in Christ as it is an euer-flowing spring of celestiall Grace to the soule iustified and so it is taken here Peace This word also is diuersly accepted for rest and ease from paine Psal. 38.4 for familiaritie so the man of my peace Psal. 41.9 for concord Ephes. 4.3 for prosperitie in generall 1 Chron. 12.18 Psal. 125.5 Ier. 29.11 for all that felicitie wee haue by Christ Luke 19.42 for glory in heauen Esa. 57.2 Luke 19.38 Rom. 2.10 Luke 1.79 for reconciliation it selfe Luke 2.14 Esay 53.5 for the meanes of reconciliation Ephes. 2.14 for the signes of reconciliation Esay 57.19 Psal. 85.8 for tranquilitie of conscience Rom. 14.17 5.2 Lastly it is also taken for all that rest of conscience within and Synecdochically it signifieth all those blessings spirituall which eyther in this world or that other better world wee receiue from Christ together with Gods fauour and grace neyther is temporall prosperitie excluded though not principally meant and so I thinke it is taken here The meaning being thus found I consider the obseruations first generally First in that the Apostle doth in the very Salutation sow the seedes of the whole Gospell we might learne euen in our ordinarie imployments to minde Gods glory and the saluation of others Secondly wee may hence see that it is lawfull to draw abridgements of holy things and commend them to ordinary vse as here these graces to an ordinary salutation from man to man and so I thinke of teaching the Lords Prayer and Commandements with other Scripture to children or seruants that yet vnderstand not and that for such reasons as these first that so they might haue occasion much to thinke of the things are so much and commonly vrged secondly that if any time of extremitie should come they might haue certaine seedes of direction and comfort to guide and support them thirdly that their condemnation might be more iust if hauing Grace and Peace and other principles of Catechisme so much in their mouthes they should not get them into their hearts Thirdly a question may here be moued how the Apostle can in these words wish vnto them their chiefe good or felicitie seeing these are not all the graces or blessings needfull to our happinesse I might Answere this diuersly 1. Here is a Synecdoche all are vnderstood though not all named or thus these are the beginnings of all graces and blessings or thus one or two graces is worth a world besides or thus these are chiefely aboue others to be sought but lastly it is certaine these cannot be had without the most of sauing graces as for example true Peace cannot bee had without Christ nor without godly Sorrow Confession Knowledge Meeknesse Desires Faith Humilitie Loue and the like as men may easily see if they will be informed eyther by Scripture or experience Fourthly but the maine Doctrine which generally I obserue out of these words is this that spirituall things from God in Christ are the best things and most to be sought and desired and wished both for our selues and others The reasons are 1. They serue for the excellentest part viz the soule 2. They serue for eternitie and these outward things but for this life 3. Spirituall things are giuen by God in Christ the other by God without Christ 4. They onely are able to satisfie the Soule 5. in respect of continuance for outward things can last but till death but then their workes will follow the faithfull into the graue yea into heauen and therefore much more these graces 6. Spirituall things are onely proper to the Saints temporall things are common both to good and bad 7. These are to be had by vertue of an absolute promise the other but conditionally assured 8. These are more pleasing and acceptable to God Gods acceptation proues them best lastly What shall it profit a man to winne the whole world and loose his owne Soule The vse is first for the iust reproofe of the wonderfull carelesnesse and strength of folly that hath possessed the most people in the prophane neglect nay contempt of spirituall things with the meanes of them Indeede if men could be rid of Death the Graue Hell and Gods Curse or if these things could be had without seeking it were to some purpose for men to sleepe still and neuer wake Many are the sleights of Sathan Some are stubborne and will not regard some with very preiudice runne wittingly to hell some confesse it to be meete that the best things should be chiefely sought but forget some purpose but giue ouer for difficulties in the beginning some no sooner ridde off terrour but as soone off care for the life to come Secondly this Doctrine may be a singular comfort to vs if wee can finde grace and peace in our harts how euer it be with vs in our bodies or estates otherwise Thirdly it should teach Parents to be more carefull to leaue grace in their Childrens hearts then treasures in their Chests for them and friends should more endeauout to helpe one another in the comforts of an holy fellowship in the Gospell then in the ciuill furtherances they doe so much engage themselues to Lastly it should teach vs to learne the lesson giuen by our Sauiour Christ Mat. 6. neyther to enlarge our affections to the immoderate desires of superfluitie in outward things nor yet to racke our hearts with the faithlesse and fruitlesse cares for things necessarie This latter branch is vrged with eight or nine worthy reasons but of these in another place afterwards And thus much generally Grace If Grace that is Gods fauour and the graces spirituall that flow from thence be of so great worth and excellencie diuers things may be inferred by way of profitable instruction for our vse out of seuerall Scriptures First if it be so great a priuiledge to obtaine grace from God we should striue to be such as are within the compasse of the promise of grace especially wee should get humble and lowly hearts for God giues grace vnto the humble but resisteth the stubborne wilfull and proud sinner Againe if Gods Loue and Christs Grace be Iewels of so great value it should teach vs when Grace is offered in the meanes or any way bestowed by Gods Spirit neuer to receiue it in vaine so as it should be tendered without effect or kept without aduantage but especially let it euer be farre from vs to turne the Grace of God into wantonnesse to abuse eyther the promises of Grace or the pledges of Gods Loue to become eyther bawds for perseuerance in sinne or props to secure and bolde presumption And aboue all things wee should with all watchfulnesse take heede of wronging the Spirit of Grace eyther by resisting tempting grieuing quenching or despising it And further wee should learne by all good meanes as constant hearing prayer reading conference and meditation to stirre vp the Graces giuen vs
here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
man iustified and sanctified thou must know that thy name is written in the Booke of life which cannot be without Faith In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal. 126.5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neare as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to be much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the payne to sow Iohn 4.36 Gal. 6.7.8 Hee that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master we serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes. 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if wee be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sence of Gods mercies is easily inflamed with ioyes in the holy Ghost 3. We must take heede of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things wee heare doe specially affect vs and concerne vs we must be carefull with all heedfulnesse to keepe those things whatsoeuer we forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to be sanctified throughout inwardly and outwardly in soule body and spirit hauing respect of all Gods Commandements and retayning the loue of no sinne so shall we reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light HItherto of the Ezordium of this Epistle as it contayned both the Salutation and Preface The second part both of the Chapter and Epistle followeth and is contayned in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse the 15. to the 23. The worke of Redemption is two wayes considered of first more generally in the 12. Verse secondly more particularly Vers. 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is eyther in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the confirmation of it what it shall be in the end and so it is praysed first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sence of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of prayer and prayses it is a great sinne not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie sometimes to Christ sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two wayes first in respect of Christ secondly in respect of the Christian. 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sence two Questions may be moued Quest. 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans. It is to be made to the whole Trinitie Acts 7.59 1 Thes. 3.2 2 Cor. 13.13 Obiect But prayer is here made to one person Sol. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest. 2. Is the Father a Redeemer in that Redemption is here giuen to him Ans. The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonne redeemes vs by taking our nature and in obeying the Law and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For Tryall 2. For Instruction 3. For Consolation For Tryall for it stands vs much vpon to be assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what wee want and of true
a subiection to all the ordinances of CHRIST Thus of Presentation Sanctification followes Holy vnblameable and vnreproueable in his sight At the first sight I should encline to vnderstand these words eyther of Iustification or our consumate holinesse at the day of iudgement but that the sway of interpreters force me to expound them of Sanctification It is greatly to be weighed that a man in this life should be heresaid to be holy vnblameable and vnreproueable or as the other Translation hath it without fault in his sight For the better conceiuing of it wee must compare with these words other Scripture wherein is giuen vnto the godly that they haue cleane hands and a pure heart Psal. 24.4 that they are pure Prou. 21.8 vpright in heart Psal. 97.11 sanctified throughout 1 Thes. 5.23 perfect or vndefiled in their way Psal. 119.1 perfect 2 Cor. 13.11 Phil. 3.15 Matth. 5.48 faultlesse Iud. 24. without spot and blamelesse 1 Pet. 3.14 walking in all Gods wayes 1 King 8.58 and that they keepe Gods couenant Psal. 25.10 78.8.10 132.22 Thus Noah is said to be perfect Gen. 6.9 Ezekiah walked before God with a perfect heart Esa. 38. Dauids heart was perfect 1 King 11.4 Zachariah and Elizabeth were both righteous before God and walking in all the commandements of the Lord blamelesse Luke 1.6 The question is how those sayings should be true and in what sence they are ment And for the clearing of the doubt the way is not simply to reiect the propositions as impious and vntrue and hereticall as some ignorant and malicious persons doe but seeing they are the sacred words of Scripture to consider what it is may be attained and what God requires of vs. To thinke with the Papists or Anabaptists that any mortall man can performe the obedience required in the morall Law perfectly so as neuer to commit sinne against the Law is a most blasphemous detestable and cursed opinion for there is no man that sinneth not the best of the Saints haue had their thousands of sinnes But those places are to be vnderstood of the righteousnesse of the Christian as hee is considered to be vnder the couenant of grace and the Gospell not of legall perfection but of an Euangelicall innocency and vprightnesse Not as their workes are in themselues but comparatiuely eyther with the workes of wicked men or as they are in their desire and endeauour and as they are presented in the intercession of Christ who couers the imperfectâ—ons that cleaue to the workes of the faithfull Sometimes the faithfull are said to be perfect that is strong men in CHRIST compared with the weake Christian and Infant in grace so that weâ— see what a Christian in this life may attaine vnto the rigour of the Law being taken away in the couenant of grace and the imperfections of his workes and fraâ—ltie being couered in Christs intercession Holy This word Holy is the generall and comprehends the other two For holinesse is eyther internall and that is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnblameable or externall and so it is exprest in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnreproueable Holinesse is giuen to God and so essentially to the spirit of God and so effectiuely because it workes it in others to Christ as hee deriues it by influence to his members To Angels Matth. 25. to sacrifices by way of type to the Couenant of GOD as it promiseth holinesse to the faithfull to the Prophets as Teachers of holinesse to the Scriptures as the rule of holinesse to places for the holinesse of the subiect but heere it is a glorious adiunct conferred vpon the faithfull by Christ. Concerning holinesse of heart and life in generall there are here foure things to be noted 1. The necessitie of it we can neuer be reconciled or glorified without it Tit. 2.12.13 2. The difficultie of it lesse then the power of Christ crucified cannot make men lead a holy life 3. the meritorious cause of it holinesse is merited by Christ as well as saluation 4. The order men must first be reconciled to God before they can get holy grace or lead a holy life Vnblameable Christian perfection hath two things in it First vprightnesse of heart noted by this word Secondly vprightnesse of life noted by the word following Internall perfection or holinesse must haue these things in it First the staine of former sinnes must be washed away with the teares of repentance Secondly the inward worship of God must be set vp in the heart some impressions men haue of an externall worship but of the inward worship men are naturally almost wholy ignorant God is inwardly worshipped by the constant exercise of grace from aboue as Loue Feare Trust Delight Desire c. 3. There must be in vs an assurance of Gods fauor 4. There must be a freedome from preuailing euils in the mind or affections as ignorance wicked thoughts errours in the affections or impatiencie lust seruile feare of men malice c. 5. Hypocrisie must not raigne our desire must be more to be good then to seeme so 6. Our whole heart must be set vpon Gods whole Lawe to haue respect vnto all Gods Commandements God abhorres a diuided heart a double heart 7. The minde must be set vpon heauenly things and conuerse in heauen Where these things are happily attained vnto there the heart is vpright whatsoeuer defects or infirmities be in it these things are different in Christians in the degrees for there is an infancy and weaknesse in sanctification as well as Faith The signes of an vpright heart are these first it desires perfection secondly it will not cease well-doing for crosses thirdly it will serue God though alone fourthly it will not follow the eye it is not sensuall fiftly it reioyceth in the loue of CHRIST aboue all things sixtly It will smite for lesser sinnes as Dauids did 2 Sam. 24. seauenthly it is constant That we may attaine an vpright and vnblameable heart in generall wee must get a new heart in particular 1. wee must by mortification circumcise our hearts 2. we must get Gods Law written in our hearts 3. we must seeke and loue puritie of heart 4. we must keepe our hearts with all diligence lastly wee must walke before God Motiues to inward holinesse First wee shall neuer see the righteousnesse of God imputed till we be vpright in heart Secondly a pure heart is one of the clearest signes of a blessed man Thirdly God searcheth to finde what mens hearts are as well as what their liues are Fourthly the eyes of the Lord behold all the earth to shew himselfe strong with all them that are of a perfect heart Fiftly light is sowen for the righteous and ioy for the vpright in hart Lastly the whole 125. Psalme incites hereunto
First by prouiding her maintenance according to his abilitie and 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 Naball 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 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 praier be interrupted 1. Pet. 3.17 6 Thus hee shall shew himselfe a member of Christ and to bee 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 when I married her Answ So and much worse was the Church before Christ married her and yet Christ loues her Obiect 2 But since marriage shee is idle froward wastefull c. Answ This is a reason to mooue 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 But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretickes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution binds 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 necessary 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 How comes it to passe that men do not performe this duty Answ. It is in some by reason of their sinfull comming together as in sudden marriages when they are done before there be a calling or affection in the heart 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 God vpon her Thus of what is required Loue viz Indefinitely First in heart as well as in word Mal. 2.15 Secondly not before others onely but priuately Thirdly not sometimes or the first week moneth or yeare but for euer constantly Fourthly for conscience sake and not for shame or respect of her friends or while her meanes doe last Your Wiues This is added First to exclude all others all others I say not from Christian loue in the generall but from coniugall loue Secondly to include all wiues though poore lesse wise or frugal froward c. Thus of the exhortation The dehortation followes be not bitter vnto them In these wordes the Apostle doth mollifie the authority of the husband and prouides that it passe not into tyranny Heere I consider foure things First what it hatth not in it Secondly how men shew themselues bitter to their wiues Thirdly the meanes to cure this bitternesse Fourthly the reasons to moue thereunto For the first this exhortation to loue and dehortation from bitternes doth not bind them 1 To loue their vices they may know them to be the weaker vessell yea take notice of the weakenesse of the vessell 2 To loose his owne authority by lightnesse and vaine behauiour 3 To omit the performance of holy duties to please her humour 4 To giue her a license to doe what she list and liue how she will 5 From finding fault and reproouing so as they vse not their own wordes but Gods Lastly distinguish their natures wiues of soft and gentle natures must bee vsed with all gentlenesse but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection Men shew their bitternesse First by words and that diuersly when they reproach them for their infirmities or deformities or when they grow quarrellous finding fault with euery thing or grow into passion vppon euery occasion 2 Indeed by vsing them discourteously or by vniust restraint Or lastly by blowes But many men haue little growing in their furrowes but wormwood they haue a true gall of bitternesse in them they may be compared to the starre in the Reuelations 8.11 for as that made the third part of the waters bitter so are more then three parts of the words of many husbands bittet words yea as if their naturall frowardnes were not enough some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes yea some are so vnappeaseable their anger is like the fooles wrath Prouerbs 27 3. these are a brood of Caldeans a bitter a furious nation For the cure of this bitternesse foure rules are to be obserued 1 Men must pray God to cast something into their fountaine to sweeten it 2 They must turne the course of this humor and spend it vpon their sins in the practise of the duties of mortification 3 Eat Gods booke for that will
to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Word of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy But on the otherside vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeauours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall Iudgement to the whole world in the last day thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ. Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly here wee may obserue that grace and blessings must not be looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first hee giues thankes secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ. Thus farre of the order of the words The Doctrines follow which must be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst Gods Children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times fals out in common Iudgements as the sword and pestilence in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like
holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue ranckes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euils which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart No wonder though men be continually surcharged with euill thoughts and most vile affections and strange euils within seeing we are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but it is infused by the Spirit of Sanctification at the same time Neyther is there any more clearer testimonie of the want of iustifying Faith then the continuall preuayling of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other beggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes we are not now vnder the Law but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man but vnto the lawlesse and disobedient meaning that so long as wee continue in our naturall estate so long wee haue this as one part of our miserie that wee are lyable to the Curses and impossible Exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST we are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses hauing no more sence of the things that belong vnto the Kingdome of Christ then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole or heathfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall tryall of Faith and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that eyther the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearefully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare eyther time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as an Helmet 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 lyeth 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 victory 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 obtayneth 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 family of Abraham 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 to them he gaue power to be the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an invtterable presence doth dwell in the hearts of the Sonnes of men Ephes. 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 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 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 certainetie 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 Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction euen in their carriage about the things of this life Thirdly wee might haue the sence of peace with God accesse vnto Grace wherein we might stand 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 and reioyce in afflictions c. Fourthly there is a power in Faith to put such life into the sacred Scriptures that they would be able to make
meanes doth set before vs the way of Life and death affects vs inwardly with sence of our misery or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is layd thus neare to the roote of the Tree it is then time to beare fruit or else wee are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God cals now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as he requires thee to be thou mayest finde fauour in his eyes for God is neere them that calles vpon him if they seeke him in due time while he may be 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 mayest call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercy 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 he seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall thirdly so soone as we finde the Word to be a fauour 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 testimonie of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs we 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 forth fruit is cut downe and cast into the fire Note that he requireth present fruit or threatneth present execution Neither may we harden our owne hearts with presumption because we 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 means 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 we must be constantly so not loose a leafe much lesse giue ouer bearing fruit Sodaine flashes will not serue turne the Lord knowes not how to intreat them whose goodnesse is but like the morning dewe eyther from the day constantly or not vpon the day truly Thus of the Time Fourthly this efficacie is limitted 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 limitted in that they are required to be in the truth That ye 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 here 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 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 doe truly heare the word seauen things are to be done first we must denie our owne carnall reason wit parts and outward prayses and become fooles that we may be wise secondly we must feare God and set our soules in Gods presence thirdly wee must come with a purpose and willingnesse to be reformed by it fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion fiftly wee must heare all both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance 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 First men may heare and yet not know Knowledge is not attayned by all that heare and this comes to passe eyther as a curse for mens home-sins vnrepented where Manners will not be informed there Faith cannot or by reason of pride and conceit of our owne wits and
perseuerance and preseruation and falling away such as are contained in such Scriptures as these Iohn 13.1 1 Cor. 10.13 Rom. 8.29 Psal. 84.12 1 Tim. 4.18 Reuel 2.25.26 Grounded and stablished in the faith It is not enough to get Faith and continue in it but wee must be grounded and stablished and when he saith stablished in the Faith wee must vnderstand the Doctrine profession exercise assurance and effects of Faith And this establishing and grounding of our hearts hath in it foure things to wit particular Knowledge Certaintie Resolution and Contentment To be thus established would fortifie vs against all the changes and alterations of estate or Religion in after-times and as the Coherence imports it would much further vs in the attainement of an vnstained and vnrebukeable life whereas of doubting can come nothing but the shunning of God the libertie of sinne and desperation and the like Besides this grounded establishment in Faith would free our profession from the dishonours which an vnsetled or discontented Faith or life doth cast vpon vs. Atheists Papists Epicures and Belly-gods if this were in vs would be astonished to see the power of Religion in our resolued contentment and to consider how vnmoueable wee were so as the gates of Hell could not preuaile against vs. Besides the vnsearchable solace that a peaceable and restfull conscience would breed in vs. That we might be thus grounded and stablished diuers things are carefully to be obserued 1. Wee must be founded on the Prophets and Apostles we must be daily conuersant in the Scriptures 2. We must be much in prayer but in practise of prayer wee must nourish the hatred of euery sinne and daily labour to encrease in the reformation of euill And it is a great helpe to be much with such as feare God and call vpon God with a pure heart It would much establish vs to see the faith affections feruency and power of Gods spirit in others in prayer 3. There is a secret blessing of God in setling a mans heart followes vpon well doing so as to be abundant in Gods worke is a great meanes of stedfastnesse whereas a fruitlesse and barraine life is both vncomfortable and vnsetled 4. We must pray God to giue vs a free and ingenious spirit wee must pray to God to giue vs a minde cheerefull speedy full of incitations to good glad of all occasions to doe good free from the staine of the sinnes of the Time Nation or Calling and from the raigne of former lusts inclineable to serue God and our Brethren by Loue fearing the Gospell more then the Law and Gods goodnesse more then his iustice 5. Wee must set an order in Faith and Life It is exceeding behoouefull in matter of opinions to deliuer vp our soules to some sound frame of Doctrine in which wee will euer quietly rest and in matters of life to gather out of the Commandements a platforme of liuing that might fit our owne cause 6 Wee are not vsually setled and soundly stablished till we haue beene shaken with affliction and haue gotten the experience which the Crosse learnes vs Lastly wee must consecrate our selues to God endeauouring daily to practise what wee daily heare for hee that commeth to Christ and heareth his sayings and doth them is like a man which hath built a House and digged deepe and layed the foundation on a Rocke and when the flood arose and the streame beat vehemently vpon that house it could not shake it because it was founded on a Rocke Quest. What should be the reason why many after long profession and much hearing and some comfortable signes of assurance at sundry times conceiued should yet be vnsetled and distracted and shew so much perplexitie and want of firmenesse eyther in contentment or practise Answ. This is occasioned diuersly First sometime for want of a distinct direction or carefull examination about the Application of the signes of Gods fauor some Christians haue not the signes cleerly distinctly collected others that haue them know the vse of them grow sloathfull and negligent and are iustly scourged with the want of the glory of this establishment Secondly sometimes it comes to passe for want of vsing priuate meanes more conscionably as Reading Prayer or Conference Thirdly it is so sometimes with Christians because of some sinne they lye in without repentance there may be some sinne which they too much fauour and are loath to forsake whether it be secret or more open Fourthly Vnfruitfulnesse and barrennesse in good workes may cause it for if Faith did beare fruit vpwards it would take roote downewards Fiftly many are grieuously pressed vnder legall perfection being not able distinctly to 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 be 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 ministery of the Word they seeme to receiue with admiration and great liking Eyghtly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections eyther of anger or wordly 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 libertie in following eyther 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 our whole happinesse may be branched out into these two parts First what we haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith
presence of Christ For otherwise it is a knowledge passeth all naturall vnderstanding and his working in vs is aboue all we can aske or thinke Why should a Christian feare any want that carrieth a Mine of treasure within his owne breast And what a shame is it that wee grow not exceeding rich seeing there is nothing but Faith and Prayer will get it and why should wee feare either tribulation or persecution paine or perill seeing this is our victory euen of faith and wee are assured that in the end wee shall be in all these things more then conquerours through him that loueth vs and liues in vs Further doth the spirit of meekenesse and of Christ dwell in thee Oh then aboue many things learne lowlinesse and humilitie and if the Lord giue thee a tender and a harmelesse heart watch with all carefulnesse that thou be not beguiled from the innocent simplicity that is in Christ Iesus Lastly thou must labour for inward sinceritie both of thoughts and affections thy heart is Christs chamber of presence where he alwayes resides and as thou art carefull to looke to thy behauiour because of mans presence so must thou much more looke to thy heart to keepe it cleane and pure and chaste and euery day to dresse it new since the King of glory is come in to dwell with thee Men would be very carefull to looke to that roome where they would giue their best entertainement Alas we haue no better roome then our hearts to welcome our Sauiour into and shall not wee keepe them with all diligence woe be to vs if wee tempt or grieue him by our inward vncleannesse Now for the fift point there are seauen ill signes that Christ dwels not in a mans heart First when a man sauours nothing but carnall things Secondly when a man hath or desires or esteemes or labours after no other knowledge but what is ordinary or naturall Thirdly when a man makes no conscience of inward sinnes Fourthly when a man hath no zeale in Gods worship or holy affections towards God and his people and his word Fiftly when a man hath not a faith that hee can liue by Sixtly when a man neuer feeles the heauenly ioyes of Christ in his heart Seauenthly when a man can liue in any grosse sinne without trouble and anguish of spirit or desire and indeauour to breake it off by repentance The hope of glory The riches of a Christian are eyther in this life and so it lies in the grace of IESVS CHRIST or else in the world to come and so it is glory euen a most glorious and admirable excellency of felicitie which shall haue in it eternall righteousnesse and the continuall blessed vision of God eternall ioyes and perfection of all things round about euerlasting honour and singular esteeme most sweet societie with holy Angels and blessed Saints with vnspeakeable peace and rest together with that admirable clarification of the very bodies of the righteous The consideration hereof should allure vs to the continuall thought of Heauen and to a feruent affection after it striuing to expresse our hope of Heauen by a conuersation that tends to glory and immortalitie and to this end wee should be importunate with the Lord to shew vs this glory by the spirit of reuelation that we may be able profitably to solace our soules in the middest of the tentations and afflictions of this world with the serious contemplation of our right in Iesus Christ to this admirable glory that is to be reuealed And the meditation of the glory poore Christians shall one day haue should teach vs to honour them now and receiue them into our heartie and inward societie and to vse them as such as wee are assured are the heires of more glory then this world is worth and lastly doe we looke for glory from God in another world then we should seeke to glorifie GOD in all things with all our might in this world Secondly wee may in these words note that where Christ will glorie in another world there hee is the hope of glory in this world A Christian holds his glory by this Tenure Now concerning this hope many things haue beene noted already vpon the fourth verse and vpon the 23. verse and therefore thither I referre the Reader Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus IN this verse is contained the sixt generall Reason taken from the end and profitable effect of the Gospell If they continue constant by the power of the word they will be made fit to be presented in some measure of ripenesse and perfection vnto God in Iesus Christ. Two things are in the verse to be obserued the Meanes and the End the meanes is preaching which is amplyfied by the parts of it admonishing and teaching and by the manner of it in all wisedome Whom we preach The reason why the Apostle falls so often into the mention and praise of their preaching is to rescue it from the contempt vnder which many times it lay disgraced There are foure things may be obserued here which tend to expresse the honour of the ministery in this place 1. They are as it were the Lords high treasurers to dispense the riches of the kingdome of Iesus Christ. And if such an office be in such request vnder earthly Princes what is it to be so honoured of the Prince of all Princes All the world is beholding to the ministery for they shew that Mine of incomparable Treasure they dig it vp they offer it as spirituall Merchants yea the Lord by them doth as it were particularly inrich all Christians 2. This honour of publishing the Gospell is now taken from the very Angels and giuen to them now Wee not the Angels preach vnto you 3. They haue the best subiect that euer men had to intreat of all other Sciences are base in 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. they must preach that is plaine 2. they must preach diligently which may be 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
raise vp men that will labour in the Gospell considering the ill successe in many hearers and the infirmities in themselues and the strange discouragements from the world and when the Lord hath gotten him Labourers it is his working that they can get fit Meditations and Affections into their hearts in priuate and fit vtterance in publike it is not Art and Learning alone that will furnish them with powerfull matter And thirdly it is Gods working to extend the power of the word to the hearers so as the heate of it goe not out before it kindle in the peoples hearts What shall I say it is Gods mighty working that the people are preserued and daily built vp by the word in Grace All which should teach vs to place our Faith not in men but in the power of God And let wicked men be aduised least by resisting the Ministery they be found fighters against God and it may be a great comfort to a Minister to for if God worke for vs and by vs it matters not who be against vs. And lastly Christians should make much of and be thankfull for and greatly admire all Knowledge and Grace gotten from the word for it was wrought by the very finger of God FINIS THE ANALYSIS of the second Chapter TWo things are conteined in this Chapter First the continuation of the exhortation begun in the 23. verse of the first Chapter to v. 7. Secondly a dehortation from verse 8. to the end The exhortation is continued two waies First By alleaging more reasons v. 1.2.3 Secondly by prolepsis remouing sundry obiections v. 4.5.6.7 There are three reasons to presse them to care of perseuerance in the doctrine they had receiued The first reason is taken from the care of the Apostle for the deliuerie and defence of the Gospell in these words I would you knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my face in the flesh vers 1. The second reason is taken from the effects of the Gospell and they are two 1. consolation that your hearts might be comforted 2. loue and knit together in loue The third reason is taken from the adiuncts of the Gospell and they are three First certaintie vnto all riches of full assurance of vnderstanding 2. Sublimitie to the acknowledgment of the mysterie of God euen the Father and of Christ v. 2. Thirdly perfection in these words in whom or in which are hid all the treasures of wisdom and knowledge v. 3. Thus of the reasons The answer of obiections followes Ob. 1. Why doth the Apostle vrge vs so largely with this exhortation Sol. This I say lest any beguile you with inticing words Ob. 2. But how doth he know our estates being absent Sol. To this he answereth that though hee were absent in the flesh yet he was present in spirit Ob. 3. But is it charitie to entertaine surmises of vs Sol. He saith he did reioyce in their order and stedfastnes present But he wrote this to warne them to take heed Quest. Tell vs at once what you would haue vs do Answ. v. 6.7 two things are to be done the first concernes holy life the second faith Concerning holy life there is first a precept walke on secondly a rule after which that precept is to be squared viz. as yee haue receiued the Lord Iesus Christ. Concerning faith there is first a precept they must be rooted built vp and stablished secondly a rule as they had been taught And thus of the exhortation The dehortation followes from v. 8. to the end There are three parts of the dehortation First he setteth downe the matter from which he dehorts v. 8. Secondly he giues six reasons to confirme the dehortation from vers 9. to 16. Thirdly he concludes and that seuerally from v. 16. to the end In the 8. verse he sets downe three things from which he dehorts 1. From Philosophie which he calls vaine deceits 2. From traditions of men 3. From the ceremonies of Moses which he calls the rudiments of the world The reasons are 1. because they are not after Christ v. 8. 2. Because in Christ there dwels all the fulnes of the Godhead bodily v. 9. where note an excellent description of Christ In him he notes his person the Godhead his diuine nature corporally his humane nature and dwells the vnion of both and for the measure it is in all fullnes 3. Because we are compleat in Christ without any of these things v. 10. Here note the persons yee the time are the benefit compleat the author Christ the limitation in him 4. Because we are circumcised without hands and therefore need not circumcision made with hands and consequently no ceremonies This reason is propounded v. 11. confirmed by prolepsis v. 12. Concerning Circumcision without hands fiue things are to be noted 1. the persons yee 2. the time are 3. the manner set down negatiuely without hands 4. the form of it affirmatiuely putting off the bodie of the sins of the flesh 5. the efficient cause the circumcision of Christ. Ob. But it followes not we are circumcised without hands therefore need not circumcision with hands Sol. It followes to vs now in the new Testament because we haue baptisme in steed of circumcision with hands we are buried with Christ by baptisme Ob. But was not Circumcision a more liuely signe Sol. It was not which he shewes to be true both in respect of mortification buried with him and in respect of viuiâ—ication raised vp together with him by baptisme which is amplified by setting downe what is required in them to whom baptisme is thus effectuall viz. the faith of the operation of God 5. Because none of these can helpe vs in miserie nor further to happinesse when we want it v. 13. The words in themselues expres a twofold estate of Christians First what they are by nature and so 1. they were dead in actuall sinnes 2. they were in the vncircumcision of the flesh in respect of originall sinne Secondly what they were in the state of grace 1. they were quickned 2. they were forgiuen all their sinnes 6. Because Christ hath cancelled the Chyrographie that was against vs which were these ceremonies v. 14.15 concerning these two things may be noted 1. what the ceremonies were in themselues 2. how the Church was discharged of them For the first they were for honor ordinances of God for vse hand-writings for effect they were against vs. For the second Christ on the crosse cancelled them fastned them and tooke them out of the way yea hee spoiled the deuills and triumphed ouer them openly who had the power to serue execution for forfeitures v. 15. Thus of the reasons the conclusion followes from v. 16. to the end The conclusion hath three branches For first hee concludes against ceremonies v. 16.17 Secondly against philosophie v. 18.19 Thirdly against traditions v. 20. to the end In the conclusion against ceremonies note 1.
