosse shame for any Christian to be so heathenish Sixtly doth not your heauenly father know all that you need q v. 32. If he be a father hath he not will and if he be in heauen hath he not power to helpe Seuenthly you haue a flat promise that if you seek the kingdome of heauen and the righteousnesse thereof which should take vp your cheefest care all these things without such carking so farre as is needfull shall be cast vpon you r v. 33. Lastly hath not euerie day his euill and is not the griefe of the day great enough Å¿ v. vlt. why then dost thou distract thy selfe for to morrow assure thy selfe the time to come will afford thee matter of griefe and trouble enough thou needst not disquiet thy selfe before hand Vse The consideration of all this as it may bee a comfort against all wants and crosses about these base earthly things so it may greatly reprooue those that burie their talents in the earth that is spend all their gifts about earthly matters But especially wee may hence learne diuers lessons And first since wee haue heard Salomons opinion after long discourse that all is vanity wee should learne of the same Salomon therefore to feare God and keepe his commandements for this is the whole of man and the end of all t Eccles 12.13 Secondly let the place of the sanctuarie u Ier. 17.11.12 where we may get the best things for our soules be as a glorious throne exalted Thirdly let vs vse this world as if we vsed it not Let them that reioyce bee as if they reioyced not and they that weepe as if they wept not and they that buy as though they possessed not x 1 Cor. 7.30.31 Fourthly if the Lord giue vs but a little portion in these things let vs esteeme his mercy and liue with contentednesse resoluing that better is a handfull with quietnesse then two handfulls with labour and vexation of spirit y Eccles 4.6 And fifthly we may hence be confirmed to take the more liberty to vse these earthly things for our owne ioy and refreshing they are none of the things the Lord would haue vs with such a doe keepe but hee allowes vs to eat and drinke and delight our selues with the profit of our labours z Eccles 2.24 Eccles 3.12 Lastly we should improoue them and vse them as meanes to doe what good wee can with them in this life I know saith the wise man there is nothing good in them but to reioyce and do good in his life And to this end we shold cast our bread euen vpon the waters for after many dayes wee may finde it Eccles 11.1.2 and giue our portion to seauen and also to eight The best vse of these riches is to be rich in doing good with them Thus of the illustration The confirmation followes VERS 3. For ye are dead and your life is hid with Christ in God IN this verse and the next the exhortation is confirmed by two motiues the one taken from the condition of the faithfull in this world the other taken from the confideration of their estate in the reuelation of the glory of Christ in the last day The first is in this verse the latter in the next There are two things in the condition of the faithfull on earth which should make them little to minde earthly things or desire to continue long in the world First that in respect of distresses they are as dead men while they liue Secondly that the happinesse they haue which is the life of their liues doth not appeare but is hid with God in Christ For yee are dead The faithfull are dead three wayes while they liue The faithfull dead three vvayes For first they are dead to sinne in respect of mortification Secondly they are dead to the Law by the body of Christ a Rom. 7.4 Gal. 2.19 in respect of iustification so as now the faithfull doe no longer wait vpon the Law for righteousnesse but vpon a second mariage they haue it from him that was raised from the dead for them They are dead to the world and that in three respects First in respect of their owne voluntary forsaking of the world and their mortifying of earthly desires ioyned with a sense of their owne mortalitie so was Paul as a man crucified to the world b Gal. 6.14 Secondly in respect of the worlds account of them For so soone as men get any true grace and retire themselues from the excesses of the time they are neglected and forgotten as dead men out of minde Thirdly in respect of the multitude of afflictions which doe many times ouerwhelme and drowne Christians It is not vnusuall in Scripture to say of men in desperate crosses they are dead men The Prophet Esay cals the people in captiuitie dead men when he saith Thy dead men shall liue c Esay 26.19 The Apostle Paul saith thus If we be dead with him we shall liue with him d 2 Tim. 2.11 Which hee seemes to explaine in the next verse thus If wee suffer with him wee shall also raigne with him Thus Dauid saith He was as a broken vessell forgotten as a dead man out of minde e Psal 31.12 And in another place he saith He was brought to the dust of the earth f Psal 22.15 And in the 88. Psalme hee saith his soule was full of euills hee was counted among them that goe downe to the pit free among the dead like the slaine lying in the graue yea he was laid in the lowest pit in the darknesse in the graue c. g Ps 88.4.5.6 I spare to alleadge other scriptures The vse may be Vses to teach vs as to obserue hence what may befall the best man so in the consideration of our owne estate to say within our selues as Iob did If I haue done wickedlie woe vnto me and if I haue done righteouslie I will not lift vp my head being full of confusion because I see mine affliction h Job 10.15 For though the Lord hath not yet thus ouerwhelmed thee with distresse yet in asmuch as he may doe it to thee as well as to others his deare seruants it should cause thee to walke humblie before God and to learne to die to the world before the world be dead to thee Againe hath misery broken in vpon thee and preuailed ouer thee so as thou seemest to be laid in darknesse as they that haue beene dead long agoe let not thy spirit be in perplexity in thee no strange thing is befallen thee Psal 143. Gods children are but dead men in this world Remember the time past and meditate
appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations l Matt. 24.14 Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world m Matt. 24.9.10.21.29 Thirdly a generall falling away or apostasie of the Churches in Antichrist n 2 The. 2.2.3 Fourthly warres and rumors of warres famine pestilence and earth-quakes in diuers places Fiftly false Prophets and false Christs which shall deceiue many o Matt. 24.11.24 The signes more neere are First the preaching againe of the euerlasting Gospell p Reuel 14.6 Secondly the detection and fall of Antichrist and the spirituall Babell q Reuel 14.8 Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in r Ro. 11 25.26 Fourthly coldnesse and securitie in the world as in the dayes of Noah Å¿ Matt. 24.37 Fiftly the shaking of the powers of heauen the darkening of the Sunne and Moone and the falling of the starres c. t Mark 13.14 The signes conioyned are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man u Matt. 24.30 Which what it shall be I cannot describe And thus wee are come to the very time and execution of the iudgement And therein consider The forme of the iudgment The preparation of the Iudge first the preparation secondly the iudgement it selfe thirdly the consequents of the iudgement The preparation is two-fold First of the Iudge secondly of the iudged Vnto the preparation of the Iudge may bee referred these things First his commission or that singular power giuen him of the Father to execute iudgement vpon all the world x Jâ—h 5.22 Matt. 24.30 and this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiestie and glory most liuely expressing and resembling the forme and brightnesse of the Father y Mat. 16. vâ—t Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor z Dan. 7.10 Matt 25.31 Reuel 20.11 Fourthly the choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The iudged shall be prepared foure wayes First by citation Secondly The preparation of the iudged First by citation by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The world is three times cited First by the Prophets and Fathers before Christ Secondly by the Apostles and Ministers of the Gospell since Christ And the last summons is this here meant which shall be performed by a shout from heauen and the voice of the last trumpe and this shall be the voice of Christ the Archangell of God and ministred by Angels For that it shall be Christ voice is plaine The dead shall heare his voice as hee saith in Iohn a Ioh. 5.28 And the Lord himselfe shall descend from heauen with a shout with the voice of the Archangell and with the trumpe of God b 1 Thes 4.16 That the ministerie of Angels shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angels with a great sound of a trumpet c Matt. 24.31 Secondly by resurrection Secondly vpon this voice shall a resurrection follow which may be two wayes considered First euery man in his owne body whether hee hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire d Reuel 20.13 without any losse of any part that so euery man may in his very body receiue what hee hath done whether good or euill Secondly e 2 Cor. 5.13 the liuing shall be all changed in a moment in the twinckling of an eye at the last trumpet f 1 Cor. 15.52 And this change shall be in stead of death and a kinde of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angels gather and collect and bring into one place g 1 Cor. 15.53 Thirdly by collection from the foure windes of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect h Matt. 24.31 or reprobate i Matt. 25.32 and such is their power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together Fourthly by separation there shall be made a separation for the sheepe Gods elect shall all be put on Christs right hand and the reprobate or goats shall be compelled to his left hand k Matt. 25.32 And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First The iudgement it selfe by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature First by vvhat lavv man shall be tried The vnbeleeuing Christians in the visible Church shall be iudged by the word or Law writ or preached to them according to that of the Apostle They that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law l Rom. 2.12 And our Sauiour saith He that refuseth mee and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day m Ioh. 12.48 And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then be confirmed and accomplished For the sentence at the last day shall bee but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man Secondly by vvhat euâ—dâ—nce man â—â—â—lbâ— iudged For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life n â—euel 20.12 and the third the booke of Gods remembrance o Mâ—â— 3.16 The booke of conscience p 〈◊〉 20 12. is that word which is kept within euery man of all sorts of actions And that conscience may at that
