Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as a Sheild not onely to keepe off but extinguish the fiery darts of the Diuell And the true reason why our life is continually assaulted and why the world lieth vanquished vnder a thousand miseries is onely because men doe not labour for a particular assurance of GODS loue in Christ which being once had wee should soone see an happy victorie ouer the World Hell and Death in respect of the beginnings of many heauenly contentments In the third place we are to consider the benefits which the weakest Faith obtaineth and they are especially sixe First it iustifies and giues vs a portion in the most meritorious intercession of Christ at the right hand of God it is no sooner had but it makes the sinner iust before God this is euery where proued Secondly it gathereth men into the familie of Abraham Gal. 3.7.9 and that as Sonnes yea the least Faith makes a man blessed with faithfull Abraham so that if Abrahams case were happy then is euery Childe of God so Thirdly it makes men not onely the Sonnes of Abraham but the Sonnes of God also by Adoption As many as receiued him Iohn 1.12 to them hee gaue power to bee the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an vnutterable presence doth dwell in the hearts of the Sonnes of men Ephes 3.16 Epes 3.16 Fiftly the meanest Faith that is a true Faith doth euer come attended with many holy Graces and therefore to dispute of Faith Acts 24.25 is to dispute of Temperance Righteousnesse c. Acts 24.25 Lastly Faith according to the measure of it is the foundation of all the hope that makes men happy Heb. 11.1 therefore it is called the ground of the things which are hoped for and the euidence of things not seene Fourthly if men would labour for the increase of Faith and once get a certaintie concerning Gods fauour they might enioy many blessings more then they doe euen in this life First it might be vnto vs according to our faith what greater indulgence can be desired from God Math. 9.29 Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction Heb. 2.5 euen in their carriage about the things of this life Thirdly we might haue the sense of peace with God accesse vnto Grace wherein we might stand Rom. 5.1.2.3.4.5 and be filled with ioy in the hope of the glory of God to be reuealed yea to be made able to hold vp their heads reioice in afflictions c. Fourthly 2 Tim. 3 15. there is a power in Faith to put such life into the sacred Scriptures that they would be able to make vs wise euen to saluation Fiftly how hard a thing it is for the Creature to haue accesse vnto the Creator with any boldnesse or confidence the lamentable experience of the world shewes insomuch that the Apostle saith wee are naturally without God in the world Ephes 3.12 able to minde any thing and to effect any thing but God But now this which is vnpossible to Nature is become possible to faith as the Apostle shewes Ephes 3.12 And how vnspeakeable a mercy it is to haue a comfortable communion with God and easie accesse for our prayers the Saints may conceiue but not vtter Sixtly by Faith wee might be able to ouercome the world so as wee might easily contemne the glory of earthly things 1 Iohn 5.4 the Millions of euill examples and scandalls the thousands of temptations allurements disswasiues lets and impediments which the world casteth in our way and with which wee are often entangled insnared and many times most shamefully vanquished to the dishonour of God and our Religion the wounding of our Profession and our Consciences c. If men had that power of Faith which the ordinances of God were able to giue how might they astonish Epicures Papists and Atheists which now differ little from them Seuenthly Faith would euen make our friendship and mutuall societie a thousand times more comfortable then now it is as the APOSTLE intimates Rom. 1.12 Rom. 1.12 Eightly by Faith wee might worke righteousnesse and attaine to innocencie of life Heb. 11.33.34 wee might receiue the Promises with all those sweet comforts contained in them which are matters of as great wonder as to subdue Kingdomes to stop the mouthes of Lyons c. Ninthly Faith would make vs to contemne the pleasures of sinne and account affliction with Gods people better then perfection of pleasure for a season Heb 11 25. as it is obserued in Moses Hebr. 11. whereas now euery base delight is able to captiuate our affections and we haue scarse strength to stand against one temptation Tenthly Faith by continuance in the Word of God would make vs free euen Gods spirituall free-men Iohn 8.32 so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release as we might by Faith Lastly we might haue the cleare apprehension of the remission of all our sinnes past as is manifest Rom. 3.25 Acts 10.43 onely for sinnes to come God giues no acquittance before there bee a debt and the discharge sued out And as Faith furnisheth or would furnish men with these wonderfull benefits in this life so it prouideth an assurance of an immortall inheritance in heauen for all eternitie as these places shew Acts 26.18 Iohn 6.47 1. Pet. 1.9 2. Thes 1.10 with many other Thus much of the benefits by Faith Quest Obiect Oh but what if men doe not beleeue Ans First I might answere that it is yet a comfort that though thousands neglect Faith yet their vnbeliefe cannot make the faith of God of none effect Ans The miseries of such as haue not faith Rom. 3.3 though the whole world contemne the doctrine of Faith and please themselues in their spirituall securitie yet God knowes how to shew mercy to his seruants that desire to beleeue in him and feare before him Secondly I read in S. Marke that CHRIST maruailed at their vnbeliefe and iustly Marke 6.6 they were affected with his doctrine it was confirmed by miracles and yet they beleeued not we miserable men are a wonderment to God Christ and Angels and an astonishment to Heauen and Earth for our incredible incredulity Thirdly I read in S. Mathew that hee did not great workes there for their vnbeliefe sake Math. 13.58 Surely we are iustly debarred the benefit and comfort of many of the workes of God which might discouer the glory of his goodnesse to vs onely because of our vnbeliefe Fourthly if the Iewes were cut off for their vnbeliefe being naturall branches and such as God had reason to fauour as much as any people vnder the
encourage poore Christians that complaine they haue not meanes to doe good they may be hence enformed 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 wee finde our selues inclineable to discouragement or impatiency or doubting Lastly this greatly reprooues 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 remaine a false Church Thirdly we may also obserue hence that they only are of the true 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. Who are members of Christ 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 foorth the fruits of a reformed life for thereby thou must try whether thou bee 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 prooue 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 applied 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 Arguments against the Crosse 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 bee gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 9. Their measure is set by God 7. Wee 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. Wee may 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 ordained him and the rest of the faithfull teachers by their ministeries to serue to the good of the members of Christ by fulfilling and accomplishing thereby whatsoeuer concernes the saluation eyther of Iew or Gentile In this dispensation I consider fiue things First who is the Authour of it GOD Secondly what kinde of dispensation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a houshold Administration for so the word importeth Thirdly what hee dispenseth viz. the seruice of his Ministers Fourthly how hee dispenseth viz. by graunting out a Commission to them in particular vnto mee is giuen Fiftly to what end viz. To fulfill the word of God From the Coherence with the 23. Verse I note that if men would bee established in Faith and Hope they must be subiect to the power of the ministerie of Gods Seruants From the Coherence with the former Verse I note that if the Ministers of CHRIST doe finde that their seruice is auaileable and powerfull to profit the soules of the people they must not thinke it strange that they fall into many tribulations From the generall consideration of the whole Verse I obserue both the dignitie and the restraint of the Ministery The dignitie of a Minister stands in three things first that hee is Gods Ambassadour Secondly that by his Commission hee is sent vnto Gods people who are the onely Worthies of the world thirdly that a great part of the efficacie of the word rests by Gods appointment vpon him and his Office The restraint is likewise in three things first hee is a Minister or Seruant not a Lord or Sauiour secondly he receiues his commandement from God he must not runne of his owne head nor hold his office by meere humane ordination thirdly the word of God must be his ground and rule for all his dealing in dispensing the things of God Of God God is the dispenser of all good things to the Church but in speciall of the Ministry of his Seruants both in respect of the Embassage and the calling of the Embassadour and in respect of the efficacie of the Embassage both in the preparation and power of the Teacher and in the hearts of the hearers Vses Which should teach vs especially two things First in the Churches want of able Ministers to seeke to God the great Lord of the Haruest to send foorth more Labourers And secondly we should reuerence Gods Ministers in as much as they are the Dispensers of Gods Secrets a 1 Cor 4.1 Ministers also may hence learne to execute their Commission with all diligence b 2 Tim 4.1.2 In the declaration of the truth approuing themselues to mens Consciences in the sight of God c 2 Cor 4.2 2.17 with discretion d Math 24.45 13.52 as becomes Seruants of God e Tit 1.7 c. rebuking sinne with all zeale and power f Mich 3.8 Lastly hence ariseth the wofull estate of such Ministers as preach not the Gospell g 1 Cor 9.16 and of such People as heare not Gods Ministers
c. 1 Corin. 13.3 Lastly for that grace by which felicitie and the thiefe good is applied and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith The sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neither is it in the power of Nature alone to perswade men that the Scriptures are Gods word further then the remnants of Gods former image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporary Faith Temporary Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults Luke 8.13 Heb. 6.4.5 onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenes of sins nor will bee brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholly engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two sorts eyther Faith to heale or Faith to be healed this Faith may bee in such as are reprobates as Matth. 7. some shall say Haue wee not cast out Deuils by thy name to whom Christ shall answer Depart I know you not Fourthly but that Faith in the enioying of which is comfort for euermore is iustifying Faith Iustifying Faith The nature of this Faith will appeare if wee consider The Obiects The Parts The Degrees of it The obiects of Faith First of the Obiects this Faith may be perceiued by that which it carrieth 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 laboured 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 comfortably in Scripture that if men examine themselues before the conditions of Gods promises they may finde in diuers of them the cleare determining of their estate Here may bee 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. The Parts of Faith Secondly that the nature of this Faith may yet bee 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 Faith in the minde 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 Isay 53.11 By his knowledge he shall iustifie many that is make iust Iudgement is either 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 bee happie and no other Iudgement of goodnesse is when we 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 Faith in the heart Desires Fiduce or Confidence Perswasion or Apprehension and application It may not be dissembled Desire to beleeue is of the nature of Faith that there are in the world many definitions or descriptions of Faith such as doe not comprehend in them that only thing which is the chiefe stay of thousands of the deare Seruants of God and that is Desires which may not be denied 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 he had them in his owne possession so that by the Spirit and Promises of God he might be assured that the sins 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 hee 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 Math. 5.6 Reuel 21.6 Psal 10.17 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 heart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the only 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 sense 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 The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 The Benefits come by faith And that we may be affected with an 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 rankes 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 What Faith deliuereth vs from John 12.46 Isay 25.8 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 euills which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart Acts 15.9 No wonder though men bee continually surcharged with euill thoughts and most vile affections and strange euills within seeing wee 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 grace is infused by the Spirit of Sanctification at the same time Neither is there any more clearer testimonie of the want of iustifying Faith then the continuall preuailing of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other biggerly 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 wee are not now vnder the Law Rom. 6. 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 1 Tim. 1.9 but vnto the lawlesse and disobedient meaning that so long as we continue in our naturall estate so long we haue this as one part of our miseries that wee are liable to the curses and impossible exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST wee 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 Iohn 5.29 hauing no more sense of the things that belong vnto the Kingdome of Chtist Ephes 2.2 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 Iohn 3.16 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 Tit. 1.13 Heb. 10.39 or healthfull 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 triall of Faith Isay 28.16 and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that either the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearfully 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 either 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 Ephes 6.16
Sunne how fearefull then is the case of many of vs Rom. 11.20 that can haue no other standing then by Faith Fiftly Nothing is pure to the vnbeleeuing Sixtly If we beleeue not we cannot be established Titus 1.15 Seuenthly if men refuse to beleeue when they haue the meanes of Faith their sentence is already gone out He that beleeueth not is condemned already Isay 7 9. Eightly It is a matter of ease and profit and pleasure to liue in sinne John 3.18 especially some sinnes but what is it to die in them Except that yee beleeue that I am hee yee shall die in your sinnes Iohn 8 24. Ninthly consider the contrary to the benefits before if we get not faith we abide in darkenesse we are vnder the rigour and curse of the Law subiect to the dominion of heart pollutions dead in sinne full of spirituall diseases hasting to euill meanes pierced through with fierce temptations wicked in Gods account not iustified neither the Seede of Abraham nor of GOD without Christ without hope of immortall blisse without peace with God comfort in afflictions without Grace without communion with God The Scriptures while we are in this estate are but as a dead Letter wee are easily ouercome of the World vnconstant in friendship without the Couenant of Promise entangled with euery pleasure and baite and as Bondslaues abiding in the guilt and power of sinnes past Lastly how fearefull are those threatnings Marke 16.16 Reuel 21.8 Heb. 3.12 There remaine yet foure things to be considered The incouragements to beleeue 1 The Incouragements to beleeue 2 The Lets of Faith 3 How Faith may be knowne 4 How farre short the Faith of the common Protestant is For the first we haue many incouragements to beleeue First because wee haue a Sauiour in respect of merit both in suffering and dying able to deliuer vs his Redemption being both precious and plentifull Secondly hee is ready to make Intercession for vs at the right hand of God when we set our selues in any measure to seeke Gods fauour Thirdly wee haue certaine and sure ordinances vnto which if wee seeke we may finde Fourthly what greater ioy to Angells or Saints then the comming home of the lost Sheepe none greater in the house of the Father then the Prodigall Sonne returned Fiftly there is no difficulty so great either in respect of sinne or the meanes c. but it hath beene ouercome by euery one of the Saints to shew that we may be cured and get Faith Sixtly Esay 55.1 Iohn 3.16 God maketh a generall Proclamation without exception of any in particular that will beleeue but he may be saued Seauenthly Christ himselfe most graciously inuites men Obiect Oh but he doth not call mee Answ He cals all Mat 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect therefore he excepteth not thee but least men should encourage themselues in sinfulnes he addeth a limitation All that are weary and heauy laden If we can once finde that sinne is the greatest burthen that euer our soules bare and that once wee could come to be weary of them we might haue comfort in Christ Obiect Oh but if I should take 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 Solut. Ans Learne of mee 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 case and comfort once had from Christ without interruption If men still thinke this improbable he wils them to put it to triall and they should certainely finde rest to their Soules Obiect 3. Solut. 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 1 Iohn 3.23 Ninthly God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God 2. Cor. 5.20 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 kindnesse wee 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 lets of Faith Le ts in the Minister Rom. 10. The hinderances of Faith follow to be considered of The lets of Faith are sometimes in the Minister sometimes in the People Ministers are guilty 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 contained the whole doctrine of the Sinners conuersion 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 Le ts in the People 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 Luke 14.16 c. Our Sauiour Luke 14.16 in the Parable showes that though men giue Heauen faire words yet they take not a course to get it but what lets them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profit 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 Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluity and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not bee so taken vp Solut. c. Ans