this place to proue a reall communication of the properties of the diuine nature to the humane Now for answer to their cauill diuers things may be propounded 1. If the words be vnderstood of the Gospell then their conceit wholy falls to the ground 2. If they be vnderstood of Christ yet there is no necessitie to vnderstand them as these treasures are in Christ himselfe only but as they are in his members by communication 3. If as it is in him yet it is not necessarie to vnderstand it of all knowledge in generall but of that which is needfull for the saluation of the elect 4. If of all knowledge yet the Apostle saith not that it is in the soule of Christ but in Christ. 5. If in the soule what wisdome not increate and infinite but created wisdom Thus in generall In whom Wisdome and knowledge are in Christ in Angels in men but differently in Christ by vnion in Angels by vision in men by reuelation There are diuers gifts conferred vpon the humane nature of Christ the gift of personall vnion the gift of office of mediator and head of the Church the gift of adoration with his diuine nature and the gifts they call habituall which aboue the measure of men or angels are conferred vpon him Which may comfort vs against all our defects in our selues for though we haue so many wants yet we haue an head in whom wee haue all fulnesse and it should be our course to make vse of this doctrine by stirring vp our selues daily to lay hold vpon Christ for the supply of our wants out of the riches of his grace Are hidden The admirable excellencies of wisdome and knowledge in Christ are said to be hidden 1. In respect of our apprehensions because wee can neuer reach to the depth of them 2. In respect of the crosse that followed Christ and his members for the crosse like a vaile obscured the glory of Christs perfections both in himselfe and the communication of his gifts to his members And may not this teach vs singlenes of heart and humilitie euen more to seeke to be good then to seeme to be so Christ was contented his treasures should be hidden and shall we fret our selues when our drops of grace are not admired shall it not be enough to vs that we shall appeare in glory when his glory shall be reuealed All treasures Wisdome and knowledge in Christ is called treasures not for the quantitie only but for the worth also for grace and knowledge are the best treasures Which may shew the miserie of all wicked persons for in as much as they are not of Christ they are destitute of the treasures of God and contrariwise they are most happie that haue Christ for in him they finde all true treasure riches he cānot be poore that hath Christ nor can he be rich that wants Christ. Quest. But what is the cause that so many Christians want treasures and yet professe Christ Answ. Either they want workmen to digge for the mine through want of Preachers or else they digge for this treasure in a wrong earth by seeking it but not in the Scriptures or else men know not the mine when they finde it or else they let the earth fall vpon their worke after they haue begun through negligence in sleightlie working in their entrance Of knowledge and wisdome The different termes may note but the same knowledge in Christ but for our capacities varied It is true that there is in Christ a most admirable perfection both of the knowledge of contemplation and of the wisdome and discretion of working and practice and thus it was in him in his owne obedience and is still by participation to his members to make them wise and discreet as well as full of vnderstanding and iudgment sure it is that Christ would be rich vnto vs in the gift of holy discretion as well as in the gift of holy vnderstanding if wee would seeke it of him for he is made vnto vs of God wisdome neither can true wisdome be found in any men vnder the sunne that haue not the true grace of Christ neither can any Christian be found without the grounds of heauenly wisdome such wisdom I meane as none of the wisest men in the world could euer attaine for though it be true that there may be and are many deficiencies in such as otherwise truly feare God yet if the best wisdome be inquired after the meanest and simplest Christian doth exceed the greatest and exactest politician or disputer of this world For what wisdome can it be for a man to haue excelling skill to know the secrets of nature or the order of ciuill affaires or the wayes to aduance his own outward estate and yet know no certaine and safe way how to saue his owne soule VERS 4. And this I say lest any should beguile you with inticing words Whereas the Colossians might aske why the Apostle is so large in vrging them to constancie he shewes in this verse that it is to preuent the inticements of seducers 1. It is the dutie of euery Minister to labour by all possible meanes to preserue his people that they be not beguiled t is not enough to teach them true doctrine but they must be watchfull that neither Sathan nor euill men infect and corrupt them 2. It is the vsuall practise of the deuill when the word hath wrought with any power in any place to assay by all meanes to draw away and deceiue the mindes of the people let men looke to themselues and not liue securely for certainly the deuill will attempt them with all cunning and fraud 3. If these words be compared with the Apostles exhortation in the 23 verse of the former chapter it will appeare manifestly that one reason why many are deceiued is their vnsetlednes in the doctrine of faith and hope if they had been established in their assurance of Gods fauour in Christ and and the hope brought by the Gospell they could not haue been so deceiued and beguiled or not so easily 4. The way by which men are in points of religion deceiued is not by apparant falshoods but by probabilities of truth the Apostle calls them paralogismes of pithanologie Pithanalogie which the Apostle condemns is a speech fitted of purpose by the abuse of Rhetoricke to intice and by tickling the affections of men to please and seduce and herein properly lyes the abuses of Logick or Rhetorick in matters of Diuinitie when out of affection some subtle purpose to deceiue vaine and false arguments are varnished and coloured ouer and made probable to the mindes of the simple yea though the matter taught be sometimes truth yet many mindes are beguiled from the power and profit of it by placing their respects and affections vpon the wisdome of the words and the affected artificiall frame otherwise there is singular vse both of Logicke and Rhetoricke when they are applied to set out the
sure attonement hid Manna eternall graces yea the very spirit of Christ to make him know the things giuen of God to set the soule at liberty to mortifie the deeds of the flesh to be a spirit of prayer to giue answer concerning our adoption to furnish the soule with gifts to seale vs vp to the day of redemption to be an eternall comforter to be life for righteousnesse sake to helpe our infirmities and to raise vp our dead bodies at the last day Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs or to walke after the appointment of his will expressed in his word but it is chiefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to be often vrged and pressed by all meanes vpon vs so shamefully doe many fall away and so cursedly is the sincerity that is in Christ Iesus pursued by the Diuell and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what he had Oh that wee could be soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alasse there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ. As If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduesity with the righteous Canst thou professe Christ amidst the different opinions of multitudes of men Canst thou bee content to deny profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2. At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and wel-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous loathnesse in our nature to abide the triall though we know it be plainely heere required whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeauour that knowledge and affection might bee inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fal away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts are renewed for the old heart will not hold out long to endure the hardship of a reformed life and if some sinnes haue beene fauoured and spared though they lie still for a time yet afterwards they will reuiue and shew themselues We see in some what a doe there is to leaue some corruptions and faults they are seauen yeeres many times before they can bee perswaded to forgoe them resting in the reformation of other faults wheras there is no assurance that they walke with a right foot in the Gospell till they make conscience of a ready reformation of euery knowen sinne and till they reforme throughly they are like to fall away whatsoeuer faire shew of zeale and forwardnesse they make 6. In particular diuers men are to be warned of passion and violent affections if thou meane to prosper in thy perswasion of reformation then speedily cease from anger and leaue of wrath else there will bee little hope that thou wilt not returne to doe euill the promise of constant protection is with such as are sheep and are so far humbled as they haue left their wooluish qualities and passions 7. To make thy standing more sure acquaint thy selfe with such as feare God and ioyne thy selfe to them by all engagements of a profitable fellowship in the Gospell there is a secret tie vnto constancy in the communion of Saints he is not like to walke long that walketh alone especially if hee might walke with good company and this is a cleere marke of a temporary faith in such as for many things goe farre when men see they shunne society with the godly 8. It is an excellent helpe also at first to striue by all meanes to get the testimony of Iesus confirmed in vs Christ giues testimony especially three wayes 1. By the promise of the word 2. By the graces of his spirit 3. By the witnesse of the spirit of adoption Now if we did study the promises diligently especially recording such as we had interest in vpon our conuersion to God and did withall trie our selues diligently and particularly concerning those sauing graces which are markes and signes of regeneration and saluation and did also begge the witnesse of the spirit waiting for those vnspeakable and glorious ioyes of the holy Ghost and with all thankefulnesse acknowledging Gods seale for our confirmation when he is pleased so to set it to mee thinks this threefold coard could neuer be broken Oh the heauy slumber and sluggishnesse of our natures how wonderfull rich is God in compassion how ready is he to forgiue and multiply pardon how willingly doth he lift vp the light of his countenance vpon vs and yet men haue not the heart answerably to waite vpon him or to be at the labour of this confirmation How are many that set me somewhat vnto many how are they I say bewitched with security so as they cannot be fired out of it but liue at a venture and neither seeke nor esteeme the testimony of Iesus 9 Would we be set in a safe
it is true that all the cariage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendered Set your affections and so it manifestly teacheth vs that wee must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmenesse of the most and of the dangerous losse of first loue in the better sort For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things thou mayst be assured of three things 1 That God will accept thy will for the deed He will beare with many wants and weakenesses where he sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2 That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3 That to that thou hast more is and shall be giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued 1 That a man cannot both at once seeke and affect earth and heauen for they are here disioyned and opposed a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to be vnderstood if the world be sought in the first place and with cheefe affection and care 2 Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to be much employed about profits and recreations but a man shall loue them too much Not that it is simply vnlawfull to vse the world but that we should be very iealous of our selues to watch our owne hearts that our affections be not set on the world 3 To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ. Thus in generall The things on earth The things on earth here meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions mans inuentions which the Apostle hath before taxed may well be called things on earth 1 Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2 Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3 Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to be more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things The first may be taken from the condition of man on earth For we are heere but pilgrims and strangers and therefore being but in a strange place to what purpose should we trouble our selues with more then what will serue our present need and the rather knowing that when we come into our own country these things will serue vs for no vse Besides our present lot lieth not in those things but the Kingdome of God and righteousnesse is our portion euen in this life all other things are but cast vppon vs as additaments The second may be taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2 They cannot fence a man against any of the trials of God when the houre of tentation comes 3 they cannot all of them redeeme on soule The third reason may be taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper 2 They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes 3 To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4 The amity of the world as the Apostle sayth is the enmity of God and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fills the world with corruptions and sinnes Sixtly these earthly things thus sinisterly affected may one day witnesse against vs Seuenthly many a man is damned and gone to hell for minding earthly things The fourth reason may be taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them now why should we turmoile our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may be for his glory and our good The fifth reason may be taken from the basenes of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought chiefly to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion between the gaines of the world and the losse of one soule it is no profit to winne the whole world and lose a mans own soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore he humbled himselfe and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may be taken from the example of the Lords worthies who in all ages haue beene tried with all kinde of trials and wandered vp and downe in sheepeskinnes and goatskinnes being destitute afflicted and tormented wandering vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place
when he should once for all accomplish his redemption for vs besides he hath already promised to acquite vs in that day and it hath been 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 vnbeliefe to doubt his terror What though he be terrible to wicked men yet by iudging in seuerity he hath not nor cannot loose the goodnesse of his own mercy what should we feare him iudging in his power when we haue felt saluation in his name besides the manner of the iudgement shal 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 spleen nor will he condemne thee to satisfie the people and besides there shall be nothing remembred but what good thou hast sought or done And not the least goodnesse but it shall be found to honor 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 shall particularly declare Gods euerlasting loue to them and recite the praises with his owne mouth of all that hath been good in thy thoughts affections words or works throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee too by an irreuocable sentence And so we come to the second appearance viz. the appearance of christians in glory Then shall ye 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 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 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 sowen in weakenesse yet it shall be raised in power though it be sowen in dishonor and corruption yet it shall be raised in honor and incorruption Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirablie glorified and perfected that by the mighty working of Gods spirit they shall be as able to liue without sleep meat mariage or the like as now the Angells in heauen are and besides they shall be so admirably light and agile and swift that they shal be able to go abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth The glory vpon the soule shall be 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 ioies and pleasures for euer more And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuerse vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as he is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be enlightned to know in som comfortable measure and that we might be able with more life affection to meditate of the exceeding riches of this glory and inheritance to come Our hearts are naturally herein exceeding both dull and blind maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of sathan and the deceitfulnesse of sinne and too much emploiment and care about earthly things But a christian that hath so high a calling and hopes for such a glorious end should not alow himselfe in that deadnesse of heart but as he gaineth sence by praier in other gifts of grace so should he striue with importunity and constancy 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 ability to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation and without murmuring or grieuing to endure hardnesse and temptations in this world For they are but for a season though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to be reuealed though we might be dismaied while we looke vpon our crosses and reproaches and manifold trialls yet if the Lord let vs haue accesse vnto this grace to be able soundly to thinke of the glory to come we may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory we shall shortly enioy when the trial of our faith being more pretious then the gold that perisheth shall be found vnto honor and praise through the reuelation of Iesus Christ Yea what were it to loose not some of our credits or our goods but euen our liues seeing we are sure to find them againe with more then a hundred fold aduantage at the time when Christ shall come in the glory of his father to giue vnto all men according to their deeds Besides we must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether we can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with And then if we can suffer with him we shall raign with him 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 Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bounty and bowells 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 honor them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicity for euer Fourthly
inable men to to godly sorrow by beeing bitter in their bellies and will sweeten their mouthes 4 Looke to the rootes of bittrrnesse stay the spring of it in the beginning take heede of a custome in frowardnesse for then onely custome in the vse of the meanes will cure thee againe it will cost them daily sorrowes before they can get their natures throughly healed Lastly the reasons follow why they must mortifie bitternesse 1 It is a wise mans glory and discretion to passe by infirmities Prouerbs 19.10 2 Shee is not his footstoole but his helper 3 Seeing we are heires of blessing let vs blesse and not curse if God hath sweetened our hearts with grace let not our fountaines send forth bitter waters and sweet 4 The Apostle requires that all bitternesse be put away all for degrees it is not inough we are not so bad as some be and in all persons 5 Lastly it is a part of our good workes and holy conuersation to mortifie bitternesse and enuy and strife heereby we must shew that we haue the wisdome that is farre aboue for if our knowledge be right it will make vs peaceable gentle and easie to be intreated On the other side if men sharpen their tongues to cursed bitter speaking they may not boast of their knowledge For such wisedome is carnall sensuall and diuellish and they are lyers against the word Iam. 3.13.17 Vse is for instruction to all husbands that feare God to approue themselues vnto God in their sincere and louing behauiour towards their wiues especially they should take notice of this vice of bitternesse or if they haue failed this way they should recouer themselues repent and amend and not be like those wretched persons that draw iniquity with cords of vanity and call bitter sweet it is ill to fault this way but worse to excuse defend or deny it Thus of the husbands duties The next couple in the family is parents and children The dueties of children is set downe first because the inferiors are charged first and chiefly to mend and performe their duties Verse 20. Children obey your Parents in all things for this is well pleasing to the Lord. The exhortation hath in it two things First their duty Secondly the reason of it Their duty hath in it foure things First who are charged children Secondly what is charged vpon them Obey Thirdly to whom they owe it your Parents Fourthly the extent how farre foorth in all things The reason is because though it were not gratefull and pleasing to the parents by reason of their waywardnesse yet it is well pleasing to God Children viz All children without difference of sexe both sonnes and daughters or of age not onely infants but children growne and of riper and full yeares of condition the children both of poore and rich Obey The obedience of Children must be considered More specially at some times and so they must obey 1 In the choise of their callings 2 In the election and disposing of their marriages it must be with consent of parents Thus did Isaac Genesis 24. Thus euen Ismael Genesis 21.21 Thus Iakob Genesis 27.46 and 28.9 Thus Sampson Iudges 14.2 And this power hath euery Father ouer his Virgin 1. Cor. 7.36.37 More generally heere I consider 1. That they must obey not in some things at some times but alwaies throughout the course of their liues this is plaine heere and likewise charged Ephes. 6.2 2. How they must obey children must performe obedience 1. With reuerence internall and externall internally they must conceiue a holy estimation and tendernesse of respect and honour and obseruance of their parents And externally they must shew it by all reuerent behauiour as by rising vp before them by giuing them the honour to speake first c. 2. With readinesse to receiue and heare instruction Pro. 1.8 3. With endeuour to fulfill their desires by their labours or otherwise 4. With submission first to their rebukes Prou. 13.1 secondly to their restraints in diet apparell recreations c. thirdly to their corrections 5. With piety praying for them for if they must do it for all men much more for them and if for all in authority then for parents 1. Tim. 2.1 6. With all meekenesse of loue shewed three waies 1 By obeying without inquiring discoursing murmuring or contending 2 By bearing their infirmities either of body age or mind obey though aged diseased crabbed c. 3 Obeying without respect of profit some children are obsequious so long as any thing is to be had from their parents but when they haue all they must haue then their forwardnesse to please is neglected this is a base and mercenary obedience 7 With all thankefulnesse and gratitude a great part of which is to recompence their Parents kindnesse by releeuing their wants if they fall into wants 1 Tim. 5 4. Your Parents Viz Both your parents not your father onely but your mother also Leuit. 19.3 Prou. 15.20 In all things Quest But must they be obeied in sinne Answ No you must so obey your earthly Father as you disobey not your heauenly Father therefore in the Lord is added Ephes. 6.1 But else we must obey in all things that are not apparant to be sinfull though against our ease profit credit c. Or more plainely thus All things are of three sorts First some things are simply good this must be done though the Parents forbid because God commands Secondly some things are simply euill these things must not bee done though Parents command because God forbids Thirdly some things are indifferent in these children must obey though their Parents require things neuer so vnmeete for things may bee vnmeete that are not vnlawfull Thus of the Doctrine of their obedience Against this Doctrine children obiect many things Obiect 1 I am now in better estate in higher place of better gifts or such like then my Parents Answ This is no reason to withhold obedience and reuerence for Ioseph was a Prince in Aegypt and Iacob in great want Salomon sits in his throne of Maiestie and yet when his Mother comes to him hee yeelded all reuerence the throne did not make her cease to bee a Mother yea our Sauiour Christ infinitely excelled his Parents and yet he was subiect vnto them Luk. 1.51 Obiect But our Sauiour saith call not men Father on earth Mat. 23.9 Answ The words are not to be vnderstood simply but comparatiuely and that either to God or to the Pharisies call no man Father as thou callest God Father but so giue titles to men as all honour and sacred estimation of Gods Fatherly care be preserued and call no man Father as the Pharisies ambitiously desire to bee called giue not trust and childlike honour to men of what profession soeuer that you should onely trust in them and by performing honour or obedience or recompence to them grow carelesse of the duties you owe to your own parents as the Pharisies taught Mat. 15.5 Obiect
might be grounded and stablished 147 What a free spirit is 147 Why many after so long profession are so vnsetled 147.148 Concerning Hope 1. what Hope is not true Hope 2. what persons haue no Hope 3. what are the effects and properties of true Hope 149 How the Gospell is preached to euery creature 151 Why godly men are so chearefull in affliction 153 How Paul was said to fulfill the rest of the affliction of Christ. 154 How our afflictions are the afflictions of Christ. 155 Twelue Arguments against the Crosse. 157 How we may know wee are of Gods houshold 158 What good men get by their Ministers 159 How many wayes the Gospell is hidden 161. and how reuealed 165 What a ciuill honest man wants 165.166 What we must doe to preserue affection to the word 167 The Gospell is a glorious Mysterie 168 Nine Vses of the Doctrine of the calling of the Gentiles ibid. How Christ is conceiued in the soule of the faithfull 170.171.172 How we may know that Christ is in our hearts 170.171.172 The Benefits that come by the inhabitation of Christ. 170.171.172 What entertainment we ought to giue him 170.171.172 Who haue not Christ in them 170.171.172 The honour dutie and reproofe of Ministers 173 Reasons to perswade vs to suffer admonition 174 How wee are perfect in this life 176 The chiefest Typographicall Errours ERRATA IN the Epistle to the Reader line 6. for counsell reade consent l. 21. for Dedicatory r. Dedication p. 3. l. 41. for Iothanan Iebar r. Iochanan Iehan p. 10. l. 4. for order r. ardor ibid l. 28. for all r. at p. 25. l. 13. for definitions r. definitiues p. 35. l. 47. as loue for all loue p. 41. l. 47. holy life for holy loue ibid. l. 49. loue for Lord. p. 51. l. 27. straying for strange p. 60. l. 23. salutiferans for salutiferous p. 62. l. 48. guilefull for gaulefull p. 63. l. 1. modest and for modest and. l. 6. this for his p. 69. sent forth for send forth p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 13. any for and. p. 92. l. 53 our for one p. 113. l. 13. of God for sonne of God l. 20. and the very bottome for out of the very bosome p. 114. l. 46. decree for decreed p. 122. l. 49. seruice for Sauiour p. 129. l. 27. repayes for repayres p. 140. l. 39. it is not for is it not AN EXPOSITION VPON THE WHOLE Epistle to the COLOSSIANS COLOS. 1.1.2 Verse 1. Paul an Apostle of IESVS CHRIST by the will of God and Timotheus a Brother 2. To them which are at Colosse Saints and faithfull Brethren in CHRIST Grace be with you and peace from God our Father and the Lord IESVS CHRIST TWO things are worthy our consideration in this EPISTLE the Author and the Matter the Author was PAVL concerning whom memorable things are recorded hee was an Hebrew of the Hebrewes of the Tribe of Beniamin a Pharise the Sonne of a Pharise borne in Tharsus of Cilicia circumcised the eight day brought vp in the knowledge of the Law and Pharisaicall institutions by Gamaliel a great Doctor among the Iewes acquainted also with the Languages of forraine Nations as his quoting of the authorities of Greeke Poets shewes and in his youth for the righteousnesse externall which was after the Law he was vnrebukeablâ— and full of zeale but withall a violent and blasphemous persecuter His Calling was exceeding glorious his Office vnto which he was called was great and honourable viz. to be the Legate of CHRIST the Doctor of the Gentiles the Minister of God of Christ of the Spirit of the new Testament of the Gospell of reconciliation and of righteousnesse Hee was famous for his labour in the Word by which hee caused the Gospell to runne from Hierusalem to Illiricum with admirable swiftnesse as also for his faithfulnesse of minde for his pure conscience for his affection to the faithfull for his humanitie and curtesie for his continencie for his humilitie for his care for the Churches for his honest conuersation innocencie and constancie hee was of nature earnest acute and heroicall Adde vnto these the praises of his sufferings what reproach what stripes what imprisonments what beating with rods and such like wrongs did he endure fiue times of the Iewes receiued hee fortie stripes saue one once was he stoned thrice hee suffered shipwracke night and day was hee in the deepe Sea in iourneying often in perils of waters of robbers of his owne Nation of the Gentiles in the Citie in the Wildernes in the Sea and among false brethren how hee was daily pressed with wearinesse painefulnesse watchings hunger thirst fastings cold and nakednesse besides the incombrances and cares for the businesse of the Churches Finally we may consider the testimony giuen to his doctrine to proue it to be without all mixture of error And this Testimony stands of foure branches 1. His immediate calling 2. His immediate instruction and information 3. The visible donation of the holy Ghost which was not onely giuen to himselfe but he also conferred it by imposition of hands to others 4. His working of Miracles for so he saith of himselfe The signes of an Apostle were wrought among you with all patience with wonders and great workes hee raised a man from the dead Neyther could the miracles wrought by him be small when Handkerchiefes were brought from his body to the sicke and their diseases departed from them yea Diuels went out of them Lastly this noble Iew more famous among the Apostles then euer the great Saul was among the Prophets was beheaded by the Emperour Nero the 29. of Iune in the 70. yeere of the Lord. And all this should cause vs with all reuerence both to teach and learne the Celestiall doctrine deliuered in writing to the Churches by him Thus of the Author the Mâ—tter followeth I meane not to search after the defâ—ants and conceits that some obserue concerning the workes of this Worthy as that he should write ten Epistles to the Churches to answere the number of ten Commandement and foure Epistles to particular persons to expresse his agreement with the foure Euangelists onely this in generall for his hearers or Auditorie hee had the Romanes the greatest in the earth for power the Grecians the most famous for wit and learning and the Iewes or Hebrewes of greatest note for diuine vnderstanding of the Law of God But to leaue this I come to the Matter of the Epistle and obserue three things 1 To whom he writeth 2 Vpon what occasion 3 The Treatise it selfe For the first Colosse was a Citie in Phrigia in Asia the lesse neere to Laodicea and Hierapolis The Church in this Citie was not first gathered by Paul but as some thinke by Epaphras whom they take to haue been one of the seauenty Disciples and an Euangelist Some say they were first conuerted by Archippus
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 chearefull thankfulnesse to laud and praise God and that before the remembrance of his holinesse 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 as Testimonies of Gods fauour 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 or in their body or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psal. 28. ver a charge is giuen to flye from euill and doe good in which words a Saint is described by his practise Oh but what shall they get by this precisenesse Sol. They shall dwell for euer 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 Oh but wee see they are much maliced and hated disgraced and wronged in the world Sol. The Lord loueth iudgement if men right not their wrongs God will nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sinceritie shall neuer escape Gods hands Oh but wee see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Sol. Though God afflict and chastise his people as a Father his beloued Sonne yet hee forsaketh not his Saints Oh but the Saints themselues are full of great doubts whether they shall perseuer or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore 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 be 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 he euer hath a regard to this not to smite them so long as they should be driuen to turne againe to folly by folly he 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 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 When Daniel had described the greatnesse and glory of the Princes Potentates and mightie 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 here in this world in the Kingdome of grace Daniel 7.27 And if there be 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 Citizen with the Saints and of the houshold of God To conclude this may be a great refreshing to euery childe of God against all the discomforts of this present transitorie life that in that great and last and terrible day Christ will be glorified in them and made meruailous in the Saints And last of all though the Saints be here despised and trodden vnder foote iudged and condemned by men yet the time will come when the Saints shall iudge the world Oh but some one will say all the difficultie lyeth in this to know who are Saints Ans. To this end besides the foure things generally laid downe before I will for tryall alleadge two or three places of Scripture first in Deut. 33.3 When Moses had praysed the loue of God to the Iewish Nation hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him he had alwayes in his hands 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 excellencie of the Saints on earth to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though he had hopes or possession of great things in the earth yet Gods fauour was that he did most prize and spirituall things were vnto him the fayrest part of his inheritance and though hee had many crosses yet the line was sallen vnto him in a fayre place so long as hee could see grace in his heart and the God of grace to loue him freely Secondly hee could as heartily prayse God for spirituall blessings viz. Counsell Knowledge and direction out of the word 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 Obiect Oh but might not Dauid be deceiued in that signe by illusions c. Ans. Dauid giues two reasons why hee could not first 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
sorts eyther Faith to heale or Faith to be healed this Faith may be in such as are reprobates as Mat. 7. some shall say Haue wee not cast out Diuels by thy name to whom Christ shall answere Depart I know you not Fourthly but that Faith in the enioying of which is comfort for euermore is iustifying Faith The nature of this Faith will appeare if wee consider The Obiects of it The Parts of it The Degrees of it First of the Obiects this Faith may be perceiued by that which it carryeth the minde vnto and from which it seeketh the comfort of the chiefe good and thus the Obiect is three-fold The Merits of Christ. The Promises of God The Prouidence of God So that wouldest thou trie thy Faith consider then what it is that thou makest thy refuge and the foundation of thy comfort What is it that thou most labourest after is it the assurance of Gods fauour by the application of Christ is it the distinct applying of such and such promises of life in Scripture dost thou liue by thy Faith in the course of life if so thou hast met with the right Faith without Christ it is not possible to attaine the chiefe good neyther is it enough to beleeue that Christ dyed for sinners c. vnlesse we labour in the day of our visitation for the certaine and particular apprehension of the efficacie and merit of Christs righteousnesse for the particular assurance of Gods fauour in remitting such and such our transgressions And because it is not easie at all times to discerne by the working of the Spirit of Adoption the imputation of righteousnesse from Christ therefore hath the Lord discussed the cases of conscience so comfortable in Scripture that if men examine themselues before the conditions of God promises they may finde in diuers of them the cleare determining of their estate Here may be iustly taxed the grosse ouer-sight and securitie of many otherwise the deare Seruants of God that are no better acquainted with the promises of life vpon the truth of which depends their happinesse and both present and future comfort And lastly by the same Faith whereby the iust are saued by the selfe-same they liue in the course of life in this world the ground of his Faith for his preseruation is the prouidence of his God whiles the men of this world wonderfully please themselues in sacrificing to their nets ascribing in their affections the stay of their maintenance vnto their labour friends inheritance c. Secondly that the nature of this Faith may yet be further opened the Parts of it must be considered Faith is eyther in the minde or in the heart and by the change of both it may be discerned In the minde it shewes it selfe in two things Knowledge Iudgement There is something in the very illumination of the Vnderstanding of the Saints which is of the nature of Faith Hence it is that the Prophet Isay saith of Christ By his knowledge he shall iustifie many that is make iust Iudgement is eyther of truth or of goodnesse Iudgement of truth is when we giue glory so farre forth to the way of life and the meanes of Reconciliation that our hearts being conuinced our vnderstandings doe clearely resolue that this is the way to be happy and no other Iudgement of goodnesse is when wee doe not onely beleeue the Doctrine of happinesse to be true as before but to be the onely good tidings our hearts can rest vpon Faith as it shewes it selfe in the heart stands in three things Desires Fiduce or Confidence Perswasion or Apprehension and Application It may not be dissembled that there are in the world many definitiues or descriptions of Faith such as doe not comprehend in them that onely thing which is the chiefe stay of thousands of the deare Seruants of God and that is Desires which may not be denyed to be of the nature of Faith I expresse my meaning thus that when a man or woman is so farre exercised in the spirituall seeking of the Lord his God that he would be willing to part with the world and all the things thereof if hee had them in his owne possession so that by the Spirit and Promises of God he might be assured that the sinnes of his former life or such as presently doe burthen his Soule were forgiuen him and that hee might beleeue that God were now become his God in Christ I would not doubt to pronounce that this person thus prising remission of sinnes at this rate that he would sell all to buy this Pearle did vndoubtedly beleeue not onely because it is a truth though a Paradoxe that the Desire to beleeue is Faith but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse because they shall be satisfied And to him that is a thirst I will giue to drinke of the water of life freely And Dauid doubteth not to say The Lord heareth the desires of his poore Fiduce or Confidence in the hart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the onely ground of all that happinesse which he must euer get vnto himselfe Perswasion or an apprehending application is the last thing in Faith and that in the beginnings of Faith is more in the power of the Spirit then in the sence and feeling of the conscience yet herein it appeares that though the Soule be tost with many temptations and feares and terrors yet more or lesse one time or other they are much refreshed with a sweet ioy arising they know not how from the very perswasion that they belong to God in and for Christ. So that if wee would try our Faith we must examine what Knowledge we haue gotten what Iudgement of the way of life what Desires wee haue of remission of sinnes how our hearts are setled and what it is that supports vs. There are two Degrees of Faith a weake Faith and a strong Faith a weake Faith is described before for all the former parts of Faith are found in the weakest Faith that is a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes so as doubts and feares are stilled and ouer-come and such was the Faith of Abraham commended Rom. 4.18.19 20.21 and this Faith may be attained vnto by all sorts of the Seruants of God if they liue and may vse the benefit of the ordinances of God yet a grosse fault in the definition of Faith as it is made by many must be carefully shunned and that is that they make the Genus to be a full assurance which is onely proper to a strong Faith and is not vsually found in the weake Faith and yet that Faith is such as doth iustifie for the present and will saue for euer And that we may be affected with an