day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that were fore ordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked What the sentence vvill containe For the third The sentence will bee vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begunne to declare his will to blesse euery one of the Elect q Matt. 25.34 Secondly a manifestation of all the righteousnes desired thought vpon spoken or done by the godly r 2 Cor. 5.10 and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Å¿ Matt 5.34 to 41. Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world t 1 Cor. 1.30 in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe first a declaration of Gods eternall and iust hatred of them u Matt. 25.41 Secondly a full manifestation and ripping vp before all men and Angels of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kinde soeuer x Rom. 2.15 Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternall torments prepared for them 2 Cor. 5.10 together with the deuill and his Angels Hitherto of the iudgement it selfe The consequents of the iudgement follow and they are fiue first the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works thereof shall be burnt vp y 2 Pet. 3.10.12 And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne z Reuel 20.11 21.1 The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and haste by the Angells Rom. 8.19 to 23. The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angels But because this is a point somewhat obscure I will Quest 1 endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans Answ They are in bondage in diuers respects The creatures in bondage in seuen respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the ayre earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into her bosome the vngodly as well as the godly and this is a bondage Fourthly the visible creatures are Gods greate booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not only the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortalitie which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowne to God and not now to nature But especially the creatures may be said to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decaied dulled and distempered in them Oh but might some one say Ob. how can this bondage be ascribed vnto the heauens Sol. Sol. The heauens are not so perfect but they may admit enlargement of their excellencie Besides they serue now promiscuously to the vse of bad as well as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopoeia they may be said to groane together with the rest of the creatures vnder the common burden and vanitie vnto which they are subdued It is obserued that since the dayes of Ptolomy the Sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. Ob. But how can this vanitie or bondage bee in any sense ascribed to the Angels Sol. Sol. There is no necessitie to include the Angels in the number of the groaning creatures and yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regencie or presidencie either ouer nations or in mouing the orbes of heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicitie in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Qu. 2. But what shall the creatures haue in the
day of Christ they haue Quest 2 not now Answ Answ First they shall haue freedome from all the former bondage and vanitie Secondly they shall bee deliuered into the libertie of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his iustice in that the creature shall haue restitution for what is lost by man Ob. Ob. But shall there bee a resurrection of creatures as well as men Sol. Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kinde or sort but to the sort or kinde of all creatures and that shall be done to the creatures then found in their seuerall sorts The fourth consequent of the iudgement shall be the possession of the glory of Christians appointed by the sentence of the Iudge But of this afterwards in the end of this verse The fift consequent of iudgement shall be the deliuering vp of the kingdome to the Father and so the laying downe of Christs office for when Christ hath finally and fully subdued Sathan death and wicked men and hath fully reconciled the elect to God then will there be no word of any such gouernment in heauen as was on earth Hee shall not neede any longer to rule them either by ciuill Magistrates or by his need and discipline or by any other way which onely did agree to the times of the Churches warfare and pilgrimage but he shall neuer cease to liue and triumph with them in all perfections of happy contentment and glory Thus of the consequents of Iudgement And thus also of the doctrine of Christs last appearance The vses follow The Vses The consideration of the doctrine of the last Iudgement may serue for three principall vses First for terror Secondly for comfort Thirdly for instruction First this is iustly a wonderfull terrible doctrine to wicked men that heape vp wrath against this day of wrath and by their wilfull impenitencie prouoke this glorious Iudge How can it but be terrible when the holy Ghost giues warning that the Lord Iesus will then shew himselfe from heauen with his mighty Angels in flaming fire to render vengeance on all those that know not God and haue not obeyed the Gospell How can it bee but terrible when wicked men shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power How can it but be terrible when they shall feele their conscience exquisitly griping them and gnawing vpon them and when they shall see the deuils to torment them and hell to deuoure them when they shall see the world burning about them and the good Angels forcing them away and all both men and Angels applauding their Iudgement and knowing all their sinnes they must not thinke that the Iudge will deale then as he doth now Now he iudgeth them secretly euery day but it is many times insensibly or with lesser plagues but then he will most openly poure vpon them the full vials of his wrath Heere they are iudged that they may be amended but there their iudgement shall be that they may be confounded for there will be no place of repentance Deceiue not thy selfe Christ will not come the second time as he came the first hee came then to be iudged but now to iudge hee shall then be seene with terror that was before looked vpon with contempt hee shewed his patience in his first comming but now he will shew his power he appeared then in the forme of a seruant but now he will appeare in the forme of a King greater then all Kings Then hee professed not to iudge any man but now he proclaimeth hee will iudge all men It was commonly thought if any man saw God he should die alas alas how then shall these wofull wretches doe that must see him in the vnutterable fiercenes of his irefull indignation If the powers of heauen shall be shaken at his pleasure oh how shall the miserable heart of the guiltie sinner be rent into 1000. peeces with vnmedicinable sorrowes If Foelix tremble to heare tell of iudgement what will poore Foelix doe when he must feele iudgement both in the sentence and execution If the word of Christ on earth had such power as it had in the garden to strike stubborne hearted men to the earth what power thinke wee will it haue when be speakes as the Lord from heauen When Ezechiel Daniel and the Apostle Iohn and others saw but one Angell in a lesser manifestation of his glory comming as a Messenger of good tidings they fall downe and are full of singular feare if the sight of one Angell bee so terrible what will the sight of all the thousand thousands of Angels be especially when they come cloathed with all their brightnesse of glory And if good men that had good consciences were so frighted what shall become of euill men with their euill consciences And if the messengers of good tidings doe so amaze how shall the executioners of a most terrible sentence compasse them about with confusion both of face and heart If the drowning of the old world the burning of Sodome the opening of the earth to swallow vp Dathan and Abiram and such like iudgments haue so much horrour in them how then can any tongue expresse or heart now conceiue the horror of this day when all the millions of wicked men shall be deliuered vp to those eternall and remedilesse torments If it be such a shame to doe penance for one fault in one congregation where men will pray for the offender What a shame will it be when all thy faults shall be discouered before all the whole world without all hope of pittie or helpe Nor is it possible for them to escape this fearfull iudgement the Iudge will not be vnconstant nor will he take reward he will not be ouerlaid with confusion of businesses he will no way be corrupted in iudgement Not to appeare is impossible and to appeare is intolerable here will be no respect of persons nor will the Iudge care how it be taken nor will he be deceiued with colours and circumstances Hee hath tarried so long hee cannot be charged with rashnesse nor can there be a hiding of any particulars from him Euery inclination thought desire word and worke shall surely come to iudgement And lastly there can be no impediment to hinder execution But here a question may arise viz. Who are they that are in danger hereof Quest 1 I answer All impenitent sinners Answ But yet there are some kinde of sinners that are expresly named in Scripture and therefore if thou be any of that number preuent thine owne ruine by repentance or else thou shalt certainly perish I vndertake not to reckon all it shall suffice to mention some of the chiefe sinners that Christ will be sure to remember at that day The Beast and the false Prophet
glorious for the Lord shall then come to be glorified in his Saints and made maruellous in all them that beleeue m 2 The. 1.10 Ob. Ob. But the terror of the day may amaze a Christian Sol. Sol. There is no sparke of terror in this doctrine to a godly minde For what should he feare if he either consider the fauour of the Iudge or the manner of the iudgement For the Iudge is he that hath beene all this while their aduocate n 1 Ioh. 2.1 to plead their suits by making intercession for them And therefore when he comes to sit in iudgement he cannot goe against his owne pleading He is their brother and carries a most brotherly affection and will hee condemne his owne brethren He is their head and hath performed all the offices of a head vnto them and can hee then faile them when they haue most need of him nay it is he that hath beene iudged for vs on earth and will hee iudge against vs in heauen What shall I say He died for vs to shew his vndoubted loue euen that he might redeeme vs as a peculiar people to God and will hee faile vs in the last act when he should once for all accomplish his redemption for vs Besides he hath already promised to acquit vs in that day and it hath beene often confirmed both in the word and the Sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeleefe to doubt his terror What though he be terrible to wicked men yet by iudging in seueritie he hath not nor cannot lose the goodnesse of his owne mercy what should wee feare him iudging in his power when wee haue felt saluation in his name Besides the maner of the iudgement shall be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the Iudge will not be transported with passion or spleene nor will hee condemne thee to satisfie the people and besides there shall bee nothing remembred but what good thou hast sought or done and not the least goodnesse but it shall be found to thy honour and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and Commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shal particularly declare Gods euerlasting loue to thee and recite the praises with his owne mouth of all that hath beene good in thy thoughts affections words or workes throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee to by an irreuocable sentence And so wee come to the second appearance viz. the appearance of Christians in glory Then shall yee also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of Christians first in their bodies The glory of their bodies after the resurrection is threefold for first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust for this mortall then shall put on immortalitie o 1 Cor. 15.53 Secondly they shall be incorruptible that is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie for though it be sowne in weaknesse yet it shall be raised in power though it be sowne in dishonour and corruption yet it shall be raised in honour and incorruption p 1 Cor. 15.42.43 Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirably glorified