5. Phil. 2. Foure things make glory vaine and to be heard of amongst men Ans It is not simply a sinne to seeke an honest report amongst men let them contemne their names that meane to bee allowed to liue in presumptuous sinne A good name is better then riches And Christ commandeth that our light should shine that men might see our good works And the Apostle wils them to hold forth the light of the word of truth in the middest of a crooked and froward generation But glory is then vaine first when it is sought in vaine things secondly when men seeke praise for the shew of that that is not thirdly when they make it the chiefe end of their actions fourthly when it makes men proude and vicious otherwise it is an honest ioy that comes of a good name and a reason to beare many crosses in other things patiently where men may support themselues with this comfort of a good Name And of your Loue to all Saints HItherto of Faith by which wee embrace CHRIST the head Now it remaines that I entreate of Loue by which we embrace the SAINTS the members By the one wee are ioyned to Christ by the other to the members of Christ Iohn 3.17 Loue is either in God or in man In God it is an Attribute in man an Affection or a quality in the affection Loue is a vice three waies Loue in man is either a vice or a grace It is a vice when it is set vpon a wrong obiect or is disordered and that three wayes first when wee loue things vnlawfull as Sinne secondly when wee loue things lawfull but too much as the World thirdly when Loue is turned into Lust and so is the mother of Fornication Adultery Incest and such like As Loue is a grace for I omit bare naturall affections It is onely in the Saints and so they loue first God and Christ as the fountaines of all Naturall and Supernaturall blessings secondly they loue the meanes of communion with God and Christ and thus they loue the word of God Psalme 1.2 and thus they loue the second appearing of Christ 2. Tim. 4.8 thirdly they loue man and so their loue is either to all men to their enemies or to the Saints Of this last heere Concerning this loue to Gods children if the coherence and the generall consideration of the words be obserued seauen things may be noted first Concerning loue 7. things may be noted from the coherence that the loue to Gods children is a grace supernaturall as well as faith Hereby we know that we are translated from death to life because wee loue the brethren And againe Let vs loue one another for loue commeth of God and euery one that loueth is borne of God Hence it is called The loue that God hath in vs. Yea it is Obseruat 1 deriued from that precious loue wherewith God loue Christ Secondly we must first be ioyned to Christ by faith 1 John 3.14 1 Iohn 4.7 1 Iohn 4.16 Iohn 17.26 before wee can get any sanctified affection to man all humane affections in carnall men want their true comfort profit and constancie because they are not seasoned by faith in God till a man doe labour for his owne reconciliation with God he Obseruat 2 can neuer get a sound affection to Gods children nor reape the heauenly priuiledges of communion with Saints Thirdly to loue Gods children for any other respects then because they Obseruat 3 are Saints is a meere Naturall affection not a Spirituall grace a wicked man may loue a childe of God for his profit pleasure or credit sake for his company sake or for his amiable qualities in conuersing and such like but the right loue is to loue them as they are sanctified as they are begotten of God 1 Iohn 5.1 and for Spirituall respects and thus hee that giueth a Disciple a cup of cold water in the name of a Disciple shall not loose his reward Math. 10.41.42 Fourthly nothing can make more to the praise and credit of men then Obseruat 4 faith and loue the highest praise of a mans good estate is to bee able to shew that he beleeueth his owne reconciliation with God and that he loueth Gods children He doth not say he was glad at heart when he heard of their riches honours c. But when hee heard of their loue to the Saints and their faith in Christ 1 Thessal 3.6 The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to another Fiftly whosoeuer doth actually beleeue doth actually loue they are inseparable Obseruat 5 companions Faith worketh by loue Galat. 5.6 Ephes 6.23 1 Tim. 1.14 Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seede giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that Obseruat 6 saith he is in the light and hateth his brother is in darkenesse vntill this time And 1 Iohn 2.9.10 1 Iohn 3.16 Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truely loues any Saint and Obseruat 7 therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of all these obseruations briefly follow first heere is reproofe Vses and that first of such wicked wretches as can loue any but the Saints these are in a wofull and damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them 1 Iohn 5.1 but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not beloued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the manner of our affection viz. for what wee loue other For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two waies
among the Saints Godly society doth frame vs and square vs and many waies fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Câ—â—â—st Verse 13.16 Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1. Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time here in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in prayer with our owne corruptions in the manner and the glorious successe of praier in preuailing with God But aboue all things hee wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of miserie The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge aworke which else would be idle and vnfruitfull Verse 8. and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as hee can see nothing that is farre off as eternall things are but onely things neere such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall Lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is Verse 9. it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great meanes of perseuerance Verse 10. if ye doe these things yee shall neuer fall Lastly by this meanes an entrance shall bee ministred vnto vs abundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also Verse 10. Verse 11. because by these meanes eternall life is begun on earth in respect of communion both with God the Saints Thus farre of the Motiues Helps follow These helpes are such as serue The Helpes both for the begetting nourishing of a holy loue to and with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Lord fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till wee be soundly humbled to seeke Gods fauour and find our hearts possessed with the care for and hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truely touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour 1 Pet. 1.22 Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts and affections of dwelling and raigning lusts and euills for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith 1 Tim. 1.5 Loue must come out of a pure heart 2 Tim. 1.7 Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stirre it vp by nourishing the motions of the same putting courses or waies of expressing loue into our mindes and by prayer meditation or any other meanes that may inflame our hearts to a holy affection 2 Tim. 1.13 Fiftly it profiteth much hereunto to get and keepe in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God and loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation do finde the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Tit. 2.2 Heb. 10.24 Note Seuenthly we must by all holy meaneâ— strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession
Doctrines out of the whole Verses The first thing in speciall is the kinde of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope Doctr. It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If we heard not of Heauen till death or iudgement wee should continue still in our slumber drowned in the lust after profit or pleasures we should be so far from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleanenesse both of hands and life wee should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercy of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces Doctr. or an enduring contentment arising from the hope of a better life without the hearing of the word of God c Math 17 5. Luk 16 29 30 John 8.47 Quest But tell vs distinctly what good shall men get by hearing of Sermons Answ Many are the singular benefits come to men thereby What good comes by hearing Sermons First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-stony-heart of man is here tamed melted and made to tremble Esa 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Epes 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eightly Christ here comes to suppe with men a Reuel 3.10 Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is heere or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 Vse 1 The vse of this point is First for instruction Let him that heareth heare b Ezech 3 27. yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and Vse 2 haue not heard them c Math. 13.16.17 Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duely waigh without shifting and preiudice these propositions viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they cannot enter into the Kingdome of God Mourne and pray Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatned them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them either the Preacher is too terrible or he is too comfortable If Iohn fast hee hath a Deuill if Christ eate he is a glutton d Mat. 11.16 c. Secondly Some heare and are scandalized e Math. 15 12. Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time f Luke 4.24 Acts 7.54 They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables h 2 Tit. 4.3 4. Fourthly Some heare and their mouthes make iests while their hearts go after their lusts i Ezech 33 30. they heare and mocke k Acts 17.32 Fiftly Some make the auditory of Christians the studie of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine l Acts 28 22. Seuenthly Some will heare if he speake of this world m 1 Iohn 4.5 He is an excellent Preacher that in
Patience is a good signe that men are good hearers of the Word and that they practise what they heare g Luke 8.15 Men are not therefore miserable because they suffer much h Matt 5.10 Christians neede not to be ashamed to suffer i 2 Tim 1.22 they may bee troubled on euery side yet not distressed they may be perplexed and yet not despaire they may be persecuted and yet not forsaken they may be cast downe and yet not destroyed k 2 Cor 4.8.9 Patience is a vertue full of good fruites it appeaseth strife l Prou 15.18 25. it helps away the Crosse it is impatiencie and stubbornnesse that makes the Father continue to beate his childe it fits vs for perseuerance with comfort as the Coherence shewes The patient abiding of the poore shall not perish for euer m Psal 9. but they shall receiue at the length a crowne of life n Iames 1.12 The worth of this grace appeares by the hurt of impatiencie for Impatiencie exalts folly o Pro 14.17 depriues a man of the possession of his owne soule p Luke 22.19 dishonours all a mans gifts and graces and all the good things hee hath before done q Iob 4.6 c. c. Let vs therefore runne with patience the race that is set before vs. Thus did Christ endure the Crosse and now weares the Crowne r Heb 12.1.2.3 The things we commonly beare are nothing to that Christ and the Martyrs haue borne wee haue not yet resisted vnto bloud Å¿ Vers 4. by suffering wee may reape the comfort that wee are Sonnes and not Bastards t Vers 5.6.7.8 besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life u Ver. 9.10.11 What wee must doe that wee may be patient 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 x Pro 14.29 Iames 1.3.4.6 Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not to be troubled if we beleeue in God the Father in Iesus Christ y Iohn 14.1 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 z Rom 5.1.2.4 John 14.27 Thirdly we must be much in the meditation of the comforts of another life Fourthly we must be often and constant in prayer * Rom. 12.12 Fifthly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of Patience a Reuel 3.9 the Comforts of the Scripture beget both Patience and Hope b Rom. 15.4 Sixthly 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 sobriety and temperance in their hearts and carriage c 2 Pet. 1.6 Seauenthly if we would haue patience wee 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 d Heb. 12.1 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 We must shew Patience in seuen things 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 he 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 wee converse that shew themselues to be so out of weaknesse 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 waiting 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 Hebr. 6.12 and â—0 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 Reuel 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs Motiues to Long-suffering must order vs aright in our selues and toward other 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 commandment we should suffer long f Mat. 5.21.22.45 Rom. 12.21 besides e Exod. 34.6 1 Pet. 2.22 iniuries befalls vs by Gods prouidence g 2 Sam. 16.10 and reuenge is Gods right h Rom. 12.19 Moreouer these raging and reuengefull affections are great hinderances both to Prayer i 1 Tim. 2.8 and to the profit of the Word k Iames 1.21 And lastly anger lets the Diuell into a mans heart l Ephes 4.21 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 m Phil. 2.3 and contentious persons n Prou. 22.26 Thirdly Quest bee daily iealous ouer thine affection and keepe them downe by prayer Quest 2. What if passion do sodainely surprize me Ans 1. Ans How to preuent anger desire of reuenge being wronged Conceale it o Prou. 12.16 2. Depart from them with whom thou art angry p 1 Sam. 20.34 Gen. 27.43.44 3. Appoint at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath q Ephes 4.26 Towards others we must shew the practise of this vertue thus In things that might displease vs but not hurt vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries Quest see them and forgiue them and in the greater wrongs Ans thou must seeke the help of the Magistrate and the Law after thou hast sought all priuate meanes by intreaty offers of peace desire of Arbitration c. follow the Law with loue to thy aduersarie without passion or rage and in the issues bee moderate