that course I should lead a dumpish and Melancholy life Ans. It is a false imputation cast vpon Religion and Christ for the promise is I will ease you Obiect Oh but to exercise such a communion with God and Christ requires so many graces that I can neuer get them Ans. Learne of me that I am lowly and meeke as if he should say Get this one grace which I my selfe haue laboured in and thou maist continue in the ease and comfort once had from Christ without interruption If men still thinke this impâ—obable he wils them to put it to tryall and they should certainely finde rest to their Soules Obiect Oh but to be thus yoaked is a most irkesome and impossible seruitude Ans. This he reiects as most false and saith My yoake is easie and my burthen light both in respect of the power of the meanes and the secret comforts of God able to support the Soule Eightly we are commanded to beleeue and therefore it is a heauy sinne to disobey Ninthly yea God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God Nay then perish and that iustly if so great and infinite goodnesse cannot perswade These things should the rather affect if we consider who it is that proclaimeth inuiteth commandeth beseecheth namely GOD who is able to doe it and speakes out of his Nature If a couetous man should offer vs any great kindnes we might doubt of performance because it is contrarie to his nature but it is not so with our God his name is gracious and his nature is to be faithfull in performance where he hath beene true in offer or promising Thus much of Incouragements The hinderances of Faith follow to be considered of The letts of Faith are sometimes in the Minister sometimes in the People Ministers are guiltie of the want of Faith in their Hearers First when they teach not at all because Faith cannot be had without hearing Secondly if wee teach not Faith and that plainely if they intend not the chiefest part of their labours to informe men in the doctrine of Faith vnder which is contayned the whole doctrine of the Sinners reconciliation with his God though they informe manners both for Pietie and Righteousnesse and busie themselues in other contemplatiue Diuinitie yet haue they not answered their Calling but are wofull hinderances of Faith in the hearers Secondly in the People Faith is letted three wayes 1 By errors in their Iudgements 2 By corrupt affections in the Heart 3 By certaine things that befall their Conuersation There are fiue especiall Errors with any of which whosoeuer is infected Faith is letted First when men thinke they are bound to follow their Callings and to mind their worldly Imployments and therfore cannot spend the time about thinking of Sermons c. Our Sauiour Luke 14 16. in the Parable showes that though men giue Heauen fayre words yet they take not a course to get it but what letts them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profits and pleasures What more lawfull then a Farme what more honourable of all pleasures then Marriage onely obserue that the voluptuous person saith flatly He cannot come and the worldly man I pray you haue me excused Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluitie and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not be so taken vp c. Ans. Our Sauiour shewes that this is no sufficient excuse by bringing in the man that had bought his fiue yoake of Oxen then which what could be more needfull seeing hee could not follow his Husbandry without Oxen Secondly a second Error letting Faith is a close opinion of merit which stickes fast in our nature Thirdly Faith is hindered when the Minde is fore-stalled with an opinion that an outward seruing of God will serue to bring them neare enough to God If they heare Seruice and Sermons and receiue the Sacraments c. they haue done so much as they thinke is enough Fourthly many therefore neuer labour to get Faith because they thinke it is impossible to take any such course that they should get any assurance of the remission of their sinnes in this life or if it be possible for others yet it is not for them Lastly others thinke it possible to be had and it is good to be humbled so farre as to seeke it with teares and prayers and they thinke they doe well that will not giue ouer till they haue comfort that way but yet they thinke all this adoe vnnecessary and that they may be saued without it In the Heart Faith is letted fiue wayes First when men nourish the secret euils of their hearts both in thoughts and affections and make not conscience to repent for them An euill heart is alwayes an vnfaithfull heart therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne Secondly Worldlinesse is a great lett of Faith when men alone suffer their thoughts and affections to be taken vp with continuall minding of things here below though they cannot be charged with any great couetousnesse Thirdly there is in mens affections an vnwillingnesse to part with worldly pleasures and delights and they are loath to lose their credit with their carnall friends which they say they must doe if they take this course Fourthly the world is full of common hope and presumption of Gods mercy men say God is mercifull when they haue neyther comfort from the Promises of God nor ground of assurance nor witnes of the Spirit of Adoption Fiftly Faith is letted and men are kept from vsing the meanes to get Faith and to seeke God while he may be found onely through a feare least if they should examine themselues and search whether they had a true faith or not they should finde they had none and then they should be troubled and driuen vnto Melancholy despayre c. Lastly there are some things in mens carriage which greatly lett and hinder Faith First a prophane contempt of the word of God eyther men will not heare or but by starts or they attend not or not apply it to themselues or not meditate of the doctrine afterwards or not labour for the power of it in practise c. Secondly the example of the multitude hinders much especially the example of wise-men and great-men in the world Thirdly some when they goe about the duties of Mortification and Faith they are turned off before they get Faith eyther because they finde hardnesse of heart or are ouer-charged with temptations or doubts of audience and acceptance and that God will neuer looke after such broken desires c. or else because they haue not comfort presently they grow desperate and
inherit eternall life Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shews not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the hart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the church of Christ. Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephe 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection It furthers our gathering into the bodie It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome among the Saints Godly society doth frame vs and square vs and many wayes fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Christ Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1 Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time heere in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in Prayer with our owne corruptions in the maner and the glorious successe of prayer in preuayling with God But aboue all things he wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of misery The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge a worke which else would be idle and vnfruitfull and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde so as he can see nothing that is farre off as eternall things are but onely things neare such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great means of perseuerance if ye doe these things ye shal neuer fall Lastly by this means an entrance shall be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also because by these meanes eternall life is begunne on earth in respect of communion both with God and the Saints Thus farre of the Motiues Helps follow These helpes are such as serue both for the begetting nourishing of a holy loue to with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Loue fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till we be soundly humbled to seeke Gods fauor and find our harts possessed with the care for hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truly touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth .i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts affections of dwelling and raigning lusts euils for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith Loue must come out of a pure heart Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stir it vp by nourishing the motions of the same putting courses or wayes of expressing loue into our minds and by praier meditation or any other meanes that may inflame our hearts to a holy affection Fiftly it profiteth much hereunto to get and keep in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in
these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ. When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation doe find the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Seuenthly we must by all holy means strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with another as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen earth and polluted our houses brought a curse vpon our Assemblies debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites a Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free pardon for filthy Ribauldry for drunken spewings and Viper-like slanders belched out against good men Fourthly many out of their ignorance know none other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rife amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Backe-biting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouerliued his prime is euery way as well filled with Enuy. And thus men are not in chaâ—itie neyther full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefely to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neyther euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the old complaints may be taken vp There is no mercy in the Land Mercifull men are taken away Wee may now adayes wayte for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sincke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemencie before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neyther brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. Verse 5. For the Hopes sake which is laid vp for you in Heauen IN these words is mentioned the third Grace for which the Apostle giues thankes and that is Hope Hope is here taken both for the thing hoped for viz. the glory of heauen as also the Grace by which it is apprehended but especially the latter Heauen is diuersly accepted in Scripture sometimes it signifieth the Ayre sometimes it signifieth the whole vpper world that compasseth the earth sometimes for the Kingdome of Grace and the meanes thereof but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphor laid vp and expressed in the word Heauens First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very manner of dispensing of his Graces for hee makes one Grace crowne another and become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith and the impediments and discouragements of Loue. When God sees how many wayes the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his Word and Spirit
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 victory 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 Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
Children against the scornes and hates of the World and all sorts of carnall people the World will loue his owne Obiect Oh but why should they hate vs Ans. Because you are not of the world and Christ hath chosen you out of the world therefore the world hateth you And therefore both prouide for it and beare it when you finde it Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers. 20. They haue persecuted Christ who was the fountaine of all wisedome and therefore it is a vaine perswasion for any childe of God to thinke by any discretion wholy to still the clamours and hates of wicked men And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers. 21. All these things will they doe vnto you for my name sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Quest. But how comes it they should dare to be so presumptious and so palpable malicious Ans. It is because they haue not knowne my Father ver 21. their ignorance of the Maiestie and Iustice of God is the cause of it Obiect If it be of ignorance it may be easily pardoned them Sol. Vers. 22. If I had not come and spoken vnto them they should haue had no sinne but now there is no cloake for their sinne that is if Christ by the preaching of the Word had not discouered their sinnes and set before them the way of godlinesse then it had beene no such grieuous and monstrous sinne but in as much as many men doe lye in wilfull ignorance and will not be informed of the vilenesse of their course therefore before God of all sinners they are without colour or excuse Obiect But may they not haue good hearts to God though they doe thus intemperately and vniustly maligne and abuse the Preachers and Children of God Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also and cannot haue a good heart to God Obiect But it may be that Christ and Christians are hated the more securely by wicked worldlings because they see nothing but their basenesse and humiliation Sol. Vers. 24. If I had not done workes among them which none other did c. By which words our Sauiour shewes that no workes of God for by or amongst Gods Seruants can be so great testimonies of the vndoubted certainetie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore we should so informe our selues by this and other Scriptures vers 25. as to set downe our rest that in the world we must haue troubles and in Christ and heauen peace and therefore lay vp hope in our hearts as God hath locked vp our treasures in heauen Thus of Hope Thus also of the Grace for which he giues thankes Whereof yee haue heard before by the Word of truth which is the Gospell Vers. 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and truely knew the grace of God IN these words with those that follow to the ninth Verse is contayned the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is eyther Principall Vers. 5.6 Or Instrumentall Vers. 7.8 The principall meanes is the Word and this is described by sixe things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the propertie which was most eminent in the working of it viz. Truth Thirdly by the kinde of Word viz. the Gospell Fourthly by the prouidence of God in planting it amongst them is come vnto you Fiftly by the subiect persons vpon whom it wrought You the Colossians and the whole world Sixtly by the efficacie It is fruitfull from the day Thus for the order of the words From the generall I obserue out of all the words two things First that Nature directs not to the apprehension eyther of Grace or Glory The Naturall man cannot perceiue the things of God these Colossians had neuer knowne the face of God nor gained the grace of Christ had not God sent them the meanes Briefely this may informe vs of the lamentable condition of such as liue in their naturall estate onely pleased with the desire or possession of the riches or gifts of Nature and withall shewes vs the Fountaine of the want of Sence or care of Grace and holinesse in the most Sence comes not from Nature but from the Word and he is a Naturall man that is still lapped and couered with the vaile of Ignorance whose wisedome is crosse to Gods Wisedome that lyeth in grosse sinnes like a dead man without sence that serues some particular gainefull or pleasing sinne without vsing aright any ordinance of God against it and is without the spirit of Adoption his heart neuer broken for sinne and without desire of righteousnesse Secondly it is a worthy blessing of God to any people to haue the Word of God amongst them This is that men should be exceeding thankefull for to God Psal. 147.19.20 Esa. 2.3 And by the contrary the want of the Word is a terrible famine Vse 1. For reproofe both of mens prophanenesse in neglecting and contemning of the Word as also of our great vnthankefulnesse for such a mercie 2. For comfort to Gods children that enioy the Word and esteeme it The Word should satisfie vs whatsoeuer else wee want both because it doth abundantly make amends for all other wants and besides it fits vs with strength patience and comfort to make vse of other wants 3. For instruction not onely to such people as want the Word to seeke for it and to plant themselues where they may haue it but also to such Landlords and great men and rulers of the people as would be thought louers of their Countreyes to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall Doctrines out of the whole Verses The first thing in speciall is the kind of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If wee heard not of Heauen till death or iudgement we should continue still in our slumber drowned in the lust after profit or pleasures we should be so farre from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleannesse both of hands and life wee
second part of the description Thirdly the word of God is described by the kind of word viz. the Gospel Which is the Gospell By the Gospell is ment the Doctrine of the reconciliation of Man with his God after the fall Concerning the Gospell wee may in the generall here obserue That of all other Doctrines the Doctrine of a mans Reconciliation with God is especially to be vrged and explained by the Preacher and to be most minded and enquired into by the hearer The knowledge and experience of this point acquaints a man with the sauing power of God neuer doe men indeed see the beauty of the feet of Gods seruants till they haue trauelled about the obtaining of their peace with God If Ministers would bend the very force of their ministeries about the sound and daily inforcing of the Doctrine of mans particular assurance of his peace and reconciliation it would produce by Gods blessing singular fruit This Doctrine would iudge the very secrets of men and giue them a glimpse of their last doome It is a most preuailing Doctrine and therefore extreamely enuied in the world The high Priests and Scribes with the Elders of the people many times shew they can not abide it Luke 20.1 Hence it is that life is not deare vnto Gods faithfull seruants so they may in the comfort thereof fulfill their course and ministration receaued of the Lord Iesus in testifying the Gospell of the grace of God Of all other Doctrines the Deuill labours to keepe the world ignorant of the necessitie and power of this but woe is to those Preachers that teach it not and horrible wofull shall the estate of those people appeare to be at the last day that obey it not And therefore we should striue to keepe afoot the sparkles of light in this point and whatsoeuer we loose in hearing this Doctrine should neuer runne out In particular concerning the Gospell I enquire into three things First wherein this Doctrine lieth Secondly who receiue this Doctrine of the Gospell Thirdly what are the effects of it For the first the Gospell or the Doctrine of it lyeth in two things First in our true repentance for our sinnes and secondly in the infallible assurance of faith in Gods fauour in Christ forgiuing vs our sinnes Mat. 3.2 Mark 1.15 and this duly waighed First reproues those that dreame of saluation and the benefits of the Gospell without mortification and secondly it should teach vs to nourish faith by all meanes by nourishing of desires by remouing of lets praying for it waiting vpon hearing beholding the faith of Gods children and deliuering vp our soules to some able and wise Pastor The second Question is Who receaue the Gospell Answ. We must consider First who may receaue it and that is answered Marke 16.15 euery Creature that is any Man or Woman of what Nation Language Profession Calling State and Condition soeuer and secondly we must consider who doe receiue it and this may be answered generally or more specially generally none receiue the Gospell but they finde in it the very power of GOD to saluation None but such as are begotten againe by it to God If there be no change in thy life thou hast yet no part in the Gospell without conuersion no glad tidings In speciall the persons that receiue this treasure are signed out by diuers properties in Scripture they are poore in spirit they finde such need of it that heauen suffers violence and they presse to it they so highly esteeme the comforts of it that they can be content to lose libertie friends meanes and life too for Christs sake and the Gospell and it workes so forcibly vpon mens soules that they consecrate themselues to God to sinceritie and godlinesse and learne consionably to practise the seruice of God in their spirit minding the reformation of their thoughts and affections within as well as of their words and actions without And thirdly for the effects of it great are the praises of the power of it it begets men to God it is the power of God to saluation it iudgeth the secrets of men Of these before It brings abundance of blessings Rom. 15.19 it makes men heyres and coheires with Christ it is a witnesse to all Nations Matth. 24.14 And lastly life and immortalitie is brought to light by it 2 Tim. 1.10 The consideration hereof should much encourage Ministers to presse this Doctrine and neuer cease to preach it in the Temple and from house to house and make vse of all opportunities when a dore is opened vnto them eyther in respect of power in their owne hearts or in respect of tendernesse and affection and desire in the people Gods people also should so labour for the assurance of Gods fauor and peace in Christ by the word as they should store their hearts with prouision of that kinde not onely for their death-bed when they dye but renue the perswasion of it in their hearts daily the better to fit them euen in their callings speciall standings This knowledge is not onely a Crowne and shield for their heads but shoes also for their feet against the filth of the times thorny cares of the world and all the difficulties of a daily diligence in their standings Thus of the third part of the description The fourth followeth The manner of prouidence in planting it amongst them in these words And is come vnto you Where wee may obserue that if the meanes of happinesse finde not vs out to worke vpon vs we would neuer looke after it if God were not more carefull to send it then we to seeke it it would neuer be had Wee see this by common experience that whole multitudes of people liue without any sence of the want of the Word and did not God by some great prouidence send it them and perswade them to the vse of it it would neuer be had and this comes to passe because men are dead in sinne and sicke of a lethurgie in the very vse of the light of Nature in matters of godlinesse and besides there is an incredible inclination in our Natures to seeke for contentment in things below and to be pleased with any condition rather then soundly to digest a sence of the necessitie of vsing the meanes for happinesse in better things And lastly this neglect of seeking the Word comes from errours about mens estate while they thinke that they may be in Gods fauour and like enough to be saued without any such adoe Thus of the fourth part The fift thing in the description is the subiect persons to whom the Gospell came viz. the Colossians and all the World Vnto you as it is euen vnto all the World Hence wee may note First the Truth of God in his promises hee promised flourishing Churches of the Gentiles and loe it is effected the Word is gone out into all the World
that wee neede not be 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 carlesly or without application or with preiudice or not at all or else it is because men smother 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 Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferans 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 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 Thirdly as other Doctrines so especially the doctrine of our reconciliation with God 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 attayning of it and by a naturall darknesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Diuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not be brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto 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 Sio◠that could not be moued 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 of the fulnesse of Christ doe all the faithfull receiue euen grace for grace the truth of Sanctification and new Obedience together with the perfection of Redemption and Iustification To conclude euery faithfull man may say as the Apostle said By the grace of God I am that I am The vse is first for instruction euen to labour so much the more earnestly for the certaintie of assurance of Gods grace and free fauour to vs in particular because it will make vs abundant in the worke of the Lord and inrich vs with those things that may further our reckoning against the last day But that wee may speede in suing for Gods grace and wayting for the tydings of his speciall loue wee must labour to be good men and shew it by this that wee be men of holy imaginations Our vnderstandings will neuer be capable of this knowledge till the euils of the thoughts be in some measure purged out and subdued Besides we must take heede of scorning and contemning the meanes of grace and labour for a hatred of euery sinne for till then we neuer get any sound experience of Gods fauour So long as a man makes a mocke of any sinne and securely against the light will commit it so long he remaines vnder the power of folly and vnregeneration but especially wee must labour to get and grow in humilitie for God bestowes his graces on the humble And if God euer comfort vs with his grace let vs so learne to make it our portion and to trust perfectly vpon it as not to receiue it in vaine but obey all the counsell of God and his Ministers that beseech vs to expresse the power of it in our liues Secondly the doctrine of the power of Gods grace doth bitterly reproue foure sorts of men First such as neglect Gods grace and seeke not any particular euidence for it Secondly such as fall away from the grace of God and giue ouer the vse of the meanes of grace which apostasie many times befals such men as will not wash off the pollution nor by mortification stay the springing vp of some bitter roote or other within their hearts such Apostates when they were at the best had in their hearts some imperious lusts and passions or other that they made not conscience of to subdue Thirdly such as turne the grace of God into wantonnesse men that before they haue any reason of comfort vpon the bare hearing of the promises of the Gospell take liberty to liue licentiously and follow their sinnes with presumptuous abuse of Gods mercy These are vngodly men ordayned before to condemnation Lastly such as cannot abide the doctrine of Gods grace but despise and hate the very Spirit of Grace how sore shall their punishment be Thus farre of the Thankesgiuing for the principall meanes of Grace The Instrumentall followes Verse 7. As yee also learned of Epaphras our fellow-seruant who is for you a faithfull Minister of God Verse 8. Who hath also declared vnto vs your loue which you haue in the spirit HEe hath giuen thankes for the Ministery now hee giues thankes for the Minister who is here described by his name Epaphras by the adiunct Loue of others to him beloued and by his Office a Seruant by his willingnes to ioyne with others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow-seruant by his faithfulnes in the execution of his Office which is for you a faithfull Minister of Christ lastly by his loue to his people which hee shewes by the good report hee thankefully giues of
and Saluation Vers. 3. Againe in the 5. of the Ephesians Ver. 14. to 22. to gaine the true light of Christ and vnderstand Gods will the Apostle shewes that wee must doe nine things First wee should awaken our selues out of the spirituall slumber of our hearts labouring by prayer and meditation of our danger to force open the eyes of our mindes Awake thou that sleepest Ver. 14. Secondly wee must forsake the company of wicked and carnall men that haue no taste nor feeling of things that belong to the kingdome of God Stand vp from the dead Vers. 14. Thirdly wee must walke circumspectly precisely the originall word is now resolued to make a conscience of all our wayes or else in vaine to goe about to digge for knowledge Vers. 15. Fourthly wee must allow much time for hearing and reading and conference euen as men that meane to redeeme all the time past they haue vnprofitably spent Vers. 16. Fiftly wee must bring a minde willing and desirous in all humilitâ—e to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Vers. 17. Sixtly wee must in speciall take heede of drunkennesse or any kinde of typling wherein is excesse Vers. 18. Seauenthly we must labour for a chearefull spirit and a glad heart and shew it by singing of Psalmes making melody in our hearts to God a heauy spirit is dull of apprehension Vers. 19. Eightly wee must giue thankes for all things readily acknowledging euery mercy and reioycing for any successe in the meanes Vers. 10. Lastly wee must submit our selues one to another euer willing to learne in any thing of any body Ephes. 5.21 He that scorneth information is a foole Thus of Knowledge Secondly it is not enough to know but wee must acknowledge the will of God that is by a constant and open diligence in the vse of the meanes and conscionable heedfulnesse euen in all things in practise wee must hold forth the light of the truth in a religious profession of it in communion with the Saints and seperate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neyther is it a precise humour in some few but God would haue all come to the acknowledgement of the truth not to heare it or to know it onely Without this I will not say absolutely a man cannot be in Christ but this I say with the Apostle A man cannot be perfect in Christ and of ripe age By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world and because that many men will by no meanes be drawne to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence Onely two things are to be vrged vpon professors herein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement or else acknowledgement will be a vayle for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the Curse Heb. 10.26 Thirdly we must know againe this hath three things in it First we must be often viewing and looking ouer our euidence to be sure of the whole and euery part of it as wee would doe if wee had assurances for matters of the world Secondly because sinnes after callings doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thirdly wee must know the truth of God not onely in our mindes by vnderstanding and thinking of it but wee must know it againe in the affections of our hearts in respect of sence and feeling and againe after that in the practise of our life for that is experimentall knowledge and the very power of godlinesse This Doctrine of the knowledge of the Will of God reproues many sorts of men First such as desire not knowledge at all and so perish for want of it Secondly such as sometimes desire knowledge but they will not vse the meanes or not constantly or not all the meanes Thirdly such as will know something of the prescribing Will of God but neuer heed his approuing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reproues the carelesnesse euen of Gods people many times neglecting to make their Calling and Election sure by looking often ouer their euidence and renuing their knowledge and labouring the cure of their natures from slumber and relapses Thus of Knowledge Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings we must be filled with all knowledge not onely get Grace and Truth but be filled with it so full of Wisedome of Faith and power of Good-workes of Ioy in Gods fauour of all Hope full euen with the fulnesse of him that filleth all things But it is contrary with the most men for wee may complaine out of diuers Scriptures euen of them that they are filled not with Grace Knowledge Faith Workes c. but with the Leprosie of all spirituall Infections with all Deceit with Wrath euen when they heare Gods word with worldly Griefe and Passions with all kindes of Vnrighteousnesse with Drinke with the measure of their Fathers Sinnes yea so wretchedly vile are the liues of many that they shew themselues to be filled with the Diuell himselfe but the workes almost of none are perfect or filled before God Secondly that there is something in Grace or Knowledge still wanting wee know but in part Mans heart may be compared to a Vessell the meanes to a Pipe the Spirit of God to the Wheele that beates the water into the Pipe the Minister is the Seruant that opens the Cocke and then the reason why we know but in part is eyther the Cocke alwayes runnes not or not alwayes in the same measure and sometimes our Vessels are filled with other things as the cares and lusts of the world and so they runne ouer and vsually our Vessels runne out and lose what we receiue by the meanes Thirdly the knowledge of the Will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanitie and vexation of spirit Earthly things cannot fill neyther the knowledge of them nor the vse or possession of them because they are not infinite nor eternall besides there is nothing new nor are they of a like nature with the Soule they are enioyed with vexation and much sacietie for our affections will not loue them still yea most an end the vanitie of mens mindes so turneth deuises concerning their knowledge or vse that death or losse takes them or vs away before they can finde out that way of vsing of them that could satisfie and fill the heart
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 godly men righteousnesse giues them Wisedome Religion doth not make men foolish but giues wisedome to the simple 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 pettishnesse and peeuishnesse a vice should be onely found in the bosome of fooles 2. Of conceitednesse a foule vice to be so wise in their owne conceit that their owne wayes should alwayes so please them that they thinke better of themselues then of seauen men that can giue a reason 3. Of rash medling with other mens businesse or prying into their estates mens eyes should not be in euery corner of the world Lastly of vnaduised opennesse in all companies without respect or heedfulnes to poure out all their mindes 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 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 prayer or hearing or reading Further 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 carryed about with lusts are euer learning but neuer come to the knowledge of the truth Secondly Meekenesse or rest of heart from the hurry of disordered affections and troubled passions hasty affections and a foolish minde are inseperable hee that is passionate can lift vp no holy thoughts but hee can easily exalt folly Thirdly A good minde that is an vnderstanding not exercised in imagining and plodding of euill men of wicked imaginations are vtterly disabled from contemplation Fourthly Humilitie or a tender sence 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 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 To passe from this poynt 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 Wisdome 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 Vers. 5. Secondly the things to be imparted are the most excellent in heauen and earth Vers. 6. Thirdly no knowledge but this but it is stayned 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 is no frowardnesse in it it is in vs not in the Doctrine it selfe Vers. 8. Obiect But the study of sauing knowledge is exceeding difficult Sol. That is answered Vers. 9. My words are all plaine to him that will vnderstand 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 Vers. 10.11 Knowledge is better then Siluer or Gold or precious Stones 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 Vers. 12. that Wisedome dwels with Prudence or Discretion and findes 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 therfore it is a meer imputation Obiect Many great professors are men of wicked liues Sol. Vers. 13. The feare of the Lord is to hate euill as Pride and Arrogancie and the euill way and a mouth that speaketh lewd things and therefore if any such be of wicked liues they are hypocrites thrust vnto profession by the Diuell of purpose to shame the study and endeuour after sauing knowledge Obiect But the most that follow Sermons and reade the Bible so much are base persons 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 fayrest ornament and helpe and support to Kings Princes Nobles and Iudges By mee Kings raigne and Princes decree Iustice. Obiect But this knowledge fils men with terrours and Melancholy Sol. That is denyed for it is a most louely study I loue them that loue me It is onely terrible to such as so loue their sinnes as they will not part with them Obiect It is a knowledge neuer attayned in any perfection Sol. That is denyed to Vers. 17. They that seeke me earely shall finde mee men get 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 But at the least it is an enemy to Thrift and a hinderance to mens outward estates 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
to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way for thereout commeth life 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer obey the checkes of our conscience and be contented to eate the bread of affliction beare the words of rebuke and admonition for he that refuseth correction will certainely goe out of the way of life Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth and then that hee would stay our steps in his pathes that our feete doe not slide and to this end that he would remoue out of our way all impediments and euery lying way and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures and bend our hearts to his holy feare but especially euery morning we should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that he would see to and defend the thing of the day in his day by the vertue of Christs intercession and his words which are neare vnto God day and night Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation 2 Our liues would be full of Ioy and chearfulnesse yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs 4 Yea hee would keepe his Couenant and Mercy with vs 5 Wee should be protected against all hurtfull troubles being eyther preserued from them or in them if wee walke in the day we shall not stumble yea though we went through fire and water yet Gods holy presence and strong arme would be with vs yea wee might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgements when the hypocrites of the world would be afraid 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and wee shall rest in the beds of eternall ease whatsoeuer betides vs wee shall not lye downe in sorrow 7 Thus to liue is to rule with God and to be faithfull with his Saints 8 Thus shall wee scape the vigor of the Law and the flames of Hell Lastly if we continue faithfull to the death there is laid vp for vs a crowne of life Thus of walking or holy conuersation in the generall now in particular that wee might walke in an holy eminencie three things as is before noted are here vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs as we desire more to abound in good fruits so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reproues the dangerous and sinfull abuse of Gods mercies in the common people that vse to pleade their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when he hath greatest taste of Gods mercies 2 The Papists would finde merit of workes in this Verse both because holinesse of life is so much vrged as also because here is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture and secondly it cannot be founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first we are not our owne men we are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants Secondly all our sufficiencie to doe any good is of God not from our selues Thirdly God gaines nothing by vs If thou be righteous what giuest thou to him or what receiueth he at thy hands Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternitie there then afterwards if God create another eternitie they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of heauen and our workes on earth Sixtly it is worthy to be obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Ezod 20. Command 2. Seauenthly we are so farre from meriting that wee are taught to pray God to giue vs our daily bread we haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimonie of these Scriptures Dan. 9 9. Rom. 4.5 and 11.9 1 Cor. 4.4 Phil. 3.8.9 Secondly this place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the words worthy of the Lord cannot be applyed to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vpon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Mat. 3. to bring forth fruits worthy