and perfected that by the mighty working of Gods spirit they shall bee as able to liue without sleepe meat mariage or the like as now the Angels in heauen are and besides they shall be so admirably light and agill and swift that they shall be able to goe abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth q 1 Cor. 15.44 The glory vpon the soule shall bee the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioyes and pleasures for euermore And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuers vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as hee is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be inlightned to know in some comfortable measure and that we might be able with more life and affection to meditate of the exceeding riches of this glory r Eph. 1.17.18 and inheritance to come Our hearts are naturally herein exceeding both dull and blinde maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of Satan and the deceitfulnesse of sinne and too much imployment and care about earthly things But a Christian that hath so high a calling and hopes for such a glorious end should not allow himselfe in that deadnesse of heart but as he gaineth sense by praier in other gifts of grace so should he striue with importunitie and constancie wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable abilitie to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation Å¿ Rom. 5.2.3.4 and without murmuring or grieuing to endure hardnesse t 2 Tim. 2.3 and temptations in this world for they are but for a season u 1 Pet. 1.6 though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to bee reuealed x Rom. 8.18 Though wee might be dismaied while we looke vpon our crosses and reproaches and manifold trials yet if the Lord let vs haue accesse vnto this grace y Rom. 5.2 to be able soundly to thinke of the glory to come wee may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory wee shall shortly enioy when the triall of our faith being more pretious then the gold that perisheth shall be found vnto honour and praise through the reuelation of Iesus Christ z 1 Pet. 1.7 Yea
what were it to lose not some of our credits or our goods but euen our liues seeing wee are sure to finde them againe with more then a hundred fold aduantage Mat. 16.24 vlt. at the time when Christ shall come in the glory of his Father to giue vnto all men according to their deeds Besides wee must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether wee can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with a Mark 10 â—7 c. And then if we can suffer with him we shall raigne with him b 2 Tim. 2.12 and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you c 1 Pet. 4.13.14 Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another d Rom. 15.7 into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bountie and bowels of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honour them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicitie for euer Fourthly the thought of this glory should win vs to a care to be such as may be capable of it Qu. What must we doe that we may haue comfort that wee are the men shall partake of this glory and speede well in the day of Iesus Christ What vvee must doe that vvee may be assured of the glory of heauen A. First Euery one that would haue this hope must purge himselfe as Christ is pure e 1 Ioh. 3.3 we must be much in the duties of mortification For no vncleaue person can enter into the kingdome of glory And vncleane wee are all till we be washed in the bloud of Christ by iustification and bathed in teares of true repentance by mortification It hath beene obserued before that if we would not haue the Lord to iudge vs we must iudge our selues f 1 Cor. 11.34 And if we would not haue Christ to take vnto him words against our soules we must take vnto vs words g Hos 14.3 against our sinnes to confesse and bewaile them in secret Secondly we must labour for the assurance of faith T is faith that is the euidence of the things not seene h Heb. 11.1 T is faith that shall be found to honour and praise in the reuelation of Iesus Christ i 1 Pet. 1 7. It is faith to which the promise of eternall life is made k Ioh. 3.18 Thirdly wee should labour to get vnto our selues the benefit of a powerfull preaching ministerie for thereby our hearts may be wonderfully stirred vp to see the glory of sincerity on earth and it will open a wide doore to behold as in a mirror the glory to come with an open face changing vs into the same image from glory to glory by the spirit of God I say not that this is of absolute necessity as the former are but it is of wonderfull expediency Fourthly we must be circumspect and watchful in speciall manner attending to our owne hearts that wee be not at any time oppressed with the cares of this life or voluptuous liuing l Luk. 21.34.36 if euer wee would be able to stand in the day of iudgement and escape the fearefull things that are to come especially we must looke to our selues in these things least that day come vpon vs at vnawares Fifthly Doe we looke for the mercy of our Lord Iesus Christ into eternall life then we must as the Apostle Iude sheweth edifie our selues in our most holy faith praying in the holy Ghost and keepe our selues in the loue of God m Iud. 20.21 we must be afraid of whatsoeuer may estrange the Lord from vs or any way darken the sense of his loue For we may be assured if we haue his fauour and walke before him in the sense of it we shall haue glory when wee die Likewise praying in the holy Ghost with constancie and frequency doth maruellously enrich a Christian both with the first fruits of glory euen glorious ioy on earth with the assurance of fulnesse of glory in heauen Sixthly the Apostle Iohn seemes to say if loue be perfect in vs wee shall haue boldnesse in the day of iudgement n 1 Ioh. 4.17 As if he would import that to be inwardly affectionately acquainted with Christians on earth is a notable meanes to procure vs gracious entertainment with Christ in heauen especially if we perfect our loue and grow to some Christian ripenesse in the practise of the duties of loue in a profitable fellowship in the Gospell It is good discretion to grow as great as we can with Christians that so wee may winne the fauour of Christ Lastly the Apostle Paul shewes in the second to the Romanes that they that seeke glory and honour and immortalitie and euerlasting life must be patient in well doing For they shall be rewarded according to their workes And to euery man that doth good shall be honour and glory and power to the Iew first and also to the Graecian o Rom. 2.6.7.10 For all that haue any tydings of saluation in the Gospell or looke for that blessed hope and appearing of that glory of the mightie God must liue soberly righteously and godly in this present world p Tit. 2.11.12.13 Without holinesse no man shall see God q Heb. 12.14 And therefore we should be abundant in the worke of the Lord forasmuch as we know that our labour shall not be in vaine in the Lord r 1 Cor. 15. vlt. And thus farre of the glorious appearance both of Christ and Christians And thus also of the first rule of life namely the meditation of heauenly things VERS 5. Mortifie therefore your members which are on earth fornication vncleanesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie THese words with those that follow to the tenth verse The diuision of this part of the Chapter containe the second principall rule of holy life and that is the mortification of euill These euills to be mortified are of two sorts for either they are vices that concerne our selues most or else they are iniuries that concerne the hurt of other also Of the mortification of vices he intreats v. 5.6.7 of the mortification of iniuries he entreats v. 8.9 In the first part viz. the exhortation to the mortifying of vices I consider first the matter about which he deales and the reasons The matter is in verse
to seeke forgiuenesse hauing their soules washed in the bloud of Christ for howsoeuer for the present they liue securely through the methods of Sathan and the deceitfulnesse of sinne yet may they be brought into the midst almost of all euills before they bee aware p Pro. 5.14 Let them assure themselues that the end will bee bitter as wormewood and sharpe as a two-edged sword q Prou 5.4 for hee that followeth a strange woman is as an oxe that goeth to the slaughter and as a foole to the stockes for correction till a dart strike through his liuer as a bird hasteth to the snare not knowing that hee is in danger r Pro. 7.22.23 for if the filthy person could escape all manner of iudgement from men yet it is certaine that whoremongers and adulterers God will iudge Å¿ Heb. 13.4 but because God for a time holdeth his tongue therefore they thinke God is like them but certainly the time hasteth when the Lord will set all their filthinesse in order before them and if they consider not hee will seaze vpon them when no man shall deliuer them t Ps 50.21.22 especially they are assured to lose the Kingdome of Heauen and to feele the smart of Gods eternall wrath in the lake that burneth with fire and brimstone u 1 Cor. 6.9 Eph. 5.5 Reuel 21.8 22.15 neither let them applaud themselues in their secrecy for God can detect them and bring vpon them the terrors of the shadow of death when they see they are knowne * Iob. 24.15.17 the heauens may declare their wickednesse and the earth rise against them x Iob. 20.26 And the fire not blowne may deuoure them Neither let any nurse themselues in security in this sinne vnder pretence that they purpose to repent hereafter for they that go to a strange woman seldome returne againe neither take they hold of the way of life y Pro. 2.18 for whoredome takes away their heart z Hos 4.11 If they reply that Dauid did commit adultery and yet did returne I answere it is true of many thousand adulterers one Dauid did returne but why mayest thou not feare thou shouldest perish with the multitude did not returne besides when thou canst shew once Dauids exquisite sorrowes and teares I will beleeue thy interest in the application of Dauids example Vncleanesse By vncleanesse here I suppose is meant all externall pollutions or filthinesses besides whoredome As first with Diuels Seuen kindes of vncleannesse besides whoredome and that either sleeping by filthy dreams or waking as is reported of some witches Secondly with beasts and this is buggery Thirdly with men and that is Sodomitrie Fourthly with our owne kindred and that is incest Fiftly with more wiues then one and that is Poligamie Sixtly with ones owne wife by the intemperate or intempestiue vse of the marriage bed as in the time of separation Seuenthly with a mans owne selfe as was Onans sinne or in like filthinesse though not for the same end These as the Gentiles walke in the vanitie of their minds their cogitations are darkened they are strangers from the life of God Eph. 4.17 Rom. 1.24.26.27.29 c. through their ignorance and hardnesse of heart being for the most part past feeling and many of them deliuered vp to a reprobate sense as a scourge of other sinnes and foule vices which abound in them these are the shame of our assemblies and many times visited with secret and horrible Iudgements Inordinate affection The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes internall vncleanesse especially the burning and flaming of lust though it neuer come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of mind as is carried and fired with euery occasion or temptation this is the lust of concupiscence a 1 Thes 4.5 and howsoeuer the world litle cares for this euill yet let true Christians striue to keep their hearts pure and cleane from it for they were as good haue a burning fire in them b 1 Cor. 7.9 Secondly those lusts fight