necessitie of preaching the greater the Mysterie is the greater need of laborious and studious men that are thereunto set apart to make manifest those secrets of the Kingdome for this is the appointment of God our Sauiour that by preaching committed to certaine men thereunto sanctified as the Apostle saith the word promised before the world beganne should be manifested in due time n Tit 1.2.3 Thirdly this should teach vs diuers duties 1. Let euery man account of faithfull Teachers as the Ministers of Christ and such as dispence the Mysteries of God o 1 Cor 4.1 2. Wee must bring Faith to the Gospell else it will not profit p Tit. 1.1.3 Heb 4.2 Reason and Sense are no competent Guides or Iudges in these diuine Mysteries And the Lord hath commanded these secrets to be manifested and reuealed by the Scriptures for the triall of his Elect and for the exercise of their obedience in beleeuing as well as in doing q Rom 16.25.26 3. As we should bring a resolution to beleeue Gods word in all things though it be neuer so contrary to sense and to common reason of the world So when the Lord doth reueale his promises and statutes to vs wee should hide them in our hearts as great Iewels and worthy Treasures meete to bee kept in our secretest remembrance and the very bowels of our Affections r Jer 31.34 4. This Doctrine vrgeth the necessitie of obseruing the rules of preparation and to this purpose wee may finde fiue things charged vpon vs all drawne from this consideration of the mysterie of the Gospell First wee must be sure wee be turned to the Lord by true repentance for till then the vaile cannot bee taken away ſ 2 Cor. 3.16 though the word were neuer so plaine in it selfe yet wee cannot discerne it by reason our vnderstandings are couered with a vaile and no man can looke vpon this bright Sunne till his eyes bee annointed with eye-salue t Reuel 3.18 Secondly in as much as the Booke is sealed with seauen seales and no man nor Angels is able powerfully to vnfold and open Gods eternall comforts to the conscience of man for his saluation saue onely the Lyon of the Tribe of Iudah which is also the Lambe slaine hauing seauen eyes which are the seauen spirits of God therefore in acknowledgement of his wisedome and power wee must go vnto him importunately begging this Blessing for his glory that the Booke may be opened euen to enrich vs u Reu 4.1.3.4.5.6.12 and that to this end hee would make acceptable the odours of our desires and prayers to God Thirdly wee must remoue lets for if it be a mysterie in it selfe wee had not neede to bring hardnesse of heart with vs or worldly cares or troubled affections or a sluggish spirit or preiudicate opinions or inordinate lusts or any such impediments Fourthly wee must bring with vs the loane and aduantage of former doctrine communicated to vs for to him that hath for practise and increase shall be giuen but from him that hath not for imployment and conscionable vse shall be taken away that which he hath x Math 13.11.12 Fiftly wee must bring a pure Conscience as a holy vessell to receiue this mysterie of faith in y 1 Tim. 3.9 and the conscience is then pure when it is purified by the bloud of Christ and doth daily excite the desire of puritie of heart and life bearing with the loue and liking of no sinne Ministers must also here learne with all reuerence and painefulnesse to behaue themselues as becommeth those great Mysteries they must not only be cleane themselues by holinesse of heart and life but must in compassion to the people and the holy feare of the Maiestie of Gods truth and presence teach with power frequencie perspicuitie and authority and since the Lord hath made them his Stewards of his Mysteries and holy Iewels and Treasures it is required of them that they be faithfull z 1 Cor. 4.1 both in applying them to the right owners and in setting them out according to their truth Lastly the meditation hereof may serue for singular comfort to all those that finde mercy from the Lord in the reuelation of his Mysterie blessed are their eyes that see it and their eares that heare it * Math. 13.16 They are more happy then many millions of men besides Hid since the world beganne and from ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of these words is diuersly accepted sometimes it is translated from Eternitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal 52.1 The goodnesse of the Lord hath endured from all eternitie as Beza thinkes writing on Luke 1.70 sometimes Since the world beganne as Luke 1.70 Acts 3.21 sometimes it signifieth but of old or a long time agoe as the Hebrew word which is thought to answer it is rendred Psal 119.52 sometimes it is taken for the space of a mans life as Peter said Thou shalt not wash my feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neuer while I liue and in the 3. Eph. vlt. there is such a phrase as this Glory to God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be rendered vnto or throughout all the generations of the world of worlds that is of the world to come And 2. Pet. 3. vlt. hee saith glorie to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hencefoorth to the day of eternity There is vnto man two worlds the one begins with his life the other with his death But some would haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seculis i. à filijs seculi huius from the men of this world sometimes the word notes the state of things in the world as Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bee not conformed to this World and Ephes 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the course of this world but other render it Ages and so from ages may note the time of the Gentiles or the time since the world began so that is well rendred in the last Translation Hid from ages and from generations And if any will haue the two words distinguished then it may be from ages quoad Tempora from generations quoad successiones hominum but howsoeuer it is it fully imports the great antiquity of the Gospell If the Papists will plead antiquity let them haue recourse to the Word or if their Trumpery will not beare the triall of this antiquity it is because there is no truth in them and let this bee a sufficient stay to all godly mindes that our Doctrine is grounded vpon the Doctrine of the Prophets Patriarkes and Apostles which are the best ancients but this is generall Ages and generations From the particular consideration of these words diuers things will arise First the transitory estate of the world may heere be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the
of our friends we burie them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe Note this rule But let all such as feare God be otherwise minded especially let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification Similitudes if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if we light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to burie with odours so should we our odours and sweet smelling prayers offered vp in the mediation of Christ And howsoeuer this worke may seeme difficult yet God many times strangely relieues our infirmities After Iezabel was cast downe and dead they had not been long within but sending out to burie her they found nothing but the skull and her feet and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when we come to finish our mortification we may by the strange helpe of God finde the bodie of the master gone we know not how so as we shall not be troubled vnlesse it be with some skull or feete or palme of sinne But certainely though this kinde of buriall be somewhat difficult yet it is the true buriall place of Kings the most noble funerall that can be Thus of the first effect The second is in the next words How many vvaies Christ raiseth men vp In whom ye are raised vp together Christ is said to raise men vp diuers waies 1. When he awaketh men out of their naturall Lithargie or spirituall sleepinesse and securitie in matters of religion thus Ephes 5.14 2. When hee brings forth the minde of man out of the dungeons of ignorance and shewes them the light Esay 60.1 2. 3. When he cures men of discouragements and discomforts vnder their crosses Psal 41.10.6 4. When he recouers the Church from securitie or relapses either ordinarie or extraordinarie Cant. 2.10.11 c. and 5.3.5 Prou. 24.15 16. 5. When he incourageth men to holy duties A fourefold resurrection Cant. 7.12 but principally there is a fourefold resurrection The first is out of desperate crosses Esay 26.19 The second is the lifting of men vp to some speciall callings in the Church Matth. 11. The third is the resurrection of our bodies at the last day And the last is the resurrection of the soule vnto holy graces and duties this is called the first resurrection and is meant here in this place and Rom. 6.4 but most vsually we say there is a twofold resurrection the one from the corruption of the flesh the other from the corruption of sinne this latter is here meant and this belongeth to viuification Now this first resurrection must be considered either in it selfe or in the vnion or relation of it In it selfe and so there is a double resurrection First the resurrection of graces The resurrection of graces secondly the resurrection of duties For the first there are certaine graces which are not in the heart of man by nature which by the mighty power of Christ are wrought in the hearts of such as are truly conuerted A resurrection of 13 graces in a childe of God and are actually the members of Christ As first a holy inquirie after God Hos 3.5 Ier. 50.4 Secondly a holy wisdome in spirituall things Iam. 3.17 Thirdly a liuely faith in the fauour of God in Christ Fourthly a holy delight and meditation in the word of God Psal 119.10 11.128 and 27.4 Fiftly a liuely hope of an eternall inheritance 1 Pet 1.3 Sixtly a holy loue of Gods children 1 Ioh. 3.14 such as is required Ro. 12.9 10 11. Seuenthly godly sorrow for sinne 2 Cor. 7.10 Eightly vnspeakable and glorious ioy euen in affliction Rom. 5.2 1 Pet. 1.7 8. Ninthly a holy contentempt of the world and sinne and sinnefull persons Psal 15.4 1 Ioh. 2.19 Tenthly a holy reuerence and feare of God and his goodnes Hos 3.5 Eleuenthly a holy zeale and feruencie of affections especially in the seruice and worship of God Twelfthly a holy loue euen of enemies And lastly a holy desire to be dissolued and to be with Christ Now for the effecting of these the spirit of Christ is called in respect of his wonderfull working the spirit of God and of glory g 1 Pet. 4.14 the spirit of power of loue and of a sound minde h 2 Tim. 1.7 The spirit of praier or deprecations i Zach. 12.12 And the spirit of reuelation k Ephes 1.18 The resurrection of duties in a childe of God of diuers sorts in vvhich he differs from the vvicked Thus of resurrection of graces Now concerning resurrection of duties We must know that there are diuers duties which the naturall man will neuer be brought vnto in which lieth the very power of godlinesse and the experience of all sound and sauing consolation Now these duties may be three waies considered 1. As they respect holy life in generall 2. As they respect piety to God 3. As they respect righteousnesse to men For the first there are foure things wherein the liues of Gods children differ from all others 1. In the manner 2. In the matter 3. In the meanes 4. In the ends of holy life For the manner three things are eminent 1. That they are deuoted and consecrated to holines l Reuel 12.1 2. That they delight and loue to be Gods seruants m Esay 56. 3. That they haue their conuersation in simplicitie and godly purenesse n 2 Cor. 1.12 11.3 For the matter they haue respect to all Gods commandements * Psal 119.31 and do indeuour after inward holinesse o Matth. 5.6 as well as outward besides they liue by faith p Rom. 1.16 in some measure which is a way of holinesse altogether vnknowne in the practise of wicked men And for the meanes of holinesse the godly haue a recourse to a threefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz the word q Psal 1.2 Luc. 8.15 prayer r Gal. 4.6 and the Sabboth Å¿ Esay 56. And for the end of their obedience their praise is of God and not of men hauing a maine respect alwaies to exercise themselues so as they may haue a conscience voide of offence towards God or towards men u Act. 24.16 t Rom. 2.26 Thus of holinesse of life in generall Now in respect of piety to God it is a very resurrection through the power of Christ to bring a man to
There are many other benefits signified and assured vnto vs by baptisme The benefits signified in baptisme then these here mentioned for baptisme doth signifie seale vnto vs 1. Our deliuerance from the seas of Gods wrath g Mat. 3.8 1 Pet. 3.21 2. The resurrection of our bodies h 1 Cor. 15. 3. Our communion with the whole Trinitie i Matth. 28. 4. Our adoption k Gal. 3.27 5. Our communion with the Saints l 1 Cor. 12.13 6. Remission of all sinnes m Act. 2.38.39 Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes n Math. 3.38 and gladly receiue the word o Cant. 2.41 and lay hold vpon the promises of grace p Mar. 16.16 especially when the conscience maketh request vnto God q 1 Pet. 3.21 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 mighty 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 enough 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 What faith doth in baptisme 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 onely the faith of explication but also the faith of application for we are bound not onely to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not onely 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 The vse of faith about sanctification nothing we do can please God r Heb. 11.6 And by faith Christ liues in vs Å¿ Gal. 5.20 It quencheth the fiery darts of the deuill t Ephes 6.16 It lightneth our darknes u Ioh. 12.46 It purifieth the heart * Act. 15.9 It ouercomes the world x 1 Ioh. 5.4 It breeds ioy and consolation y Rom. 5.2 And loue to Gods children z Gal. 6. It maketh the Scripture auaileable to saluation a 2 Tim. 3.15 And lastly our prayers to be such as God cannot denie b Mat. 21.22 Hovv vve may come to beleeue the effects of baptisme Quest How may we attaine to it to beleeue that baptisme doth signifie and assure these things to vs Answ 1. Labour to expresse that which on thy part is required that is set vp the confession of thy sinnes and amendment of thy life 2. Then goe vnto God and let thy conscience make request for the answer of the spirit of adoption by which the Lord may assure thee that in the mediation of Iesus Christ thy baptisme is giuen to thee as a particular seale of Gods couenant and grace Quest But how may I doe to be assured that my sinnes shall be subdued and that I shall be raised vp in holy graces and duties Answ 1. Acquaint thy selfe with Gods promises of this kinde and grow skilfull in them 2. Cry strongly to God for the testimonie of Iesus in thy heart that by his spirit hee would settle thee in this perswasion 3. Waite vpon the word and prayer till God doe effect it 4. Strengthen thy selfe both by the experience of others as also with due obseruation of successe in the subduing of any sinne or the exercise of any graces or duties Vses The vses may be diuers First for information we may here see how vaine the common faith of the common Protestant is shew me thy faith by thy fruits how canst thou beleeue aright and yet thy sinnes not mortified and thy heart and life vnsanctified Againe we see we haue not comfort of our baptisme till the power of holinesse in some measure appeare in our liues Secondly for instruction we should all examine our selues whether we haue faith or no and whiles we haue meanes of assurance make vse of all aduantages to settle our hearts in the faith and to this end we should deliuer vp our soules to be nursed vp in the words of faith and wholesome doctrine Lastly we might here be greatly comforted if we had true faith we see God can denie nothing vnto faith it should be to vs in the sacraments in mortification Three rules if vve vvould reason from Gods povver to the effect and in graces and duties according to our faith Of the operation of God The doctrine of Gods power and working is of singular vse in the Church great is the interest of Gods seruants in his power and therefore great cause they haue to rest vpon it The elect onely can reason from Gods power to the effect he is able to doe it therefore he will do it but then these three things must be noted 1. They must be beleeuers that looke for this priuiledge 2. They must bring a particular faith to draw out this power of God into operation 3. It will not be set a worke about euery thing but such things for which there is promise or meete examples in the scriptures * In vvhat things vvee may beare our selues vpon Gods povver Now it is a matter of singular weight to know in what things we may haue warrant to beare our selues vpon the power of God The power of God is engaged for operation in foure things for the benefit of the faithfull First in their afflictions Secondly in their temptations Thirdly in the difficulties of holy life Fourthly in his ordinances In afflictions God hath bound himselfe to shew his power 1. In giuing strength to endure them c Phil. 4.13 Esay 41.10 2. In moderating the afflictions to their strength d Esay 27.7 3. In guiding them to the right ends e Job 36.22 Esay 27.11 Zach. 13.9 4. In deliuerance out of them f Psal 71.20 Esay 43. If we looke vpon the enemies of the godly in particular God shewes his power 1. In restraining or disappointing them g Iob 12.16 Esay 54.16 17. 2. In rewarding and ouerthrowing them h Exo. 15.6 7 Esay 42.13 41.15 So likewise in temptations the power of God though it be secret yet it is wonderfull in dissoluing the works of the deuill and in vpholding his seruants and destroying the strong holds and fortifications of Satan i 1 Cor. 10.12 2 Cor. 12.9 Esay 27.1 Thirdly in the difficulties of holy life the