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 owne 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. But letting the Papist goe what is it to walke worthy of the Lord Ans. 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 wee would walke worthy of the Lord. 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 we must not be satisfied with this that wee be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty In particular if wee 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 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 abilitie to walke with our God 2 We must set the Law of God as the onely rule of our actions alwayes before vs 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 and according to the Spirit 3 Wee 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 4 Wee must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs 5 Wee should goe 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 feete 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 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 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wise careth to please her husband and the husband to please his wife It is not enough to be perswaded that that wee doe be good but wee ought to looke to it that it be pleasing So in all duties to God and in our carriage to men Quest. But what should wee doe that wee might so serue God as please him to Ans. This is answered in diuers Scriptures 1 Be sure thou be not in the flesh for no such can please God 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 6. that will not be subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne vers 10. Obiect But there are many wise men to whom those signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No so long as they are fleshly persons their wisedome bread in the flesh is so farre from pleasing God that it is enmitie to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy pathes for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commandement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie herein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen What commandement could be lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of the world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Solomon asked wisedome and not riches or long life 5 Thou must get an humble and contrite spirit a heart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of pietie as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy he cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and Iustice and God delights in men that will deale truely If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the duties of pietie and worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God 7 Thou must be tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of smeet swell Sacrifices acceptable well pleasing to God 8 Thou
the Martyrs haue borne wee haue not yet resisted vnto bloud by suffering wee may reape the comfort that we are Sonnes and not Bastards besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life That wee may be patient first wee must get Wisedome and if we want it aske it of God It is Ignorance makes men passionate a great vnderstanding is slow to wrath Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not be troubled if we beleeue in God the Father in Iesus Christ When the heart is possessed with peace in the assurance of Iustification by Faith then it is easie to be patient in tribulation yea to reioyce in affliction Thirdly we must be much in the meditation of the comforts of another life Fourthly wee must be often and constant in prayer Fiftly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of patience the Comforts of the Scripture beget both Patience and Hope Sixtly wee must be temperate in the desires after and vse of outward things therefore are men vnquiet vnder the losse absence want or desire of earthly things about their bodies or estates because they haue not sobrietie and temperance in their hearts and carriage Seauenthly if wee would haue patience we must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast it is our wretched corruption of Nature that makes vs so vnquiet it is nothing without vs Lastly we must be diligent in our callings and trust vpon God and cast all our care on him Idlenesse and vnbeleefe are the great nurses of impaciencie Thirdly wee must exercise Patience in seauen things 1. In bearing the common crosses that accompany our mortall estate of life and therein to put on as neare as wee can Iobs minde and in all losses or wants to giue glory to God acknowledging that hee hath as much right to take away as reason to giue 2. In bearing with the infirmities of such as are about vs with whom we conuerse that shew themselues to be so out of weakenesse Rom. 15.1.3.4 3. In enduring persecution of all kindes for the truths sake 2 Tim. 3.12 2 Thes. 1.5 Reu. 2.8 1 Pet. 4.12 c. 4. In tentations there is vse of Patience both in wayting vpon God for succour and issue and in keeping the soule at as much rest and quietnesse as may be it is the Diuels desire to set vs on a hurry hee knowes his tentations will then worke best Iames 1.4 5. In the expectation of the performance of Gods promises and our spirituall happinesse in Christ Heb. 6.12 and 10.35.36.37.38 6. In the troubles of the minde and conscience beleeuing Gods truth and wayting for the appearing of his face and the healing of the soule 7. In perseuerance in well doing vnto the end Mat. 24.13 Rom. 2.7 Reu. 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs must order vs aright in our selues and towards others in our selues it must restraine Anger and desire of reuenge and great reason for God himselfe suffers wrong and that long too and it is Gods commandement wee should suffer long besides iniuries befals vs by Gods prouidence and reuenge is Gods right Moreouer these raging and reuengefull affections are great hinderances both to Prayer and to the profit of the World And lastly anger lets the Diuell into a mans heart Quest. 1. But how should I preuent it being wronged Ans. First carry some of thine owne sinnes alwayes in thy minde that being prouoked thou maist turne the course of thine anger thither Secondly auoyd the occasions which are both contentions and contentious persons Thirdly be daily iealous ouer thine affections and keepe them downe by prayer Quest. 2. What if passion doe sodainely surprise me Ans. 1. Conceale it 2. Depart from them with whom thou art angry 3. Appoynt at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath Towards others we must shew the practise of this vertue thus In things that might displease vs but not hur vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries see them and forgiue them and in the greater wrongs thou must seeke the helpes of the Magistrate and the Law after thou hast sought all priuate meanes by intreatie offers of peace desire of Arbitration c. follow the Law with loue to thy aduersary without passion or rage and in the issues be moderate without shewing extremitie Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing Knowledge makes a man liue ioyfully and comfortably true ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the Children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Zeph. 3.14 Is it not a great Mercy to haue all the iudgements due vnto vs for sinne taken away and the great enemie of our soules cast out Is it not a great honour that Iehouah the King of Israell should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If wee haue great crosses enemies dangers wants temptations c. wee haue a mightie God if there be none to helpe vs hee will saue yea hee will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea hee so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not wee reioyce in God c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder Life is not deare to a childe of God so that hee may finish his course with ioy They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance Yea in many crosses they account it all ioy to fall into tentation They seeme as sorrowfull when indeede they are alwayes reioycing Quest. What might wee doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Ans. In generall thou must be sure to be Gods Seruant a
Christ here on earth though it â—e not so visible and pompous as other kingdoms 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 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 be not onely 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 gouernement is taken vp especially by two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernment of Iesus Christ they are qualified with eternall graces 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 alwayes in the Kings Court in as much as they are alwayes 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 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 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 The faithfull themselues discrene not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians some are but infants in grace and babes these may be entituled to great things and yet haue no great sense of it as the Childe in Nature hath no great discerning of the inheritance hee is borne too or his owne present condition wherein hee excels others A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it Some Christians fall away for the time into grosse sinne or error and these are in matters of Grace like the drunken man or Paraliticke in nature their discerning is lost with their vprightnesse other Christians eyther want the meanes in the power of it or are tossed with great afflictions or are in the fit of temptation and then they haue but a darke glimpse of their felicitie in Christ but the strong Christian that hath digested the assurance of Gods loue in Christ and is exercised in the word of righteousnesse sees such a glory in the Kingdome of Grace and doth acknowledge it with such vnmoueable firmenesse of heart that all the powers of eyther earth or hell cannot alter his iudgement in the high estimation of such a condition The Vse of this Doctrine concerning Christs Kingdome is First for Consolation Gods Children should much exult and reioyce in their estates and in as much as Christ sitteth as king for euer all that are in his Temple should speake of his glory and if there were nothing else for a Christian to ioy in yet let all the Children of Sion reioyce in their King Yea the thought of this that God is our King should vphold vs and fence vs against all crosses for Christ is a hiding place from the winde and a couer from the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land And therefore let our eyes neuer grow dimme in viewing this glory or our eares grow dull in harkening to the word of this Kingdome Secondly for Reproofe and terrour vnto all wicked men that harden their hearts and refuse to returne What greater losse then to lose Christs Kingdome and what fayrer seruice then to serue the Sonne of God Who would not feare thee O King of Nations accursed is the estate of all such as subiect not their neckes to Christs yoake that refuse to let him raigne ouer them by his Word and Spirit that come not vp to doe their homage in Ierusalem euen to worship this King the Lord of Hoasts â—f Iesus Christ be a great King then where shall they appeare that say to the King Apostata Euen all such I meane that dare reproach the way of Christ and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome c. Is hee a great King how dare wee then offer that vnto him which they durst not offer to a meane King on earth What meane the blinde and the lame in Gods house â—ow dare men so securely offer vp their blinde lip-seruice anâ— lame deuotions It is a Kingdome that is offered why doe wee then triflle why doe they excuse What meanes these fond excuses I haue marryed a wife and cannot come I haue bought â—iue yoake of Oxen and must goe proue them I haue bought a Farme and must goe see it I haue this pleasure and that profit and therefore cannot come Will they lose a Kingdome vpon so silly a pretence when thou needest not to lose eyther Wife Farme or Oxen. God doth not bid thee leaue thy Wife thy Labour thy Calling thy Liuing but onely wils thee to attend thine owne further aduancement in the season of it seeke lawfull profit but seeke Grace first Vse thy lawfull pleasures but chiefely seeke the pleasures of God euen these spirituall ioyes that are more worth then a Kingdome Thirdly for Instruction it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernment of Iesus Christ. Wee should in respect of the worth of it forsake our Fathers house and the immoderate desire of any earthly thing so that the King will please to delight in vs Wee should open our hearts wider that the King of Glory by his Word and Spirit may come in Wee should labour for all those Graces by which an entrance is ministred into this Kingdome and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we be neuer so many wayes opposed yet
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. We must speake righteous things and get the Law into our hearts verse 30. 31. 9. Wee must keepe our way and wait on GOD neither 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 verse 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 feet Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Simpathie Audience Aduocation Vnion and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church Secondly Simpathie 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 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 misticall 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 annoynted 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 The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit and Light for CHRIST is the Fountaine of all true Wisedome 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. The politicall Head is the glory of the World and the misticall Head is the glory of the CHVRCH yet the misticall Head excels 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 he 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 he 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 dwels 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 there seated so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lye 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 into 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 sometimes for the faithfull in heauen sometimes for Christians on Earth and this not alwayes in one sence sometimes for the Pastors of the Church and gouernours as some thinke Matth. 18.17 sometimes for the People and the Flocke sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Matth. 16.18 Ephes. 1.23 and 5.23 And so here The Church of Christ is glorious in three prayses 1 She is One. 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit and Binder and in respect of one Faith and Constancy in doctrine She is Holy by segregation from the sinnefull world by the inchoation of the grace of Christ and by imputation of his righteousnesse She is Catholique especially in the New Testament in respect of place the Elect may be in any place in respect of men for it is gathered of all sorts of men and in respect of Time for it shall continue vnto all times euen till time be no more Thus of the Doctrine concerning Christ and the Church The Vses follow The first Vse is for Confutation and that three wayes First in vaine doe the wicked enemies of the Church pride themselues in the greatnesse of Learning Power Meanes c. thinking to suppresse the being or glory of Christs Church on Earth for the stone that the Builders refused will proue the Head of the corner Secondly in vaine doe the Papists goe about to maintaine their ministeriall Head for the Church is neither without a Head nor many-Headed And it is absurd to excuse it that the Pope is but a Head vnder Christ for the body were monstrous that had two heads one aboue and another vnder Thirdly in vaine doe carnall men plead their hopes in Christ when they can yeeld no sound reason to proue they are Christs members They are not members of this body vnder this Head that want Faith that haue not the spirit of Christ that are not quickened with the life of Grace that are not wrought vpon by the word of Christ nor built vpon the foundation of the Prophets and Apostles that feele no influence of graces from CHRIST that want the knowledge of Prophets or mortification of Priests or victory ouer the World as
respect men for their Lands apparrell titles parentage c. but for Grace 3. Wee should not much wonder at the 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 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 Doct. We are reconciled in Christ or vnto Christ. This is true foure wayes 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 we are receiued The Vse of all may be to teach vs 1. To take heede of opposing 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 we 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 neare vnto God wee should humble our selues to walke before him in all reuerence and feare And to this end wee should labour for puritie of heart that wee might see God Yea wee should hate all spirituall pollutions and be zealous in all good workes And seeing God hath chosen vs to himselfe wee should set vp the Lord to be our God to serue him with our whole heart and haue respect to all his Commandements 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 But let vs cleaue to the Lord with a perpetuall Couenant and resolue to receiue him as our guide vnto the death 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 he that reconciles men to the Creator he is the Prince of peace the chasticement of our peace was upon him He is our peace 2 With whom the faithfull are at peace they are at peace first vvith themselues Peace rules their hearts Secondly with good Angels Thirdly with the seede of Abraham the Iewes the partition wall is broken downe Fourthly with Gods Ordinances God creating peace or else the Word would alwayes be goring and smiting with the stroakes of warre and words of vengeance Fiftly with the godly Sixtly with all Creatures onely there can be no peace first with the Powers and Principalities for after the two strong men haue fought there is no more peace secondly with the World the World hath hated the Master and therefore the seruants may not looke for better entertaynment 3 The effects of this peace which are principally two first the restitution of soueraignty and dominion ouer the Creatures secondly the safety of the Christian in all estates for from this peace flowes great securitie and protection euen to the poorest Christian eyther from or in dangers 4 That wee may attayne the sense of this peace we must be reconciled to God we must be sincere worshippers we must keepe vs in our wayes wee must get a meeke and quiet spirit wee must in nothing be carefull but in all things shew our requests vnto God wee must loue God and shew it by the loue of the knowledge of his Name Vses First Gods Children should know this priuiledge for themselues it will be a preseruation against sinne 2. Hence wee may gather the misery of all carnall persons that are not reconciled to God They want the protection of Angels they are vnder the gouernment of the God of this world the Creatures are armed against them they are stript of the royall priuiledges arising from the communion with Saints yea God fights against them in and by themselues as by terrours of conscience and by vnquiet affections and passions giuing them ouer to an vnruly heart What are Enuy Malice Lust and Rage but so many weapons to fight against the soule Yea God fights against the sinner by the deadnesse of his heart which both affamisheth the soule in spirituall things and takes away the contentment of outward things By the bloud Here hee notes how wee are reconciled viz. by the bloud of Christ this is that bloud of sprinckling the bloud of the immaculate Lambe the bloud of the euerlasting Couenant Christs owne bloud Many are the fruits and effects of the bloud of Christ 1. We are elected through it 2. It ratifies the Couenant of God 3. It is that Reconciliation iustifying vs from our former sinnes 4. It ioynes Iew and Gentile together in one Citie yea in one house 5. It purgeth the Conscience from dead workes 6. It turnes away wrath and saues vs from the destroying Angell 7. It makes Intercession for sinnes after Calling 8. It makes perfect in all good workes 9. By it the Faithfull ouercome the Dragon and Antichrist Lastly it opens the Holy of Holies and giues vs an entrance into heauen The Vse is first to teach vs to take heede of sinning against the bloud of Christ for if it be thus precious it must needes diffuse a horrible sinne-guiltinesse vpon such as transgresse against it If Abels bloud wronged cryed so fearefully and the bloud of Zacharias what shall the bloud of Christs doe And men sinne against Christs bloud 1. By resisting the meanes of application of Christ crucified 2. By prophane Swearing and Cursing 3. By ascribing remission of sinnes to the workes of the Law 4. By committing the sinne against the holy Ghost 5. By returning to the lusts of our former ignorance 6. By prophane and vnworthy receiuing of the Sacraments And in the Sacraments men offend against the bloud of Christ First when they come to it with an opinion of reall presence eyther by Transubstantiation or Consubstantiation for thereby they deny the truth of the bloud of Christ by consequent and open a gap to the adoration of
of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that we might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue found comfort that wee are the Disciples of Christ Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe The branch cannot beare fruit except it abide in the Vine And if they continue not with vs it is because they were not of vs It had beene better for men neuer to haue knowen the way of righteousnesse then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them They may goe to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue thou must obserue eyght rules First thou must get a continuing faith get thee an infallible assurance of Gods fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit Secondly thou must at first be throughly cleansed of all thy filthines making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must be sure thou get a new heart for the olde heart is deceitfull and will not hold out in any thing that is good Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societie and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them Fiftly thou must see to it that thou get knowledge as well as affection and affection as well as knowledgen. Sixtly thou must so receiue the truth of the doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued The summe of all is that if wee get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if we conuerse with Gods children if wee haue wise affections that are warmed with pietie and shewed with discretion if we make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot be moued And out of all this wee may discerne the cause of the backe-sliding of many eyther they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleightly in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers secondly from the immortall seed which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Couenant runne for when God saith Hee will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him And in another place he sayth hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them Fourthly from the spirit of God which is in them for the spirit sets the soule at liberty and furnisheth it with graces sealeth vp vnto the day of redemption strengtheneth the inward man shewes the things giuen of God is a perpetuall comforter leadeth into all truth frees from condemnation and the rigour of the Law Rom. 8.1.3 is life for righteousnesse sake ver 10. mortifies the deeds of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and moueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may be sure to haue any thing 1 Iohn 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our wayes verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt verse 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feet verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne
wrought which was the Gospell preached Of the Gospell Doct. The Gospell is the ordinary meanes to breed hope in a mans heart and therefore it is called the Gospell of the Kingdome and the Gospell of Saluation And the Gospell breedes hope as it shewes vs the Doctrine of our reconciliation with God and as it containes the promises of the Couenant of Grace and as it shewes our deliuerance from the rigour and curse of the Law and lastly as it shewes Christ crucified with all his merits Of which yee haue heard Doct. The Gospell is then most effectuall when it is preached and more particularly what efficacie is in preaching may appeare by these Scriptures following Psal. 51.8 Esa. 55.4 Luke 4.18 Rom. 10.14 1 Cor. 1.21 c. Acts 10.36.42 15.21 2 Cor. 1.19.20 Gal. 3.1 1 Tim. 3.16 Tit. 1.3 Againe in that the Apostle alleadgeth the efficacie of the Doctrine they heard to proue that they ought not to be moued away from it wee may note that that Doctrine which conuerts soules to God is true and men ought to continue in it The Apostle 2 Cor. 3.2 proues his Doctrine to be true by this seale of it and this must comfort faithfull Teachers against all the scornes of men if they gather soules to GOD and breed hope in Gods people And the people must hence confirme themselues in their resolution to sticke to their Teachers when God hath giuen this Testimony to their ministeries Thus of the Exhortation The Reasons follow 1 From consent of the Elect Vers. 23. 2 From the testimony of Paul Vers. 23.24 3 From the testimony of God Vers. 25. 4 From the excellency of the Doctrine of the Gospell Vers. 26. 5 From the excellency of the subiect of the Gospell Vers. 27. 6 From the end or profitable effect of the Gospell Vers. 28. 7 From the endeauour of Paul Vers. 29. Which was preached vnto euery Creature vnder Heauen These words containe the first reason and it stands thus In as much as the doctrine taught you is the same Doctrine that hath beene taught to and receiued by all the Elect therefore yee ought to continue in it and neuer be moued from the Grace wrought by it Quest. But was the Gospell preached to euery Creature vnder heauen Ans. Some vnderstand the meaning to be this that the Apostle intends to note by the preaching of the Gospell to euery Creature onely thus much That it was now no more confined in Iudea but was published to Gentiles as well as Iewes and so it was preached to euery Creature in as much as all mankinde had as much interest as the Iewish Nation Others thinke the speech imports no more but that the fame of the Gospell was spread by the Merchants and other that lay at Rome Ierusalem and other great Cities vnto all knowne Countries of the world Others thinke it is no more then if hee had said it was published farre and wide as in Iohn they say the whole world goeth after him but they meane a great multitude an vsuall Hyperbolicall speech Lastly others thinke that when he saith it was preached he meaneth it should be preached to euery creature the time past being put for the time to come to import that it shall as certainely be done as if it had beene done already But I take it is meant of the preaching of the Gospell by the Apostles and Euangelists in the conuersion of so many Nations to the Faith of Christ. There may be seauen Obseruations gathered out of this speech of the Apostle First that Doctrine onely is true which is agreeable to the Doctrine of the Apostles by which the world was conuerted to God Secondly we may see that no power is like the power of the Word of GOD here it conuerts a world in a short time And our eyes haue beheld that it hath almost in as short time restored a world of men from the power of Antichrist Thirdly we may by this phrase be informed that the words all and euery one are not alwaies in Scripture to be vnderstood vniuersally of all the singular persons in the world as the vniuersalists conceiue Fourthly they were but a few Fisher-men that did this great worke and they were much opposed and persecuted and in some lesse matters they iarred sometime among themselues Whence wee may obserue that Doctrine may be exceeding effectuall though 1. but few teach it 2. though they be but of meane estate and condition 3. though it be opposed by crosse and contrary teaching 4. though it be persecuted 5. though the people be indisposed and mâ—zled in sinne and superstition as these Gentiles were 6. though the Preacher be often restrayned 7. though there be some dissention in lesse matters The fift thing that may be gathered hence is that in the conuersion of sinners God is no respecter of persons men of any age nation sexe condition life or qualitie may be conuerted by the Gospell And sixtly it is plaine here that preaching is the ordinary meanes to conuert euery creature so as ordinarily there is none conuerted but by preaching Lastly if any one aske what shall become of those nations or particular persons that neuer yet heard of the Gospell I answere the way of God in diuers things is not reuealed and his Iudgements are like a great deepe It belongs to vs to looke to our selues to whom the Gospell is come Thus of the first Reason The second Reason is taken from the testimony of Paul and hee giues a double testimonie 1. By his Ministery 2. By his Sufferings Whereof I Paul am a minister Out of these words many things may be noted First in that the Apostle notwithstanding all the disgraces and troubles that befell him for the Gospell doth yet lift vp the mention of his Ministerie therein as an inducement to the Ephesians It may teach vs that the glory of Gods truth is such as no man neede to be ashamed to teach or professe it nay there can be no man or woman to whom it may not be their chiefest glory whatsoeuer carnall Worldlings or timerous Nicodemites conceiue of it Secondly in that so great an Apostle doth not disdayne to yeeld his testimonie of purpose to shew that Epaphras their Preacher had taught nothing but what hee had likewise taught it sheweth that it is the property of faithfull and humble Ministers to strengthen the harts and hands of their Brethren though they be their inferiours and then it will follow that they are proud and enuious and malicious persons that by crosse teaching labour to increase their bonds whom God hath honoured with successe in their labours in the Gospell such are they that in many places striue to pull downe as fast as others build making hauocke in the Church and bending their whole might in their ministery to hinder the sinceritie of the Gospell and the conuersion of sinners Thirdly in that the Apostle vrgeth his owne testimonie I Paul it sheweth
is an vnseemly thing in a Christian to make very much of his flesh but it is worse to spend his cares about it but worst of all to let his whole husbandry be onely for his outward man Secondly great things may be suffered and yet the soule be vntouched as here 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 vnmoueable 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 setled 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 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 grieue 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 be troubled or disquieted or rather why should I not be 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 here 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 he should regard the sorrowes and troubles of our flesh For his bodies 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 Tryals Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or incouragement 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 The Vse is manifold First wee should hereby be informed 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 be 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 constancie 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 Fourthly this may encourage poore Christians that complaine they haue not meanes to doe good they may be hence informed that if God call them thereunto they may doe good yea to the whole Church by their sufferings no wants can hinder but that the poorest Christian may profit others by prayer fastings counsell admonitions comfort and suffering Fiftly since the sufferings of the righteous are for our confirmation and encouragement wee should vse the meditation of such sufferings when we finde our selues inclineable to discouragement or impatience or doubting Lastly this greatly reproues carnall Christians which are so taken vp generally with the care of their naturall bodies that they haue vtterly neglected the care and seruice of the mysticall Body And in as much as men are generally so barraine in doing good it is a plaine signe there is no hope that euer they would suffer for God Secondly further hence may be noted that the Doctrine or Sufferings of the Saints are no priuiledge or benefit to any but the true Church and therefore Papists haue no cause to boast of Peter and the Saints so long as they remayne a false Church Thirdly we may also obserue hence that they only are the true of Church who are of the body of Christ and therefore we must be sure we be members of Christ before we glad our hearts with our priuiledge in the Church And a member of Christ thou art not vnlesse 1. thou beleeue the remission of thy sinnes for we are ingrafted onely by Faith 2. Vnlesse thou haue had in thy soule an influence of holy graces from Christ as from the head 3. Vnlesse thou worke the workes of Christ and bring forth the fruits of a reformed life for thereby thou must try whether thou be a true plant in this Vine And lastly if thou be of this body thou hast some roome in the affections of Gods Children or else it will be hard to proue that thou art a fellow member Fourthly here wee may see that seldome comes there any good to the Church but there is suffering for it it cannot be redeemed but Christ must dye and if the merit of this Redemption be applyed Paul must dye It is an ill signe thou hast no true grace when thou sufferest nothing for the grace thou trustest to It is an ill signe that God is not with the Watch-men of Ephraim when they suffer nothing for the efficacie of their doctrine Neyther may any thinke this may be preuented by meekenesse or wisedome for the treasures of both these were in Christ and yet hee was a man full of sorrowes And for conclusion out of the whole Verse wee may gather together a number of Arguments against the Crosse 1. Paul suffers 2. One may reioyce notwithstanding afflictions 3. The longer wee beare the crosse the better able wee shall be to endure it this may be gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 6. Their measure is set by God 7. We beare them but in our course others haue gone before vs and after vs must others follow 8. Christ suffered the great brunt of Gods wrath our sufferings are but small reliques or parcels that are left behinde 9. The measure will once be full and that shortly 10. They are but in the flesh for the most part 11. Christ respects the troubles of our flesh as well as the affliction of our spirit 12. We must profit the Church by our sufferings Verse 25. Whereof I am made a Minister according to the dispensation of God which is giuen to mee for you to fulfill the word of God IN this Verse is contayned the third generall Reason and it is taken from the testimonie of God Wherein hee shewes that they ought to continue in the Doctrine they had receiued because God by a speciall dispensation had ordayned him and
and Paul compares it with and commends it beyond all earthly riches and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life and in respect of the effects because it makes a man rich in grace And it appeares by the contrary for to be blinde is to be poore and naked and miserable and therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make men beggars they remember not that to take the Gospell from Ierusalem was to leaue their Houses as well as Gods House desolate and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to goe about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mistery is glorious and it is so First if wee respect the originall of it it was begotten and conceiued in the bosome of Eternity Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for laphet is perswaded to dwell in the Tents of Sem That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled The concourse to the preaching of the word which Micha and Zachary foretold is likewise verified Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tyed to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling vnto himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may goe to Heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sence of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightely and effectually these worlds of people to the obedience of faith and such a tender sence of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are we deafe and heare not and blind and see not Eyghtly in that he saith that this mistery is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truly glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish-nation pray heartily for their restoring since they were cut off that wee might be grafted on and the Law came out of Sion and the word of the Lord out of Ierusalem Which richeâ— is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospel to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meat and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants we should striue to doe the same worke wee should bewaile our sinnes with the same sorrow and watch ouer our liues with the same care and abound in the same fruits of righteousnesse and liue by faith in all trials and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham Secondly that Christ is the onely true riches of the Christian. 2 Cor. 8.9 Eph. 1 7. 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that wee despise not poore Christians seeing they are made rich in the faith of CHRIST and