against the soule c 1 Pet. 2.12 they wound and pierce the conscience Thirdly the Deuill beginnes the frame of his worke in these hee desires no more liberty then to be allowed to beget these lusts in the heart He is not called the father of lust d Ioh. 8.44 for nothing he can by these inordinate thoughts and affections erect vnto himselfe such strong holds e 2 Cor. 10.5 as nothing but the mighty power of God can cast downe Fourthly the Apostle saith lust is foolish and noysome and drownes men in perdition f Tim. 6.9 Fiftly they hinder the efficacie of the word that 's the reason why diuers men and women are euer learning and are neuer able to come to the knowledge of the truth euen this they are carried about with diuers lusts Sixtly they greatly purge vpon faith and hope they hinder or weaken the trust on the grace of God brought vs by Iesus Christ and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance g 1 Pet. 1.13.14 Seuenthly those monstrous crimes mentioned in the first to the Romanes grow originally from these lusts h Rom. 1.24 The vses of all these together now follow And first wee may hence see great cause of thankefulnesse Vses if the Lord haue deliuered vs and kept vs from these monstrous abhominations and especially if the Lord haue made vs sincere to looke to and pray against and in some happy measure to get victory ouer those base lusts of the heart and euill thoughts if there were nothing else to breake the pride of our natures this should to consider seriously what monstrous diuelish filthinesse Sathan hath wrought others to and if God should leaue vs might bring the best of vs to But especially this should teach vs to vse all possible remedies against these or any of these vncleanesses Remedies against vncleanesse The first sort of remedies The remedies are of two sorts First for such as haue beene guilty of any of the fâ—rmer vncleanesses Secondly for such as would preserue themselues against them that they might not be defiled with them There are two principall remedies for the vncleane person The first is marriage or the right vse of it if it be in single persons they must remember the Apostles words It is better to marry thou to burne i 1 Cor. 7.9 and if they be married they must know that the loue of their Husbands or wiues is the speciall helpe to driue away these impure pollutions for such is the counsell of the holy Ghost in the fifth of the Prouerbes to them that are infected with these vicious and predominant inclinations k Pro. 5.15 21. and if they finde as it is certaine euery vncleane person doth finde want of loue to
15. verse of Luk. 12. with v. 21.22 Luk. 12.15.21.22 will shew Now the care for necessaries is not simply forbidden because wee are bound to vse the meanes with diligence and carefulnesse but the care that is a signe of couetousnesse may be discerned by the very tearmes the Euangelist S. Luke vseth to describe it by for in the 22. verse Vâ—rs 22. our Sauiour saith Take no thought for your life c. and by taking thought hee notes a perplexed inward sorrowfull and fearfull care about life and the things thereof And vers 26. Vers 26. he saith Why take ye thought for the raiment As if hee would haue vs note that it is a propertie of couetous cares to be deeply drowned in perplexitie euen about trifles and small matters and surely wee may obserue worldly minded people and one would wonder to see how they vex and disquiet themselues about euery meane occasion especially if there bee the least colour of any profit or losse towards Againe our Sauiour vpbraideth those that are carried with those cares that they haue but a little faith Vers 28. whereby he shewes that then our cares are faultie and arise from the infection of couetousnesse when they are raised by vnbeleefe and mistrustfulnesse of Gods prouidence or promise Lastly in the 29. verse Vers 29. our Sauiour saith thus Therefore aske not what yee shall eat or what yee shall drinke neither stand in doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as you may see it rendred in the margent neither make discourses in the aire and by these last words he notes another propertie of a couetous person and that is when he hath his head tossed with cares or feares either about the compassing of his profits or preuenting of losses c. he is so full of words and many questions what he shall doe and how he shall auoid such and such a losse that he hath neuer done either moaning himselfe or consulting to no purpose in things that either cannot be done or not otherwise c. Or it may note this endlesse framing of proiects for the compassing of his desires Thus of the signes Yet notwithstanding these signes I must needs confesse that couetousnesse is not easily discerned both because it is an inward distrust in the spirit of a man and also because there comes to this vice vsually fained words r 2 Pet. 2.3 to hide it from the view of others or subtile thoughts and euasions to blindfold the conscience within and besides it is the nature of this sinne quickly to darken the discerning of the minde and therefore I thinke couetousnesse in the most may be well called coloured couetousnesse Å¿ 1 Thess 2.5 it is so on both sides masked The vse of all should be to teach vs as the author to the Hebrewes saith to haue our conuersation without couetousnesse and to be content with the things wee haue resting stedfastly vpon the promise of God I will not faile thee nor forsake thee t Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not without money but without the loue of it And to this end wee should pray as Dauid did that God would incline our hearts to his testimonies and not to couetousnesse u Psal 119. Preseruatiues or remedies against couetousnesse Q. But what are the best remedies or preseruatiues against couetousnesse Ans There are these things among the rest that are of great vse to preserue vs from couetousnesse or to weaken the power of it The first is that which I mentioned before viz. praier to God daily that hee would incline our hearts to his testimonies that so wee might haue our mindes drawne away from the cares of couetousnesse The second is meditation And there are diuers things which being seriously thought of may preuaile against the perplexed cares of couetousnesse As first example and that either of godly men and the holiest Worthies of the Lord that in all ages haue willingly confessed themselues to bee strangers and pilgrims looking for a Citie in another Countrey hauing a foundation whose builder and maker is God x Heb. 11.9.10 or else of wicked men for it is so base a vice that it should bee found in none but Gentiles y Mâ—tth 6. that know neither Gods promise nor prouidence and sure it is found in none but vngodly men that are strangers from the couâ—nants of promise Secondly the nature of man for consider Terra à tereâ—â—â— the soule of man is a celestiall thing and diuine and hath nothing from the earth And the body of man is erected with a face towards heauen and the whole earth is vnder mans feet and hath its name from treading vpon it to note that man should walke on it with his feet not 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 Non plus satiabitur cor hominis auro quà m corpus aura but vnnaturall desires finde 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 winde is empty still for all that So is the minde of the couetous His heart will be no more filled or satisfied with gold then his body with winde Hereupon it is that a couetous man is alwaies poore and hath not what hee 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 z Luk. 12.30 Is he a father why then doe wee doubt of his willingnesse to helpe vs And is he a heauenly father why then doe wee question his all-sufficiencie to prouide what we need Besides hath he giuen vs life and will he not giue vs food to preserue life Doth hee daily prouide for thousand thousands of fowles 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 Prou. 29.33 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 better thrift to couet after godlinesse for it hath the promises of this life and the life to come a 1 Tim. 6.8 And who can count the gaine of godlinesse seeing God is the godly mans portion b Psal 16. and
that voice be Thou foole this night shall thy soule be taken from thee o Luk. 12.16 And thus farre of these words as they concerne the coherence with the former words Now I consider them as they are in themselues And first of the wrath of God Iustice in God considered foure vvayes Wrath of God It is apparant that wrath in God belongs to his iustice And iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all and so his decrees are iust p Ro. 9.13.14 Secondly as he is God of all and so the common workes of preseruing both good and bad are iust q 1 Tim. 4.14 Matt. 5.45 Thirdly as a father in Christ and so his excellencie the God of beleeuers and thus he is iust in performing his promises and infusing his grace and in bestowing the iustice of his sonne Fourthly as Iudge of the world and so his iustice is not only distributiue but correctiue And vnto this iustice doth wrath belong Anger is properly in God Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God and the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiuable Secondly in such a sense as is reuealed in Scripture Wrath diuersly interpreted The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge r Ioh. 3. vlt. sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not doe according to the fiercenesse of my wrath Å¿ Hos 11.9 that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans Is God vnrighteous which bringeth wrath t Rom. 3.5 it is well rendred which punisheth The wrath of God is distinguished by diuers degrees and so hath diuers names for there is wrath present and wrath to come Present wrath is the anger of God in this present life u Ioh. 3. vlt. and is either impendent or powred out Wrath impendent is the anger of God hanging ouer mens heads ready to be manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred out is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people * Luk 21.23 in the destruction of Ierusalem and thus he reuealeth his wrath from heauen vpon the vnrighteousnesse of men x Rom. 1.17 Wrath to come y Matt. 3.7 Rom. 2.5 is that fearfull miserie to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that wee may be yet more profitably touched with the meditation of this point I propound six things concerning Gods wrath further to be considered First the fearfulnesse of it Secondly what it is that workes or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fiftly the signes of wrath pacified And lastly the vses of all The fearfull greatnesse of Gods vvrath shevved For the first The fearfulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearfull I will shew by one place of Scripture onely First by Scripture Nahum 1.2.3.4.5.6 and that is the first of Nahum the Prophet for he saith God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certaintie of it that God will be as sure to reuenge as euer the sinner was to sinne But this is more confirmed when he saith he is the Lord of anger as if he would import that his anger is his essence as if he were all made of anger and that he is the author of all the iust anger that is in the world And if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe And to assure vs yet further of the terror of his wrath he addeth The Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his iustice And therefore if any doe obiect that they see it otherwise Ob. Sol. for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and saith that the Lord reserueth wrath for his enemies hee hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his furie are not yet poured out And if any should reply Ob. Sol. that they haue obserued that wicked men haue prospered long and scaped for a great while without any punishments to speake of the Prophet answereth that and saith that the Lord is slow to anger that is hee is many times long before he manifests his great displeasure but he is great in power that is hee is of singular fiercenesse and vnresistablenesse when he doth enter into iudgement he will not faile nor be hindered Ob. Sol. And if any would hope that God would change his minde that also is preuented the Prophet auouching it confidently that he will not surely cleere the wicked And this is the more certaine because of the dreadfull meanes that the Lord hath to declare his anger His way is in the whirlewinde and in the storme and the clouds are the dust of his feet The meaning is that God hath wayes to execute his iudgement wayes I say that are vnresistable for who can stay a whirlewinde and terrible like the storme plagues falling thicke and threefold like the drops of the tempest and in the meanes the Lord can runne like a Giant running fiercely and raising the dust with his feet And to this giue all the creatures witnesse He rebuketh the sea and it drieth Bashan is wasted and Carmell and the floure of Lebanon is wasted The mountaines tremble before him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein And therefore who can stand before his wrath or who can abide the fiercenesse of his wrath His wrath is poured