in this work beares the Image of Christ and in him Christ riseth before our eyes not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also because he imprinteth a secret kinde of heauenly mindednesse the Christian in some weake measure liuing as Christ did in the interim betweene his resurrection and ascension waiting alwayes for his exaltation into heauen Now the consideration of this worke is heere vsed by the Apostle to perswade vnto the meditation of heauenly things and that fitly for if wee bee risen as Christ was then we must bee minded as hee was now wee know that after hee was risen againe hee was not encumbred with this world nor did he conuerse with the men of this world but liued with the Lord as it were immediately in a heauenly manner waiting for Heauen so should a Christian doe he should euery day bee striuing to get vp his heart by faith and prayer and meditation and voluntary abnegation by all meanes begging and seeking the vertue of Christs resurrection that being enabled to forsake the world and the vnnecessary society with worldly men he might haue his heart and conuersation in heauen euery day waiting when the time of his changing should come Quest How may a man know whether he be risen with Christ Ans Hovv a man may knovv vvhether he be risen vvith Christ Who are not risen vvith Christ This question may bee resolued both negatiuely and affirmatiuely For first they are not risen with Christ that are in bondage to traditions as the coherence with the latter end of the former chapter shewes nor they that are drowned and made sencelesse with the cares of this life or the pleasures of voluptuous liuing i Luk. 21.34 nor they that confirming themselues in a dead presumptuous common hope plead the abounding of Gods grace to auouch their continuance in sinne k Rom. 6.1.4.5 1 Pet. 1.3 For the Apostle in the Epistle to the Romans vseth a reason taken from our conformity to the resurrection of Christ to confute this vicious and prophane plea of carelesse men Further they that worship the Beast the great Antichrist of Rome and receiue his marke vpon their foreheads or their hands are reckoned among the dead men that haue not their part in this first resurrection l Reu. 20.4.5.6 Also the Prophet Esay seemes to say that such men as will not see Gods high hand of Iudgement nor will learne to doe vprightly in the land of vprightnesse nor can bee allured to godlinesse though mercy be shewed them are to bee accounted among the dead men that shall not liue m Esa 26.9.10.14 Lastly they are not risen with Christ that doe not beleeue in Christ n Joh. 11.25 Now for the affirmatiue They may haue comfort in the first resurrection that haue felt a diuine power in the voyce of Christ quickning their hearts with effectuall desire and endeauour to rise out of the graues of sinne o Ioh. 5.25 and to stand vp from the world of the dead p Eph. 5.14 2. That are constantly affected with an holy estimation of the knowledge of Christ crucified and risen againe an effectuall knowledge I meane valuing the meanes and signes of it aboue all earthly things q Phil. 3.9.10 3. That finde their hearts changed from the cares and delights of this life to a constant desire of the second comming of Christ to translate them to the presence of glory in heauen 4. That shew a daily care to walke in newnesse of life yeelding their members as weapons of righteousnesse striuing to crucifie the olde man and destroy the body of sinne as they that are aliue vnto God r Rom. 6.4 5.6.13 2. Againe in that the Apostle saith if yee bee risen againe with Christ seeke those things that are aboue wee may note that it is as hard a thing to get vp the heart of men to the study of heauenly things as to lift vp a massie corps out of the graue and to inspire it with the desire of life As easie to reuiue a dead man as persvvade a carnall man there is neede of the spirit and power of Iesus to doe it And therefore wee should not wonder to see naturall men so heartlesse nor should we attribute it to any inefficacy in the meanes if carnall men bee not perswaded for a man may long perswade a dead man to rise before he will get vp and it should touch vs with all thankfulnesse to acknowledge Gods mercy if he haue giuen vs a minde to heauenly things to desire them and delight in them Thirdly in that he saith if yee bee risen speaking not onely conditionally but doubtfully it imports that one should bee exceeding carefull to search and trie whether they haue their part as yet in this first resurrection and withall implyes that many a man may seeme to himselfe and others to bee deliuered from the kingdome of darknesse and yet lie buried still in the graues of sinne Seeke thâ—se things which are aboue Heere the Apostle enters vpon the proposition of the first maine exhortation or rule of new life Now before I bring in the Apostle vrging this duty imagine with thy selfe how farre the Christian thus now to bee instructed for order of life hath already proceeded by faith for before a man can bee truely capable of direction of life there bee diuers things requisite in the preparations of faith The preparations of faith before a man can be capable of directions of life And these things are necessarily to be presupposed 1. That faith hath plucked him out of the world of sinners or dead men so that hee is already withdrawen from the society of the wicked 2. It hath shewed him Gods fauour and ioyned him to Christ 3. It hath shewed him in some measure such things in the Kingdome of Christ as his naturall eare neuer heard nor his naturall eye neuer saw nor his naturall heart neuer conceiued Å¿ 1 Cor. 2.9 4. It hath ioyned him to the liuing Saints so as he now with great desire delight conuerseth with them 5. It hath made him to suffer in the flesh for his sins and withall hath refreshed his spirit and cured him of his distrustfull and solitary sorrowes 6. It hath garnished his soule with new budding graces and opened for him a fountaine and spring of grace within him euen in his bowels t Ioh. 7.38.39 7. It hath raised in him a true and constant desire of new obedience of life with a secret resolution not to depart from any thing the Lord shall command all the dayes of his life Now presupposing the Christian to bee thus farre proceeded the Apostle comes in and to beginne his institutions of manners hee first chargeth him with this rule Doct. Seeke those that are aboue teaching vs that the first maine thing to be
afflictions but reioyce in them rather that for diuers reasons First because they are the afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned me and it is my ioy to think that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly Verse 25. Whereof I am a Minister according to the dispensation of God which is giuen mee vnto you ward to fulfill the word of God Verse 26. Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints I haue receiued this Commission concerning the Gospel immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not only Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mystery which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles which riches is Christ in you the hope of glory considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make known to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly 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 neyther should you euer cast away the confidence of your assurance and hope or grow weary heerein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him Verse 29. Whereunto I also labour and strâ—â—e according to his working which worketh in me mightily And sâ—â—â—hly being incouraged with that successe which the LORD hath giuen to my ministery I will labour at I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4. The assurance of a lawfull Calling serues for many vses fol 5. Gods Children called Saints in this life in foure respects fol. 7. Comforts for the dispised Saints with answere of some Obiections fol. 7. 8. How Saints may be knowne fol. 9. Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things fol. 10. 11. Idlenesse in Professors taxed fol. 11. Seuerall Vses arising out of the consideration of this that wee are Brethren fol. 13. How wee may get into Christ and how we may know whether we be in Christ fol. 13. 14 Spirituall things are the best things for nine reasons fol. 15. The Motiues and the manner of Thankesgiuing to God fol. 20. Foure Rules of tryall in our Thankesgiuing to God for others fol. 21. A Child of God neuer giues thankes but he hath cause to pray and contrariwise fol. 21. Foure sorts of prayers for others fol. 21. 68. Fiue reasons to warrant praying euery day fol. 22. The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want of Faith the incouragements to beleeue and the defects of the common Protestants Faith fol. 23. 24. 25. 26. 27. 28 29. 30. 31. 32. Indiscretion is not the cause of the reproaches and troubles of Christians fol. 33. The surest way to get Credit is to get Grace fol. 34. Foure Signes of Vaine-glory fol. 34. Seauen Obseruations about Loue. fol. 35. Seauen things to be shewed in Christian Loue. fol. 36. Foure things in the manner of our loue fol. 37. Motiues to perswade to the exercise of mutuall loue fol. 38. 39. 40. Eight helpes of Loue. fol. 41. 42. The defects of the common Protestants Charitie or Loue. fol. 42. 43. Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hopâ— fol. 45. 46. What wee must doe if we would haue heauen when we die fol. 46. What profit good men get by hearing Sermons fol. 49. 50. The sorts of euill hearers with their miserie fol. 50. 51. How the Word is said to be a word of truth and that it worketh truth in vs six wayes fol. 52. Concerning the Gospell what it containes who may and who doe receiue it and the effects of it fol. 53. 54. Motiues to fruitfulnesse what fruit wee should beare and the meanes to make vs more fruitfull fol. 55. 56. There is a season for fruit fol. 58. Seauen things to be done that we may heare the Word in truth fol. 59. The causes of fruitlesse hearing fol. 60. The great commodities of assurance ibid. Who loue not God and who loue not men fol. 64. To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer fol. 66. 67. Why many pray and speede not fol. 67. What wee should seeke to know Motiues to knowledge and rules for attaining knowledge fol. 70. 71. Signes of a naturall man fol. 73. Who make Schisme in the Church fol. 73. Rules for Contemplation fol. 75. Tenne Obiections against Knowledge answered out of Prou. 8. fol. 75. 76. Wherein Wisedome consists Wisedomes order in seauen things Wisedomes specialties in the behauiour first of the Heart in fiue things secondly of the tongue in seauen things thirdly of the Conuersation in eight things fol. 76. 77. 78. Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse fol. 78 79. 80. Nine Reasons against merit fol. 81. What it is to walke worthy of the Lord it hath sixe things in it fol. 82. Eight rules to be obserued if we would please God and sixe rules if we would please men fol. 83.
in the time of temptation fall away these specialties of faithfulnesse receiue a great increase of praise if two things come to them first that mens hearts be faithfull that is that though they haue many wants and infirmities and faile much and often in well-doing yet the desire delight endeuour resolution and affection is in all pleasing and firmnesse to walke before God without eyther hypocrisie or presumption this was Abrahams praise Nehem. 9.8 Secondly that men continue faithfull vnto the death Nehem 9.8 with all constancy and holy perseuerance beleeuing in Christ and worshipping GOD euen to the ende of their dayes this is called for and crowned Reuel 2.11 Thus of faithfulnesse in spirituall things Faithfulnesse in temporall things stands in three things First Reu 2.11 Faithfulnesse in temporall things in the sincere diligent and carefull discharge of the duties of our Callings It was a singular prayse in Daniel that when his enemies sought occasion against him they could finde none concerning the Kingdome Daniel 6.5 hee was so faithfull and without blame and therefore they must take him if euer concerning the Law of his God Then doth the glory of Gods people shine A Caueat for Professors when together with their constant zeale in matters of religion they are found carefully diligent and faithfull in their callings then whatsoeuer befalls them for the Law of their God they may beare it with all comfort and constancy as did Daniel But how doth it blemish the glory of profession when men can say and see that Professors are idle deceitfull busie-bodies and carelesse in their places and callings they cannot build so much by profession as they destroy by their scandalous and carelesse courses Secondly in the right vse and profitable disposing of our riches euen the outward things God hath giuen vs. This lyeth vpon vs as one of the tokens of our faithfulnesse nay this is necessary to the being of this praise In the 16. Luke 16.9 of Luke Christ exhorts to the wise and liberall bestowing of our riches vnto the necessities of the poore and for other holy and needfull vses And because there lye in the hearts of carnall men many Obiections against this Exhortation therefore hee forceth it with reasons that meete with mens carnall conceits And first whereas men out of an ouer-great estimation and liking of these Obiect 1 earthly things doe easily obiect that they must be carefull of the sauing and sparing in the vse of their riches for they are all the comfort they haue in this world Solution Hee answereth that men should not so much loue these earthly things for they are riches of iniquitie that is sinne that makes a man miserable and accursed is most an end mixed with riches Verse 9. eyther they are wrongfully gotten and sinfully kept or they are causes of much sinning against God or men or himselfe Obiect 2 Oh but what good shall a man get by parting with his goods Sol. They shall receiue him into euerlasting habitations Solut. they that is eyther the Angels or the Poore or thy Riches shall let thee into heauen euen to sure dwelling places and this should moue the rich because the time will come when thou shalt want and all the riches in the world cannot helpe thee Obiect 3 Oh but a man may bee saued and enioy these euerlasting habitations though hee doe not so part with his riches Solut. Sol. Hee cannot for a man cannot bee saued without Grace and God will neuer trust him with Grace the true treasure that is not faithfull in bestowing riches Verse 10.11 and good reason for if God gaue a wicked worldling grace hee would neuer be faithfull in vsing it for he that is vniust in the least that is Riches would be vniust in much that is Grace Obiect 4 Oh but our goods are our owne and therefore why should we giue them to others Solut. Sol. Ver. 12. That is false for Grace onely is a mans owne but Riches are anothers Psal 24.1 Prou. 3.27 for God is the Lord of the whole and the poore is the owner of a part Obiect 5 Tush but a man may haue a good heart to God and yet not deliuer out his goods to other mens vses nor leaue his content that he hath in the fruition of them Solut. Verse 13. Sol. That is false too for a man cannot serue two Masters one man cannot serue God and Riches And thus our Sauiour meeteth with the Obiections of worldly men The wordes also containe notable reasons to perswade to faithfulnesse which lieth in this good vse of Riches first they are riches of iniquity secondly the right vse of them makes way for heauen thirdly hee is like to be a godly man in the vse of Grace that is a faithfull man in the vse of Riches fourthly God else will not trust vs with Grace fiftly he will else be a very vniust man and his riches wicked sixtly Grace onely is his owne goods and to be without Grace is to liue and dye a beggar lastly thou canst neuer serue God and Riches Thirdly in temporall things Faithfulnesse shewes it selfe in the vprightnesse and harmelesnesse of our carriage towards others as in keeping of promises Psal 15. in the honest discharge of the trust laid vpon men eyther in Church or Common-wealth Nehem. 13.13 Prou. 13.17 in witnesse-bearing Prou. 14 5.25 in iust gaines and lawfull meanes vsed for profit in our dealings with others Prou. 28.20 And such like dueties of iustice Thus then we see who is a faithfull man euen hee that knoweth his owne reconciliation with God by faith that performeth his vowes to God that sincerely worships God and laboureth the increase of holy graces that will doe nothing against the trueth but for the truth that is diligent in his calling that is seruiceable with his riches and lastly that is iust in his dealing Priuiledges of the â—â—ithfull Now if wee be such then is our estate most comfortable for first God will bee faithfull to vs in the accomplishment of all his promises secondly the Worde will be faithfull euen a sure fountaine of true comfort and helpe in all distresse thirdly Christ will be a faithfull both High Priest in heauen by his intercession making request for vs to God and both to earth and heauen he will be a faithfull witnesse Hebr. 2.17 Reuel 15. 3.14 so as while we liue we shall finde the testimony of IESVS in our hearts and when wee die hee will not bee ashamed of vs before his Father and the holy Angels and lastly wee shall be sure to haue a faithfull reward Prou. 11.18 And this of the second title giuen to Gods Children Brethren The Children of God are said to be brethren in a foure-fould relation 1 To Christ 1. to CHRIST 2. to the Apostle 3. to the Saints abroad 4. to the Saints at home For the first are wee brethren
Grace Grace This worde is diuersly taken For kindnesse 2 Samel 16.17 for abilitie to affect or perswade Psalm 45.2 for the happinesse that is had from Christ in this world and so it is opposed to glorie Psalm 84.11 for the preaching of the Gospell Rom. 1.4 Titus 2.12 for approbation from God Pro. 12.2 For the spirituall liberty that wee haue from Christ and so it is opposed to the Law Rom. 6.14 lastly it is taken for the loue and fauour of GOD receiuing the Sinner into couenant in Christ as it is an euer-flowing spring of celestiall Grace to the soule iustified and so it is taken heere Peace This word also is diuersly accepted for rest and ease from paine The acceptations of the word Peace Psal 38.4 for familiarity 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 we 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 either in this world or that other better world we receiue from Christ together with Gods fauour and grace neither 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 ordinary imployments to mind Gods glory and the saluation of others Secondly Three reasons why children may be taught the principles they vnderstand not we 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 mouths they should not get them into their hearts Thirdly a question may here be moued Quest how the Apostle can here in these words wish vnto them their chiefe good or felicitie seeing these are not all the graces or blessings needfull to our happinesse Ans 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 chiefly 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 be had without Christ nor without godly Sorrow Confession Knowledge Meekenesse Desires Faith Humilitie Loue and the like as men may easily see if they will bee informed either by Scripture or experience But the maine Doctrine which generally I obserue out of these words Doct. is this that spirituall things from God in Christ are the best things Spirituall things 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. Reasons 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 prooues them best lastly What shall it profit a man to winne the whole world and loose his owne Soule Math. 16. Vse 1 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 of terrour but as soone off care for the life to come Vse 2 Secondly this doctrine may be a singular comfort to vs if wee can finde grace and peace in our hearts how euer it be with vs in our bodies or estates otherwise Vse 3 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 endeauour 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 Vse 4 Lastly it should teach vs to learne the lesson giuen by our Sauiour Christ Math. 6. Math. 6. Ver 19. to 25. Ver 25. to the end neither to inlarge our affections to the immoderate desires of superfluitie in outward things nor yet to racke our hearts with the faithlesse and fruitlesse care of 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 wee