all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe they especially the locusts among them are as horses prepared to the battle as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corrupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth and withstand the words of faithfull men and doe much euill these by cunning craftines he in waite to deceiue So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul and so euery faithfull Minister doth fight against these I answer that as the aduersaries are diuers so their sight is diuers also For against their owne flesh they fight by renouncing the world and the care or confidence in worldly hopes making profit and credit stoop to the calling of God 2. Against the temptations of Satan and the many obiections by which he labours to discourage or hinder them they fight by care that is by a daily studie deuiâ—ing how to aduantage the good of the Churches deuoting their best desires for the peoples good 3. They fight by apologie and iust defence and so both against corrupt reachers and the calumnies and slanderous reproches of the wicked 4. They fight against the corruptions and abuses of the time by reproofes and the denuntiation of the threatnings of Gods word 5. They wrestle and fight euen in prayer to God and so they fight by complayning against the iniuries of wicked men or else by striuing with God himselfe to ouercome him by importunitie 6. They fight euen by their sufferings they winne many battles by their very patience and faith in affliction by enduring the fight of affliction The consideration of this fight may first awaken carelesse Ministers in as much as they proportion out such a course of preaching as they can escape blowes it giues iust cause of suspition that they are combined with the enemie in that they are let alone and not opposed Againe this may both sound an alarme to all faithfull Ministers to arme and prepare for a fight and it may comfort them in that this hath been the case of the best of Gods seruants And withall the people may learne how to be affected to their godly Teachers doe your Ministers so many wayes labour and striue for you and shall not you striue for them by apologie prayer care and all wayes of iust defence I would you knew Q. Why was the Apostle so desirous they should know his care patience fighting c. for them Answ. There might be great cause of it 1. To remoue all conceit that he did not respect them 2. To incourage them to constancie in that doctrine for which he suffered so much 3. It might arme them with patience to suffer if they should be called to it considering his example 4. That so they might be stirred vp the more earnestly to pray for him In generall this shewes that it is not enough that wee loue one an other but we must manifest it especially affection between the Minister and his people should not be concealed For you and for them of c. There were two sorts of godly men in the Apostles times 1. such as were conuerted mediately by the Apostles in their own persons 2. such as were conuerted by others sent of the Apostles The Apostle here shewes he loues these latter as well as the former There is a communion with the absent members of Christ euen with such as we neuer saw in the face a communion I say in the same head and in the same spirit and in the same priuiledges of a regenerated life And we see here we are bound to desire and indeuour the good of the absent Saints aswell as the present we may fight for the absent by prayer by apologie by our sufferings and by vsing the meanes of consolation or information yea herein is a liuely tryall of our true loue to the brethren if we can loue them wee neuer saw for the grace of God we heare to be in them For them of Laodicea Though there were many Cities of this name yet I thinke this is the Laodicea mentioned Reuel 3. If the estate of these Laodiceans be well marked as it is there described we may obserue That in matters of religion and Gods worship they were neither hot nor cold That they thought they had as good hearts to God as any that they were in loue with no sauing grace that they were vtterly ignorant of the doctrine of their miserie that they would take no paines either about iustification or sanctification c. yet no doubt God had his remnant among these Christ was Amen in this Church he did faithfully performe his promises and they were such as by a new creation of God were begotten againe euen amongst so carelesse a multitude The generall securitie of a people doth not simply dissolue the couenant with a people and the Gospell is with all care to be taught though but the tythe of men be wrought vpon by it And for such as neuer saw my face Two things may bee here further noted 1. That we haue the profit of the prayers and holy indeuours of such as we neuer saw in the flesh 2. That it is a great benefit to enioy the presence of those that are eminent in Gods seruice for that is implyed in the words Certainly it is one thing should make vs willing to die because then wee shall see the Worthies of the Lord face to face if so much griefe Act. 20. because they should see Pauls face no more then what ioy shall it be when we shall sit downe in the kingdome of heauen with Abraham Isaac and Iacob VERS 2. That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ. In the beginning of this verse is conteined the second reason taken from the effects of the Gospell which are two the first consolation the second establishment of their hearts in brotherly loue the rest of the words of this verse belongs to the third reason as shall appeare afterward This is the fruit of the care and earnest strife of godly Teachers in their painfull labours of the gospell that it breeds much comfort in the hearts of Gods people and likewise greatly confirmes them and settles them in the mutuall loue one of an other it knits their hearts together And contrariwise we may generally here note the hurt and mischiefe that false and corrupt teachers bring vpon men They hinder
the consolation of Gods people in that they draw them away from God the fountaine of all consolation and likewise they withdraw them from the societie and fellowship with the Saints But this is but generall I consider distinctly of each of these effects That their hearts might be comforted The people whose hearts are not effectually wrought vpon by the gospell are voide of the consolations of God They are in comfortles distresse a naturall heart is a comfortles heart and they must needs be without comfort for they are without God and Christ and the promises and communion with the godly which are the wells of comfort besides by reason of the vaile of ignorance their soules sit in darknes and what comfort can they haue in such a continued spirituall night of darknes neither will the disorder of their affections passions or lusts suffer their hearts to enioy any true ease or rest or ioy and how can comfort dwell where euill angells 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 vanitie 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 or the last iudgment or hell Imagine a man driuen out of the light by deuils 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 trauelling 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 distresse with bringing him strawes or trifles to play withall Alas alas this is the estate of euery wicked man 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. certainly 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 bowells 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 contentment The Gospell brings ioy because it brings knowledge 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 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 we shall perceiue not only that this truth is maintayned but many obiections are answered too 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 occasions 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 greatly help thee against these corruptions that molest and trouble and annoy thee Ob. But I cannot tell how to doe 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 custome 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
some foule transgression as in Dauid and Salomon or made horrible by long continuance in it Now into this euill estate some fall suddenly some by degrees commonly it begins at spirituall pride and proceeds after from the carelesse vse of the meanes to the neglect of them and from thence to a secure disregard of the inward daily corruptions of the heart ioyned with a bold presumption of some infolded mercie of God till at length they fall into some speciall sinne or wilfull relapse The effects and concomitants of this relapse and losse of stedfastnes are diuers and fearefull as 1. The ceasing of the comforts of the spirit the spirit being a sleep and in a manner quenched 2. The heart is excommunicated from the power of Gods ordinances as they may feele when they come to vse them 3. Spirituall boldnes or incouragement to come vnto God is lost with it 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme or otherwise through his spirituall wickednesse held in internall vassalage 5. Most an end the outward prouidence of God is changed towards them yea some times they are scourged with horrible crosses 6. Many times they are giuen ouer to be punished with other sinnes Yet for the morefull vnderstanding hereof it will be profitable to consider of some distinctions both of the persons and the cause and the effects For of these that fall from their stedfastnes some are sensible of it some are insensible Those â—hat haue their hearts wakened after this losse doe vsually feele a strong conflict of terrors the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sense of Gods fierce anger and in many of these their terror is renued vpon euery crosse yea almost at euery word of God so doth the conceit of Gods fighting against them preuaile with them Now in the insensible the speciall effect is a spirituall slumber or lethargie with the rest of the ill effects before in common propounded Secondly a distinction must be made of the cause for the sinne is sometimes secret sometimes open now the consequents or fruits of open falling by open sinne is diuers vsually the fall thereof is great it makes a wonderfull noyse in the Church besides it wounds the hearts of Gods children and breeds exceeding great distaste in them Further their falls makes them wonderfull vile before the world the mouth of euery beast will be open to raile against them wicked men will keep the assise for them yea the banks of blasphemie in wicked men will be broken downe so as they will with full mouth speake euill of the good way of God besides it cannot be auoided but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe we must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those falls with satanicall molestations either of their persons or houses yea sometimes they are smitten with death 1. Quest. But doe all these come alwaies for sinne Answ. Not alwaies but where sinne is presumptuous they doe 2. Quest. But doe all these things befall all such as fall into presumptuous sinne Answ The iudgments of God are like a great depth and he afflicts how he will but these are his rods he may vse all of them or any of them as pleaseth him 3. Quest. But are these things found in those that loose their stedfastnes by the violence of crosses Answ Though many of them are when the crosse hath a mixture with any speciall impatiencie as in Iobs case yet properly they are rods for presumptuous sinnes Obiect But is it not better may some say to continue as we are then to acknowledge and make profession and be in this danger to fall into so euill an estate Soint Is it best to liue and die a begger because some one great heire through his owne default hath ruined for a time his house Or is the condition of a begger better then a Prince because Nabuchadnetzar was seuen yeers like a beast 4. Q. But if his losses be thus many and miserable is there any thing left in him Answ. There is 1. His seede abides in him the holy seede of the word can neuer be rooted out of him wholy 2. He hath faith though it bee in a trance 3. Grace is aliue in him though hee bee in the state of a palsie man or as one that hath a dead palsie and yet is aliue 4. Hee hath the spirit of God in him but he is locked vp and taken prisoner Now for the remedies of this losse of stedfastnesse they must know that there is required of them a speciall humiliation note that I say a speciall humiliation For they must in priuate afflict their soules before the view of their speciall sinnes and Gods feirce wrath with strong cries and sighes vnspeakable making their moane before God They must cry vnto God out of the deepe as the Psalmist saith Besides they must shame themselues openly by making themselues vile before the people of God so did Dauid and Salomon and Paul yea they must voluntarily resigne ouer themselues vnto Gods scourging hand being so desirous to be cleansed of their sins as to be contented God should wash them throughly though it were with many crosses And further they must be reuenged of their owne flesh by streitning and curbing themselues in their lawfull desires and delights Thus of their speciall humiliation Now secondly they must take speciall paines to recouer their faith in God and to get pardon of their sinnes They must crie daily vnto God they must search againe and againe in the records of Gods promises especially waiting vpon the preaching of the Gospell to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence And for this they must be wonderfull careful of the spirit of grace to stir it vp by daily prayer and to obserue with all watchfulnesse the stirring of it resoluing with al thankfulnes to acknowledge any measure of the reuiuing of the spirit Lastly when they are in any measure recouered they must looke to two things 1. They must forsake all appearance of euill 2. They must vse a continuall watchfulnesse and with feare and iealousie looke to their hearts euen in their best actions least Sathan beguile them and they reuolt againe and then their case of reciduation be worse then the former blessed is the man that feareth alwaies Thus of the losse of stedfastnesse especially as it is in the cureable for there is a losse of stedfastnes and the ioy of Gods saluation euen in the elect which in this life is incureable Of this I can say little because the Scripture is in this point exceeding sparing and because the iudgements of God especially of this kinde are exceeding deep who can
condition and stablished then wee must striue for a free spirit remembring Dauids prayer stablish me with thy free spirit Now if any aske what a free and ingenuous spirit is I answer 1 It is a minde that will not be in bondage to the corruptions of the times it acknowledgeth no such bonds or relations to any as to sinne for their sakes 2. It is a minde that apprehends libertie in Christ a minde that will not be in bondage to legall perfection but discerns his release from the rigor and curse of the law it will not be subiect neither to a corrupt conscience nor yet to a conscience erring or ouer-busie but sees his prerogatiues hee enioyes in Christ either in the hope of glory or sense of grace or vse of outward things or his libertie in things indifferent there is a kinde of seruilenesse or spirit of bondage in many that wonderfully holds them downe and if they be not better lightned of their daily feares and burdens the flesh will lighten it selfe by rebellion and apostacie 3. It is a minde not cheined downe to the loue of or lust after earthly things 4. It is a minde ready prest to doe good full of incitations to good things and carefull to preserue it selfe from the occasions of euill as resolued so to stand vpon the sinceritie of his heart as rather to loose his life then his integritie as neither caring for those things which â—he common sort seeke after as praise profits outward shewes c. not fearing their feares 10. Men must at first labour to get a sound and heartie loue of the truth desirous to store and furnish themselues with the treasures of holy knowledge if the law be written in the hearts and bowels of men they will hold out to the end Lastly men must be sure that they be good and true in their hearts as the Psalmist saith for then they shall be as the mount Sion that cannot be moued and the Lord will alwaies doe well vnto them Now the signes of a good and true heart are such as these 1. A true heart is a new heart that must be taken for granted else in vaine to inquire any further if there be not a newnesse of the heart to God 2. It loues God with vnfeined and vndeuided loue though it cannot accomplish all it would yet 〈◊〉 hath holy desires without hypocrisie after God aboue all things 3. It labours for inward holinesse as well as outward both seeking the graces that should be within and mourning for inward sinne as well as outward 4. It will smite for small sinnes as well for numbring the people as for murther and whoredome he hath not a good and true heart that is vexed onely for great euills and offences 5. A true heart is a constant heart it is not fickle and mutable as many are in all their wayes but that it is once it desires to be alwaies 6. It desireth the power of godlinesse more then the shew of it and is more affected with the praise of God then of men 7. It quickly findes the absence of Christ and cannot be at rest till he returne 8. It constantly pronounceth euill of sinne and sinners and well of godlinesse and good men Now on the other side the reason why many fall away was because they were not true in their hearts at first they set vp a profession of repentance with carnall ends and through hypocrisie beguiled themselues and others Secondly if men finde that they haue been rightly formed in the wombe and birth of their change then there are other directions for them to obserue throughout their liues that they might continue in this holy walking with God and his Saints Wouldest thou be sure not to fall away then looke to these things 1. Be sure thou continue in the carefull vse of the meanes as the word prayer conference and Sacraments else know that when once thou giuest way to a customarie hardnes of heart in the vse of the meanes or neglect of them thou art neere either some great sinne or temptation or some great iudgment and apostacie and therefore concerning the meanes principally looke to two things 1. preserue appetite 2. practise that thou hearest without omission or delay 2. If thou discerne any spirituall weaknesse or decay or feele any combat with the flesh or the tentations of Satan be sure thou complaine betimes and resist at the first for then the grace of God will be sufficient and the weapons of our warfare mightie through God prayer will easily master sinne at the first through the victorie in Iesus Christ. 3. Resolue with thy selfe not to let goe thy assurance or cast away the confidence of thy hope whatsoeuer befall thee or at least not till thou maiest see wonderfull euident reason It is a maruellous great fault to call the loue of God into question vpon euery occasion whereas men cannot glorifie God more then to liue by faith to be vnmouable in it God takes litle delight in a soule that will withdraw it selfe vpon euery occasion by vnbeleefe Are they not strangely foolish that will weare their helmets when their is no stirre and as soone as they see an aduersarie or any blowes towards then to cast away their helmet and doe it so vsually such are we and worse that stand bragging of our faith and hope in prosperitie and ease and when affliction and temptation comes then most childishly wee cast away both faith and hope and till reason and sense are satisfied we will not be perswaded 4. Set perfection before thine eyes to striue after it and to this end acquaint thy selfe with the rules of holy life and consider the examples of such as haue walked therein and the wofull euents that befall the contrarie minded especially think much of the great recompence of reward euen the price of our high calling in Iesus Christ. 5. Take heed of the occasions of falling such as are spirituall pride known hypocrisie desire to be rich discord with the godly and vaine ianglings with out discretion neglect of our particular callings and vngodly companie Hitherto of perseuerance in life Now in the next verse he intreateth of perseuerance in faith Rooted and built vp in him and stablished in the faith as you haue been taught 7. In these words is both a precept and a rule a precept to be rooted built stablished a rule as ye haue been taught The substance of the precept is but to counsell them to increase more and more that they might be stedfast in the assurance of Gods fauour in Iesus Christ. Of this stedfastnes I haue at large intreated in the 5. verse Onely wee may here againe be instructed and informed 1. Of the necessitie and excellencie of stedfastnes the Apostle would not thus often peale vpon it but that he knew it to be of singular worth in the life of man and of great necessitie vnto our consolation besides
it implies that people are for the most part slow hearted herein and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance 2. That all this stedfastnes of assurance is not the worke of a day a great tree is not growne or rooted but successiuely a great house is not built all at once we must be euery day adding something to Gods worke that the building of grace may be in due time finished none are so established but they may grow in faith none haue such great rootes but they may take roote yet more many men striue hard to make their trees shew in branches leaues I meane in outward profession in the world but alas what should this great bulke and so many branches and leaues doe vnlesse there were more rootes within yea many deare children of God mistake wonderfully they euery day carrie together heapes of precepts for life but alas poore soules so great a building will not stand vnlesse they lay their foundation sure I meane that they get their faith in Christ the only sure foundation more confirmed and established As ye haue been taught Note here the Apostles candor he doth not arrogate the glory of their establishment to himselfe but sendeth them to their Minister and teacheth them to depend vpon him to waite vpon the blessing of God vpon his labour and to acknowledge the good they haue to haue receiued by his ministerie Here diuers things may be noted 1. That the people should labour for a reuerend estimation of the doctrine they receiue from their faithfull teachers 2. That as faith commeth by hearing so doth the establishment of faith also 3. That it is wonderfull dangerous to neglect either the charge of our teachers when they vrge vs to assurance or the rules by which they guide vs out of the word of God for the attainment of it if we would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs we should be afraid to delay when we are taught how to confirm our soules in faith and grace 4. The faithfull Ministers do greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thanks-giuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnes that as they did thriue in the meanes or matter of faith and holy life so they should glorifie God by all possible thankfulnesse for it as he would haue them abound in faith and holinesse so also in thankfulnes to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions we may finde that we are wonderfully bent to the very habit of vnthankfulnesse and therefore it is iust with God many times that we doe no more thriue in victorie ouer our corruptions or in the power of diuers graces or in the progresse of duties because we doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of Oh that it were written vpon our hearts and grauen deepe in our memories that nothing becomes vs more then to abound in thankfulnesse no fairer sight then to see the Altar of the Lord couered with the calues of our lips neuer can the estate of a child of God be such but he hath exceeding great cause of thankfulnes for his happinesse in Christ. VERS 8. Beware lest there be any man that spoile you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hitherto of the exhortation From this verse to the end of this chapter is conteined the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to v. 16. 3. He concludes against the things from which he dehorts and that seuerally from v. 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions .i. obseruations and externall rites and vaine superstions concerning either ordinarie life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessarie vpon the consciences of men 3. From the elements of the world .i. from the ceremonies of Moses now abrogated and so from Iudaisme In generall we see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poyson and yet cannot abide to receiue any antidot Againe from the coherence we may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as we grow setled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When wee finde these caueats in the Scripture wee must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuises more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to lead away bond and captiue or as here to spoile it is so to seduce or to carrie away as a spoile for the matter expressed in this word we may note 1. That a Christian stands in danger of a combat and if he looke not to himselfe may be spoiled and caried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled
worse then their beginning Quest. But what doe these men want or what are their defects that they should not be right for all this hauing such great affection to the word yea euen when it is most sincerely taught Answ Alas there are diuers things too apparant in their estate For first they ioyne not themselues with such as feare God in fellowship in the Gospell 2. They shunne by all meanes the crosse for righteousnesse sake 3. They respect not all Gods commandements there are some sinnes they will not leaue there are some corruptions they are so engaged vnto that they wil at no hand leaue them 4. Some of them forsake not the very sinnes they seem to detest and sometimes to cry out against they cry out vpon swearing and yet vile beasts as they are they will sweare still yea and that most fearefully yea after many remorses of conscience for it 5. They will not be perswaded to vse all Gods ordinances indeed they heare constantly and to any mans thinking with great attention but they pray not in their families they will not vse the help of conference they read not the scriptures with any order or conscience c. 6. You see they are not carefull of their companie they neither shun the appearance nor the occasions of euill they giue not ouer their going nor their resort vnto vngodly companie 7. They haue not been truly humbled by godly sorrow for their sinne Lastly they haue sinceritie in respect of persons in some they like it in others they doe not like it they loue not all the Saints Also This also leads vs to the former priuiledges in Christ and imports that the circumcision without hands here mentioned is to be accounted a maruellous grace of God and worthily for our iudging of our selues frees vs from the condemnation of the world and our daies of mortification as it were the wedding daies of the soule and godly sorrow is accompanied with the spirit of prayer and a fountaine of grace is opened when our hearts are opened with true contrition Thus of the persons Are This word designes the time of this spirituall circumcision the time for the putting away and cutting off of our beloued sinnes is in this life it must be now done or neuer done besides till this be done we can feele no profit or benefit for Christ. Quest. The Iewes in the Law did know directly when they should be circumcised in the flesh may not we also gesse at the time of the circumcision without hands when God would haue vs goe about it beyond which time it may not be deferred without singular danger Answ. There is a time and it may be knowne and it is wonderfull dangerous to stand out that time in generall the time to humble our selues by mortification for our sinnes and so to set about this spirituall circumcision is when God grants vs the meanes of saluation more specially when we are pressed with Gods iudgments or when the mouthes of Gods seruants are in a speciall manner opened vnto vs and their hearts made large or when God dispenseth other graces as temporarie faith loue to the word and ioy c. or when we are smitten with the axe of Gods word and remorse for sinne is wrought in vs or when hearing hath kindled in vs a desire and thirst after the best things or lastly when we first set out to make profession of our being in Christ Quest. But may not any man repent at any time Answ No. 1. A man may tarrie so long till he commit the sinne against the holy Ghost 2. Men that goe not so farre may yet by obstinate impenitencie prouoke God to cast them into a reprobate sense we see by experience that the most men that pretend to mend afterwards yet do not but troops of men that forget God goe into hell Obiect But the Scripture saith At what time soeuer a sinner repenteth him of his sinne from the bottom of his heart God will forgiue him c. Solut. 1. Marke the words they haue a limitation thou must repent from the bottom of thy heart or else they comfort not thee 2. For the extent of the time in so many precise words the text in Ezekiel is not at what time soeuer but in the day that a sinner repenteth which is not so vniuersall but that it may admit the exceptions before and though some men may and doe repent at their latter end yet neither all nor the most Obiect But yet the Theife repented on the crosse Sol. Shall one example make thee presume why thou maist know that worlds of people when they came to die did not repent as he did why shouldest not thou more feare the example of so many not repenting what is one to thousands 2. Thou readest that the other Theife vpon the same crosse died without repentance 3. Thou must know that an ordinarie rule cannot be drawne from an extraordinarie instance his conuersion was miraculous one of the 7. wonders wrought by Christ in his death Christ made Peter walke on the sea will hee make thee doe so to will hee for thy pleasure darken the sunne or shake the earth or cleaue the rockes c. Thus of the time Without hands 2. Things may here be noted 1. That that is not circumcision which is outward made with the hand of man but that is true circumcision which is inward Hence there is two sorts of Isralites the one is a carnall Isralite one outward the other is a true Isralite for he is one inward in his spirit As it was then so it is now the carnall Isralite hath the name of Israel and the signe of true circumcision as then the circumcision in the flesh so now baptisme and besides they professe to be the seede of Abraham and they speake faire of God and heauen Q. But what are the principall defects of the carnall Isralite Answ. 1. He rests in the worke done he beares himselfe vpon the externall worke of holines he serued God for he was at Church he is regenerated for he was baptised hee hath praied to God for he stretched out his hands 2. His praise is of men and not of God 3. He wholie 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 vsuallie opposeth and persueth him that is borne after the spirit 2. We may note here that God is not tied to meanes he 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 honorable 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 wee see also here how little beholding the kingdome
Quest. But what is there in Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ. 1. The vertue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The louing inuitations and allurements of Christ. And 6. The resurrection of Christ. And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the Doctrine of the Christians resurrection 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke bee not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maist see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will bee a sillie pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tary thy leasure and to put off till thou appoint the time 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well doing then to raise thy bodie out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I do not see either the graces or duties mentioned to be wrought in this resurrection Answ. 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will do when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest. But what hath baptisme to doe here with our mortification and viuification or spirituall buriall and resurrection Answ. Baptisme standes in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these There are many other benefites signified and assured vnto vs by baptisme then these here mentioned for baptisme doth signifie and seale vnto vs 1. Our deliuerance from the seas of Gods wrath 2. The resurrection of our bodies 3. Our communion with the whole Trinitie 4. Our adoption 5. Our communion with the Saints 6. Remission of all sinnes Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes and gladly receiue the word and lay hold vpon the promises of grace especially when the conscience maketh request vnto God for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mightie through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it ynough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant where he calleth it the faith of the operation of God Quest. But shew vs how faith hath to doe in baptisme or in sanctification Answ. In baptisme faith is needfull not only the faith of explication but also the faith of appllication for wee are bound not only to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not only to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith nothing we do can please God And by faith Christ liues in vs It quencheth the sierie darts of the Deuill It lightneth our darkenesse It purifieth the heart It ouercomes the world It breedes ioy and consolation And loue to Gods children It maketh the Scripture auaileable to saluation And lastly our praiers to be such as God cannot denie Quest. How may we
thus If in Christ we be deliuered from the power of our sinnes by his quickning grace and from the guilt of them by the free pardon which is to be had by his meanes then wee need not goe any whither else neither to philosophie nor traditions c. but so it is and so the very Colossians found it in their case as the words of the text expresse Ergo. The words in themselues expresse the twofold estate of Christians in this world what they are by nature in their vnregenerate estate and what they are by grace in the state of grace In the state of corruption two things are true of them and are true of all men 1. They were dead in actuall sinnes 2. They were then in the vncircumcision of the flesh and likewise dead in it In their estate of grace he puts them in minde of two benefits 1. Regeneration 2. Remission of sinnes Thus of the coherence and order of the words Diuers things may be noted in the generall 1. We may from hence be informed of the fruitlesnes of philosophie traditions or ceremonies of Moses they cannot make a miserable man happie they cannot infuse the least sparke of spirituall life into any 2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature and great reason for it exalts the praise of the riches of Gods grace in Christ And it may serue to humble men for their falls after calling and to keep them still suspitious and watchfull ouer a nature that hath been so prone to sinne and securitie in sinning it may serue to eat down the pronenesse of our nature to vaine boasting and confidence in the flesh and it should much excite men to the loue and care of godlinesse and pietie with all life and power seeing they haue been so long slaues to sinne And lastly the Apostle rips vp this matter of purpose to withdraw their mindes from traditions and philosophicall dreames Dead in sinnes They were dead in sinnes both if you respected their publike estate or each particular person If you looke vpon publike states before they are framed and reformed by the word what are they but heaps of men dead in the graues of sinne and senselesse in their sinfull courses and thus it is with euery particular person the words import that he is guiltie of many sinnes and he is dead in them also Naturally euery man is guiltie of secret atheisticall conceits of vnbeleefe of ignorance of hardnes of heart of swarms of euill thoughts and affections of hurtfull passions and lusts besides his defects of the knowledge of God and that warmth of the holy affections of loue feare trust and ioy in God Who can sufficiently rip open the vnthankfulnes lukewarmenes hypocrisie inconstancie and presumptuous profanenesse that is in our hearts by nature in matters of Gods seruice how do men daily offend either by not calling vpon the name of God or by taking it vp in vaine who can number the othes lyes reproches curses flatteries and filthy communication hath and did daily infect the mouths of men Oh the world of sinnes wee are actually guilty of against God or men or our owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their miserie in all their sinnes they are dead in them Dead There is a fourefold death temporall corporall spirituall eternall The state of man being in miserie he is dead temporally The bodie of man being in the graue hee is dead corporally The soule of man lying in sinne is dead spiritually And both soule and bodie being cast into hell are dead eternally The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of miserie vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1.2 Math 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3 2. Iud. 12. 1. Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh or a prince of this world yea thou maiest haue a name that thou liuest spiritually and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the bodie 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgments of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may here obserue that to liue yea to die quietly is no signe of a man in a happie case for if this death in sin be not cured thousands of people may die quietly because they die senseleslie they feele no more of the feare of hell or iudgment or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sin and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and helâ— his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ. 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be here warned of thy miserie let it be enough thou hast been dead