out like fire and the rockes are broken by him The wrath of God to shew the exquisite and intolerable Secondly by similitude and remedilesse paine that wicked men feele when they beare it is compared to a consuming fire and to note the infinitenesse of it God himselfe is said to be a consuming fire z Heb. 12.29 Deut. 4.24 Moses also saith that the fire that is kindled in Gods wrath shall burne to the bottome of hell and it were able to consume the earth with her increase and set on fire the foundation of the mountaines a Deut. 32.22 Thirdly by example Thirdly who can th nke the anger of God not to be infinitely terrible that can but seriously consider these examples and presidents of it First Gods reprobating or fore damning of millions of men Secondly the sinne of Adam pursued with such vnconceiueable iudgements vpon him and his name Thiâ—dly the drowning of the old world the burning of Sodome the opening of the earth to swallow vp the rebellious the sea swallowing vp Pharaoh and his hoâ—st Fourthly the forlorne estate of the Gentiles not looked after for many hundred yeeres Fiftly the Iewes sometimes the only people to whom the Lord drew neere now made a curse and astonishment and a hissing throughout the earth Sixtly the torments which Christ himselfe endured when he was but suretie for sinners Seuenthly what are warres famines pestilences diseases seditions heresies and the infinite molestations in the life of man but so many euident proofes of wonderfull anger in God Eightly the testimonies of afflicted consciences be liuely in this point When but a drop of anger lights vpon the soule of man in this world how vnable is he to sustaine his spirit what flouds of teares flow from his wounded heart Lastly the burning of the world and the flames of hell shall one day make full proofe of Gods anger And thus of the first point Hovv vvrath is brought vpon vs. For the second wrath is wrought or brought vpon vs foure wayes First the Law workes wrath for being transgressed it breeds displeasure pleads for iudgement records sinne and presents it in Gods sight Secondly Christ in the ministerie of the word applies wrath or discouers Gods indignation and so he is said to smite and slay the wicked b Reu. 19.15 Esay 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Thirdly the Magistrate is a reuenger in executing Gods wrathc. Fourthly wrath is brought vpon vs by Gods armie the creatures are Gods warriours they fight for the Lord against sinners and are speedily and vnresistably armed when God is pleased to raise them The signes of Gods anger Thirdly concerning the signes of Gods anger wee must vnderstand that Gods eternall anger towards other men in particular cannot be knowne nor his temporall anger by any ordinary way of certaintie except it be extraordinarily by reuelation as to the Prophets or Apostles For by outward things we cannot know Gods loue or hatred to particular persons onely Gods publike anger to publike states may be knowne and so may his priuate anger to our selues in speciall Signes of publike anger There are three signes to know Gods publike anger 1. The prediction of his Ministers as extraordinarily the Prophets from vision or reuelation did foretell the iudgements to ensue And ordinarily wrath may be knowne by the comminations of faithfull Preachers for when vpon obseruation of threatnings in the Law made to such sinnes as then abound they doe with one consent in many places with instance and confidence giue warning of plagues to ensue it is time for the world to awaken for the Lords secrets are with his seruants And he will make good their righteous threatnings Secondly The signes in heauen or earth or sea prodigious sights or signes in the sunne or moone or commets or strange births or the extraordinary raging of the seas and such like Thirdly publike plagues are both signes of wrath present and withall they giue warning of greater wrath to come if we doe not repent Such are famine warre pestilence and other raging diseases the death of great Princes and the sudden and common death of the best men these all foretell euill to come As wee may know fire so may we know Gods anger Wee know fire either by the report of men worthy to be credited or by the smoake or by the flame beginning to breake out and so may discerne Gods wrath either by the relation of his Ambassadors that are faithfull men or by the smoake of prodigies or wonders in heauen and earth or else by the flame of iudgements already begunne And thus of the signes of Gods publike anger Signes of priuate anger The signes of Gods anger to a particular man are such as these First if a man haue not the markes of a childe of God vpon him for whom God loues and is not angrie with they are marked with peculiar graces as indelibly as they were marked in Ezechiel with the letter Tau d Ezech. 9. Secondly if he finde himselfe directly vnder the threatnings of Gods word Thirdly it there bee no effectuall working of the spirit of grace in the vse of the meanes it is a plaine signe of Gods anger when a man heares the word powerfully preached and reades and prayes without all affection or life and is so constantly For if the Lord were pleased hee would shew himselfe in the vse of the meanes of communion with him Fourthly a man may gather something by his crosses for if he finde a sting in them that God fights against him in them so as they pierce and vex and disquiet his soule with perplexitie but especially if hee finde his heart also closed with hardnesse so as hee doe not call when the Lord bindeth him this is in all likelihood not onely a signe of wrath but that the wrath increaseth e Iob 36.13 this is the rod of indignation Fiftly if a man liue in some sinnes they are manifest signes of wrath as persecution f 1 Thess 2.16 whoredome g Prou. 22.14 hatred of the brethren h 1 Iohn with-holding the truth in vnrighteousnesse i Rom. 1.18 couetousnesse and vncleannesse k Eph. 5.35 and generally all sinnes contained in any of the catalogues against which the Lord denounceth his iudgements in seuerall Scriptures Lastly sometimes Gods anger is felt in the terrors and paine of the conscience the Lord making some men to feele the edge of his axe and fighting against them with his terrors Now wheresoeuer these are felt by a soule that hath not beene truly humbled for sinne they are assured pledges and beginnings of Gods wrath from heauen Hitherto of the greatnesse meanes and signes of Gods anger Hovv publike vvrath is pacified Now of the way to pacifie Gods anger when it is perceiued Gods publike anger is pacified and staied first by the praiers and fastings of the righteous and therefore it is the Prophet
had a warrant by his calling and commission to rehearse the sins of others For Gods ministers are enioyned to shew Gods people their sinnes But a like liberty is not lawfull to euery priuate man Priuate men may remembers others of their estate past if it may stirre them vp to thankfulnesse or if it may further them in humiliation for new offences or they may exhort one another lest any be deceiued by sinne and so for preuention of corruptions vnto which they are by nature prone or in some speciall cases to cleare Gods iustice against hard-hearted sinners otherwise it is a vile and sinfull course to be raking into the liues of others but especially to be grating vpon the faults past of penitent sinners Where God hath pardoned what hath man to doe to impute And thus of the coherence and generall consideration of the words This verse containes two specialties of their miserie by nature First their continuance in sinne in that he saith yee walked Secondly their delight in sinne in that he saith yee liued in them that is it was the life of your life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which That is in which sinnes and so it teacheth vs that we should be more troubled for sinne then for crosses For he doth not say in which miseries or iudgements but in which sinnes and corruptions As any are more spirituall sin is their greatest sorrow and as any are more carnall they are more troubled with crosses Yee A man can neuer be soundly and profitably humbled till he minde his owne sinnes The knowledge of sin that is transient is dangerous as we may see in the Pharisie The more he knowes by the Publican the prouder he is in himselfe but the knowledge that is reflexed is profitable And therefore the Publican that troubled himselfe about his owne sinne went home more iustified than the other And therefore the Apostle here tels not of the misery of other men but expresly guides them to the consideration of their owne misery This should teach vs without shifting or delay to search and try our owne waies and to grow skilfull in recounting the euils of our owne liues The true knowledge of our selues is a great step in a holy life T is that the most of vs neuer attaine to And yet it is of singular vse it would make vs humble in our selues compassionate towards others easie to be admonished tender-hearted in Gods worship more apt to godly sorrow and of great ripenesse and dexteritie of knowledge in cases of conscience Also Sinne is a poyson that ouerflowes all sorts of men This also takes in rich men and great men and leaâ—ned men and old men and the ciuiller sort of men There is no estate calling or condition of men nor sex or nation but they haue been infected with this plague It hath runne ouer the whole earth And therefore it should humble rich men and learned men and all sorts of men Looke not at thy wealth or thy wit or thy learning or thy nobilitie or thy same amongst men looke at thy filthy nature thou hast now or thou hast had the plague vpon thy soule and as wise and learned and rich and ciuill and noble as thou haue died of this sicknes and are in hell Walked This word notes not onely inclination to sinne but action not only words but practise and in practise not onely a falling by infirmitie but continuance and progresse in sinne To walke in sinne is to proceede in sinne from one kind to another and from one sinne to another and to lie and dwell in sinne And this is the wretched condition and thraldome of euery one by nature thus hard is it to giue ouer sinne and were it not for the great mercy of God thus would all men continue Why men liue so long in sin Qu. But what should be the reason that men continue so long in