should striue to be such as are within the compasse of the promise of grace James 4.6 especially we 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 1 Cor. 6.1 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 Iude 4. to abuse either the promises of Grace or the pledges of Gods Loue to become either 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 Heb. 10. eyther by resisting tempting greening quenching or dispising it And further wee should learne by all good meanes as constant hearing 2 Tim 1.6 2 Tim. 2.1 prayer reading conference and meditation to stirre vp the Graces giuen vs 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 Iob 15.11.12 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 bee sufficient for you 2 Cor. 12.9 and my Power made knowne in your weakenesse Peace The second thing here wished for and to bee desired of all that loue their owne good is Peace that is tranquillity 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 Worde 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 Esay 35.8 But on the other side 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 Esay 57.21 these haue no Peace neyther with GOD Angels men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquility of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde Phil. 4.6 Col. 3.15 and let it rule Be carefull to reiect all matters in thoughts or opinion in affections or desires in words or actions that it 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 endeuours 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 2 Pet 3.14 Esay 9.6.7 Luke 1.79 thou maist be found of him in Peace so shall Christ be vnto thee a Prince of Peace and guide thy feet for euer into the way of Peace And thus farre of the good things he 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 heere wee may obserue that grace and blessings must not bee 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 we be in Christ Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that we 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 alwaies praying for you The Diuision THE Salutation hath beene handled already the Preface followeth and is contained 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 he doth by shewing his exceeding great loue to them which he demonstrates by two things which hee 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 Thanksgiuing from ver 4. to the 9. Secondly Prayer v. 9.10.11 In this Verse hee doth two things â—â—rst 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 bee considered generally from the whole Verse and specially from the seuerall words Two generall Doctrines The first generall Doctrine is this that it is not enough to salute others kindly 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 necessity of no duties of loue vnlesse it be to salute curteously Secondly wee see heere that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying Paul can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst
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 Husbandrie 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 Psal 50. Esay 1. that an outward seruing of God will serue to bring them neere 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 bee 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 Le ts in the heart First when men nourish the secret euills of their hearts both in thoughts and affections and make not conscience to repent for them An euill heart is alwaies an vnfaithfull heart Heb. 3.12.13 therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne Secondly Wordlines is a great let of Faith when men suffer their thoughts and affections to be continually taken vp with 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 loose 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 neither comfort from the Promises of God nor ground of assurance nor witnesse 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 hee 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 into Melancholy despaire c. Lastly Le ts in conuersation there are some things in mens carriage which greatly let and hinder Faith First a prophane contempt of the word of God either 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 a Math. 7.13.14 Luke 13.23.24 especially the example of wise men and great men in the world b John 7.45 to 50. Thirdly some when they go about the duties of mortification and Faith they are turned off before they get Faith either 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 say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly bee recouered againe to any care to labour for Faith till either bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith Vses First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must bee mollified by afflictions The signes of Faith by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to belieue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent Vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne c Heb 11 25. Lastly by the purging out of the euills of the thoughts and affections d Math 5.7 Acts 15.9 As for Ioy Peace Thankefulnesse Admiration Loue and desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Vse 2 Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The defects of the common Protestants Faith The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly either Historicall or Temporarie for either it is enough to beleeue that Christ died for sinners or else if they beleeue the Articles of the Creede to be true and bee no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they
if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
l 2 Thes 2.20 And for triall first of our loue to God Wee must know that hee loues not God that will not come to CHRIST for life m John 5.42 that keepes not his Commandements n Iohn 15.10 that is ashamed of the Crosse and profession of Christ o Rom. 5.5 that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word p 1 Iohn 2.6 that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 that serues the lust or loue of his profit sports and carnall delight r 1 Ioh. 2.15 And for triall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the directions and motions of Gods Spirit secondly that doth or worketh euill to his neighbour Å¿ Rom. 13.10 thirdly that wilfully will offend his brother in a thing indifferent t Rom. 14.15 fourthly that will not pray for his neighbour u Rom. 15.30 fiftly that is not prone to shew mercy x 1 Cor. 8.8 Quest But how must I loue my neighbour Answ As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then wee thirdly we must loue them for their profit and good not for our owne and lastly wee must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee praied for them which hee both generally affirmes The Diuision and specially declares The generall affirmation is in these words For this cause wee also since the day we heard of it cease not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed we cease not to pray for you In generall wee may plainely obserue that the desires of our hearts We are neither borne nor borne againe for our selues and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall x 1 Cor. 12.7 Religious Loue seeketh not his owne things y 1 Cor. 13. wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children z 1 Ioh. 3.10 Herein are the Children of God and the Children of the Diuell vsually knowne certainely that which any man is in Religion hee is relatiuely if not fit to serue the body Note then not fit to be of the body hee is not a Saint that seekes not communion of Saints This may serue First Vses to shew the miserie of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neither let this be thought a meane and vnprofitable seruice to the body for wee see 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 inoffensiuely If one stone flie out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoide 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 prophanenesse of the world take heede of rash censuring and the customary liberty 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 one great way of triall of sinceritie is by the constant vprightnesse of their hearts 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. Doctr. When thou seest the word begin to work in any place pray feruently to God For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they wax 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 we 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 bee not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust up wicked men into profession What thou shouldest pray for 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
tyed conuersion of soules ordinarily to the foolishnesse of preaching Doct. 2. It is not enough to get Pietie vnlesse wee get Wisedome also 1 Cor. 1.24.30 Acts 6.3 Ephes 1.8.17 Vse is first for confutation of those that hold all labour for the attaining of spirituall things to be folly of most men those to be fooles that make such adoe about the vse of the meanes of Saluation But it is certaine that Christ that giues godlie men righteousnesse giues them Wisedome Religion doth not make men foolish but giues wisedome to the simple f Psal 29.7 Secondly Professors should be aduised to make conscience of discretion in their carriage as well as holinesse and to this end they should take heed 1. Of pettishnes and peeuishnesse a vice should be onely found in the bosome of fooles g Iob 5.3 2. Of conceitednesse a foule vice to be so wise in their owne conceit that their owne wayes should alwaies so please them that they thinke better of themselues then of seauen men that can giue a reason h Prou 12.15 26.12.16 3. Of rash medling with other mens businesse or prying into their estates i Prou 17.27 mens eyes should not be in euery corner of the world Lastly of vnaduised opennesse in all companies without respect or heedfulnesse to poure out all their mindes k Pro 29.11 Thus of the generall Doctrines The first part of sauing Knowledge is here rendred Vnderstanding and is Contemplatiue Knowledge Contemplatiue Knowledge hath in it two things Apprehension and Meditation that is the power to discerne Doctrine and the power to meditate of it both are needfull and in both men are exceeding wanting especially in the power of Meditation If you aske mee what the obiect is about which wee should meditate it is answered before it is the Will of God determining approuing prescribing and disposing And it is no wonder that men get so little knowledge or are so vnable for contemplation because euery one is not capable of it the Scorner may in a passion seeke wisedome but hee cannot finde it l Pro 14.6 Besides the meanes must be vsed especially in Contemplation it is exceeding hard to hold any course constantly but the ground must be from matter of praier or hearing or reading Further Rules for contemplation many things are required to fit a man to capablenesse and power of holy Contemplation First Chastitie of heart and affections for such as are caryed about with lusts are euer learning but neuer come to the knowledge of the truth m 2 Tim 3.6 Secondly Meekenesse or rest of heart from the hurry of disordered affections and troubled passions hasty affections and a foolish minde are inseparable hee that is passionate can lift vp no holy thoughts but hee can easily exalt folly n Pro 14.29 Thirdly A good minde that is an vnderstanding not exercised in imagining and plodding of euill men of wicked imaginations are vtterly disabled for contemplation Fourthly Humilitie or a tender sense of ones owne wants and vnworthinesse the proud-conceited man for matter of Meditation is of an emptie minde vnlesse it be that they dote about questions or strife of words or vaine disputations that tend to nothing but strife or vaine ostentation o 1 Tim 6.4.5 Besides a heart fatted and fleshed with presumptuous hopes or profits and pleasures and hardened through long custome and practise of sinne is almost wholy blinded in the things that belong to the Kingdome of CHRIST These men haue eyes and see not and eares and are as if they heard not p Math 13.14 To passe from this point of Knowledge Contemplatiue I conclude onely with the consideration of the 8. of the Prouerbes where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge both for sense and Vse Wisedome cries to be heard God would faine fasten knowledge vpon all sorts of men Now if any should aske why Wisedome is so importunate or wherefore they must set all aside to get her there are three Reasons giuen First because wee are naturally foolish and not wise in heart there is no inward substance of sound knowledge in vs Verse 5. Secondly the things to bee imparted are the most excellent in heauen and earth Verse 6. Thirdly no knowledge but this Diuers obiections against Knowledge answered but it is stained with errour or lewdnesse now in the Scripture wee are sure of two things Truth and Puritie Obiect But the Doctrine of Religion as it is reuealed in Scripture is exceeding crosse and contrary to our natures Sol. It is answered that there Obiect 1 is no frowardnesse in it it is in vs not in the Doctrine it selfe Verse 8. Solut. Obiect But the study of sauing knowledge is exceeding difficult Sol. That Obiect 2 is answered Vers 9. My words are all plaine to him that will vnderstand Solut. and straight to him that would finde knowledge If there were a constant desire and endeauour in men they would finde great successe Obiect But it is not a profitable course nor gainefull Sol. That is denied Obiect 3 Vers 10.11 Knowledge is better then Siluer or Gold or precious Stones Solut. and it is more thrift to get it then to get riches Obiect But I see that many that follow Sermons and study the Scriptures are very indiscreete and men of no reach nor parts Sol. It is answered Obiect 4 Vers 12. that Wisedome dwels with Prudence or Discretion Solut. and finds forth Knowledge and Counsels and if men were compared in their present knowledge with what they were before it would appeare that they haue gotten more discretion c. then euer they had therefore it is a meere imputation Obiect 5 Obiect Many great professors are men of wicked liues Sol. Vers 13. The feare of the Lord is to hate euill Solut. as Pride and Arrogancie and the euill way and a mouth that speaketh lewd things and therefore if any such bee of wicked liues they are hypocrites thrust vnto profession by the Diuell of purpose to shame the study and endeuour after sauing knowledge Obiect 6 Obiect But the most that follow Sermons and read the Bible so much are base persons Solut. and men of no fashion in the world Sol. That is denied Vers 15.16 For the holy wisedome of the Word hath beene the fairest ornament and help and support to Kings Princes Nobles and Iudges By mee Kings raigne and Princes decree Iustice Obiect 7 Obiect But this knowledge fills men with terrours and Melancholy Sol. That is denied Solut. for it is a most louely study I loue them that loue me It is only terrible to such as so loue their sinnes as they will not part with them Obiect 8 Obiect It is a knowledge neuer attained in any perfection Sol. That is denied too Solut. Vers 17. They that seeke me earely shall finde me men get
The most men see no necessity of the restoring of their soules they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them u Psal 23.3 5 Men are double-hearted and diuide one part to the flesh and the world and another to God the more open part of their liues some pretend to direct with some respect of holinesse but the secret and inward part is full of all rottennesse and yet men will not see that God and Sinne God and Riches God and the Flesh cannot be serued both of one man at one time 6 They are incorrigible will neyther be heal'd by the word nor bee forced by the workes of God They will not vnderstand though all the foundations of the earth be moued x Psal 82 5. What we must doe that wee might be holy Thirdly that we might attaine vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne waies and our present carnall course and forsake that way and returne from it x Prou 9.6 Ezech 18. 2 We must get out of the way of sinners for he that walketh with the vngodly will be like them y Psal 1.1 3 Wee must mightily labour for knowledge and bee much in contemplation and to this ende exercise our selues in Gods word day and night and dwell in Gods house Coherence with Verse before and Psal 1.2 Prou. 8.20 and 2.11.12 Psalm 84 4.5 Esay 2.3 yea wee should by conference aske the way one of another z Ier 51.4 4 Wee must get into Christ for hee is the way and till wee labour our ingrafting into Christ and settle our selues to seeke a Sauiour euen vnto vs by faith all our workes are in vaine 5 That our conuersations might be more holy and vnrebukeable wee should first labour 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 a Prou. 23.19 for thereout commeth life b Prou. 4.23 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer c Heb. 5.8 obey the checkes of our conscience and be contented to eate the bread of affliction d Esa 30.20 beare the words of rebuke and admonition e 1 Thes 5.13 for hee that refuseth correction will certainely goe out of the way of life f Prou. 10.17 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 g Psal 25.4 and then that he would stay our steps in his paths that our feet doe not slide h Psal 17.5 and to this end that he would remoue out of our way all impediments and euery lying way i Psal 119.29 and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures k Psal 119.37 and bend our hearts to his holy feare but especially euery morning wee should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that hee would see to and defend the thing of the day in his day l 1 Kin 8.58.59 by the vertue of Christs intercession and his words which are neere vnto God day and night The gaine of godlinesse 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 m Psal 1. vlt. 2 Our liues would be full of ioy and chearfulnesse n Psal 138.5 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 o Leu 26.11 4 Yea hee would keepe his Couenant and Mercy with vs p 1 King 8.23 5 We should be protected against all hurtfull troubles being eyther preserued from them or in them if we walke in the day we shall not stumble q Ioh 11.8.9 yea though we went through fire and water yet Gods holy presence and strong arme would be with vs r Esay 43.3 Psal 23.3 yea we might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgments when the hypocrites of the world would be afraid ſ Esay 33.14.16 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and we shall rest in the beds of eternall ease whatsoeuer betides vs we shall not lye downe in sorrow t Esay 57 2 50 vlt. 7 Thus to liue is to rule with God and to be faithfull with his Saints u Hos 11.12 8 Thus shall we scape the vigor of the Law x Gal 5 18. and the flames of Hell y Rom 8.1 Lastly if we cōtinue faithfull to the death there is laid vp for vs a crown of life z Reuel 2.10 Thus of walking or holy conuersation in the generall now in particular that we might walke in an holy eminency three things as is before noted are heere 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 2 Generall obseruations as wee desire more to abound in good fruites 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 reprooues the dangerous and sinfull abuse of Gods mercies in the common people that vse to plead 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 a Psal 130.4 and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse b Hos 3.5 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 hee hath greatest taste of Gods mercies 2 The Papists would finde merit of workes