the tares of strange errors and prodigious superstitions and heresies till all grew together in one body in Antichrist Vnder Antichrist all sinceritie was againe almost vniuersally put out the face of religion corrupted and idolatry brought into the Churches 1260. yeares Lastly in our owne daies when the prophecies were accomplished and the euerlasting Gospell published againe alas yet consider the state of the world one part of the world lieth in Paganisme another in Turcisme an other in Iudaisme an other 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 persons excommunicate witches and such like diabolicall practisers Hipocrites Apostataes the vnmercifull troupes of the ignorant besides the swarmes of vitious liuers and prophane persons such as are swearers drunkards filthy persons of all kinds liers vsurers railers and such like workers of iniquitie It is true worlds of men feele not this power of theirs but alas this warre is spirituall these enemies are inuisible their sleights are of infinite depth their soules are alreadie in their possession and all is couered with grosse darknesse and done in a spirituall night and wicked men are like dead men in their sinfull courses senselesse and secure The vse is to shew the miserie of all impenitent sinners though they go in braue clothes dwell in faire houses possessed of large reuenues abound in all pleasures of life c. yet alas alas for their wofull estate with all this Oh the diuells the diuells are their masters and rule ouer them as effectuallie as euer did tyrant ouer his slaue Oh if men haue eares let them heare and awake and stand vp from the dead and not daâ—e to continue in so wofull a condition and let the righteous leape and sing for true ioy of heart whatsoeuer their outward estate be in the world Oh let them praise the rich grace of God that hath translated them out of this kingdome of darknesse and giuen them a lot among the Saints The third thing is the victorie expressed in three degrees He spoiled them This is to be vnderstood in the behalfe of the faithfull for whose sake he hath and doth daily smite them with his great sword Hee reproueth them and rebuketh them he casteth them downe like lightning He breakes their head yea and sometimes treades them downe vnder the feete of his saints making them in many tentations and tribulations more then conquerors pulling downe their strong holds which they had within when they compasse the righteous with their tentations he euer openeth a doore for issue and deliuereth the righteous sending succours and making his seruants often to lead Sathan captiue He spoiled them by taking from them the soules of the righteous which they possessed as their bootie he spoiled them by loosing the workes of Satan he spoiled them by taking from them altogether the power they had ouer death so farre as concernes the righteous He hath so farre spoiled them that they are not only iudged by the word of the saints in this life but the saints shall also sit vpon them to iudge them at the last day And all this may serue for constant comfort vnto all the godly each word being a well of consolation if we wisely applie it And withall it may incourage them against the remainder of the power of euill spirits it is true they accuse still they hinder the word what they can still they will steale the seede still they will raise trouble and oppositions still they sow tares still they will be casting their snares still they buffet them by tentations still but yet the same God and our Lord Iesus Christ that hath thus farre subdued them will prosper his owne worke and make vs stand in all the euill daies so as wee will put on the whole armour of God Now whereas he saith he hath spoiled him it is true of the time past 1. In the person of Christ himselfe 2. In the merit of our victorie 3. In our iustification hee is perfectly foiled 4. In our sanctification hee is spoiled by inchoation And made a shew of them openly These words containe the second degree of victorie and are true in a double sense For first he hath made a shew of them in that he hath discouered them and made them known to the Church This is a dragging of them out of their cells of darknesse in the light of obseruation by shewing their natures and practises by vnmasking them to the view of the soule thus are they displaied in the doctrine of the gospell and the soules of the righteous behold this detection of Sathan from day to day by the word with as much admiration as euer the Romanes did behold any great rebell or barbarous rebell or monster subdued and in triumph brought into Rome Neither may this detection of Sathan seeme to be the least part of Christs victorie for it is certaine it is a worke that euill men or euill angels neuer beare but vanquished There is a hot opposition in all places before Sathan will abide this Secondly he made a shew of them that is as some thinke hee made them to be for examples and that three waies 1. In shame making detestation to be their portion 2. In confusion and an inexplicable kinde of astonishment and benummednes and blindnes 3. In torments and punishments 2. Pet. 4.5 Iud. 9. The vse may be for increase of consolation we see Christ will neuer cease till he hath finished this victorie Why should we then faile through vnbeleife or faint in the resisting of the diuell the Lord will more and more make a shew of them and giue vs increase of experience of the power of his word and presence herein Here also mens waiwardnesse may be reproued that cannot abide it to heare talke of the diuell or his courses this is but a worke of Sathan in them to hinder their saluation for to make an open shew of them is one part of Christs victory The word rendred openly signifieth sometimes eminently sometimes without authoritie sometimes with confidence and vndaunted resolution with assurance or plerophorie sometimes with plainesse and euidence sometimes with libertie But I rest in the word openly here vsed And triumphed ouer them Here is the third part of the victory This triumph was first begunne in the resurection and ascension of Christ 2. It was continued in the publication of the gospell which is newes of victory and in the life of Christians for what is the life of euery Christian but the shew of a brand taken out of the fire or of a soule preserued out of darknesse The soule is mounted in the chariot of the
seeke the true knowledge of his nature We must seeke his fauour and the pacification of his iust anger for our sinnes We must seeke his face and presence We must seeke his honour and glory And we must seeke his saluation and if you aske how wee must seeke God I answer wee must seeke God with acknowlegdement of our faults with weeping and repentance for our sinnes with the desire of our hearts with prayer and supplication with feare of his mercies with meekenesse and in the way of holy life Secondly Christ is aboue for so he sayth to the Iewes ye are from beneath I am from aboue ye are of this world I am not of this world and he is the Lord whom euery Christian ought to seeke now Christ is two wayes sought principally First in the sincere and constant vse of all his ordinances both publike and priuate that by them we might find his presence of grace on earth And thus the Church sought him in the Canticles Secondly in the desires prayers and preparations for our owne dissolution and his appearing Thirdly the new Ierusalem is aboue for so the Apostle to the Galathians expressely sayth Euen that heauenly society of glorious spirits in illustrious splendor And these are to be sought two wayes 1 By the constant desire of their presence and to be gathered to them 2 By the imitation of their graces and vertues which they shewed when they were on earth Fourthly Heauen is aboue For it is the price of our calling that is aboue and the glory of that eternall and immortall honour is to be sought and that fiue wayes 1 By prayer for preparation and that daily for so our Sauiour hath taught vs in the second petition of his prayer 2 By seeking the assurance of faith and hope and the pledges and earnest of it 3 By meditation and contemplation striuing to expresse our desires and sighes after it 4 By carrying our selues as strangers and pilgrimes in this world weaning our hearts and retiring our liues from the world confessing and professing our trauailes towards a better countrie that is aboue 5 By continuing in wel-doing striuing to liue a Citizen like life heere in all things prouident to send our workes and prayers to Heauen before vs as our prouision and treasure Fiftly holy graces are aboue for S. Iames sayth Euery good giuing and euery perfect gift is from aboue and commeth downe from the father of lights And it is apparent that they are a part of the Kingdome of Heauen and they tend to Heauen and therefore the Prophet Esay cals grace by the name of glory and they come downe from Heauen which will also appeare in the particulars Wisdome is from aboue so is zeale for it is the zeale of Gods house so is lowlinesse so is faith so is peace and ioy and all the rest And that these are to bee sought many Scriptures euidently proue if you aske how they are to be sought it is shortly answered by prayer and the vse of the meanes which the Lord hath appointed as holy vessels and instruments and as it were wombes to conceiue conuey and deriue grace vnto vs. Sixtly the meanes of saluation themselues are things aboue for they are called the Kingdome of Heauen and the Kingdome of Heauen is sayd to be taken away when the meanes is taken away and these we must seeke though it cost vs much trauaile if there be a famine or much cost if the Lord giue vs to finde such pearles of instruction or comfort in the field of any Church or congregation Seuenthly holy duties are many of them from aboue for the Wise man sayth the way of life is on high to the prudent to auoyde from hell beneath and that because both the will that enioynes them and the power to doe them and the succes or effects of them are all from God aboue And therfore the Author to the Hebrews when he would discourse of doing of Gods wil quoting the place in the Psalmes seemes to intimate that the true speech of such duties is to speake from aboue and these good things are to be sought wee must seeke the old and good way we must seeke Iudgement and Righteousnesse Eightly many of the priuiledges of Christians are from aboue as the righteousnesse of Gods Kingdome forgiuenesse of sinnes deliuerance from this present euill world both in respect of the contagions and punishments of the same all spirituall blessings in heauenly things the reuelation of hid mysteries the spirit of the sonne the influence of Christs death and resurrection the word with all the treasure of it and the honour which is aboue and all these are to bee sought Thus of the particular things that are aboue and we must seeke The 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 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 be sought The worldly man is more industrious to seek riches and the ambitious man more to seek 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 find and neuer lesse was found then either the euidence or the possession of a kingdome 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 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 later reasons and comprehend a principal 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 intirely loues vs not only is in heauen but is there in great fauour and honor and maiesty and power There is a foure fold presence of Christ For first he 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 Que. But is not Christ with his Church on earth still Ans. he is as God but not as man I say not as man locally for else he is present in his members that
of hauing is a prodigious madnesse Thirdly the hauing of all these things makes not a wise man betâ—er then a foole what wants a poore man if he know how to carrie himselfe with the wise Fourthly all cannot make thee cease to be mortall For it is knowen man cannot striue with him that is stronger than he In the seauenth Chapter there is this reason A man may spend all his daies before he can come soundly to know after many trialls what is the best vse to put these earthly things to And for honor in the eighth Chapter three things are worthie noting First a man is not Lord of his owne spirit to keepe himselfe aliue in his honor Secondly many men rule to their owne ruine Thirdly men after death are quickly forgotten They that come backe from the holy place remembreth them not long Yea a man may be quickly forgotten in the City where he hath done right And in the ninth Chapter two reasons more are added First no man can know the loue or hatred of God by these things Secondly they are not gotten alwaies by helpe of meanes For the race is not alwaies to the swift nor the battell to the strong nor riches to men of vnderstanding nor fauor to the wise which makes the Atheist and Epicure conclude that time and chance commeth to all things The summe of all that Salomon can say is vanity of vanities all is vanity And now that we haue heard Solomon let vs in the next place heare a greater than Salomon Our Sauiour Christ in the sixt of Mathew diuides the care of earthlie things into two sorts For either men are greedily transported with the desire of getting treasures that is abundance and superfluities or else they toile their hearts with distrustfull and distracting cares about necessaries as what they shall eat and what they shall put on From the first kind of care he disswades with foure reasons First all treasures are subiect either to vanity or violence Either the moth will eat them or the theefe will steale them Secondly these things bewitch and steale away mens hearts Thirdly the minding of these things darkneth the eie of the soule with greater darknesse then can be exprest Fourthly a man cannot serue God and riches From the second kind of care he dehorts with eight reasons First the life is more worth then meat and the body than raiment And if the lord haue giuen the greater why should he not be trusted for the lesse Secondly God prouideth for the very foules that haue not such meanes as man hath and will he not prouide for man Thirdly all thy care will not adde one cubit to thy stature but if thou wouldst swelt thy heart out t is God only must increase thy strength or health Fourthly this care is a signe of little faith Fiftly t is for Gentiles that know not God nor the couenant of his grace and mercy in Christ to seeke after these things T is a grosse shame for any Christian to be so heathenish Sixtly doth not your heauenly father know all that you need 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 seeke the kingdome of heauen and the righteousnesse thereof which should take vp your chiefest care all these things without such carking so farre as is needfull shall be cast vpon you Lastly hath not euery day his euill and is not the griefe of the day great enough 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 The consideration of all this as it may be a comfort against all wants and crosses about these base earthly things so it may greatly reproue those that burie their talents in this earth that is spend al their gifts about earthly maters But especially we may hence learne diuerse lessons And first since we haue heard Salomons opinion after long discourse that all is vanity we 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 Secondly let the place of the sanctuarie where we may get the best things for our soules be as glorious throne exalted Thirdly let vs vse this world as if we vsed it not Let them that reioice be as if they reioiced not and they that weepe as if they wept not and they that buy as though they possessed not Fourthly if the lord giue vs but a little portion in these things let vs esteem his mercy and liue with contentednesse resoluing that better is a handfull with quietnesse then two handfulls with labour and vexation of spirit And fiftly 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 he allowes vs To eat and drinke and delight our selues with the profit of our labours Lastly we should improue them and vse them as meanes to doe what good we can with them in this life I know saith the wise man there is nothing good in them but to reioice and do good in his life And to this end we shold cast our bread euen vpon the waters for after many daies we may find it 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 consideration of their estate in the reuelation of the glory of Christ in the last day The first is in this verse the later in the next verse There are two things in the condition of the faithfull on earth which should make them little to mind 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 ye are dead The faithfull are dead three waies while they liue For first they are dead to sinne in respect of mortification Secondly they are dead to the law by the body of Christ in respect of iustification so as now the faithfull doe no longer waite vpon the law for righteousnesse but vpon a second marriage they haue it from him that was raised from the dead for them
he 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 beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect 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 els 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 Ver. 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 if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee 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 at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitory and earthly things heere below that will so little auaile the owners in they day of death and will be of so little vse in that immortall estate vnto which after this Iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1 That the knowledge of those last things is not a curious or vnprofitable knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2 That the doctrine of the glory of Christ and Christians in that last day is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty or of the Christians glory will not appeare till the very Iudgement day the better sort know but in part and the worser sort are so blinded by the diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day And they onely may truely professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeauours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the
I meane christian loue to Gods children and such a loue as hath both affection and society and spirituall imploiment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse he doth first aduise them and that seriously to walke in loue as knowing that the exercise of true christian loue breeds such contentment and desire of holinesse that it mightily fenceth the heart against all base lusts whatsoeuer For they cannot stand together and vsually such as are withdrawne by concupiscence are likewise withdrawen from all profitable fellowship with Gods children The fift preseruatiue is watchfulnesse in the daily obseruing of the first motions of lust and in carefulnesse in directing the heart into Gods presence deuoting in our couenants and desires our thoughts and affections to God Thus Salomon when he would giue direction against the whorish woman aduiseth My sonne giue me thy heart and let thine eies delight in my waies The last preseruatiue is to auoide the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodom as the Prophet Ezechiel shewes And contrariwise diligence in our callings is a notable helpe to keep out inordinate desires and vain thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synechdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beate downe downe our bodies either by abstinence or sobriety in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keep them also from that speciall aptnesse to rise The third is the high estimation of earthly things and the too great liking of them for this loue secretly brings in lust Thus the Apostle to Timothie saies that the loue of mony and riches breeds noisome lusts which in short time drowne man in perdition The like may be said of the estimation and too much viewing of apparell beauty c. The fourth is ignorance and hardnes of hart For thus it was in those the Apostle mentions in the fourth to the Ephesians That greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart and the blindnesse and emptinesse of their minds And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the mind or tendernesse remaines in the heart lust desires both a darke house and a darke mind The fift is euill company And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman walke thou in the way of good men and keepe the way of the righteous The last is care for the flesh It is the liberty men take not only to feed themselues in contemplatiue wickednesse but also to plod and cast about how to satisfie fulfil their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts and inclinations and desires after any kind of pleasure profit honor but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euil motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall and ciuill and spirituall Naturall after meate sleepe procreation c. ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that we may know the Apostle hath great reason to counsell men to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception The Apostle Iames shewes that concupiscence will be quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so far like an impudent beldame it will egge on still vnto the finiishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought foorth as a second birth death and that both spirituall and eternall death and somtimes a temporll death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh which may proue a man to be meerly carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy dutie This was that the Apostle so bitterly cries out against in the seuenth to the Romanes This was it that rebelled so against the law of his mind and when he would doe any good it would be present to hinder it This is it whereby the flesh makes war and daily sights against the spirit t is the lust after other things that enters into mans hart and choakes the word and makes it vnfruitfull What is the reason why many pray and speed not is it not by reason of their lusts that sight in their members Qu But is there any man that is wholly freed from these Ans. There is not Euery man hath in him diuerse kinds of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts and euill thoughts are obeied serued fulfilled and cared for For those are the termes by which the power of them in wicked men are exprest but so they are not in a child of God that walkes before God in vprightnesse The consideration of all this may break the harts of ciuill honest men For hence they may see that
and their profits and pleasures Yea they must denie and forsake and which is more rather then leaue Christ and the sincerity of the Gospell they must hate father and mother wife and children and brethren and sisters or else they cannot be Christs disciples But I restrain the sence as it is heerevnto sinnes onely And so it notes that euery man that will truely repent must resolue to part with all sins aswell as one hee must desire and endeauour to hate and put away euery sinne aswell the sinnes haue been named as the sinnes are to be named As we would haue God to receiue vs graciously and take away all iniquity aswell as one so wee must resolue sincerely to put away euery sinne aswell as one If the Lord should leaue one sinne vnforgiuen it might be enough to condemne vs and so if wee leaue but one sinne that we haue no desire nor will to repent of that one sinne would plead against vs that we had not truly repented of the rest If we marke the true catalogue of sinnes which heere followeth it shewes that wee must forsake all sorts of sinnes aswell as one For we must forsake and put away inward sinnes aswell as outward for he sayth put away anger and wrath wee must put away lesser sinnes aswell as greater for he saith put away filthie speaking aswell as before he had sayd mortifie fornication and vncleannesse Now that we may be encouraged to this sincerity in forsaking all sinne aswell as one wee may consider diuerse motiues First Christ suffered for all sinnes aswell as one and therefore we should arme our selues with the same minde in suffering in our flesh to cease from sinne indefinitely that is from all sinne Secondly we should haue God grant all our requests and not leaue one out Nay we haue a promise that we shall obtaine whatsoeuer we aske in Christs name and therefore it is reason when God cals for the repentance of all our sinnes we should doe it and not leaue one out Thirdly Christ is all in all things and â—illeth all in all things and therefore it is as easie for thee if thy heart bee right to receiue and procure from Christ vertue and strength against euery sinne as well as against any sinne 4. This is all fruit euen the taking away of euery sinne what pleasure or profit soeuer they might bring to vs. When God lookes for signes and markes of truth and vprightnesse this fruit of true desire to repent is all finite it is wonderfully liked of God and if he may finde this heart and desire in vs hee accounts it in steede of all other things 5. Christians are made partakers of euerie heauenly gift euen euery spirituall blessing in heauenly things Men as they would put on euery grace so they must put of euery sinne Lastly God will shew vs all his good he will with-hold from vs nothing that may be good for vs euen till he giue vs proofe of his glorie in euerie diuine attribute And why then should not we by serious and sound confession striue euen to shew him all our euill that we might obtaine pardon for them and strength against them but if none of these reasons may perswade with vs to be vpright and sincere then let vs know that though we fauour and hide and extenuate our sinnes yet the time will come when all shall bee naked and manifest before God euen all the sinnes that are found vpon vs. And therefore it were better to confesse them now that God might not charge them vpon vs then and to forsake them now that being washed from them by repentance and iustified from them by the spirit of the Lord Iesus we may then be accepted as if wee had neuer committed them Q. But can a Christian put away all his sinnes in this life Answ. He may and I will shew you how by a distribution 1. Vnwilling defects as belonging to originall sinnes are pardoned the first moment of conuersion 2. Sinnes of ignorance are remoued by generall repentance and by the daily sacrifice 3. Sinnes not loued nor rooted are done away by an absolute forsaking of them He that will continue any longer in sinnes that bring him no profit nor pleasure and such euils as he hath power to leaue if he will if these be not giuen absolutely ouer it is to no purpose for a man to talke of repentance 4. Particular sinnes that a man hath greatly loued they are put away by serious and distinct labour in praier and sencible sorrow and griefe of heart for them For lesse then this will not suffice for particular beloued sinnes Now lastly there will remaine certaine remnants of some sins that haue rootes in our corrupted dispositions euen after the first repentance Now these are said in Gods acceptation to be put away when a man prayes against them and mournes ouer them and daily iudgeth himselfe for them and so they may be in his nature and yet be truly though not perfitly put away And thus of the generall charge The catalogue followes And the sinnes are either sinnes of the heart or sinnes of the tongue The sinnes of the heart are anger wrath malice The sinnes of the tongue are blaspheming or cursed speaking filthy speaking and lying First of the sinnes of the heart Anger wrath I suppose these words expresse one and the same sinne it may be the two words import two degrees of anger For there is inward fretting without wordes or signes and there is open anger a signified passion that discouers it selfe by outward shewes both are iustly condemned Anger may be considered 1. as indifferent 2. As laudable 3. As a vice Anger is a naturall passion and so in it selfe neither good nor euill as it is a sence with dislike of iniurie So Adam might haue conceiued anger against the serpent The reason of the stoicks that condemne anger as a naturall passion for euill because it is a perturbation is without reason For all perturbation is not euil but vniust perturbation only for Christ was angrie and vexed and grieuouslie troubled as at the death of Lazarus and yet he was without sinne Now for the second anger may be considered as laudable and good for that there is such an anger I will not stand vpon the distinction of the schoolemen that there is anger of zeale and anger of vice the Scripture manifestly shewes there may be good anger The Apostle saith be angrie and sinne not And Salomon saith Anger is better then laughter and the Euangelist saith our Sauiour looked about vpon them angerly and Saint Mathew saith he that is angrie with his brother without a cause as if he would acknowledge a iust anger when there was a iust cause of anger Now this good anger is a godly passion of iust zeale of iustice conceiued against sinne in our selues or others that desireth
iust reuenge to the sauing of the person appeasing of Gods anger or the promoting of the kingdome of Christ. I say it is a godly passion For there are two sorts of naturall passions Some are so euill they can neuer be good as enuie Some are so naturall as they may be either good or euill as they agree or disagree with the law of God and such is anger I say iust zeale for I know that euerie zeale hath not alwaies either good cause or good effect I adde against sinne because it must not be our indignation at the person And wee may bee angrie and vexed at our owne sinnes as Paul was aswell as at the sinnes of others And reuenge also is the end of anger for so may a Christian be reuenged on himselfe as a fruite of godlie sorrow as also he may desire the iust reuenge of the magistrate vpon others the end must be to saue the person not to expresse our spleenes and to appoint Gods anger as Phineas did and others of Gods seruants and lastly to promote Christs kingdome by sauing a soule from sinne But it is vicious anger is here ment Vicious anger hath her degrees For there is 1. the offence a griefe of the heart it may be this is that the Apostle hath Ephes. 4.31 and is translated bitternesse 2. Inflamed anger or the inward working of this bitternesse or vexation or offence or greife 3. Outward rage neither are all men of one fit in their anger For some are quickly angrie and quickly appeased some are slow to anger and slow from anger Some are quickely inflamed but slowly pacified The best is slowly to kindle and quickly to bee satisfied but all are naught Now concerning vicious anger I propound 2. things principally to be considered 1. Reasons 2. Remedies against it Now for the first There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse 1. The commandement of God which is expresse be not hastie in thy spirit to be angrie as Salomon recordeth it in the 7. of Ecclesiastes 2. The praises the Lord giues to men that can bridle their anger and the disgraces the holy Ghost casts vpon impatient persons As Prouerb 14.29 He that is slow to wrath is of great vnderstanding but he that is hasâ—iâ— of spirit exalteth folly And againe Prouerb 19.11 It is the discretion of a man to deferre his anger it is his glorie to passe ouer a transgression And againe Prouerb 12.8 A man shall be commended according to his wisedome but he that is of a peruerse heart shal be despised And in the place of Ecclesiastes before alleaged he saith Anger resteth in the bosome of fooles 3. The nature of euill anger What is anger but the furie of the vncleane spirit the madnesse of the soule the vnrest of all the faculties a very beast within the heart of man 4. The effects of anger Which may be considered either more generally or more particularly And the particular euill effects are either internall or externall The internall effects are such as these 1. It blindes the minde the iust anger troubles the minde but vniust anger blindes it 2. It looseth the bowels of pittie mercie especially from the persons A man hath no affections neither for duties of pietie nor of mercy 3. It greiues the spirit of God 4. It lets in the Diuell into a mans heart The externall effects are these 1. It will interrupt praier as the Apostle Peter intimatâ— if there be frowardnesse through indiscretion or contempt in the familie that will interrupt praier and worke a negligence in Gods worship And therefore it is one thing the Apostle Paul expressely requires wee should looke to concerning praier namely That men pray as without doubling so without wrath 2. It is a great hinderance to the profit of hearing and therefore it is one of the Apostle Iames his rules that if we would profit by the word we should be slow to wrath 3. It doth notably shame a man and discouer and blaze abroad his folly for as Salomon obserueth he that is of a hasty minde exalteth folly and in the 12. chapter and 16. verse he saith a foole in a day may be knowne by his anger 4. Anger disables a man for societie for it is Gods commandement or aduise that we should make no friendship with an angry man nor goe with a furious man and as for other reasons least we learne his wayes and receiue destruction to our owne soules And in generall anger is the doore or gate of vice and therefore Dauid in the 37. Psalme saith Cease from anger leaue of wrath fret not thy selfe also to do euill as if he would imply that to abound in anger is to abound in sinne and it cannot be but a man must be guilty of much sinne that liues in fretting and passion and inward vnrest and Salomon saith plainly that a furious man aboundeth in transgressions besides anger brings Gods curse vpon a man as it is in Iob anger slayeth the foolish it bringeth many times great and sudden iudgments and as Salomon obserues a man of great wrath shall suffer punishment and if thou deliuer him yet thou must doe it againe Hence it is that our Sauiour Christ denounceth iudgment both temporall and eternall against vnaduised anger in the fifth of Mathew And this of the reasons The remedies against anger are of two sorts I. there are remedies for anger in our selues II. there are remedies for anger in others There are diuers things are good to represse and subdue and mortifie anger in our selues 1. from the coherence of these words with the former verse it appeares that the serious and frequent meditation of our miserie is a good meanes to cut downe the power and vnrulinesse of our passions 2. Sauing knowledge will make a man peaceable gentle easie to be intreated and the true reason why there is so much passion many times in the heart is because their is so little knowledge in the head for passion and folly are twins Thirdly to preuent anger or to restraine it it is good to take heed of medling with the strife that belongs not to vs. But carefully to mind and meddle with our owne businesse especially we should take heed of medling with foolish and indiscreet persons for he that contendeth with the foolish whether he rage or laugh there is no rest Fourthly we must not giue place to wrathc nor let it haue a vent by sudden and vnaduised words or by suffering our affections to increase in swelling and desire of reuenge we should silence our passions and resolue to suspect and restraine our words Anger smothered will languish but let out will flame vnto further mischiefe Fiftly we should diuert the course of our anger and spend the heate of our affections vpon our owne sinnes and it were
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 hee 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. he should haue propagated an immortall seed after the image of God whereas now grace will not be propagated 4. his obedience was charged with the obseruation of the tree of life and of good and euill The image of grace hath these specialties 1. faith 2. godly sorrow 3. the cohabitation of the flesh 4. a feeblenesse and defect in the measure of grace 5. a peculiar kinde of inhabitation of the spirit of Christ. Lastly the image of glory hath these differences a freedom like the Angels from all terrene necessities 2. an vtter abolishing of the sinfull flesh and of the very naturall disposition to dye 3. a full perfection of all graces 4. a losse of faith and sorrow and all the works of repentance 5. a speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of gods image should serue to teach vs to loue and admire all that feare god since the Lord hath graced them with this honor to be like god t is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of gods seruants 2. since the seat of this glorious resemblance of god is in the heart it should teach vs especially to looke to our hearts and keep them with all diligence euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue liberty to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of god then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in stead thereof with so much care fashion themselues after this world or after the lusts of their owne and old Ignorance or after the wills and humors of men 3. how are wee bound vnto god for this vnsearcheable loue that is pleased to restore vnto vs this diuine gift through the gospell of Iesus Christ. Thus in generall of gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. the efficient cause noted in those words of him that created him For the first we must vnderstand that to say man is the Image of God and man is after the Image of God is not all one for man is said to be the Image of God because hee is truely so and he is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two wayes created first in respect of being and so God created him 2. in respect of new being and so Christ created him neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he susteined the person of all mankinde else how could we be said to be created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that think God must needs saue them because he made theÌ„ 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration for it furthers both repenâ—ance and faith and therefore in diuers places of Scripture where the holy ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart and to create the fruit of the lips to be peace and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloud and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence and to create light and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadful maiestie that was able to worke so wonderfully and it inforceth humilitie by shewing that wee are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two
sanctified them by the spirit The doctrine of Election hath both consolation and instruction in it it is full of comfort if we consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honor The men of their strife shall surely pâ—rish and come to nothing The Lord will helpe them and comfort them in all strife he wil be a wall of fire round about them and the glorie in the middest of them the Lord will owne them as his portion that he hath taken to himselfe out of the whole earth He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visit me with thy saluation that I may see the felicitie of thy chosen and reioyce in the Ioy of thy people and glory with thine inheritance Especially wee should labour to make our calling and election sure for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ. Now if any shall aske who they are that may be sure of their election I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should be with much affliction And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance and patience and godlinesse and brotherly kindnesse and loue Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sence of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first motiue Holie They are holy diuers waies For they are holy first in the head 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope of that consummate are holines in heauen 6. In their calling so they are Saints by calling 7. As they are Temples of the holy Ghost But the holinesse of sanctification is heere meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in bodie and in spirit we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that wee may haue comfort that we are holy in Gods account being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeuors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man bee sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes hee needs not doubt of his acceptation to be holy Beloued In this word is lodged the third Motiue which is taken for Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would find full incouragement to all grace and duty now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excells As first if God loue them it is with a free loue he stands not vpon thy desert or worthinesse Againe he loues first p he loues before he be loued he loued vs when wee hated him he chose vs when we did not choose him 3. Gods loue is wonderfull tender which will appeare if we consider that he is not onely gratious but mercifull slow to anger of much kindnesse and repenteth him of the euill 4. Gods loue is naturall not forced and therfore he is said to quiet himselfe in his loue and himselfe loueth mercy Lastly his loue is an euerlasting loue where hee loueth he loueth to the end And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as heere it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest They shall bee blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand But especially it should harten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God bee decked And doth the Lord loue vs and shall not wee striue to shew our loue to him againe Euen by louing his word glory children presence and commandements Lastly we may heere learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should be with vs first we should choose for holinesse and then loue for our choice This may teach the people how to loue their Magistrates and Ministers and so wiues and seruants And contrariwise Thus of the motiues the