sinne and are so loth to get out of this miserable path Ans The soule by nature is dead in sinne i Eph. 1.2 And all flesh is couered with a vaile of blindnes k Esay 25.8 And Sathan the prince of darknes workes effectually in the children of disobedience besides the course and custome of the world that lies in wickednes l 1 Ioh. 5.18 Ephes 2.2 much hardens and confirmes the sinner and the minde and will of the flesh is stubborne And withall euery wicked man is a great student He deuiseth and imagineth and forecasteth how to finde out waies to set himselfe in a way that is not good And many times God in his fearefull iudgement deliuers many a man vp to a spirituall lethargie and slumber and reprobate minde that hearing he may heare and not vnderstand and seeing he may see and not perceiue hauing his heart false and his eares dull and his eyes closed vp lest he should be conuerted and humbled m Act. 28.27 The vse may be to teach vs to inlarge our hearts in the sense of Gods goodnesse that hath deliuered vs from an estate that was in it selfe so fearefull Especially it may comfort vs against our infirmities that howsoeuer we faile by occasion yet by Gods mercy we doe not walke in sinne We proceede not from degree to degree and from sinne to sin it is a happy time with a Christian when he getteth victory ouer his sinnes so as at least by degrees he gets downe the power of them And on the other side they are in a wofull estate that haue their corruptions growing vpon them both for power and number and continuance O woe will be vnto them when the master shall come and finde them so doing And thus of the first specialty The second is Ye liued in them That is The wickedest men many times most liuely yee set the delight of your hearts vpon them Sinne was the life of your liues None many times more liuely and in greater iollity then such as are in greatest danger of Gods wrath and so cursedly vile is mans euill disposition that as many men are the more sinfull they are the more secure and full of carnall liuelinesse Who more frollicke then our drunkards swaggerers swearers abominable filthy persons Yea they carry themselues as if they had found out a life of excellency and contentment aboue all other men and yet are buried in the ditches of monstrous wickednes and are descending swiftly to their owne place hasting to the vengeance to come Many times the holiest men are most pensiue and the vilest men most liuely Liued There is a fourefold life of men A fourefold life The life of nature the life of corruption the life of grace and the life of glory The first life Adam liued before his fall The last the blessed liue in heauen The third the godly liue after their conuersion on earth and the second is the life of all the vnregenerate Sin is aliue It hath a liuing being in the vnconuerted sinner It is a monster
the Image of God by grace and effectuall calling in Iesus Christ that this may bee more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calls him the Image and glory of God Å¿ 1 Cor. 11.7 2. As a Magistrate and so Princes and Rulers are called gods t Psal 82. on earth but neither of these are meant here For this Image of God here mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to he here considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kind of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to bee like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring * Act. 17.28 Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortal and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery facultie hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may proue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith hee that seeth me seeth the Father He saith not hee that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans bloud he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternity is as it were briefly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meeknesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that hee is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies * Mat. 5. but generally by holinesse of cariage man doth resemble God I meane in the creation did so and by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as he was God and we are his image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. There is the image of nature which Adam had 2. The Image of grace which the Saints now haue And thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. He had an immortall nature free from infirmities diseases death 3. Hee should haue propagated an immortall seed after the image of God whereas now grace will not be
Concerning the Husbands dutie as it is here expressed I consider six things First that it is indispensably required Secondly why this dutie onely is named Thirdly how he must shew his loue Fourthly Reasons why Fifthly I answer certaine obiections Sixthly the lets of performance of loue First it is required Gen. 2.24 Ephes 5.25 Tit. 2.2 Secondly the Apostle names this dutie in this one word either because the Lord of purpose would haue them studie the whole scriptures that while they seeke for directions to make them good Husbands they may finde also counsell to make them good men Or else in this word is comprehended their dutie that so this being their word they might write it in their hearts haue it euer in their eyes to doe it or else it is because this is most necessarie and as women faile in subiection so doe men in loue For the third viz. how he must shew his loue we must vnderstand that the husband owes the wife First naturall or ciuill loue as a maried man Secondly spirituall loue as a Christian maried man For the first the loue of the husband is to be shewed foure waies Husbands shevv their loue 4 vvaies 1. By cohabitation 1 Pet. 3.7 He must dwell with her not wander from his wife nor depart without calling and consent nor dwell with drunkards whores or gamesters dwell I say in his owne house not in the ale-house c. 2. By chastitie and that first by auoyding vnfaithfulnesse to her bed not follow the strange woman This sinne of whoredome it consumes mens strength wastes mens substance compasseth men with all euill in the middest of the congregation is worse then theft exceeding hatefull in Gods sight and disgracefull amongst men destroies the soule both by making men without vnderstanding and sending them to hell Prou. 5.19 6.25 9.17 Iob 31.7 8. c. Secondly by yeelding her due beneuolence not departing from her bed without consent 3. By honouring her 1 Pet. 3.7 The Husband must shew that hee honoureth her Husbands honour their vviues six vvaies First by suffering himselfe to be admonished by her Gen. 21.12 Secondly by vsing her as his companion not lording ouer her as his slaue Thirdly by trusting her with disposing of such things in the familie as shee is fit for and faithfull in by giuing her imployment according to her gifts Fourthly by not disgracing her before others but chusing a fit time in secret to finde fault with her Fifthly by not speaking when shee is in passion but forcing both her and himselfe in all matters of difference to speake when they are both out of passion Sixthly by yeelding a free and iust testimonie of her praises Pro. 31.28 4. By cherishing her Eph. 5.28 And this he performes First by prouiding her maintenance according to his abilitie that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Nabal Thus doe not they that spend at alehouse vpon whores or sports Beare-baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1 Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes 5.25 26. They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1. By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2. By edifying her by counsell exhortation admonition consolation c. 4. The reasons why he must loue her Seuen reasons vvhy men must loue their vviues are 1. Because God requires it 2. God so requires it as a man must leaue his father and mother to cleaue vnto his wife Gen. 2.24 3. The example of Christ should inforce it Eph. 5.25 4. She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 〈…〉 5. Lest prayer be interrupted 1 Pet. 3.17 6. Thus he shall shew himselfe a member of Christ and to be like his head Ephes 1.30 7. It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19 20. Yea and from all euill company and vnthriftinesse Fifthly the Obiections follow Obiect 1. Shee was of meane birth condition or portion Mens obiections ansvvered when I married her Ans So and much worse was the Church before Christ maried her and yet Christ loues her Obiect 2. But since mariage shee is idle froward wastefull c. Answ This is a reason to moue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect 3. But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretikes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution bindes thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessarie to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow The causes vvhy men loue not their vviues How comes it to passe that men do not performe this dutie Answ It is in some by reason of their sinfull comming together as in sudden mariages when they are done before there be a calling or affection in the heâ—rt So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2. Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3. It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4. Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5. It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of
of things so as we must first prouide for heauen and then for the earth first learne to die and then to liue first serue God and then our selues and other men first care for the soule and then for the body first seeke the kingdome of God and the righteousnesse thereof and then outward things 2. It hath in it a carefull attendance to our calling with diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constancie and patience 1 Cor. 7.17 1 Thess 4.11.12 2 Thess 3.6.11 To walke inordinately is to walke vnwisely 2. To walke wisely is to walke speedily walke in the light while you haue the light lose no opportunitie delay no worke in haruest Ioh. 12.35 3. To walke wisely is to walke vprightly and that for matter in the newnesse of life Rom. 6.4 and for manner exactly precisely circumspectly Ephes 5.15.16 4. To walke wisely is to walke surely and he walkes surely Hee vvalkes surely that obserues 5. rules 1. That will liue where he may haue meanes for his soule as well as his bodie he will not liue in darknesse but desires to be where he may haue the greatest light 2. That makes the word the rule of his actions and is sure of warrant from the Scripture for what hee doth Deut. 4.5.6 This is to walke in the Law Psal 119.1 according to the rule Gal. 6.16 3. That will not liue vnder any knowne threatning will not venture to goe on with wrath hanging ouer his head hee is none of those fooles that will not vnderstand though the foundations of the earth be moued Psal 82.5 4. That walkes by faith and not by sight 2 Cor. 5.7 trusts not in things that may be seene which are mutable but labours to be clothed with the garments of Christs righteousnesse hee walkes not wisely that walkes nakedly Reuel 16.15 And for manner of assurance hee that is a wise man when hee sees how carefull the men of the world are to make euery thing sure and what stirres there are for certainties in the things of the earth he will not rest in probabilities for his soule or in common hopes or presumptions but will striue by all meanes to make his calling and election sure hee will not be lead in a fooles paradise and stand to the venture of his soule vpon carnall coniectures Pro. 24.5 5. That walkes in the way of the least and not of the most hee will not be lead by the example of the