mercy nor pietie in the Land because there is no knowledge of God in the Land x Hos 4.1.2 God shewes his righteousnesse to them that know him y Psal 36 10. And therefore neyther the Papists must tell men that Ignorance is the Mother of Deuotion nor the common Protestant so idly aske what needes all this knowledge More particularly three questions may be here resolued What are the lets of increasing Quest 1. What are the lets of increase Ans There are many lets 1. Ill opinions about knowledge as that it is vnprofitable vnnecessary c. 2. Abuse of our Callings 3. The loue of other things z Ier. 9.23.24 4. The smothering of doubts difficulties and preiudice in the vse of the meanes 5. Securitie when a man growes proud of what hee doth know and presumes of Gods mercy for what he wants 6 Presumptuous sinne as it hinders other graces so it casts men behinde hand in knowledge 7. Resisting of Gods Spirit pricking the conscience to get it awake and smothering of terrors * Hos 6.1.2.3 8. Internall euils nourished as lust a Tim 3.7 euill thoughts b Pro. 14.22 passion c Prou. 14.29 How we may know when we increase with knowledge What we must doe that wee may increase in knowledge c. Quest 2. How may we know when we increase in knowledge Ans We increase in knowledge 1. If we increase in affection to the meanes for God is neuer wanting in the successe 2. If we increase in the power of godlinesse it is certaine wee grow in knowledge if wee grow in grace 3. If wee grow stayed and setled and more resolued in the doctrine of Gods grace and practise of holy life Quest 3. What must we doe that wee may increase Ans We must obserue these Rules 1. We must practise what we doe already know d Iohn 7.17 2. Wee must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobriety e Rom. 12.13 3. Wee must redeeme the time and watch to all the opportunities for the vse of the meanes f Ephes 5.16 4. Wee must vse the world as if wee vsed it not 5 We must acknowledge that is confesse and professe what we know least God by our vnthankefulnesse and fearefulnesse be prouoked to scourge our spirits with a slumber or reprobate sence g Rom 1.28 6. Wee must minde our owne way h Prou 14.8 Lastly we must vse Gods ordinances and all of them and without interruption constantly and cheerefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes Our knowledge must be of God foure waies for first it must be spirituall and diuine knowledge not humane naturall and earthly 2. It must be of God as hee is the author of it we must seeke it from aboue by prayer 3. It must be of God as he is the end of it it must draw vs nearer to God Lastly God must be the obiect of it we must know Gods Name In this last sence here are two things imported First that euen after regeneration there may be sometimes some working of the seedes of Atheisme So wretched is the euill nature of man that in this respect there is cause many times to hang downe the head with horror shame and bitter mourning of heart and confusion of face Secondly that increase in holy conuersation doth abate the mouings of Atheisme as any be more holy so they are more freed from the trouble of them Be first holy and then be an Atheist professed or resolued if thou canst Concerning the knowledge of God foure things are to be considered 1. How he is made knowne 2. Who they are that God chargeth with this that they know him not 3. How it comes to passe that man knowes not his God 4. What we must doe that we may know God How God is made knowne God is made knowne 1. in his Sonne in Christ God is as it were visible i Iohn 14.9 2. By his Spirit k 1 Cor. 2.10.11 3. By his worde both by the testimony it giues of God and by the relation of Prophesies accomplished and Miracles wonderfully wrought it shewes a God as it is a sacred treasury preseruing the memory of wonderfull things 4. By his workes and that either in generall as God hath stamped vpon them some markes of his invisible things l Rom. 1. or in his particular workes as the founding of the Earth the hanging of the Cloudes the spreading out of the Heauens the recoyling of the Waters leauing an habitation for man terrours of Conscience Plagues vpon wicked men at their wish answering of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church Who they are that know not God besides professed Atheists that are hated of God and charged with this that they know not God as 1. All that keepe not his Commandements m Esay 1.5 1 Iohn 2.4 2. All that heare not vs n 1 Iohn 4.6 3. All Persecutors o John 16.3 4. All that honour not such as feare God p 1 Iohn 3.1 5. All that deny the Natures or Offices of the Sonne of God q 1 Iohn 2.23 The causes of this ignorance of God 3 This wretched Atheisme and Ignorance of God and euill thoughts of his Nature Presence Attributes c. is caused first by corruption of our natures in the Fall 2. It is increased by the custome of all sorts of sinnes 3. If it preuaile it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it wee must view his workes What wee must do that we may know God search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart r Math. 5.6 Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 2. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that wee must bee strengthened in Grace before wee can be filled with Knowledge till Grace preuaile euill motions Doct. 1 and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are Doct. 2 strengthened with all might
body infinite and it remaine a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by that which is simply impossible for there are many things vnpossible in respect of vs which are not onely possible but easie to God And therefore the common-people reason foolishly God can saue mee therefore hee will doe it and the Papists as wilfully Christ can be present in the Sacrament therefore hee will For besides that they will neuer prooue his body can be in all places at one time truely and locally present remayning a true body they also reason but absurdly till they finde his will to be there in their manner What the glory of God is The Glory of God is taken somtimes for the signe of his presence Exod. 16.10 for the meanes of his worship 1 Sam. 4.22 for praise and honour 2 Chron. 29.11 But here it is taken for the excellencie of God aboue all creatures as it may be reuealed Wherin God excels the creature God is more excellent then all Creatures in Trinitie of Persons in one essence in perfection of Nature in infinitenesse of being in eternitie in puritie and singlenesse in immutabilitie of Nature Will and Qualities in vnderstanding in prescience which absolutely falleth to no creature in the Idea of Vertue and in omnipotencie By reason of mans fall and custome in sinne Gods glory is much darkned so as now man of himselfe cannot so conceiue of the wonderfull excellencie of his Creator Gods Glory is reuealed vnto man 1. By his Workes a Psal 104.31 How many wayes Gods glory is reuealed especially his dreadfull and great workes b Esay 24 16. 2. By the Signes of his presence c Exod. 16.10 3. By the meanes of his worship d 1 Sam. 4.22 Psal 89.7 4. By the Confession of guilty persons e Iosh 7. 1 Sam. 6.5 Mal. 2.2 5. By the Prayses of his seruants and therefore to giue glory is translated to giue thankes f Luk. 17.18 6. By Christ who is the Lord of glory g 2 Cor. 2.8 the King of glory h Psal 24. he maketh the Glory of God as it were visible in his flesh 7. By Man k 1 Cor. 11.7 8. By the Spirit of Reuelation l Ephes 1.17 9. By the Gospell m 1 Tim. 1.11 Who see Gods glory But if you aske who of all men see Gods glory I answer onely the Saints in the brightnes of it n Psal 89.7 Esay 26.10.11 to wit such as haue the Gospell shining in their hearts o 2 Cor. 4.3 c. Esay 61.1 2 3. c. such as acknowledging Gods threatnings turne vnto him by true repentance p Ier. 13.16 such as lead an holy and innocent life q Psal 138.5 c. Esay 58.7.8 9. such as haue a true and liuely Faith r Iohn 11 40. Esay 46.12.13 Foure reasons why the power of God is said to be the power of his glory About falling from grace perseuerance Proofes that Gods elect cannot fall away This doctrine doth not tend to securitie Thus of the words apart Iohn 1.14 Power of his Glory There are foure Reasons why the Power of God should bee said to bee the Power of his Glory or glorious 1. Because it will neuer leaue strengthening till it bring to Glory 2. Because the power of all the meanes of saluation is from heauen and therefore a glorious power 3. Because Gods Glory sets his Power aworke in as much as by promise it lyes ingaged to his people 4. It is a glorious Power because of the persons and things that are vsed in Gods worke as God himselfe the Sonne of God the Spirit of God ordinances that are of God and men specially consecrated by God Doctrines First the perseuerance of Gods children is most certaine so long as there is Power in God or Glory they cannot fall away by losing their happinesse This point hath abundant and apparant confirmation out of the old Testament in these places Psalm 145.10.13.14 Esay 42.3 Ezech. 36.24 25 26 27. Ierem. 32 40. Hos 2.19 Out of the Gospels Matth. 16.18 and 24.25 Iohn 4.14 and 5.24 and 6.39 and 10.28 29. and 13.1 Out of the Epistles also Rom. 6.8 9 10 11. and 8.30 and 11.29 Ephes 4.12.17 Phil. 1.6 2 Tim. 2.19 Hebr. 7.16 1 Ioh. 2.19 and 3.9 1 Pet. 1.5.13.18.20.23 Secondly there is little reason of presumption in this Doctrine for as Power will preserue so Glory will reuenge if such as are in couenant with God returne to sinne woe vnto them Gods Glory will not beare it and he hath many wayes to scourge them for by their sinnes they may bring vpon themselues crosses of all sorts Å¿ Psal 89.22 Esay 30.20 Zach. 13.7 8 9. Mich. 7.9.18 terrors of Conscience t Psal 51. losse of many gifts and want of sense of all grace Gods presence and the ioyes of his promises and Saluation u Psal 51. Cant. 3. Church censures x 1 Cor. 5. the want of many blessings y Ier. 5.24 25. sore trauell and terrours vpon their returne againe z Psal 51. Motiues to Patience terrible buffets both of the Word and Spirit c. And therefore we should worke out our saluation with feare and trembling It is a fearefull thing to fall into Gods angry and scourging hand Hitherto of the Obiect Parts Ends and Causes of Knowledge the Effects follow which in the end of the Verse are noted to be three viz. Patience Long-suffering and Ioyfulnesse Patience This is a vertue that well becomes a Christian and a blessed fruit of the tree of life much to be desired of man though it may seeme troublesome to the flesh to endure crosses and afflictions yet if all things be considered it is a vertue of great praise God himselfe is magnified of Men and Angels for his patience and forbearance a Rom. 2.4 It is the admirable glory of the Sonne of God that in the great worke of his Father about the gathering of the Churches in the middest of the oppositions of the world and euill Angels hee should not cry nor lift vp nor cause his voyce to be heard and yet hold out without failing or discouragement b Esay 42.2.4 yea as the Captaine of our saluation hee was made perfect by suffering c Heb 2.10 This is the praise of the Saints which they may remember with comfort that they haue endured many and great fights of afflictions d Heb 10.32 The Souldier cannot please his Captaine vnlesse hee endure hardnesse nor hee that striueth for Masteries be crowned vnlesse hee toyle in the Combat nor the Husbandman reape vnlesse hee patiently endure the labour of sowing and waite till haruest e 2 Tim 2.3.5.6 All that will liue godly must suffer f 2 Tim 3.12 the holy exercise of Christian
without shewing extremitie r Math. 5.25 18.15 Rom. 12.18 1 Cor. 6.5 Gods people haue cause to be ioyfull 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 Å¿ Zeph. 3.14 Zeph. 3.14 Is it not a great Mercy to haue all the iudgments due vnto vs for sinne taken away and the great enemy of our soules cast out Is it not a great honour that Iehouah the King of Israel 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 we haue great crosses enemies dangers wants temptations c. wee haue a mighty God if there be none to helpe vs he will saue yea he will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea he 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 we reioyce in God t Zeph. 2.14 c. 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 it Life is not deare to a childe of God so that he may finish his course with ioy u Acts 20.24 They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance x Heb. 10.34 Yea in many crosses they account it all ioy to fall into tentation y James 1.2 They seeme as sorrowfull when indeed they are alwayes reioycing z 2 Cor. 6.10 Quest What might we doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Quest Ans In generall thou must bee sure to be Gods seruant a Esay 65.13 14. Ans a man iustified and sanctified b Jer. 33.8 Esay 61.10 12.5 thou must know that thy name is written in the Booke of life c Luk. 10.20 What wee must doe that we might get constant ioyfulnesse of heart which cannot be without Faith d 1 Pet. 1.8 Phil. 1.25 Rom. 15.13 12. 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 neere 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 bee 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 paine to sow Iohn 4.36 Gal. 6.7 8. He 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 wee 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 we be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sense of Gods mercies is easily inflamed with ioyes in the Holy Ghost 3. We must take heed 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 we heare doe specially affect vs and concerne vs wee must be carefull with all heedfulnesse to keepe those things whatsoeuer wee 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 bee sanctified throughout inwardly and outwardly in soule body and spirit hauing respect to all Gods Commandments and retayning the loue of no sinne so shall wee 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 bee partakers of the inheritance of the Saints in light HItherto of the Exordium of this Epistle as it contained both the Salutation and Preface The second part both of the Chapter and Epistle followeth The order of this second part of the Epistle and is contained 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 15. to the 23. The worke of Redemption is two waies considered of first more generally in the 12. Verse secondly mâ—re particularly Verse 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 either in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the consummation of it what it shall be in the end and so it is praised 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
Esay 59.2 it defiles it remaines vpon Record written with a penne of Iron and with the point of a Diamond p Ier 17.1 o Psal 51.1 it causeth all the disquietnesse of the heart q Psal 38.3 it is the cause of all Iudgements It brings death r Rom 6. vlt. What a man should do to get his sinnes forgiuen him Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen t Luke 4.18 1 Iohn 1.9 Hos 14.3 Zach 12.12 Chap 13.1 Secondly hee must search out his sinnes by the Law Å¿ Math 6.14 and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luk. 4.18 1 Iohn 1.9 Hos 14.3 Zach. 12.12 to the end 13.1 Thirdly wee must take heede of the sinne against the holy Ghost which beginning in Apostacie is continued in Persecution of the knowne Truth and ends in Blasphemie and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart to the ioyfull application of the Comforts of Gods Loue conteined in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnesse to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them u Marke 4.11.12 Acts 26.18 Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin x Iam. 5.16 Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission y Math 26.28 Seauenthly he must amend his life and belieue in Iesus Christ z Mark 1.4 Acts 5.31 10.43 Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1 To God Vers 15. 2 To the vniuerse or whole World Vers 15.16.17 3 To the Church Vers 18.19 c. In all the Verses in generall That Christ is GOD. may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. prooue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19.24 Iudg 2.1.4.14 Psal 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40 3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Christ more excellent then al Monarches in diuers respects Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud we are redeemed Howsoeuer hee appeared in forme of a seruant yet hee exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by which the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Difference betweene Image and Similitude Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth God by Similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image Gods Image is in Man and in Christ Gods Image is in man three waies Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly The difference betweene the Image of God in Man and in Christ But there is great difference betweene the Image of God in man and the Image of God in Christ In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God