manner followes Put on viz as men doe their garments it is true that these graces for the worth of them are royall and so must be put on as the King doth his crowne or the Prince elected his robes it is also true that for safety these graces are as armour to defend vs against the allurements of the world or the reproches of euill men and so many be put on as the souldier doth his armor Besides these graces are required in vs as the ornaments of a renewed estate and so are to be put on as the new baptized was said to put on his new garments But I thinke the metaphor is taken generally from the putting on of rayment Diuers things may be heere noted 1. It is apparant that these graces are not naturall the shadowes and pictures of them may be in naturall men And what wicked men can get is but by the restraining spirit or by reason of naturall defect or for ill ends It is certaine a man may be said to be borne as well with clothes on his backe as with grace in his heart 2 How should the hearts of many smite them to thinke of it how they neglect this clothing of their soules with graces They euery day remember to put on apparrell on their backes but scarce any day thinke of putting on vertue for their hearts Oh when thou seest thy naked body clothed shouldst thou not remember that thy soule in it selfe more naked then thy body had need of cloathing also Oh the iudgement that abides many a man and woman how excessiuely carefull are they to trimme the body and yet are excessiuely carelesse of trimming their soules that haue so many gownes for their backes that they haue neuer a grace for their hearts yea the better sort may be humbled if they search their hearts seriously for either they want diuers parcels of this holy raiment or else they are not wel fitted on them they hang so loose many times there is little comelinesse or warmth by their wearing of these graces But let vs all be instructed to remember these graces and by praier and practise to exercise our selues in them and daily to be assaying how we can put them on till by constant vse of all good meanes we can grow spiritually skilfull in wearing of them and expressing the power of them in conuersation as plainely as we shew the garments on our backes resoluing that these vertues will be our best ornaments and that they are best clad that are clothed with these godly graces in their hearts Thus of the manner the enumeration of the graces follow Bowellâ— of mercy From the Coherence I note two things concerning mercy First that it is not naturall we are exhorted to put it on naturally wee are hatefull and hate one another which should teach vs to obserue and discerne the defects of our hearts heerein and by praier to striue with God for the repaire of our natures and in all wrongs from wicked men to bee lesse mooued as resoluing it is naturall with them 2 We may note heere that mercy is as it were the dore of vertue It stands heere in the forefront and leades in and out all the rest it lets in humility meekenesse patience c. Now in these words themselues I obserue 3. things 1 That mercy is of more sorts then one therefore hee saith mercies one mercy will nor serue the turne hee that hath true mercy hath many mercies or waies to shew mercy many miseries in mans life needs many sorts of mercy There is mercy corporall and mercy spirituall it is corporall mercy to lend to giue to visit to cloath to feed to protect from violence hospitality to strangers and the buriall of the dead are also corporall mercies Spirituall mercies are not all of a sort for wee may shew mercy sometimes in things wherein no man can help as by praying vnto God for helpe now in things wherein man can helpe the mercy to be shewed respects eyther the ignorance or other distresses of other men The mercy to the ignorant is eyther instruction in the things they should know or councell in the things they should doe Now his other distresses arise either from his actions or from his passions his actions are eyther against thee and so thy mercie is to forgiue or against others and so thy mercy is to admonish or correct Thy mercie towards him in respect of his passions or sufferings is either in words and so it is consolation or in deeds and so it is confirmation What shall I say there is the mercy of the Minister and the mercy of the Magistrate and also the mercy of the priuate man 2 Mercies notes that it is not enough to be mercifull once or seldome but we must be much in the workes of mercy seldome mercie will bee no better accepted with God then seldome praier we are bound to watch to the opportunity of mercy and we shall reape not only according to the matter but according to the measure of mercy 3 It is not enough to be mercifull but we must put on the bowels of mercies and this hath in it diuers things For it imports 1 That our mercies must be from the heart not in hypocrisie or for a shew it must be true and vnfained mercy 2 That there should be in vs the affections of mercy we should loue mercy and shew it with all cheerefulnesse and zeale 3 That there should be a Sympathy and fellow-feeling in the distresses of others These bowells were in Christ in Moses and Paul 4 That our mercy should be extended to the highest degree wee can get our hearts to That was imported by the phrase of pouring out our soules to the needy The vse of this doctrine of mercy may be first for instruction to teach vs to make conscience of this holy grace and to be sure wee be alwaies clad with it according to the occasions and opportunities of mercy And to this ende we should labour to stirre vp our selues by the meditation of the motiues vnto mercy such as these God hath commanded it They are our owne flesh that need our mercy Our heauenly Father is mercifull yea his mercy is aboue all his workes yea he is Father of all mercies Mercy will proue that wee are righteous and blessed and that the loue of God is in vs and that our profession of religion is sincere and that our knowledge is from aboue and that we are true neighbors the right Samaritans God wonderfully accepts of mercy aboue many other thing and accounts what is that way done to be done as it were to himselfe Besides what is mercifully bestowed is safest kept the surest chest to keepe our goods in is the bosome of the poore the house of the widdow and the mouthes of the orphanes What shall I say mercy rewards our
of our wants out of emulation of others nor is it onely to be humbled for humiliation and humility differ Now that the nature of this grace may be found out we must consider that vsually it is begotten in a man by the power of the word and followes the breaking of the heart by mortification r and declares it selfe both inwardly and outwardly Inwardly humblenesse of minde hath in it a sight and sense and digested opinion of our owne great vnworthinesse and is not easily stirred to great thoughts with vaine applauses It hath in it a tender sense of tentations a hatred of hypocrisie and a willingnesse to suffer afflictions and a contentation in some measur in what estate soeuer it pleaseth God to bring a man to Outwardly it expresseth it selfe both towards God and men towards God it keepes a man lowly in the vse of the meanes and hath a continued feare and awfull sence of Gods presence and stands not at it to bee accounted vile for the seruice of God In carriage towards men it is not affected in words or gestures it is not censorious nor arrogant nor contentious It desires not open and publike places it is not swelled with praises nor it affects not the vaine praises of it selfe but contrariwise it makes a man goe before in giuing honour and not to thinke much to equall himselfe with them of the lower sort reioicing in the loue of a poore Christian as well as of a great man It will make a man subiect to and thankfull for admonitions and willing to embrace the truth though it be found in the possession of others Finally it is ioifull vpon the doing of any good and thankfull for lesser fauours The vse is as for humiliation vnder the sense of our wants in expressing the practise of this grace so for instruction to teach vs to labour after it as a most praise-worthy vertue we should seeke lowlinesse as the Prophet speakes And to this ende wee should contemplate of the motiues heereunto For humilitie is one of the graces we are especially charged to imitate in Christ It is a grace that God highly accounts of he holds vs worthy of our vocation if he may see this in vs the Lord himselfe will in his speciall reuiuing presence dwell with the contrite and humble soule He will not despise their praiers Wisdome is with the lowly The Lord will heale them and create the fruit of the lippes to bee peace Howsoeuer it may goe with the humble otherwise yet the Lord will be sure to giue grace to the humble Lastly humilitie goeth before honor the Lord will exalt vs if we abase our selues and we are most precious in his eies when we are most vile in our owne eies And contrariwise this may shew vs the hatefulnesse of pride c. the more the Lord stands vpon humblenesse of minde the more it imports he abhorres pride And that the nature and praise of true humilitie may the better appeare it will not be amisse to set out the sorts of Pride Generally pride is expressed either in things that concerne God or in things that concerne man In the things that concerne God there is the pride of the Atheist whereby he striues to remoue the sense of the being of God And the pride of the Hereticke when he assaults the attributes of God or his persons And the pride of the Papist who will claime by his merits And the pride of the Curious who will search into things not reuealed And the pride of the Persecutor who will pursue by slanders or violence the power of Gods ordinances And the pride of the Impenitent that dares liue and die in his sinnes without care of Gods threatnings And towards men pride is discouered diuers waies as by oppugning the fame of the best men by the singularitie of conceit of worth aboue others either for place or gifts by bragging and boasting by vaine ioies by new fanglenesse in apparell by striuing for Offices and highest places yea there is a spirituall pride in very grace and holinesse Now contrarie heereunto is that humilitie God requires in this place And thas of humblenesse of minde Meekenesse Christian meekenesse hath in it as I conceiue these things First a quietnesse of heart in the freedome from passion by which one is slow to anger and not easily prouoked Secondly a teachablenesse and tractablenesse or being easie to bee perswaded Thirdly a childlike confidence in Gods care and prouidence becomming in that respect as a little childe Fourthly it is not swelled with prosperity Fifthly It thinkes not much of the yoke of Christ In what measure a man is truely meeke in the same measure he accounts Gods seruice a reasonable and easie seruice Sixthly in conuersing it hath two principall properties the first is feare as it is opposed vnto boldenesse conceitednesse roughheartednesse the 2. is an Euangelicall harmlesenesse or simplicitie The consideration hereof may much humble the best of vs if we consider how passion doth ouer-master vs and how successe doth swell vs and how stiffe our hearts are after an vnconceiuable manner against the power of the meanes and how vnquiet we are for want of confidence in God Oh where is this conuersation with feare to be found And for the simplicitie that is in Christ Iesus how is it mixed in some and wanted in others and lost in many who are beguiled of the Serpent Yet inasmuch as this grace is indispensibly required that it should bee put on let vs stirre vp our hearts as to seeke righteousnesse so to seeke meekenesse with it And to this ende we should auoid what doth encounter it As namely we should take heede of lust and malice and couetousnesse and contention For these things will wonderfully disâ—uâ—be the heart and fill it maruellously with perturbations and also wee should meditate of the incouragements to this grace For meekenesse would muâ—h auaile vs in the profit and power of the word and God hath promised to water this grace with secret ioies and easefull refreshings n Besides God doth in speciall manner vndertake their protection as the places in the Margent will show For meekenesse in the hid man of the heart is a thing much set by he will guide them in iudgement and teach them his way Long suffering By Long-suffering is meant as I take it First an vnwearied firmenesse of heart holding out vnder all crosses tentations oppositions c. The minde not being easily broken put out confounded discouraged distempered or vnquieted with any kinde of passion And so indeede it is nothing else but the perseuerance of patience Secondly there is a long-suffering which is a spirituall perseuerance of hope vnder the promise with an expectation of the performance of it There is a long-suffering in our carriage towards others in regard of their reformation and so we
neglect of fellowship in the Gospell in many places and all those euill fruits that arise from the want of the exercise of this grace such as are suspitions blind censures c. And thus of loue Verse 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be thankefull In this Verse he exhorts vnto the two last vertues Peace and thankefulnesse In the exhortation to peace there is the duety and the reason The duety in these words let the peace of God rule in your hearts where I consider the nature of the vertue peace the author of it God the power of it let it rule the seat or subiect of it in your hearts the reason of it is double first from their vocation to the which ye are called Secondly from their mutuall relation as members of one body Peace Peace is threefold internall externall and eternall Internall peace is the tranquillity of the mind and conscience in God satisfied in the sence of his goodnesse Externall peace is the quiet and concord in our outward estate and carriage Eternall is the blessed rest of the Saints in heauen the last is not heere meant Of God Peace is said to bee of God in diuers respects 1. Because our peace should be such as may stand with the glory of God so wee should seeke the truth and peace 2. It may be said to be of God because he commandeth it 3. Because he giueth it he is the author of it hence peace is saide to be a fruit of the spirit and God is said to be the God of peace In this last sence I thinke it is meant heere Let it rule The originall word is a terme borrowed from running at race and it imports Let peace be the Iudge let it sit and ouer-see and moderate all the affections of the heart seeing we are in a continuall strife whereas our affections would carry vs to contentions discords brawlings grudges and diuisions c. Let the victory be in the power of peace Let peace giue the applause and finally determine the matter Thus of the explication of the sence of the words Now all these words may be first vnderstood of internall peace with God and then God may bee said to be the author of it in diuers respects 1 It may be said to be of God because he sent his sonne to merit it Hence Christ is said to be our peace Prince of peace Lord of peace Secondly because he sends his messengers to proclaime it and inuite men to it Thirdly because he sends his spirit to worke it Now this peace of God is said to rule 1. When it ouerswayes doubts and tentations establishing the heart in the confidence of the assurance of Gods loue in Christ which is when a man can say as the Apostle did I am perswaded neither principalities nor powers neither heights nor depths things present nor things to come shall euer be able to separate vs from the loue of God which is in Christ Iesus Catharinus a very Papist could gather certainty out of this place 2. When in our carriage we continually feare to offend God or doe any thing that might disturbe the peace of our consciences 3. When in aduersity we can deny our selues and rather choose to suffer affliction then forgoe the peace of Christ in our hearts Now when the holy Ghost ads in your harts it implies that true peace with God will encounter both presumption and hypocrisie and diffidence Presumption for it will rule in our hearts it will not abide hardnesse of hear◠and the spirituall slumber It will not rest till there bee affections of godlinesse as well as common profession of it Hypocrisie for it notes that it will not 〈◊〉 onely by keeping iustice in a mans life but it will rule within a mans thoughts and affections Diffidence and so these words excellently encounter a feare in weake Christians Oh I shall loose my peace and that rest I haue now this is answered heere thy peace is in thine heart and therefore who can take it from thee it is not like thy money and credit c. for these may be taken away But peace can no man nor Deuill take away without thine owne consent it is in a Chest where no hands can come but Gods and thine owne The vse of this may serue for reproofe of that lamentable security that is in most men about their inward peace with God not onely that most men wretchedly procrastinate through the hardnesse of their hearts refuse peace in the season when God offers peace and beseecheth them to be reconciled but also for that the most men conforme themselues in this presumption that they are in Gods fauor when indeed they are not It was the fault of some Prophets and is too common a fault of many ministers to cry peace peace when there is no peace by reason of the sinnes men liue in without repentance The holy ghost in many places complaines that such is the state of the most men that they haue not knowne the waies of peace And the day of Iudgement shall finde many that cry peace and safety while they are ready suddenly to perish Iehu could say what peace so long as the whoredomes and witchcrafts of their mother Iesabell remaine So may not wee say what peace can there be vnto men though the world struggle and gainesay so long as lippe-seruice swearing prophanation of the Sabbath bloud drunkennesse whoredome contempt of the word c. do so much abound without amendment Secondly hence wee may learne by all meanes to seeke the peace of God into our hearts And to this end we must be Gods people and get an humble and contrite heart and soundly labour our iustification by faith wee must be good and true in our hearts and worke righteousnesse and study the Scriptures waiting vpon the word preached Thirdly it may serue for comfort to all Gods seruants that seeke true peace the Lord would haue them to haue peace and to haue plenty of it that it may rule in them Oh but I haue many and great afflictions in the world Solu What though in Christ thou maist haue peace Oh but I cannot see which way I should haue any peace Sol. He will create peace Oh but the Diuell is very violent in tempting Sol. The God of peace will tread the Deuill downe shortly Oh but the peace we haue neither is nor heere will be perfect Sol. Peace shall come Oh but I am afraide least my peace with God breake and so hould not Sol. The mountaines may fall but Gods couenant of peace shall not fall Thus of internall peace externall peace followes And it is eyther domesticall or Ecclesiasticall or polliticall Peace should rule our houses and shew it selfe by
so the word of Christ which we professe be not euill spoken of for the blame of our euill life will bee laide vpon the word they will say this is their gadding to Sermons In speciall seeing the word is the word of Christ it should teach First Ministers foure things 1 To teach it with boldnesse not fearing the face of any man 2 To attend vpon the word onely and not medle with ciuill businesse is it meere to leaue the word of Christ to serue tables 3 To humble themselues to walke with God in so good a function Who is sufficient for these things We speake not our owne words or the words of men for then wit reading learning and direction might perfect vs but we speake the words of Christ and therefore our fitnesse and sufficiency to speake to mens consciences comes of the immediate blessing and assistance of Christ. 4 To deliuer the word with all faithfulnesse studying to approoue themselue as the workemen of God seeing they deliuer the word of God Diuiding the word aright holding fast the faithfull word of doctrine not making Marchandise of the word but as of sincerity and as of God in the sight of God speaking in Christ Casting from them the cloake of shame not walking in craftinesse nor handling the word deceitfully but in declaring the truth approuing themselues to euery mans consâ—ience in the sight of God Secondly the People to imbrace the word presse to it neuer be ashamed of it nor giue it ouer but receiue it constantly with ioy though it cost them much paines and many crosses and disgraces For this constant receiuing of and cleaning to the word makes them exceeding deare to Christ as deare as his mother and his brethren This is the chusing of the best part this is a signe that they are the Disciples of Christ that they loue Christ indeede that they be in Christ Shee said well that said of Christ blessed was the wombe that bare thee and the breasts that gaue thee sucke But Christ addes that they are more blessed that heare the word of Christ and keepe it The blessed virgin was more happy in that shee conceiued Christ in her heart then that shee bare him in her wombe Thus of the Author of the word The entertainement of the word followes and heere the Apostle designes First the subiect persons You. Secondly the measure Dwell plenteously Thirdly the manner in all wisdome First I consider of the expositions of all the words which are very full of senses and then make vse of altogether In you These words note vnto vs two things First the persons who must intertaine Secondly the place where in you 3.1 in your hearts First for the persons the Apostle would haue vs know that not onely Cleargy men Epaphras and Archippus but lay men of all sorts are tyed to the study of Scriptures I distribute the sorts First Yong men as well as the gray heires for the word helps them to ouercome the Deuill euen all tentations to lust and vngodlinesse whatsoeuer yea by the blessing of God many times it makes them wiser then the antient Secondly distressed men as well as such as liue at ease and prosperity and abound in leasure I say such as haue many cares and troubles distressed either by crosses or by persecutions or by contempt Thirdly Ignorant men as well as learned men such as are simple in respect of naturall parts or vntaught in respect of education are tied aswell as others they may not say they were not brought vp to learning for many times simple and vnlearned People in the very entrance ineo the word when they bring good and holy desires with them get more light of the wonders of Gods Law in few weeks then many great learned men doe in all their daies for sound sauing knowledge Fourthly Women aswell as men are bound hereunto Prou. 31.26 1.8 Yea such women as are full of businesse and cares not good women or wiues but good huswiues also are tied yea not onely to learne the word but to teach it as the places shew Thus of the Persons Secondly in you Notes the place that the word must bee entertained in In you that is in your mindes for contemplation in your hearts for holy desires and affections in your consciences to guide them to a holy manner of giuing sentence c. This is that which is promised to all the faithfull in the couenant of grace Ierem. 31.33 and noted as the signe of the righteous Psalm 37 21. Dwell A Metaphor borrowed from housholde intertainement and notes 3. things vnto vs. 1 That the word should be familiar to vs and known of vs readily and we so acquainted with it as with our brethren or sisters Say vnto wisdom thou art my sister c. Pro. 7.4 To note that as in nature he is accounted a singular Ideote that knowes not his owne brothers or sisters So in religion in Gods account is extreame simplicity and blindnesse not to be familiarly acquainted with the grounds of behauiour and comfort as they are contained in the word 2 That it should be domesticall we must get it into our houses aswell as our Churches and that three waies First when we come home from Gods house we should keepe the word taught a foot by repetitions of it and by talking of it vpon all occasions that the life of the doctrine be not lost Secondlie there is required a familiar teaching and plaine and familiar instructing of seruants distilling of the principles and profitable precepts of the law as they are able God gaue his testimonies to Israell not that the Clergy men should haue them in the Temple and Synagogue but that Parents should haue them in their seuerall dwellings to instruct their children and their childrens children Thirdly the admonitions rebukes counsels and encouragements vsed in the family should be grounded on the word for conscience onely is the fountaine of all right subiection and obedienceâ— the bonds of nature because he came out of thy loines or the bonds of policy because hee is thy hired seruant are too weake to inforce of themselues a constant and cheerfull and iust subiection The true reason why men speed so ill in their seruants and children is because they nurture them with their owne words but distill not into their consciences the words of Christ. Quest But to what end should their neede all this adoe about the Scriptures in our houses what good comes of it Answ If it be not intimated sufficiently before yet plainely vnderstand that the word is to be exercised in our houses First as a refuge against affliction and domesticall crosses both to direct and comfort vs Psalm 119.143 147.165 Secondly as a meanes of instruction to our ignorant children and seruants Thirdly as a meanes of the sanctification of the creatures and our callings 1.
chiefe good or mans eternall felicitie But I thinke there needs not any curious distinction it may suffice vs that there is varietie of Psalmes in Scripture and God allowes vs the vse of euery kinde Thirdly the property of the Psalmes they are Spirituall both because they are indited by the spirit and because they make vs more spirituall in the due vse of them From hence then we may learne these things 1 That singing of Psalmes is Gods ordinance binding all sorts of men Ephes. 6.19 Iam. 5.13 Psalm 66.1.2 92.1 135.3 a part of our goodnesse and a most comely thing 2 That a Christian should chiefely recreate himselfe in singing of Psalmes Iam. 5.13 God doth not allow vs other recreations to shoulder out this as the most doe 3 That we should sing Psalmes in our houses aswell as our Churches both for daily exercise Psalm 101.1.2 and when Christians meet together 1 Cor. 14.26 Ephes. 5.19 The manner followes there are foure things required of vs in singing of Psalmes First we should teach and admonish in the vse of them and that either our selues by considering the matter or others as the Ministers in appointing of Psalmes for the Congregation or the Master of the Family or when Christians meet there should be choise of such Psalmes as may instruct or comfort or rebuke according to the occasion there is edifying euen in appointing of Psalmes 1 Cor. 14.26 Secondly we must sing with grace this is diuersely interpreted some vnderstand it of the dexterity that should be vsed in singing to affect our selues or others some take it to be that inward comelinesse right order reuerence or delight of the heart in singing some would haue it signifie thankesgiuing But I thinke to sing with grace is to exercise the graces of the heart in singing wee must sing with holy ioie with trust in Gods mercies with a holy commemoration of Gods benefits yea with the praier and desires of our hearts that our wordes in singing may bee acceptable Thirdly we must sing with our hearts not with our tongues onlie outwardly for ostentation to sing with our hearts is to sing with vnderstanding with sense and feeling Hence we are said to prepare our hearts before we sing and it is to bee obserued that Dauid bids his tongue awake noting that he obserued in men a lethargie not a hoarsnesse of voice but a slumber in heart when they vsed the voice Fourthly we must sing to the Lord that is both to Gods glorie and in sense of Gods presence and vpon a holy remembrance of Gods blessings This is to sing to his name The vse is first for instruction when we are merry to sing Psalmes yea to account this as heauenly melody a precious perfume for our Chambers a holy homage to God the calues of our lipes yea we should resolue against all the prophane contempt of the world to praise God thus while we liue and to this ende wee should striue against the obiections and backwardnesse of our owne natures for the flesh will obiect against singing of Psalmes aswell as against praying reading c. Secondly for reproofe of such as set their delight in fleshly lusts and sports in dancing gaming etc. in singing of carolles ballads filthy rimes c. all which delights are so farre from being spirituall that they make our hearts farre more fleshly and carnall yea it reproues the best of vs for want of the right manner in the vse of singing in all the foure things beefore which wee should bee humbled for as for any other our sinnes Thus of the 16. Verse Vers. 17 And whatsoeuer yee shall doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him This Verse containes the 2. generall rule to be obserued in our conuersation and it is an exhortation to the minding of the right end in all our actions in the former verse he tooke order for the meanes of holy life heere hee takes order for the end of it d In generall vnto the goodnesse of the action a good end is essentially required for though a good intention make not the action good yet without a good intention the action cannot bee accepted as good in Gods sight It is a good thing to heare and follow Christ but not good in the Capernaits that follow for the loaues Or in the Pharisees that heare to carpe or carrie tales and informe against him It is a good action to vse our knowledge but ceaseth to be good in vs when it puffeth vp and is done for vaine ostentation It is good to receiue the Sacraments but yet Circumcision was not good either as the sonnes of Iacob required it nor as the King and his Sonnes receiued it Workes of holy and religious seruices are good but when men come to Church on the Sabbaths to make amends for their sinnes on the weeke daies it ceaseth to be good to them It is good to honour Gods Ministers but where men honor them either to keepe their own credit with the people as Saul honoured Samuel or that they may excuse them as in the Parable such honour is not good Works of mercie are good but being done for praise of men or to merit by them they come vnder a negatiue precept giue not your Almes It is good to forbeare on another but not good in such men as forbeare onely for want of power or oportunity to reuenge and therefore we should informe our selues better and as we would haue God to accept or blesse vs to get Gods ende to our actions Thus of the generall In this verse the end of well-doing is two waies considered First as it is the end of intention that is that we should propound and aime at as the motiue and marke of our indeauours and that is ordered and required in these wordes Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus Secondly as it is the end of consummation 1. that by which wee finish our workes and that is required in these words giuing thankes to God euen the Father by him In short the ende of intention is the glory of God in Christ the ende of consummation is the giuing of thankes when wee haue done our indeauours In the first part I consider 1 What should bee the maine end of our actions Doe all in the name of Christ. 2 How we are tyed to it First for persons Yee Secondly for kinds of imploiment in word and deed Thirdly for extent whatsoeuer yee doe Doe all Doe all in the name of the Lord Iesus Heere foure things are required of vs. First that all be done in the assurance of the loue of Christ that we be sure that we know Christ as we know a man by his name that when wee goe to to doe Gods worke we bee first sure of Christs reward
things to glorifie God for this is right thanking of God when men do not onely praise God in words but in obedience Some thinke in these words is lodged a reason of the former as if he should say glorifie God in all your actions and seeke to God by praier in the name of Christ and ye shall bee sure of singular blessings and grace and comforts from God and in the assurance thereof when ye prouide to pray or practise prouide thankes ready also for God will not faile in the successe Some thinke these words to bee an inlarging of the former rule by wishing them whatsoeuer falls out to bee thankefull so as neither prosperity puffe them vp nor aduersity deiect them but I take it to be a distinct rule from the former and so heere is to be noted 1 The duty required viz. Giue thankes 2 The explication of it 1 By the obiect to God euen the Father 2 By the efficient cause by him Giuing thankes Concerning our thankefulnesse to God I consider 1. the necessity of it God will not dispense with it therefore in Ephes. 5.20 the former rule beeing omitted this is specially vrged and 1. Thes. 5.18 this is charged vpon vs as the will of God in Christ Iesus Secondly for what wee must giue thanks viz. for Christ as the fountaine of all fauour hence the Sacrament ordained to that end for all the comforts of Gods election and loue for all graces and meanes of grace coher for our liberty in Christ euen vnto outward things for any successe or victory ouer our corruptions of nature in short for all things whatsoeuer 3. How viz. not like the Pharisie with pride of heart and selfe-liking with opinion of merit or with ostentation but with obseruation of 4. rules 1. If we blesse we must blesse in the spirit 1. With vnderstanding and feeling in our hearts 2. When we giue thanks we should do it with such tendernesse that our praises should awake the graces of Gods spirit to make them get life and grow Our praises should stirre vp faith in Gods promise loue to Gods glory feare of Gods presence hatred of our sinnes ioy in the holy Ghost 3. With a deepe sence of our owne vnworthinesse and thus the 24. Elders are said to cast downe their crowns and fall on their face when they praised God Reuelations 4.9.10 and 7.12 Luke 17. 4. By all meanes Wee must praise God by Psalmes praier celebration of the Sacrament works of mercy and obedience 4 How long that is answered Eph. 5.20 Reuel 7.12 alwaies if we must pray alwaies then we must praise alwaies wee may no more neglect thankesgiuing then praier Nay when praier shall cease because all mortall infirmities and wants shall cease yet thankesgiuing must go with vs within the vaile and liue with vs for euer in heauen Vse 1. to inflame vs to the holy practise of thankfulnesse daily and alwaies watching heereunto preseruing sence not forgetting Gods mercies euen making it our daily sacrifise 2. To humble vs vnder our vnthankefulnesse for grace knowledge the word fellowship in the Gospel and al kinds of blessings yea we sinne greatly in not giuing thankes for our successe in our callings yea many are not yet instructed to giue thankes for their food Let those remember that men are said then to eat to God when they giue thankes Rom. 14.6 to whom then doe they eat that giue not thankes certainely not to the Lord. Finally if the poore Gentiles were so punished for vnthankefulnesse Rom. 1. 21. that had but the glimmering light of nature to guide them and read their lessons onely in the booke of Gods workes what shall become of vs in the day of the Lord that haue the light of Scripture of the Gospell of the Spirit of the Sacraments and so many incomparable fauours bestowed vpon vs vnlesse we repent of our vnthankefulnesse we shall perish with a worse destruction then Tirus and Sidon or Sodom and Gomorrah To God euen the Father These words are to be vnderstood not diuidedly but conioynedly and so declare who is our God euen hee that hath proued himselfe a Father in Christ louing vs in him and accepting of vs and heaping many blessings vpon vs two sweet words He is a God there is his maiesty he is a Father there is his loue and therefore great incouragement to go to him with all suites and praises With all suites he is God and therfore able to help and Father and therefore willing to helpe With all praises hee is God and therefore meet to be worshipped he is a Father and therefore will accept the calues of our lippes not according to what we bring but according to what we desire to bring and all this should make vs both to hate it to praise men or Angells or sacrifice to our nettes and also to honour him with the affection of children and with the feare of creatures By him these words may be referred 1. To singing of Psalmes in the former verse and so they note that all ioy is vaine without Christ yea these spirituall and better sorts of delight are vaine vnlesse Christ be ours How miserable art thou when thy tongue sings Psalms and Christ dwells not in thine heart many men sing the word of Christ that haue no part in the word Christ. 2. To the word Father next before to note that God hath shewed himselfe a Father in bestowing many mercies vpon vs by Christ and so the consideration of Gods mercies by Christ should breed thankefulnesse 3. To the word thanksgiuing and so they note the efficient helping cause and teach vs that as Christ brings downe Gods graces and blessings to vs so he carrieth vp our praises to God and as we must pray in his name so our praises will not be accepted vnlesse they be made in his name and presented in his intercession Thus of the generall rule Hitherto also of the first maine part of the information of holy life viz. the information of our life in generall Hitherto the Apostle hath taught vs what to do in our generall calling as Christians now from ver 18. to v. 2. of the next Chapter he showes vs what we must be in our particular standings or thus hitherto he hath giuen morall precepts now he giues oiconomicall or rather thus hitherto he hath set downe the duties belonging to all Christians now he informeth vs in the duties speciall as they are wiues husbands parents c. Vers. 18. Wiues submit your selues to you Husbands as it is comely in the Lord. Vers. 19. Husbands loue your wiues and be not bitter vnto them Before I come to the particular consideration of these words I must obserue some thing from the coherence and generall consideration of all the verses together d It is plaine that men are to be taught how to gouerne themselues in their houses aswell as in the duties of their generall calling this is
I answer that in cases of this nature three rules are to bee obserued by inferiours First If the matter required be onely inexpedient and vnmeet thou must obey neither doth this rule let but that seruants or inferiours may vse all humble and lawful meanes to preuent vnmeet things Secondly thou must be sure it be sinne that thou refusest thou must not disobey vpon conceit or coniecture nor vpon thine owne humor and opinion but it must appeare by the word of God to bee a sinne or else thy coniectures are no ground of disobedience if thou must needs doubt on both sides it is better doubt and obey then doubt and disobey Thirdly when it is apparant to be impious and sinnefull that is required yet thou must looke to the manner of disobedience thou must yeelde thy selfe to obey by suffering yea it is a wretched fault in seruants or inferiours that are vrged to vnlawfull things to refuse with sturdie and insolent and prouoking words or behauiour God frees thee from obedience in act but he frees thee not from reuerence and from an holy estimation and humble demeanour The vse is for great reproofe of seruants both indiscretion and stubbernes and withall it chargeth masters they must not require their seruants to lie and sweare in their shops onely to please and profit them nor may they make their seruants breake Gods Sabbaths to satisfie their wils Obiect But are they not required to obey in all things Answ They are but before he saith according to the flesh in labour not in sinne and after he saith they must so please men as they feare God too Thus of the prouisoes The forme of their obedience is set downe First negatiuely not with eye-seruice not as men-pleasers Secondly affirmatiuely 1. With singlenesse of heart 2. Fearing God 3. Hartily Eye-seruice Some take it thus not with outward seruice not onely doe the Labour of the bodie but bring the care prouidence affection of the heart or thus be obedient to your masters and let not your eye bee onely vpon your masters but vpon God the great Master of all Masters and men But I thinke the proper meaning of the word is not with eie-seruice that is not onely in the presence of your Masters not onely when their eie is vpon them so that he meets with the wretched faultinesse of such seruants as when their masters backes are turned neglect their labour fall to loitering or get them out of the doores or which is worse fall to wantonnesse drunkennesse filching smiting of their fellowes and quarrelling these seruants shall haue their portion at the day of Christ Matth. 14.48 and if eie-seruice bee condemned what shall become of such seruants as are not good no not so long as their masters are by them Not as men-pleasing Obiect Is it a fault for seruants to please their Masters Answ No it is not for they are commanded to please in all things Tit. 2.9 But two things are here condemned First so to please men as neuer to care for pleasing God so to attend a corporall seruice as not to care for the sauing health of their soules this is prophanesse Secondly such seruants are heere taxed as seeke by all meanes to please their masters but not to profit them such are they that are flattering soothing persons that serue their Masters onely with faire words but else are emptie persons such or rather worse are they that apply themselues to their Masters humors to feede them with tales or praising their ill courses and counsels or executing their sinfull mindes these seruants are many times the firebrands of contention alienate parents from their children friend from friend and keepe malice on perpetuall foote these are heere rebuked But let vs consider further is this such a fault in poore seruants that can pretend many things to be men-pleasers how foule a vice is it in freemen that are in no wants or restraint how hurtfull is it to be a man-pleaser in the Courts of Princes and in the houses of Nobles how detested a vice is it in such as are Magistrates and publike states And is it nought in the Court and Countrey certainely it is much more vile in the Pulpit and in Churchmen and euen the greater they are the worse and more abominable is their soothing and daubing Thus of the negatiue In the affirmatiue are three things and the first is singlenesse of heart In singlenesse of heart Concerning singlenesse of heart I consider it two waies 1 In the generall as it is in Gods Seruants 2 In speciall as it is in mens seruants Singlenesse or sinceritie of heart as it is in Gods seruants I consider of in two things 1 In the nature of it 2 In the signes of it Singlenesse of heart may bee discerned by the contrarie to which it is opposed 1 As it is opposed to hypocrisie a sincere hearted man is no hipocrite and shewes it three waies First hee had rather be good then seeme so as in case of almes Rom. 12.8 compared with Math. 6.2 so in the practise of piety he had rather haue grace and sound knowledge then an empty shew of it Secondly he will serue God at all times as well as at one time it is a note of an hypocrite that he will not pray at all times hee will serue God when hee is sicke but not when he is well Iob. 27.7.8.9 So it is vile hypocrisie to come to Church in Lent to heare Sermons but neuer come there or but seldome all the yeare after Thirdly he minds inward secret domesticall holinesse and piety as well as outward open and Church holinesse he is an hypocrite that kneeles downe when he comes into the Church and neuer prayeth in his family at home It is vile hypocrisie and palpable in such men as haue knees of prayer when they first come vp into the pulpit and no words of prayer when they are risen vp to speake for or to Gods people 2. As it is opposed to fleshly wisedome 1. Cor. 1.12 There is a three-fold wisedome of the flesh that batters and keepes out singlenesse and sincerity of heart 1 The first is a reaching after priuate ends in publike imployments as preaching for gaine 2. Cor. 2.17 2 The second is a cunningnesse in committing or hiding sinne It is sincerity to be wise to doe good and simple concerning euill to bee a bungler in acting it and to haue nothing to say in defence of it when it is done Rom. 16.19 3 The third is fraud shifting subtilty and guilefull and deceitfull dealing in mens course for the things of this life Thus Esau is a wild and cunning man able by reason of his craft and subtilty to liue in a wildernesse but Iakob is a plaine man a single hearted man he can make no shift to helpe himselfe in earthly things by fraud or craft but is open and plaine in all his dealings for the world but a man of great reach for