multitude or frame his life according to the commonest opinions c. 2 Cor. 12.15 Phil. 3.16 Thus of wisdome of conuersation in the generall here it is limited to conuersing with one sort of men viz. those that are without Towards them that are without Without are first all Infidels Who are vvithout that liue without the Church of Christ 2. All Hypocrites that minde nothing but the gilding of the outside 3. All wicked men in generall that liue without God without Christ without hope in the world 1 Cor. 5.12.13 Luke 13.25 Reuel 22.15 Here are two things I will but briefly touch 1. That a Christian should be more carefull how he behaues himselfe before wicked men then before godly men 2. It is to be noted that he saith not with them but towards them Note it is one thing to walke with them and another thing to walke towards them the one notes a voluntary consorting with them this the Apostle allowes not the other notes a behauiour that is well framed when through necessitie and calling we must haue to doe with them But the maine thing is The rules of conuersing in respect of vvicked men what wee must doe that wee may carry our selues iustly towards wicked men That this may be distinctly vnderstood wicked men may be two wayes considered first as spectators of our conuersation secondly as parties in conuersing As they are spectators and obserue vs there are 4. things which in godly discretion we should make to shine before them 1. All good faithfulnesse in our calling 1 Thess 4.11.12 1 Tim. 6.1 2. All humble subiection to those in authoritie shewing all meekenesse to all men Tit. 3.1.2 3. A mortified course of liuing the Gentiles will say of such they are the seed of the blessed of the Lord Isay 61.9 4. Concord and holy loue amongst our selues doing all things without reasonings and murmurings Phil. 2.15.19 As they are parties in conuersing they are two wayes to be considered 1. As they are euill men but not iniurious and euill to vs. 2. As they are both euill men and iniurious to vs. Towards the first sort our wisdome of conuersation must be shewed 1. In the due obseruation of the circumstances of lawfull things for all lawfull things are not to be done at all times and in all companies and in all manners indiscretion herein doth much harme euery where 2. In the skilfull applying of our selues to winne them making vse of all opportunities and speaking to them with all reuerence deliberation compassion instance c. as may become the maiestie of Gods truth and ordinances 3. In the shunning of conceitednesse peruersenesse frowardnesse and such like things as doe maruellously prouoke a carnall minde but approue our selues in all meeknesse of wisdome It is a great wisdome in the vse of our knowledge to expresse a constant meeknesse Iam. 3.13 4. In auoiding euill 1. to them 2. to our selues To walke wisely in auoiding euils to them is to be carefull that we put no stumbling blocke before the blinde but cut off all occasions of reproaching or blaspheming In auoiding euill to our selues by them we must looke to three things 1. That we be not infected or defiled by their company either by needlesse presence or by any kinde of consent to or approbation of their euils 2. That we be not beguiled by committing our selues to them and trusting faire pretences Ioh. 2.24 3. That wee yeeld not to them to satisfie them in the least sinne for t is not yeelding will draw them but a pure conuersation with feare 1 Pet. 3.12 Towards the second sort of wicked men viz. those that are euill and are or are like to be iniurious to vs our wisdome of conuersation lieth in two things 1. In a wise demeaning of our selues when they doe wrong or persecute vs shewing all firmnesse and vndaunted constancie patience reuerence meekenesse clemencie and good conscience 1 Pet. 3.13.14.15.16 2. In a discreet preuention of our owne trouble as neere as wee can This wisdome Iacob shewed in his dealing with his brother Esau when hee came out against him with foure hundred men Gen. 32. And Samuel when hee went to anoint Dauid 1 Sam. 16. And Hushai when he saluted Absolon 2 Sam. 26.15 And our Sauiour Christ when he answered the tempting dilemmaes of the malicious Iewes And Paul in his answer to the people about the high Priest Act. 23.4 And when in the mutinie hee cried out hee was a Pharisie Act. 23.6 It is noted as a
wisdome in the prudent in euill times to be silent Amos 5.13 T is not good prouoking euill men nor safe to pull a Beare or a madde dogge by the eares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is the true ambition of a Christian to meddle with his owne businesses 1 Thess 4.11 For conclusion as wee haue seene what it is to walke wisely in the affirmatiue so we must be informed what this wisdome hath not in it It hath not in it a relinquishing of pietie or holinesse in the whole or any part to keepe peace with wicked men Heb. 12.14 It hath not in it a forsaking of fidelitie in the discharge of our duties Amos must not leaue the Court though Amaziah tell him it is his wisest way Michaiah must not flatter Ahab because the 400. Prophets did Lastly to walke wisely is not to walke craftily and deceitfully for such wisdome of Serpents is required as may stand with the innocencie of Doues Redeeme the time To redeeme signifies either to recouer what is lost or to buy what is wanting It is vsually a metaphor borrowed from Merchants buying and selling of commodities Time signifies either space of time or the opportunitie of time both may be here retained Six things obserued concerning the redeeming of time In generall as time is taken for space of time there are diuers things may be obserued 1. That time is a commoditie 2. That a Christian is a Merchant by calling 3. That as any are more wise the more they know the worth of time Eph. 5.15.16 4. That a Christian findes the want of time 5. That if he were prouident time for holy duties might be bought 6. Not to trade for time is a great fault and yet an vsuall fault and comes to passe because men haue no stocke of grace to imploy or they haue neuer serued a prentiship to learne how to vse time or else they haue had such extraordinary losses they cannot set vp againe they haue so often made shipwracke of time by misse-spending it that they cannot now well set themselues in a course to vse it well Againe if time be taken for opportunitie we may obserue Foure considerations of the opportunitie of time 1. That there is a season an opportunitie a due time God hath his haruest for iudgement Matth. 13.30 his season for temporall blessings as for the deaw of heauen and the fruits of the earth Act. 14.17 so he hath for the manifesting of his will by preaching Tit. 1.3 for iustification Rom. 3.26 for the testification of our iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 for mercy and deliuerance and the helpe of Sion Psal 102.13 and for saluation spirituall and eternall 2 Cor. 6.2 Finally there is a season both for man to doe good Psal 1.3 and to receiue good Isa 55.8 2. That this opportunitie is not obuious not ordinary nor easie and euery where to be had Euery day in the yeere is not the Faire day nor euery day in the weeke the Market day 3. When opportunitie is offered we must not neglect it or lose it Ministers must preach while the doore is open the people must walke while they haue the light so we must all pray in euery opportunitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 Seruing the opportunitie Eph. 6.18 Luk. 21.36 4. We must aduantage our selues by spirituall opportunities though it be with our losse and paines We should not thinke much to be at some losse for Gods wares as well as mens and we must be content to trauell as well to the market of our soules as of our bodies In particular concerning redeeming of time consider 1. what time is lost 2. how time is to be redeemed 3. how it must be vsed when it is redeemed 4. the vses For the first all time is lost that is spent idly What time is lost or in the superfluous feeding of nature either by food or sleepe or in ill company or in the seruice of sinne and the lusts of the flesh or in the seruice of the world or superfluous cares about profits or ioyes about pleasures yea the time is lost that is spent in Gods worship where it is done idolatrously superstitiously ignorantly carelesly hypocritically c. For the second wee must distinguish of times and the persons that haue time to sell and the kindes of redeeming There is time past this cannot be brought backe againe by any price but yet wee may contract with time present for some allowance towards the losse of time past There is also time to come And here is first a time of glory to come Hovv time may bee bought againe and a great bargaine to be made and for the buying of this heauen must suffer violence and we should throng and crowde into the market to procure it by praier hearing faith almesdeeds c. For though it be onely Christs merits that deserues it yet these things we must doe for the assurance of it Besides there is a time of sorrowes to come as sure as we haue had our dayes of sinne we shall haue dayes of sorrow and torment This time is to be bought out with repentance watching fasting praying strong cries by all meanes endeuouring to make our peace and flie from the anger to come But time present is the commoditie we are with all carefulnesse to redeeme The deuill and the world haue time our callings haue time and God is a great Lord of time Time out of the deuils hands and the worlds must be redeemed by violent ablation time from our callings we must redeeme by permutation only making an exchange and allowing time for godlinesse In the first and chiefe place time of God we must buy both the space of time to repent in and the opportunitie of time both for the giuing and the efficacie of the meanes and for this we must both offer and tender the sacrifice of Christ to pacifie for time lost and procure acceptation and also wee must offer vp our selues soules and bodies vpon the seruice of opportunities humbling our soules to walke with our God 3. When wee haue bought time wee must be carefull to vse it well Hovv time must be vsed vvhen it is bought and herein a principall respect is to be had vnto the soule for all this merchandise is for the vse of the soule especially and for religious ends And thus we must spend some time in mortification 1 Pet. 4.1.2 and some part in searching the Scriptures lest that be said of vs which was said of the Iewes that whereas concerning the time they might haue beene teachers they did need againe to be taught the very principles they were so inexpert in the word of righteousnes Heb. 5.12 Much time should be spent in the workes of pietie abounding in the worke of the Lord as wee abound in time Some time should be spent in workes of mercy both spirituall instructing comforting exhorting admonishing