bee waighed that a man in this life should be here sayd 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 Thess 5.23 perfect 1 King 8 61. 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 sayd 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 bee true and in what sence they are meant And for the cleering 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 bee attained and what Gods 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 sinne But those places are to bee vnderstood of the righteousnesse of the Christian as hee is considered to bee 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 either 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 thâ— imperfections that cleaue to the workes of the faithfull Sometimes the faithfull are sayd to be perfect that is strong men in CHRIST compared with the weake Christian and Infant in grace so that wee 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 frailty being couered in Christs intecession Holy This word Holy is the generall and comprehends the other two For holinesse is either 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 d Luke 1.49 to the spirit of God and so effectiuely because it workes it in others to Christ as he deriues it by influence to his members e Acts 3.14 Luke 1.35 To Angels Matth. 25. to sacrifices by way of type to the Couenant of GOD as it promiseth holinesse to the faithfull f Luke 1.71 to the Prophets as Teachers of holinesse g Acts 3.21 to the Scriptures as the rule of holinesse h Rom. 1.2 to places for the holinesse of the subiect but heere it is a glorious adiunct conferred vpon the faithfull by Christ Foure things obserued about holinesse Concerning holinesse of heart and life in generall there are heere foure things to be noted 1. The necessitie of it wee 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 bee 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 holinesse hath seuen things in it Internall perfection or holinesse must haue these things in it First the staine of former sinnes must bee washed away with the teares of repentance i Ier. 4 4. Secondly the inward worship of God must bee set vp in the heart some impressions men haue of an externall worship but of the inward worship men are naturally almost wholly ignorant God is inwardly worshipped by the constant exercise of grace from aboue as Loue Feare Trust Delight Desire c. 3. There must bee in vs an assurance of Gods fauor k Heb. 10.22 Acts 15.9 4. There must be a freedome from preuailing euils in the mind or affections in the minde as ignorance wicked thoughts errours in the affections as impatiency lust seruile feare of men malice l Prou. 19.2 Psal 41.6 Iam. 1.4 c. 5. Hypocrisie must not raigne our desire must be more to be good then to seem so m Psal 125.4 6. Our whole heart must be set vpon Gods whole Law to haue respect vnto all Gods Commandements God abhors a diuided heart n Hos 10.2 a double heart o Iam. 4.8 7. The minde must be set vpon heauenly things and conuerse in heauen p Col. 3.1 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 perfeâ—â—â—â—â— o Phil. 3. Signes of an vpright heart secondly it will not cease well-doing for crosses p Job 2 3. thirdly it will 〈◊〉 God though alone q Iosh 24 15. fourthly it will not follow the eye it is not sensâ—â—ll r Iob 31 7. fiftly it reioyceth in the loue of CHRIST aboue all things Å¿ Cant 1 3. sixtly It will â—â—â—â—te for lesser sinnes as Dauids did 2 Sam. 24. seuenthly it is constant t Psal 78 37. Rules That we may attaine an vpright and vnblameable heart In generall wee must get a new heart u Ezek 36 27. In particular 1. we must by mortification circumcise our hearts x Deut 3 6. 2. we must get Gods Law written in our hearts y Ier 31 33. 3. wee must seeke and loue purity of heart z Prou 22 11. 4. wee must keepe our hearts with all diligence a Prou 4 17. lastly we must walke before God b Gen 17 2. Motiues Motiues to inward holinesse First wee shall neuer see the righteousnesse of God imputed till we be vpright in heart c Psal 36 10. Secondly a pure heart is one of the cleerest signes of a blessed man d Matth 5 6. Thirdly God searcheth to finde what mens
despise not this riches of the bountifulnesse of God when in the Gospell it is offered vnto vs though wee may goe on with the hardnesse of our not repenting hearts yet if by speedy repentance wee preuent not our ruine we shall heape vp wrath against the day of wrath euen the day of the declaration of the iust vengeance of God vpon such obstinate and secure sinners h Rom 2.4.5.6 3. Let not worldly rich men glory in their riches i Jer 9.24 but rather vse their outward riches as helpes to further them vnto this true treasure else their riches shall not shelter them in the day of Gods wrath against the woes denounced against them k Iob 36.18.19 Luke 6.12 Lastly would any man know some sure way how to thriue with great successe in these spirituall riches let him then amongst other things especially remember to pray hard for the Lord is rich to all them that call vpon him l Rom 10.12 Thirdly CHRIST is in the faithfull m 2 Cor. 13.5 hee liues in them n Gal. 2.20 hee dwels in them o Ephes 3.18 but that this doctrine may be more fully vnderstood I propound fiue things 1. How Christ is conueied into the soule of the faithfull 2. By what effects he discouereth himselfe to be there 3. What they get by his comming 4. What intertainement they ought to giue him 5. Who haue not Christ in them How Christ is conueied into the faithfull For the first there is this order First God secretly giues Christ to the beleeuer and the beleeuer to Christ p Rom 8.32 Esa 9.6 Iohn 17.6 then Christ begins to manifest himselfe riding in the Chariot of the word q 2 Cor 2.14 The word that before was a dead letter receiueth life by the presence of Christ and that both in the Law and the Gospell The law being made aliue attacheth the particular sinner and playeth vpon him the part of a Sergeant accuser Iaylor or Iudge And the sinner putting in baile the Law brings him to Christ and will not let him goe to another r Gal 3.24 then the Gospell gets aliue and crucifies Christ before his eyes Å¿ Gal 3.1 and propounds varietie of sweet promises The sinner being beaten and wounded almost to death before hee would yeelde to the arrest of the Law seeing now whither he is brought laments with vnspeakeable groanes his owne sinnes and the horrible torments hee sees the Sonne of God put to for his sake and at the same time the spirit of the Sonne working saith a wide doore is opened Christ enters in with vnvaluable ioyes wrought in the heart of the sinner How we may know that Christ is in our hearts Now if you aske by what effects Christ discouers himselfe to bee there I answere there is a light when Christ comes in that giues the Knowledge of the glory of God in the face of Christ t 2 Cor 4.6 And being rauished they behold as in a mirrour the glory of God and are transformed into the same Image the spirit of God making them suddainely new Creatures u 2 Cor 3 18 2. The conuert now findes a sauour of the things of the spirit and his heart is bowed to be subiect to the law of God x Rom 8.5 7. 3. Hee is baptized with the fire of zeale and holy affections and desires y Math 3.11 4. There appeares a battell and combat in the soule and much lusting on either side the spirit resisting with teares and strong cries 5. In this combat Christ vndertaking the battell sends out by his ordinances his arrests and apprehends one by one euery imagination that rebelliouslie puts it selfe forward in the opposition and exalts it selfe and will not leaue till it be brought in subiection so as the obedience of Christ may haue the vpper hand z 2 Cor 10.5 6. The spirit of the Sonne discouers himselfe as a spirit of supplications by which the tender infant beginnes to learne with holy desires and secret incouragements to speake in Gods language and by prayer to make knowne his griefes and wants in the best manner vttering his affiance in God as a Father x Gal 4.6.7 7. The loue of God and of Christ and of Gods Word and Gods people is shed abroad in his heart and it now constraineth him to holy dueties a Rom 5.9 2 Cor 5.14 8. The body growes dead in respect of sinne and the spirit is life for righteousnesse sake b Rom 8.10 resolution more and more increasing both for reformation of sinne and new obedience 9. Hee findes himselfe proclaimed free the prison doore set open his fetters knocked off his wounds made by the law healing apace his depts paid himselfe in a new world inioying a true Iubile c 2 Cor. 3.17 Esa 61.1.2 10. He liues thenceforward by the faith of the Sonne of God for Saluation for Iustification and for preseruation d Gal 2.20 2 Cor 13.14 11. The heauenly dewes of spirituall ioyes often water and refresh his heart in the vse of the meanes with delightfull peace and tranquility in his heart and conscience e Hos 14.6 Rom 14.17 Lastly in a holy couenanting with God his daily purposes and desires are to cleaue vnto God deuoting and consecrating himselfe and his vowed sacrifices vnto God in the mediation of Christ Thirdly the benefites hee hath by the inhabitation of CHRIST The benefits come by Christ dwelling in vs. are such as these 1. GOD is in Christ reconciling him not imputing his sinnes f 2 Cor. 5.19 2. Christ is made vnto him Wisedome Sanctification Righteousnesse and Redemption g 1 Cor 1.30 3. All the promises of Christ are to him Yea and Amen hauing the earnest giuen in the spirit and the same sealed by the same spirit h 2 Cor. 1.20.22 4. Hee is not destitute of any heauenly gifts i 1 Cor 1.6.7 but hath the seeds and beginnings of all sauing graces 5. The grace of Christ shall be sufficient k 2 Cor. 12.9 against all temptations by the power of Christ that dwels in him and as his outward afflictions doe abound so shall the consolations of Christ abound also l 2 Cor 1.5 6. Paul is his and Apollo is his yea all things are his as he is Christs m 1 Cor 3.22.23 he hath his interest in all the means of saluation 7. God hath giuen him Christ how shall hee not with him giue him all other things also n Rom 8.34.35 Finally eternall life is the gift of God in and with Iesus Christ o Rom 6.23 For the fourth if you aske what you must doe when you finde Christ in your hearts I answere if you liue in the spirit walke in the spirit p Gal 5.24 let olde things passe and all things be new for if you be in Christ Iesus you must be new Creatures
q 2 Cor 5.16.17 the olde conuersation in times past will not now serue turne but the olde man with his deceiueable lusts must be cast off r Ephes 4.22 Now thou must learne also to liue by Faith and not by sence and carnall hopes as thou hast done For CHRIST keepes his residence in our hearts by faith Å¿ Ephes 3.16 for in that wee henceforth liue in the flesh wee must resolue to liue by the faith of the Sonne of God that liueth in vs t Gal. 2.20 beeing assured that in him are all the treasures of holinesse and happinesse And to this end thou must pray constantly to God that thou mayest bee able to discerne the length bredth depth and height of this loue and louing presence of Christ u Ephes 3.18 For otherwise it is a knowledge passeth all naturall vnderstanding and his working in vs is aboue all wee 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 x Rom 10.12 and why should we feare eyther tribulation or persecution or paine or perill seeing this is our victory euen our 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 y Rom 8.35.37 Further doth the spirit of meekenesse and of Christ dwell in thee Oh then aboue many things learne lowlinesse and humility z Mat. 12.29 and if the Lord giue thee a tender and a harmelesse heart watch with all carefulnesse that thou bee not beguiled from the innocent simplicity that is in Christ Iesus * 1 Cor. 11.3 Lastly thou must labour for inward sinceritie both of thoughts and affections thy heart is Christs chamber of presence where hee alwaies 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 chast and euery day to dresse it new since the King of glory is come in to dwell with thee Men would bee very carefull to looke to that roome where they would giue their best entertainement Alas wee 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 5 Seauen ill signes that Christ dwels not in a mans heart Now for the fift point there are seauen ill signes that Christ dwells 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 he 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 either 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 sweete societie with holy Angels and blessed Saints with vnspeakeable peace and rest together with that admirable clarification of the very bodies of the righteous Vses Phil 3.21 Col 3.1.2 Rom 5.3 2 Cor 4.18 1 Pet. 4.13 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 a serious contemplation of our right in Iesus Christ to this admirable glory that is to be reuealed Jam 2.5 Rom 15.7 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 we 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 wee 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 glorifie in another world there he 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 amplified 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 The honour of Ministers 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 bee 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
thinges are to be noted 1. the persons yee 2. the time are 3. the manner set downe negatiuely without hands 4. the form of it affirmitiuely 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 Circumsion 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 viuification 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 two fold 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 he spoyled the Diuels 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. the thinges which are named to be abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the body is Christ In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of mindes 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in there fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall body of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to bee a depth in them Sol. Hee confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenesse of minde 3 In not sparing the bodie But yet he censures them two wayes 1. It is but a shew all this 2. It with-holdeth the honour due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second Chapter VERSE I FOr I would yee knew what great fighting I haue for your sakes and for them of Lâ—odicea for as many as haue not seene my person in the flesh FOr I would ye were throughly informed of it what greate care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but onely heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Verse 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of GOD euen the Father and of CHRIST Greate are the benifits which you and all those that belieue in your parts receiue from our paines in the Gospell for heereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benifits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Verse 3. In whom are hid all the treasures of wisedome and knowledge Versâ— 4. And this I say least any should beguâ—le you with inticing words Vâ—rse 5 For though I bee absent in the flesh yet am I with you in the spirit reioâ—cing and beholding your order and the steefâ—stnesse oâ— your faith in Christ Verse 6. As yee haue therefore receiued CHRIST IESVS the LORD so walk ye in him Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whome are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner
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 Wee 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 whereas there is no assurance that they walke with a right foot in the Gospell till they make conscience of a ready reformation of euery knowne 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 off wrath else there will be little hope that thou wilt not returne to doe euill e Psal 37.8.9 the promise of constant protection is with such as are sheepe f Ioh. 10.28 and are so farre 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 constancie in the communion of Saints he is not like to walke long that walketh alone Ier. 32.39.40 especially if he might walke with good company and this is a cleere marke of a temporarie faith in such as for many things goe farre when men see they shunne societie with the godly 8. It is an excellent helpe also at first to striue by all meanes to get the testimonie of Iesus confirmed in vs g 1 Cor. 1.6 1 Tim. 2.6 Christ giues testimonie 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 studie 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 thankfulnesse acknowledging Gods seale for our confirmation when hee is pleased so to set it to mee thinkes this threefold coard could neuer be broken Oh the heauie slumber and sluggishnesse of our natures how wonderfull rich is God in compassion how ready is he to forgiue and multiplie pardon how willingly doth he lift vp the light of his countenance vpon vs and yet men haue not the heart answerably to wait vpon him or to be at the labour of this confirmation How are many that seeme somewhat vnto many how are they I say bewitched with securitie so as they cannot be fired out of it but liue at a venture and neither seeke nor esteeme the testimonie of Iesus 9. Would we be set in a safe condition and stablished then wee must striue for a free spirit remembring Dauids praier stablish mee with thy free spirit h Psal 51.12 What a free spirit is 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 discernes his release from the rigour 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 chained 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 lose his life then his integritie as neither caring for those things which the common sort seeke after as praise profits outward shewes c. nor 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 i Ier. 31.33 Psal 37.31 of men they will hold out to the end Lastly men must be sure that they be good and true in their hearts k Psal 125.1.2.4 as the Psalmist saith for then they shall be as the mount Sion that cannot be moued and the Lord will alwayes doe well vnto them Signes of a true heart 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 vnfained and vndiuided loue though it cannot accomplish all it would yet it 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 sinnes as well as outward 4. It will smite for small sinnes as well for numbring the people as for murther and whoredome hee hath not a good and true heart that is vexed onely for great euils 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 alwayes 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 beene 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