3.1 and all this they haue done with great successe for their reines haue taught them in the night and their soules haue beene full as with marrow But we may iustly complaine and take vp the wordes in Iob 35.10 But none saieth where is God that made me euen the God that giueth songs in the night But it is spirituall watchfulnesse that is here specially required and it is nothing else but a Christian heedfulnesse obseruation and consideration both for preuention of euill and imbracing of the meanes waies and oportunities of good And thus wee must watch first our owne hearts to spie out where any spot of spirituall leprosie in thoughts or affections breakes out to heale it in time Secondly the practises of Sathan that we be not insnared with his spirituall baites and methods Thirdly the waies of God if any mercy appeare or fountaine of grace open to snatch vp our incense and runne presently to Gods Altar and offer with our sacrifice the calues of our lippes or if any threatning arrest vs or iudgement befall vs to make our peace speedily and flie from the anger to come Fourthly the comming of Christ either by death or iudgement specially we should watch vpon whom the ends of the world are come But that which is here principally meant is watching vnto praier and thus wee had neede to watch 1. to the meanes to get abilitie to pray 2. To the opportunitie and occasions of praier 3. To the successe of it to take notice of Gods answere and our speeding waiting vpon God till he giue a blessing or if God hide himselfe to sue out an attonement in Christ. Thus of Watching With thankesgiuing D. 1. When we haue any suites to God for what wee want we must carefully remember to giue thankes for mercies receiued and particularly for all Gods mercies in praier 2. In that the Apostle so often vrgeth the dutie of thankesgiuing it shewes that naturally wee are exceeding vnthankefull for the mercies of God and that few of vs are carefull to yeeld God constantly this sacrifice 3. There are diuers kindes of thankesgiuing or diuers waies of thanking God For men giue thankes 1. By receiuing the Eucharist which is called the cuppe of blessing 2. By obedience of life for he that will truely offer praise vnto God must order his waies aright 3 By opening our lippes to sound forth his praise and thus Gods name is honoured both by the thankes or praise 1. Of celebration when we tell of Gods mercies to others 2. Of inuocation when we speake of Gods praises to God himselfe in praier this is heere specially meant and of this I haue intreated before at seuerall times out of other places of this Epistle Thus much of the manner how we must pray The matter followes and first of the persons for whom we must pray Praying also for vs. In Generall I obserue three things 1. That wee ought to pray one for an other 2. That one great meanes to get a large heart in praier and the perseuerance in the practise of it is to endeauour after tender and affectionate desires to helpe others by praier 3. That Christians should desire the praiers of others as carnall men make vse of their friends to get their helpe for wealth offices c. So should Christians improue their interest in the affections of their friends by seeking prayer of them Also It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and so notes that it is not enough to pray for others but we must pray with others and mutually help one another by faith knowledge and praier For vs Here I obserue 4. things 1. That the greatest in the Church need the praiers of the meanest 2 That in hearing praier God is no accepter of persons he is aswell willing to heare the Colossians praiers for Paul as heare Paul pray for the Collossians 3. It is the dutie of the people to pray for their ministers 4 It is to be obserued That he wisheth them to pray for other Preachers aswell as for himselfe there may be a spirituall pride in desiring the praiers of others he did not enuie that others should haue roome in the hearts of others aswell as hee Thus of the persons for whom The things for which are two waies to be considered 1. As it is briefly laid downe 2. As it is more largely explicated It is laid downe or propounded in these words that God would open to vs a doore of vtterance and is explicated in these words that follow by the subiect reason and end A doore of vtterance There are diuers doores in the Scripture in the metaphoricall acceptation of the word There is the doore 1. Of admission into the functions of the Church Ioh. 10 1. 2. Of life and the doore of life is the wombe of the mother Iob. 3.10 3. Of protection and so to be without doores and barres is to be without defence and protection Ier. 49.31 4. Of grace and regeneration Ioh. 10.7.9 Psal. 24. vlt. Reuel 3.8 5. Of death and iudgement Iob. 38.17 Act. 5 9. Iam. 5.9 6. Of glory Reuel 21.12 Lastly there is a doore of guifts as of knowledge Reuel 4.1 Prou. 8.33 Of faith Act. 14.27 Of vtterance 1. Cor. 16.9 So heere the doore of vtterance comprehends 5. things 1. Libertie and free passage to preach the Gâ—spell 2. Oportunitie 3. Power of preaching 4. Courage and boldnesse with full vent to rebuke mens sinnes and reueale all Gods counsels without feare of any mans face 5. Successe euen such vtterance as will open a doore into the hearts of the hearers so that to pray for the opening of the doore of vtterance is to pray for libertie oportunitie power courage and successe Vse Is first for ministers and then for the people Ministers may see heere what it is that specially makes a happy Pastor not liuing countenance of great men c. but libertie courage power c. And it greatly taxeth foure sorts of Ministers 1. Dumbe Ministers that vtter nothing 2. Fantasticall Ministers that vtter the falshood of their owne braines that speake their owne dreames and from the vanity of their owne hearts and seeke out for the people only pleasing things dawbing with vntempered morter 3. Idle Ministers that vtter not all Gods counsell for matter or for time speake but seldome to the people preach not in season and out of season 4. Cold Ministers that seeke not the power of preaching striue not to approue themselues in the sight of God and to the conscience of men The people also should make conscience of their dutie they may learne from hence what to pray for and should daily with importunity beseech God to giue this wide doore of vtterance to their Teachers Before I passe from the matter he praies for I must note a doctrine lies secretly lodged within the same we may finde in the end of this verse that the Apostle was in prison and yet he doth not
5. The feruencie of his praiers striueth 6. The constancie of his praiers alwaies 7. The matter he praies for 1. their perseuerance that yee may stand 2. their perfection amplified by the measure full and by the extent of the subiect in all the will of God Praier Doct. Praier is the vsuall remedie and refuge for Gods children in their griefes and desires a remedie I say for all times persons and places As for griefes and feares it is of force and auaileable 1. against the troubles and cares of the world Phil. 4.6 2. against the stings of secret tentations and preuailing sinnes 2. Cor. 12.9 Matth. 9. 3. against the shame of euill workes past both the blushing and gnawing of the conscience inwardly and outwardly the reproach of name Zeph. 3.11 4. against sicknesse Iames 5.15 5. against ill tongues Psal. 119.4 6. against the feare of apostacie 2. Tim. 2.19 And these are the most vsuall things that need to trouble any childe of God And as for desires it is a plaine proposition that God is rich to all that call vpon him Rom. 10.12 This shewes the felicitie of euery childe of God to whom God hath giuen the spirit of his sonne into his heart as a spirit of praier for wee see he cannot be miserable that can pray and it should teach vs that if we would be counted Gods people to shew that we trust God by pouring out our hearts before him in all places and at all times Psal. 6.2.8 1. Tim. 2.8 For you Doct. 1. Ministers must pray for their people as well as preach to them And as this may humble ministers vnder the sense of the neglect hereof so it should teach the people to requite their labour in the Lord by praying for them againe but especially they should take heed they send not their teachers with hearts full of griefe to complaine of them Doct. 2. Praier for others is a principall signe of our loue to them Heereby ministers may trie whether they loue their people and parents whether they loue their children c. Doct. 3. In that Epaphras praieth for them absent he is therein a patterne of a true pastor no distance of place can make him forget the loue of his people Praiers There be diuers kinde of praiers for they are varied first by the place for there is publike praier and there is priuate praier either with our families or alone by our selues Secondly by the manner and that either for forme or affection for forme there are not only ordinary set praiers but eiaculations short requests or desires cast out vpon sudden opportunities these be praiers and accepted of God though the words be few or abrupt For affection in praier there is praier vnto which is required the vsuall deuotion of the heart and there is supplication which is with speciall instance and importunitie Phil. 4.7 Thirdly by the instrument there is the praier of the mouth and the praier of the heart Fourthly by the matter for there is deprecations for turning away of iudgements and confessions with acknowledgement of sinne and petition in matters of request and thankesgiuing for benefits receiued Striueth But why must we striue in praier Because of the greatnesse of our owne wants necessities and because it is a great losse to lose our praiers Quest. But what doth striuing import It imports earnestnesse as it is opposed to coldnesse when we draw neere to God with our lips but our hearts are farre from him or to spirituall fainting in praier Luk. 18.1 Secondly tendernesse of affection both sorrowing and reioicing in praier according to our occasions and the matter of praier Thirdly a resolution to take no deniall Fourthly difficultie for fighting imports opposition Quest. But what must we fight against in praier Answ. 1. Carnall counsell 2. Distractions by the lusts of the flesh or cares of the world 3. The obiects of our owne flesh 4. Our owne vnskilfulnesse to pray striue to learne to pray better 5. Hardnesse of heart 6. Sleepinesse oâ— our body 7. The temptations of Satan 8 Wee must striue against God himselfe as Iacob did by wrestling to get the blessing Vse For reproofe of such as neuer complaine of any impediments in praier nor care how they speed their condition is as farre from happinesse as their practise is from dutie And they are to be blamed that complaine of their lets and discomforts in praier but yet they striue not But wee should learne to harnesse our selues and conscionably striue against all that might hinder vs 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 praier 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 profane person can neuer be feruent Secondly they must labour to reioice 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 Heere 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 heereby 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 suits are
11. 3. Ephes. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. Rom. 15.19 2 Cor. 1.12 2 Cor. 11.22 to 30. A foure-fold testimony concerning the doctrine of Paul Acts 9. Acts 19.6 2 Cor. 12.12 Acts 20. Acts 19.12 Conceits about the Apostles writings What Colosse was and how the people were conuerted Chap. 4.17 The occasion of the Epistle Crosse-teaching in his time The Epistle diuided into fiue parts The Exordium and the parts thereof The salutation deuided The Persons saluting The name of the Apostle Why he was called Saul Diuers opinions about the name Paul Acts 13.9 Phil. 2.15 The signification and Etimologie of the word Apostle And what Apostles were The vse and signification of the words Iesus Christ. Esay 45.21 Diuers Christs Tit. 1.4 Three Doctrines from the first words Doctr. 1. Great sinners may proue great Saints Vse 1. 2. Affliction of conscience Dangerous mistaking 4 Rules to be obserued in alledging examples of great sinners repenting Doct. 2. Doctrine is seldome effectuall when the person of the Minister is despised Vse 1. 2. Defamation of Ministers 3. Doct. 3. Lesse then an Apostle must not haue dominion ouerâ— mens consciences Vse Doct. No knowledge auaileable to saluation without the knowledge of Christ. The assurance of a lawfull calling serues for foure vses Euery christian hath two callings The Euangelist described Doctr. 1. The profit of consent in doctrine Vse 1. Wilfull opposition crosse-teaching 1 Thes. 2.15.16 Doct. 2. Spirituall aliance Doct. 3. Gods doctrine needs mans witnesse Vse 2. The persons saluted Foure generall obseruations 1 The power of the Gospell 2 Who be the true members of the Church 3 The Church may be true yet faultie 4 One grace or priuiledge cannot be without another Carnall Protestant 2 Thes. 2.4 c. The acceptations of the word Saints Psal. 50.5 Gods children are called Saints in foure respects Doct. Men may be Saints in this life Vse Three things needfull for popish Saints Comforts for the despised Saints and seruants of God Psal. 16.3 Psal. 30.4.5 Obiect Solut. Psal. 37.28 Obiect Solut. Obiect Solut. Psal. 7. Obiect Solut. Obiect Solut. Psal. 85.8 Psal. 149.5.6.7.8.9 Dan. 7.27 Ephes. 2.20 2 Thes. 1.10 2 Cor. 6.2 Qu. Who are Saints Ans. Deut. 33.3 The first signe Psal. 16.3.5.6 Dauids foure signes Psal. 16.5.6 Psal. 16.7 Obiect Solut. Difference between illusions and the feelings of the Spirit of Adoption Esay 4.3.4 The acceptations of the word faithfull a 2 Cor. 1. b Reuel 19.11 c Psal. 89.37 Psal. 19.7 111.7 Prou. 20.6 Psal. 101.6 Faithfulnesse in spirituall things Hereunto fiue things are requisite Psal. 78. 37. 31. 32. 34. 35. 38. 37. Hos. 11. vlt. Mat. 25.21.23 1 Cor. 4.17 2 Cor. 11.8 Luke 9.23 Nehem. 9.8 Reu. 2.11 Faithfulnesse in temporall things Daniel 6.5 A Caueat for Professors Luke 16.9 Obiect 1. Solut. Ver. 9. Obiect 2. Solut. Obiect 3. Solut. Vers. 10.11 Obiect 4. Solut. Psal. 24.1 Prou. 3.17 Obiect 5. Solut. Vers. 13. Priuiledges of the faithfull Hebr. 2.17 Reuel 15. 3.14 Prou. 11.18 1 To Christ. 1 To Christ. Vse 1. Vse 2. Rom. 8. 2 To the Apostle Vse 3 To the Saints abroad 4 To the Saints at home How thou maist get into Christ. Who are in Christ. Rom. 8. Of Salutations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The acceptations of the word Grace The acceptations of the word Peace Three reasons why children may be taught the principles they vnderstand not Quest. Ans. Doct. Spirituall things are the best things Reasons Mat. 16. Vse 1. Vse 2. Vse 3. 4. Mat. 6. Ver. 19. to 25. Ver. 25. to the end Iames 4.6 2 Cor. 6.1 Iude 4. Heb. 10. 2 Tim. 1.6 2 Tim. 2.1 Iob 15.11.12 2 Cor. 12.9 Esay 35.8 Esay 57.21 Phil. 4.6 Col. 3.15 2 Pet. 3.14 Esay 9.6.7 Luke 1.79 The Diuision Two generall Doctrines Miserie breeds vnitie Esay 24.2 Not safe to deferre good motions Note It is good to prayse before thou reproue Reasons a Acts 24.3 b Luke 18.11 Motiues to thankefulnesse c 1 Cor. 14.16 d 2 Cor. 9.12.13 1 Cor. 4.16 e Ephes. 4.3.4 f Col. 2.6.7 g Phil. 4.6.7 Phil. 4.6 1 Thes. 5.18 For what wee must giue thankes h 2 Cor. 4.16 i Col. 4 2. k Rom 7.26 l Rom. 1.21 m Acts 27 35. n Col. 3.17 1 Col. 10.3 Scripture for prayer and Thankesgiuing for our very food The manner of Thankesgiuing o Psal. 5 vlt. Hos. 14.3 p Luke 18.11.14 Hab. 1.16 We must giue thankes for others Foure rules of tryall q 1 Tim. 2.1 r 1 Thes. 3.9 As any are more heauenly minded they are more frequent in praises A childe of God neuer giues thankes but hee hath cause to pray and contrariwise Foure sorts of prayers for others Ephes. 6.18 1 Tim. 2.8 Reasons to warrant praying euery day Mat. 6.11 s 1 Thes. 5.17 1 Tim. 4.2 Psal. 141.2 51.17 Diuers things concerning Faith noted from the coherence t Heb. â—1 6 u 2 Cor 13.5 x Gal 3.22.23 y 2 Thes. 1.11 z Ephes. 2.8 a 2 Thes. 3.2 b 1 Tim. 6.12 Rom. 10.17 Gal. 3.2.5 Esay 55.4 The acceptations of the word Faith The sorts of Faith Historicall Faith Temporary Faith Luke 8.13 Heb. 6.4.5 Faith of Miracles Iustifying Faith The obiects of Faith The Parts of Faith Faith in the minde Isay 53.11 Faith in the heart Desire to beleeue is of the nature of faith Mat. 5.6 Reuel 21.6 Psal. 10.17 The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Benefits come by Faith What Faith deliuereth vs from Iohn 12.46 Isay 25.8 Acts 15.9 Rom. 6. 1 Tim. 1.9 Iohn 5.29 Ephes. â— 2 Iohn 3.16 Tit. 1.13 Heb. 10.39 Isay 28.16 Ephes. 6.16 Gal. 3.7.9 Iohn 1.12 Ephes. 3.16 Acts. 24.25 Hebr. 11.1 Mat. 9.29 Heb. 2.5 Rom. 5.1.2.3.4.5 2 Tim. 3.15 Ephes. 3.12 1 Iohn 5.4 Rom. 1.12 Heb. 11.33.34 Heb. 11.25 Iohn 8.32 Quest. Ans. The miseries of such as haue not Faith Rom. 3.3 Marke 6.6 Math. 13.58 Rom. 11.20 Titus 1.15 Isay 7.9 Iohn 3.18 Iohn 8.24 The Incouragements to beleeue Esayâ—5 â—5 1 Iohn 3.16 Mat. 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect Solut. Obiect 3. Solut. 1 Iohn 3.23 2 Cor. 5.20 The letts of Faith Let ts in the Minister Rom. 10. Let ts in the People Luke 14.16 Obiect Solut. Psal. 50. Esay 1. Let ts in the heart Heb. 3.12.13 Le ts in conuersation a Math. 7.13.14 Luke 13.23.24 b Iohn 7.45 to 50. Vses The signes of Faith c Heb. 11.25 d Mat. 5.7 Acts 15.9 Vse 2. The defects of the common Protestants Faith Obser. 1. Grace will be heard of and obserued if it be true Grace Iohn 16. 1 Pet. 4.4 Esay 59.15 Vses Indiscretion not the cause of the reproaches and troubles of true Christians Iohn 7.7 Quest. Ans. Faith makes it selfe knowne diuers wayes The surest way to get credit is to get Grace Philip. 4.3 Mat. 18. Psal. 15.4 Psal. 16.3 Prou. 19.1 A sinfull person is a shamefull person Esay 25.8 It is not alwaies
your harts to the which also ye are called in one body and be thankfull Verse 16. Let the word of CHRIST dwel in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymmes and spirituall songs singing with grace in your hearts to the LORD Verse 17. And whatsoeuer yee shall do in word or deede doe all in the name of the LORD IESVS giuing thanks to GOD euen the Father by him Verse 18. Wiues submit your selues to your Husbands as it is comely in the LORD Verse 19. Husbands loue your Wiues and be not bitter vnto them Verse 20. Children obey your Parents in all things for this is well-pleasing to the LORD Verse 21. Fathers prouoke not your children to anger lest they be discouraged Verse 22. Seruants be obedient vnto them that are â—our Masters according to the flesh in all things not with eye seruice as men pleasurs but in singlenesse of heart fearing GOD. Verse 23. And whatsoeuer yee do do it heartily as to the LORD not vnto men Verse 24. Knowing that of the Lord ye shall receiue the reward of the inheritaÌ„ce for ye serue the Lord Christ. Verse 25. But hee that doth wrong shall receiue for the wrong that he hath done and there is no respect of persons The Coherence The deuision of the Chapter The subdiuisions 4 Doctrine from coherence with former chapters a Rom. 14.23 b Heb. 11.6 Doctrines froÌ„ the coherence in this Chapter d Ephes. 2.10 Doctr. 1. 2 3 4 Doctr. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A threefold resurrection e Reuel 2.9 0 What the first resurrection is f Rom. 6.4.5 g 1. Pet. 1.3.4 h Eph. 1.14 How a man may know whether they be risen with Christ. Who are not risen with Christ. i Luk. 21.34 k Rom. 6.1 4.5 1 Pet. 1 3. l Reu. 20.4.5.6 m Esa. 26.9.10 14 n Ioh. 11.25 o Ioh. 5.25 p Eph. 5.14 q Phil. 3.9.10 r Rom. 6.4.5.6 13. As easie to reuiue a dead man as perswade a carnall man 3 The preparations of â—aith before a man can be capable of directions of life s 1. Cor. 29. t Ioh. 7 38.39 Doct. u Mat. 6 33. Eight sorts of things that are aboue * Esa 57.15 x Hâ—s 3.5 y Psal. 14.1.2 z Zeph. 2.3 a Psal 24.6 Psal. 27.8 b Ioh. 44. d Hâ—s 5. vlt. c Psal. 105.4 70.4 e Iâ—r â—0 4 Esay 21 2. f â—saâ—â—6 â—6 7 g Mat. 7.7 h â—os 3.1 â—epâ— 2.2.3 i Psal. 24 4 5. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Ioh. 8.23 n Mal. 3.1 o Cant. 3.1 c p Phil. 1.21 Reu. 21.20 2 Tim. 4.8 2. Pet. 3.12 q Gal. 4.26 4 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 s Rom. 2.7 t Matth. 6.10 u Heb. 11.1 Eph. 1.14 * 2. Cor. 5.2 x Heb. 11.13.14.16 y Rom. 2.7 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 a Matth. 6.14 5 b Iam. 1.17 c Esay 4.5 d Iam. 3.17 e Psal. 69.9 f 1. Cor. 14.1 Zeph. 2.3 2. Cor. 13.5 Rom. 14 17.18 6 g Matth. 3.2 h Mat. 21.43 i Esay 41.17.18 k Amos 8. l Mat. 13.45 7 m Prâ—u 15.24 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.8.9 o Prou. 11.27 p Ier. 6.17 q Esay 1.17 r Mat. 6.33 s 1. Ioh. 1.7 t Gal. 1.4 u Eph. 1.3 * 1. Cor. 2.9 Col. 1.26 x Gal. 4.6.7 y Phil. 3.9.10 z Psal. 119.94 a Ioh. 5.44 Vse b 1. Pet. 5.8 c Mat. 7.7 d Luk. 12.32 e Rom. 6.21 A fourefold presence of Christ. Que. Ans. f Psal. 44.3 Act 2.33 The acceptations of the words g Psal. 16.11 h Psal. 110.1 Heb. 1.3 i Luk. 14.49 k 1. King 1.30 Prou. 20.8 Isay. 16.5 l Heb 1.13 Act. 7.55 m Eph. 1.20 n Phil. 2. 6.7.9 o Act. 7.75 Ob. Sol. p Eph. 1.20 q Renâ—l 1.7 Vse 1. r Luk 19.14 s Psal. 110.1 t Mat. 26.64 u 2. Thes. 1.8 x Psal. 2.2.3 Vse 2. y Rom. 8.34 Eph. 1.20 z Heb. 1.13.14 a 1. Pet 3.22 b Ioh. 14.2 c Heb. 7.26 d Psal. 110.1 e Eph. 2.6 f Psal. 45.10 g Mat. 25.33 h Heb. 4. vlt. i Heb. 10.12.13 The vse of repetitions in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vses k Reu. 3.19 l Râ—uel 2. Three benefits of tender affections Matth. 13. Obs. 1. Matth. 6. Iam. 4.4 Obs. 2. Note Obs. 3. Three sorts of things on earth Traditions â—e for three reasons called things on earth Eight generall reasons to disâ—wade from affecting things on earth m Heb. 11.13 n Reu. 3.10 o Psal. 49. p Math. 13. q Luk. 14 17. r Iam. 4.4 1 Ioh. 2 15. s 2. Pet. 1 4. t Iam. 5.1 c. u Phil. 3.18 * Psal. 24.1 Mat. 28.18 Matth. 16. Phil. 2. Heb. 11. x Prou. y 1 Cor. 7.31 1 Ioh. 2.17 z 2. Pet. 3.10 Solomonâ— reaâ—ons against â—â—e loue of earthly things a Ecel 1.3 b v. 4.5.6 c v. 8. d v. 8. e v. 9.10 f v. 13. g v. 15. Ch. 2.1 12. h v. 14.15 i v. 16. k v. 19. l v. 23. Ch. 3. v. 1 9. m v. 11. n v. 14. o v. 16. p v. 18. Ch. 4.1.2.3 q v. 4. r v. 8. s v 15.16 Chap. 5.8 t v. 9. u v. 10. x v. 11. y v. 12. z v. 13. v. 13.14.15 Chap. 6.1 to 7. a v. 7. b v. 8. c v. vlt. d Chap. 8.8 e v. 9. f v. 10. Chap. 9.1 Our Sauiours reasons Foure reasons against the care for superfluities g Mat. 6.19.20 h v. 21. i v 22.23 k v. 24. l v. 25. Eight reasons against distracting cares for necessaries m v. 26. n v. 27. o v. 30. p v. 32. q v. 32. r v. 33. s v. vlt. Vse t Eccles. 12.13 u Ier. 17.11.12 x 1. Cor. 7.30.31 y Eccles. 4.6 z Eccles. 1.24 Eccles. 3.12 Eâ—cles 11.1.2 The faithfull deâ—d three waies a Rom. 7.4 Gal. 2.19 b Gal. 6.14 c Esay 26.19 d 2. Tim. 2.11 e Psal. 31.12 f Psal. 22.15 g Psal. 88.4.5.6 Vses h Iob 10.15 Psal. 143. Rom. 4. l Psal. 56.12.13 Doct. k Deut. 30. vlt. First the life of Christians is hid from the world l 2. Cor. 6.9 m 2. Tim. 1.10 n 2. Cor. 4 4. o Eph. 4.17 p Mat. 7.14 q Esay 4 4.3 r 2. Cor. 1.22 s 2. Cor. 2.14 t Ioh 6. u Mat. 13. x 2. Cor. 2.9 y Psal. 31.19 z 1. Ioh. 3.12 Yea the life of christians is hid many times from themselues a Psal. 31.22 Psal. 77. b Esay 40.27 c Esay 46.15 Vse Christs life was hid and in what respects d Esa. 53.7 Obiectiue Causaliter The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgeâ—ent Obs. 1. Obs. 2. The Diuell sensuality and guiltinesse make many men haue little minde to thinke of the day of Iudgement Obs. 3. Christ is our life a Ioh. 14 6. b Ioh. 10.10 Vses Who may truely say and professe that Christ is their life c 1. Pet. 1.20 Six appearances
offensiuely 7. With such as openly refuse to obey the sayings and censures of Gods seruants As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnitie of the Church and people of God is most execrable and abominable It is a grieuous sinne to disquiet and disioine Gods seruants Now if we obserue in our owne times who they are that are disturbers of the Church and the holy vnitie amongst true Christians wee shall finde foure sorts of men may be iustly taxed with this grieuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their railing opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not their fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a borrowed sense sometimes it is to demonstrate a thing by euident testimonie sometimes to assure sometimes to instruct but most frequently to knit together as the members are knit in a bodie and so it may well be taken heere and so wee are considered as ioined together in the mysticall bodie of Christ. And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioined to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian. We are knit to the whole bodie and not to some one member only Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and these are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two waies 1. in it selfe 2. in the infallibilitie and stedfastnesse of the perswasion of the elect In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certaintie of the perswasion of the godly by faith laying hold vpon it and beleeuing it Thiâ— he expresseth in the word full assurance or plerophorie The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euery member hath in Christ their head and by influence from him The speciall is that fulnesse wherein some members excell Thus some are full of the spirit of loue of ioy some in obedience and goodworkes some in faith and knowâ—ledge So Rom. 15.14 So heere Quest. But is full assurance essentiall vnto true faith Answ. Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthâ—e in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a little faith Quest. May this plerophorie or full assurance be had in this life Answ. It may without all doubt as these Scriptures euidently proue 1. Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest. But are we bound to labour for this full assurance Answ. We are Heb. 10. he saith let vs draw neere in the full assurance of faith and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath beene imploied 1. There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferent 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2. Tim. 4.5.17 4. Wee must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy 2. It will not bee carried about with euery winde of doctrine 3. It is industrious and laborious in the duties of loue to Gods children 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne 5. It will giue glorie to God against all sense and reason 6. It mortifies and extinguisheth all headstrong affections 7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish If wee would obtaine this plerophorie wee must bee much in hearing and praier for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimonie of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by
praier and striue against hardnesse of heart and vnbeleefe carefully discerning and reâ—ecting the obiections of Sathan and the flesh consulting daily with such as haue the ouersight of our soules The consideration hereof may both confute the Papists that plead so earnestly against the assurance of faith and it may serue also to scourge the wanton distempers of carnall Protestants that against a principle of their owne Religion will so commonly disgrace the assurance of faith by saying men cannot be so certaine of their owne saluation And it may excite all that feare God to labour after it and the rather considering the worth of it as the word riches of full assurance imports Riches of full assurance There are two sorts of rich men there is a worldly rich man and a spirituall rich man Now our spirituall riches lie 1. in the word of Christ dwelling in vs 2. in the spirit of Christ 3. in workes of mercie and liberalitie 4. in sufferings and patience 5. in praiers 6. in good works 7. in vtterance and all holy knowledge lastly it lies in our faith and so the more full assurance we haue the more rich we are Now this in generall may informe how to conceiue of rich men and who are to be accounted indeed great rich men and it may lesson worldly rich men not to swell in the thoughts of their greatnesse but rather reioice â—hat God hath made them low and withall it should teach them to thinke more highly of poore Christians that haue the true grace of Christ whom God hath enriched with faith and holy graces of his spirit Worthily is full assurance of faith called riches for it doth all that riches can doe vnto men It comforts the heart it defends from dangers much better then outward riches can for the iust liue by their faith It gaines the godly more true reputation then houses or land or money could doe It abounds more to spirituall mercie and well-doing with more sufficiencie then outward riches can and it buyes for the soule all necessaries it is vnto Gods seruants according to their faith and vnto faith all things are possible yea it doth that that all the riches in the world cannot doe for it will settle a mans heart against all earthly mutations yea it will make a man stand vndaunted against the rage of tyrants yea of death it selfe yea in somesense it will fence a man against the weapons of God himselfe though God kill Iob in the battell yet he will not let goe his hold but he will still trust in him yea the Lord is pleased many timeâ— to yeeld the victorie to the wrestlings of faith and accounts it no disparagement to be ouercome of the faith of his seruants and to let them binde his hands that he should not doe what otherwise he might and would haue done how can it be but great riches when it brings a man the assured pardon of all his offences and how doth it establish the heart of a man in his religion more then ten thousand arguments or volumes of controuersies Thus of the adiunct certaintie the sublimitie of the Gospell followes To the acknowledgment of the mysterie of God euen the Father and of Christ The Gospel is a diuine mysterie both for the admirable depth of it for it is a secret only God can reueale and for the excellencie of the subiect it intreats of which is God the Father and Christ. How the Gospell is a mysterie and to whom hath been shewed in the former chapter onely let vs from the repetition of it here be confirmed in this neuer to trust the iudgment of carnall persons in matters of godlinesse and saluation for they pronounce of things they neuer eâ—fectually vnderstand they cannot perceiue the things of God and withall we should be excited to a daily care of faith for reason will not reach here Further we may here obserue That when the Lord doth reueale this mysterie vnto vs we must not only beleeue it but we must acknowledge it euen by an outward profession of our faith in Christ and our consecration of our selues to the worship and knowledge of God The world wonderfull hardly brooks acknowledgment most men aske what needs this profession they will not vnderstand that we must beare about and hold out the light of the truth receiued labouring to winne glory to God by the power of confession and obedience Of God euen the Father and of Christ. Diuers things may be from these words particularly obserued 1. We may see here the glory of the Gospell and the studies of Christians they haue the onely excellent subiect in the world other sciences consider of the creature but Theologie of the Creator 2. Here is a plaine proofe of the diuine nature of Christ for God is said to be the Father or Christ. 3. From coherence wee may know that as men grow in faith and loue so they will be more and more setled in the doctrine of the persons of the Trinitie t is such a mysterie as is reuealed by degrees as holinesse and other sauing knowledge increase in vs. 4. That wee neuer rightly know God till we know Christ Matth. 11.27 1. Ioh. 2.23 5. Wee may hence obserue the miserie of all vnregenerate men they neither know God nor Christ aright 6. That howsoeuer we be ignorant in many other knowledges and that of matters of religion too yet it is a glorious riches to know God to be our father in Christ and to be fully assured of Gods loue in Christ. VERS 3. In whom are hid all the treasures of wisdome and knowledge In whom In quo is referred either to Christ or the Gospell it is true either way or rather both are conioyned together in one sense In Christ who is the subiect of the Gospell is all treasures c or in the Gospell as it intreats of Christ is all treasures c so that these words conteine a third adiunct of the Gospell and that is singular perfection of wisdome Note here with what feeling the Apostle speaks when he falls vpon the mention of Christ and the Gospell he abounds in powerfull affections and admirations of these things which may wonderfully abase and humble vs for our barrennes both in thoughts and affections and words when we haue to deale with the things that belong to the kingdom of God Againe if there be any such treasures in Christ and the Gospell wee may conclude it is not in vaine to deuote our selues to the knowledge of Christ in the Gospel though it cost vs neuer so much paines or care or cost and though we be neuer so much opposed by the flesh and the world Further wee need not doubt but that all things needfull to saluation and happinesse are conteyned in the word here are treasures of wisdome and knowledge wee need no traditions nor inuentions of men nor decrees of Popes c. The vbiquitaries abuse
wade into them only a word or two of it This losse is incureable two wayes sometimes in the crosse or iudgement it brought vpon the offender sometimes in the vnstedfastnesse it selfe for sometimes though the Lord restore inward ioy and assurance yet hee will not remooue the outward signe of his wrath sometimes hee drawes backe the outward affliction but doth not restore the inward comfort or not in so great a measure so as some of Gods children may die without the sense of the ioy of Gods saluation till they come to heauen yea they may die in great terror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements bee not released because God many times will thereby purge the publike scandall and cleere his owne iustice Besides such spectacles doe giue warning to a carelesse world to let them know that God hath treasures of wrath for sinne if they repent not Thus of the doctrine of stedfastnesse of faith and vnstedfastnesse also now briefely for some vses of it It may serue for great reproofe of the great neglect of seeking this stedfastnesse of faith We may complaine aswell of the common Protestant as of the Papists heerein for they are alike aduersaries to the assurance of faith let such as are touched with feare of God and desire to beleeue trauell more and more for attainement heereof and to this end cleaue to the sure word of the Prophets and Apostles and labour in the practise and exercise of all holy and Christian graces And for particular consideration of the troubles and losses of Gods children we may note 1. That it is a wonderfull fearfull thing to fall into Gods hands and that the promises of God yeeld no protection to a willing offender woe vnto prophane beasts if sinne make God angry towards his owne children and make them also vile before men then where shall those beasts that wallow in sinne appeare if they bee iustly abased that fall once into one sinne what shall be the confusion of face and heart in those men when all the sinnes they euer committed shall be reuealed before Gods Angels and men at the last day 2. They that stand haue great reason to take heede lest they fall from their stedfastnesse and bee carried away with the errour of the wicked 3. We should be wonderfull thankefull if God hath kept vs from falling it is his singular grace to keepe the scot of his Saints VERS 6.7 As yee haue therefore receiued Christ Iesus the Lord so walke yee in him 7. Rooted and built vp in him and stablished in the faith as yee haue beene taught abounding therein with thankesgiuing In these two verses the Apostle concludes the exhortation begunne in the 23. verse of the former chapter for whereas after all these reasons and the answer of sundry obiections they might finally haue sayd tell vs then at once what it is you would haue vs to doe the Apostle answers summarily that concerning holy life hee would haue them walke as they haue receiued the Lord Iesus Christ and concerning faith hee would haue them to bee rooted and soundly edified and established in the faith especially to abound in thankfulnesse to God for their happy estate in Christ Iesus The 6. verse containes a precept concerning holy life viz. to walke on in Christ and a rule by which that precept is to be squared and determined viz as they haue receiued Christ Iesus the Lord. As yee haue receiued Christ Iesus the Lord c. These words may bee diuersly vrged vpon them according to the diuers sences may be conceiued of them For 1. To walke as we haue receiued Christ may beare this sence namely to frame our obedience according to the measure of the knowledge of Christ we haue receiued it shall be to vs according to what we haue to whom God hath giuen much of them he requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practice bee according to the knowledge wee haue this may bee our comfort God will accept of vs and otherwise they are but in a miserable case that are barren and vnfruitefull in the knowledge of our Lord Iesus Christ 2. Such a sence as this may be gathered viz. So liue with care of a godly life as ye neglect not to preserue the doctrine concerning Christ ye haue receiued Certainely it ought to bee the care of euery godly minde to doe his best to preserue the purity of the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus bee your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euery brother that walketh inordinately and not after the traditions which they had receiued of the Apostle By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed For the Apostles receiued it not of men but by the reuelation of Iesus Christ And as they haue receiued of the Lord so haue they deliuered vnto vs Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heed that they lose not what they haue wrought but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and staies many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortality as it were to light and life againe but priuately and particularly into their hearts and soules This is the happiest receiuing of Christ. Oh the glory of a Christian in receiuing Christ for he that receiueth Christ into his hart receiueth excellent illumination vnspeakable ioy