First of natâ—re Psal 103.19 Secondly of grace Math. 3.2 Thirdly of glory Iohn 3.3 The kingdome of grace is here meant here I obserue first the priuiledges of this kingdome Secondly the properties or signes of the subiects Thirdly the vses For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace may be three waies considered The priuiledges of the kingdome of grace for they are happy first in their King secondly in their lawes thirdly in the personall prerogatiues of the kingdome 1. They are happy in their King for he is nobly borne the son of the most high 2. He comes rightly by the crowne Psal 2.7 3. Hee is of eminent soueraignty he hath a name written on his garments and thigh The king of kings and Lord of Lords Reuel 19.16 Prince of the Kings of the earth Reuel 1.5 4. He is a Prince of admirable qualities wonderfull counceller the mightie God an euerlasting Father Prince of peace on that keepes the gouernment vpon his owne shoulders Isa 9.6 5. Lastly he is immortall 1 Tim. 1.17 in the earth if a Prince were neuer so good yet in this the subiects are vnhappy that they shall lose him but Sions King will neuer die 2. They are happy in their lawes for they are not only cleerly digested in Gods sacred volume but they are euery way most perfect to make men wise to saluation and absolute to euery good worke such as neede no repeale nor addition a perfect rule to all ages and so are no lawes of man vnder heauen 2 Tim. 3.3.15.16.17 3. They are happy in the personall prerogatiues of the kingdome for 1. Here is certaine safetie and quiet habitation for all the Kings subiects Isa 33.20.21 Ier. 23.5.6 Secondly to all the subiects it is giuen to know the mysteries of this kingdome Math. 13.11 Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich Iam. 2.6 Fourthly if any of the subiects fall into desperate crosses that they be without all meanes yet they are prisoners of hope and shall be saued and deliuered by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioyce ouer them with ioy it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him but a great fauour that the King should take notice of the subiect by name but exceeding great comfort it is if the King loue some subiect with a speciall loue thus doth Christ to all his subiects which no King can doe because his heart is finite Sixtly here all subiects are sonnes Rom. 9.25.26 Seuenthly they are all King Reuel 1.5.6 5.10 Rom. 5.17 Eightly here if any two of the subiects doe agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it Math. 18.19.20 Lastly the properties of the kingdome shew the felicitie of the subiects of this kingdome First Is in power not in word 1 Cor. 4.20 Secondly Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world Ioh. 8.36 Thirdly It is without end Luk. 1.33 Heb. 12.28 Thus of the priuiledges The second thing is the properties of the subiects or the signes by which they may be knowne and they are sixe First They are a poore and penitent people Math. 5.3 3.2 Secondly 6. Signes to knovv the subiects of Christs kingdome they doe gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell and esteeme the comforts thereof aboue all treasures Math. 13.44.45 hence called the Gospell of the kingdome Thirdly They are a patient people and doe willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarily men cannot more darken their euidence then by their vnruly passions vnbridled the King of Sion is meeke Math. 21.5 and so are the subiects Fourthly they may be easily knowne by their easie accesse to their King in their daily troubles you may see them betimes euery morning at the court gates Gal. 4.7 Psal 5.2.3 where he giues his sonne he giues the spirit of his sonne into their hearts c. Fiftly They feare their King and his goodnesse they are more affected with feare vpon the sense of his mercy then vpon the sight of his iudgements Hos 3.5 Sixtly they make conscience of the least commandements feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice They make conscience of drinkings aswell as drunkenesse of filthy speaking aswell as whoredome Math. 5.19 and 13.33 they are new creatures they haue not a new legge or an arme onely they labour to abound in grace and duties 2 Pet. 1.11 The vses follow First for instruction if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ bee so excellent an estate Hovv men may get into the kingdome of God and so happy and a king-like condition it should teach first all that are not yet conuerted to settle their hearts about this point and that they may get into the kingdome of God they must get an holy estimation of the happinesse of that estate kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold here God offers thee a kingdome Secondly pray daily and earnestly that Gods kingdome may come vpon thee Math. 6. Thirdly practise what thou praiest and by practise seeke the kingdome of God first Math. 6.33 and to this end obserue 4. rules 1. Remoue what might hinder that is by repentance cast off thy sinnes no vncleane thing must enter here and it is plaine it is required Math. 3.2 Secondly waite vpon the preaching of the Gospell for it is the Gospell of the kingdome and the keies of heauen onely take heede thou neither betray it by security nor choake it by care Math. 13. Thirdly remember to seeke it with all zeale and earnestnesse for the kingdome of heauen suffers violence and the violent take it by force Math. 11.12 Fourthly take heed thou giue not ouer when thou come neere to the kingdome of God Mark 12.34 for the children of the kingdome may be cast out 2. Take heed of despising poore Christians for God hath chosen them to make them heires of the kingdome they must not be accounted of according to their outward estate in the world 3. Those that haue attained this excellent estate must be exhorted to three things 1. By godly conuersation to walke worthy of the kingdome of God 1 Thess 2.12 1 Pet. 2.9 Secondly to reioyce in their King and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal 145.10.11 149.2 Math. 11.10 for many Prophets and great kings haue desired to see such daies and haue not seene
and to this end set our selues in Gods presence and beseech God to heale our infirmities and helpe vs against all the lets of prayer and stirre vp in our hearts the promises made to praier obseruing fit times and watching to all opportunities to be importunate when any doore is opened Lastly would one be feruent in spirit They must then looke to 4. things First they must serue the Lord for a prophane person can neuer be feruent Secondly they must labour to reioyce their soules with the hope of a better life for such comfortable meditations inflame the spirit Thirdly wee must get patience vnder worldly crosses and tribulations else the cares and vexations of the world will choake all true feruencie Fourthly wee must continue in praier for vse and experience breeds feruencie Alwaies We must be constant in praier 1 Thess 5.16 Luk. 21.36 To pray alwaies is to keepe a constant order in the daily performance of this dutie and besides to pray vpon all occasions and opportunities The profit comes by this constancie in praier appeares by the proofes to bee 1. much ioy 1 Thess 5.16 2. they that pray continually shall escape the last terrible things and be able to stand in the day of Christ Luk. 21.36 Here wee may see the difference betweene a godly minde and a carnall heart The godly minde is alwaies praying but the carnall heart is seldome without a sense of tediousnesse with a desire to be rid of the burthen of it The reason why Gods children be so willingly imploied in much and often praier is partly because God commands them to pray alwaies partly because they finde vnutterable benefit and refreshing in praier and partly they daily get hereby what they desire Mark 11.24 If any take vnto them the words of those wretched Iewes Mal. 3.16 and say what profit is it to keepe Gods Commandements or to walke humbly and that they could neuer finde any good by it I can soone answere that in their praiers and obedience there was no profit for indeede they did not walke humbly nor in the power of godlinesse did they keepe Gods Commandements Ob. But haue not the best of them all their sinnes distractions and wants as well as others how then can they be so bold and frequent in praier Sol. The children of God haue priuiledges others haue not for their wants are couered by Christs intercession and their suites are followed in heauen by Christs aduocation 1 Ioh. 2.1 and framed in earth by the spirit Rom. 8.26 Ob. But how can they finde matter for so much praier Sol. If men had by the law gathered the catalogues of their sinnes and learned to see and feare the iudgements sinne might bring if they had obserued the daily straits of a mortall condition if they had considered the almost infinite occasions of praier for themselues and others they would not thus obiect Ob. But there are some that doe pray and that alwaies too against their corruptions and yet cannot speed nor get strength against them Sol. If they haue constantly praied which yet I doubt then the reason is either they watch not in practise to cut off the occasions of euill Luk. 11.36 or they striue not with importunitie to preuaile with God Luk. 18 or else they cannot be truely affected towards Gods grace in others for if enuie at the graces and estimation of others raigne in thee it is iust with God to deny to giue thee that grace thou enuiest in others To conclude if any man hitherto carelesse of this dutie be now desirous to be instrusted how to pray as he ought with words affection and successe let such a man put on a minde to obserue the rules following 1. Thou must forgiue all thine enemies Rules for praier and resolue to liue without malice Math. 6. 2. Thou must constantly heare Gods word else thou canst neuer pray but God will abhorre thee and thy praiers Pro. 28.10 3. Thou must get and shew a mercifull heart to man if thou wouldest preuaile to obtaine mercy with God Pro. 21.13 Math. 5.7 4. Thou must carry thy selfe orderly and quietly in the familie 1 Pet. 3.7 5. Take heed of hypocrisie in praying to be seen of men Math. 6. Ob. But I want words Sol. Pray God to giue thee words and minde thine owne way by considering thy sinne and wants by the law Ob. But I want the affections of praier Sol. Search whether there be not some vile affections lusts and passions vnmortified Psal 66.18 1 Tim. 2.8 and pray God to giue thee the spirit of compassion Zach. 11.12 Yet in all this take heed of securitie rest not in beginnings God will take that at the first which he will not still be content with Learne to pray better Thus of the sixt thing The last is the matter he praies for That ye may stand Concerning perseuerance here are foure things to be obserued Doct. 1. That in the visible Church there may be such as will not stand and this is true both in true members and in seeming members The true members may fall either by infirmitie and so the righteous falleth seuen times and riseth againe or by presumption falling to the practise of grosse euils out of which they cannot recouer but with extreame sorrowes The onely seeming members not only may but certainly will fall and that most an end finally without recouery So Demas Iudas Ioash and many moe This should teach vs not to thinke it strange if wee see apostacie in men that haue roomes in the Church and haue acknowledged the truth according to godlinesse The miserie of such as fall avvay Doct. 2. That it is a fearefull thing to fall away a worse condition likely a man cannot chuse for himselfe 2 Pet. 2.20.21 For Satan will re-enter and gaine a stronger possession then euer he had yea their dispositions vnto euill may seuen times more be enflamed then euer before seuen deuils worse then the former may enter It were better to be ground vnder a milstone then thus to liue in apostacie Math. 21.44 such persons are abolished from Christ Gal. 5.4 They are in the power of Satan 2 Tim. 1. last Their latter end is worse then their beginning It had been better for them neuer to haue knowne the way of righteousnesse then hauing knowne it to depart from the holy commandement giuen vnto them They are as hatefull to God as dogges and swine 2 Pet. 2.20.21.22 yea they may so order the matter that they may fall into such a condition as there will remaine no more sacrifice for sinne Quest But what should be the causes of their apostacie The causes of falling avvay Answ The causes are either without them or in themselues Without them are ill counsell as in the case of Ioash and the effectuall working of Satan not only to glut himselfe in the bloud of their soules but thereby to worke scandall in the weake and scorne in the wicked Within themselues the