acknowledge God and his truth and glory against reason profit or pleasure to make a man walke with God setting the Lord alwaies before him to bring the will of man to a holy subiection to Gods will in crosses temptations wants c but especially to create in man that sinceritie of worshipping God in spirit and truth without hypocrisie And as for righteousnesse in that part of it that concernes either mens owne soules or the soules of others how is all the vnregenerate mankinde dead It is the worke of a godly man only to serue the brethren by loue onely the members of Christ can in their calling denie profit and pleasure and make the particular calling serue the generall but especially in the combat against concupiscence onely the godly doe make conscience of it And howsoeuer in the matter of holy duties there are strange imperfections in the very godly yet their desire prayer purpose and indeuour is to approue themselues to God herein and they do attaine to it in some comfortable beginnings and they go on with a holy increase both of strength and desire Whereas it is euident by diuers Scriptures that wicked men are dead men in the former respects as would appeare if we should examine particularly for they seeke not God * Psal 14.1 They respect not the word of God aright x Ier. 6.10 nor can they loue the brethren y Joh. 15.19 Though they be smitten yet they will not sorrow after God z Ier. 5.2 And for the most part they are lukewarme without true zeale a Reuel 3. Their mindes are couered with a vaile b Esay 25.8 They are without hope c Ephes 2.12 Neither haue all these men faith d 2 Thess 3.2 And for the want of holy duties it vsually seems euill vnto them to serue the Lord. They are strangers from the life of God e Ephes 4.17 They call not vpon the name of God f Psal 14.4 with a pure heart neither take they heede of Gods sabbaths But it were too long to runne to particulars in matters of dutie seeing the scripture euery where paints out the ill liues of all wicked men In whom Doctr. The vertue by which Christians are raised is from Christ Quest But what is therein 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 Vse For terror 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 be not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maiest 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 be a silly 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 tarry thy leisure and to put off till â—hou appoint the time For comfort to afflicted consciences 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 body 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 doe 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 doe 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 The ends of baptisme 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 Three vvaies baptisme respecteth mortification and viuification and viuification or spirituall buriall and resurrection Answ Baptisme stands 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
Lord vseth his power 1. In making his seruants able to walke in his waies both by giuing them power and strength k Eze 36.28 Esay 26.12 and by relieuing and reuiuing their strength daily and renewing it l Esay 40.29 vlt. c. Esay 57.15 2. In keeping them from euill m 2 Tim. 4.18 3. In establishing them that they may perseuere and hold out n Phil. 1.6 Iude 24. 1 Pet. 1.5 1 Sam. 2 9. Lastly Gods operation is wonderfull in the vse of his ordinances and this is that is meant in this place In respect of this the Psalmist saith God is greatly to be reuerenced in the assembly by all them that are round about him O Lord God of hostes who is a strong God like vnto thee o Psal 89.7 8. Thus the Lord is mighty through the ministerie of his seruants p Galat. 2.8 Col. 1. vlt. Thus the Lord performeth the counsell of his messengers q Esay 44.26 his word returneth not to him in vaine r Esay 55.11 yea his ordinances are his power vnto saluation Å¿ Rom. 1.16 1 Cor. 1.18 they are all mighty through God t 2 Cor. 10.4 Thus it is in particular in the sacraments though for their outward shew they doe not promise much yet by the maruellous operation of God they are auaileable in effect for all that is promised in them onely if we could get this faith in this operation of God here mentioned The vse of all is First for information Vses we may here take notice of the difference betweene hypocrites and the godly in matter of godlinesse they can know nothing but the forme of it the other haue experience of the singular power of God in all the passages of holy life both in the vse of the meanes and in his preseruation Secondly for instruction we should obserue and seeke out the working of the Lord u Psal 111.2 and daily ascribe power vnto God and pray for the experience of it and that he would establish that which he hath wrought in vs * Psal 68.28.33.45 Againe it may teach vs not to despise the weake Christian for the Lord is able through his operation to make him stand And it should incourage vs all to the works of righteousnes x Heb. 11.35 seeing Gods operation is so ready to be found and for hereafter in the vse of all the meanes our faith should be in the power of God y 1 Cor. 2.5 Thus of the operation of God Through the resurrection of Iesus Christ Many are the benefits which we reape from the resurrection of Iesus Christ As first the resurrection of our bodies z 1 Cor. 15.16.20 Secondly the accomplishment of the promises made vnto the Fathers a Act. 13.33 Thirdly iustification and forgiuenesse of sinnes b Rom. 4. vlt. Fourthly a secret vertue vnto the ordinances of God c 1 Pet. 3.21 Fifthly regeneration Sixtly liuely hope of an immortall inheritance d 1 Cor. 15.14 1 Pet. 1.34 Seuenthly the power of viuification and raising of vs vp to new obedience And this last is acknowledged in this place VERS 13. And you being dead in your sinnes and the vncircumcision of the flesh hath he quickned together with him forgiuing you all your trespasses THe sixt reason of the dehortation is conteined in this verse and it stands thus That which cannot helpe vs when we are in miserie nor further vs to happines when we want it is not to be followed nor rested vpon but such things are philosophy traditions and ceremonies they cannot heale the corruption of our natures nor raise vs out of the graues of sinne nor any way procure vs the pardon of our transgressions or 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 we 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 happy 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 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 guilty of many sinnes The svvarmes of sinnes in vnregenerate men and he is dead in them also Naturally euery man is guilty 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 we are actually guilty of against God or men or our
a quarrell to another euen as CHRIST forgaue you euen so doe yee Verse 14. And aboue all these put on Loue vvhich is the bond of perfectnesse Verse 15. And let the peace of God rule in your harts to the vvhich also yee are called in one body and be thankfull And sixtly Clemencie which stands in two things in forbearing and forgiuing Forbearing in respect of wrongs and infirmities and forgiuing freely one another And this forgiuing must be extended to euery man and it must be as Christ forgaue vs and that is though they be our inferiors though they haue done vs great wrong so as we forget aswel as forgiue But seuenthly aboue all other be sure you cloth your selues with loue for this will knit vs together perfectly and by this all the Saints and all the graces of the Saints tend vnto perfection Eightly Get the peace that peace I meane that GOD only giues and let it rule and preuaile with you and if you cannot be at peace in your life yet let it be in your hearts still how vnreasonable soeuer men be and the rather should you be carefull hereof both because you are called of GOD to it and besides you are all members of the same body Lastly adde vnto all these amiablenes and thankfulnes one to another And thus of the matter of holinesse Now I must also stirre you vp to a due respect of the meanes of holines which is the word Verse 16. Let the vvord of CHRIST dvvel in you richly in all vvisdom teaching and admonishing one another in Psalms and Hymmes and spirituall songs singing vvith grace in your hearts to the LORD And so both the word in generall and the Psalmes in speciall For the word in generall you must remember it is the word of CHRIST both as the subiect and the cause of it and you should neuer be satisfied till you grow familiar and plentifull in it through the daily vse of it both in your hearts and houses also and that with all iudgement and discretion not seeking or vsing it coldly peruersly carnally or indiscreetly and this word you must imploy both to teach you and one another what you know not and to admonish you and other for what you doe not And in speciall be carefull of the Psalmes remembring that they also are the word of CHRIST and the rather considering the exquisite variety of sweet matter in them but in singing obserue these rules First exercise the graces of the heart according to the matter of the Psalme Secondly doe it with attention and vnderstanding Thirdly respect GODS glory in it and his holy presence Lastly be carefull of the end of all your actions Verse 17. And vvhatsoeuer yee shall doe in vvord 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 vvell-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 your Masters according to the flesh in all things not vvith eye-seruice as men pleasers but in singlenesse of heart fearing GOD. Verse 23. And vvhatsoeuer yee do do it heartily as to the LORD not vnto men Verse 24. Knovving that of the Lord ye shall receiue the revvard of the inheritāce for ye serue the Lord Christ Verse 25. But he that doth vvrong shall receiue for the vvrong that he hath done there is no respect of persons both that all be done to the glory of GOD in CHRIST all I say both in word and deed beginning with calling on the name of CHRIST and ending with the sacrifice of thanksgiuing which must be offered vnto GOD in the mediation of CHRIST aswell as your prayers Thus I haue briefly laid before you the rules that concerne holinesse as you are Christians in the generall Now I thinke it meete to propound some duties that are more particular and I will onely instance in the familie and there I begin with Wiues whose word is be subiect an epitome of their duty and a thing GOD most stands vpon and which Women most faile in And great reason for here lieth the true comelinesse and beauty of a Wife t is not in her face and garments but in her subiection to her Husband And the rather should you be subiect because GOD hath prouided you shall not be pressed but in the LORD not in any thing against the word Now for Husbands their word is loue as that GOD most stands vpon and they most faile in And in particular I giue them warning to looke to one vice aboue many and that is that they be not bitter to their Wiues And for children their word is obedience and they must know that GOD so inioynes it that he will haue it done throughly they must obey in all things and submit their wills and desires to their Parents For this is a thing that will not only keepe and increase their Parents loue to them but it is also wondrous well-pleasing to GOD himselfe Parents also must take heed they sin not against their children not only by too much indulgence but also by prouoking them and that not onely to sin but to passion by vniust precepts or contumelies and disgraces or hard vsage or immoderate correction and that as for other reasons so lest they be discouraged either from loue of well-doing or of obeying them You that are Seruants must also with great care attend your duties your word also is obedience and the rather because your Masters haue authoritie but onely ouer your flesh not ouer your consciences but in your obedience see to it it be in all things that concerne the subiection of the outward man But let not your seruice be onely when your Masters looke on or fitted onely to please men but obey euen in the singlenesse of your hearts as in GODS presence where you should feare to displease Neither let what you do be done out of a slauish feare but from the heart with all willingnes as doing therein seruice to GOD and not to men only Knowing infallibly that if men would not reward you for your paines faithfulnes yet GOD will who will not vse you as seruants but prouide for you as sons and heires to him For in all this labor GOD accounts you as the seruants of Christ and will reward all as if all had bin done to him And contrariwise he that doth wrong be he Master or Seruant shall receiue of the LORD for the wrong that he hath done for GOD is no accepter of persons CERTAINE OF THE choisest and chiefest points handled in the third CHAPTER A Threefold resurrection fol. 2. How a man may know whether he be risen with Christ fol.
laboured after in the reducing of our liues into a holy order u Matt. 6.33 Eight sorts of things that are aboue is to striue by all meanes to get vp our hearts to a constant seeking and minding of heauenly things according to that serious charge of our Sauiour Christ first seeke the Kingdome of God and the righteousnesse thereof That this rule may bee more cleerely vnderstood and more carefully practised it will bee profitable to consider distinctly what things are aboue and how they are to be sought And so the things that are aboue may bee distinguished into eight sorts First God is aboue for hee dwels in the high and holy places * Esa 57.15 and he must be sought x Hos 3.5 and if you aske what we must seeke in God I answer wee must seeke the true knowledge of his nature y Psal 14.1.2 Wee must seeke his fauour and the pacification of his iust anger for our sinnes z Zeph. 2.3 Wee must seeke his face d Hos 5. vlt. and presence a Psal 24.6 Psal 27.8 We must seeke his honour and glory b Ioh 5.44 And wee must seeke his saluation c Psal 105.4 70.4 And if you aske how wee must seeke God I answer wee must seeke God with acknowledgement of our faults with weeping and repenpentance for our sinnes e Ier. 50.4 Isay 21.12 with the desire of our hearts f Esay 26.7 with prayer and supplication g Matt. 7.7 with feare of his mercies h Hos 3.1 with meeknesse i Zeph. 2.2.3 and in the way of holy life Secondly k Psal 24.4.5 Christ is aboue for so he sayth to the Iewes yee are from beneath I am from aboue l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee are of this world I am not of this world m Ioh. 8.23 and he is the Lord whom euery Christian ought to seeke n Mal. 3.1 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 finde his presence of grace on earth And thus the Church sought him in the Canticles o Cant. 3.1 c. Secondly in the desires prayers and preparations for our owne dissolution and his appearing p Phil. 1.21 Reu. 21.20 2 Tim. 4.8 2 Pet. 3.12 Thirdly the new Ierusalem is aboue for so the Apostle to the Galathians expressely saith q Gal. 4 26. 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 bee gathered to them 2. By the imitation of their graces and vertues which they shewed when thy were on earth Fourthly Heauen is aboue For it is the price of our calling that is aboue r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 and the glory of that eternall and immortall honour is to bee sought ſ Rom. 2.7 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 t Matth. 6.10 2. By seeking the assurance of faith and hope and the pledges and earnest of it u Heb. 11.1 Eph. 1.14 3. By meditation and contemplation striuing to expresse our desires and sighes after it * 2 Cor. 5.2 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 x Hebr. 11.13.14.16 5. By continuing in well-doing y Rom. 2.7 striuing to liue a Citizen-like life heere z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 in all things prouident to send our workes and prayers to Heauen before vs as our prouision and treasure a Matth. 6.14 Fiftly holy graces are aboue for S. Iames saith Euery good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights b Iam. 1.17 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 c Esay 4.5 and they come downe from Heauen which will also appeare in the particulars Wisdome is from aboue d Iam. 3.17 so is zeale for it is the zeale of Gods house e Psal 69.9 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 f 1 Cor. 14.1 Zeph. 2.3 2 Cor. 13.5 Rom. 14.17.18 and 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 appoynted 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 g Matth. 3.2 and the Kingdome of Heauen is sayd to bee taken away when the meanes is taken away h Mat. 21.43 and these we must seeke i Esay 41.17.18 though it cost vs much trauaile if there be a famine k Amos 8. or much cost if the Lord giue vs to finde such pearles of instruction or comfort in the field of any Church or congregation l Mat. 13.45 Seuenthly holy duties are many of them from aboue for the Wise man saith the way of life is on high to the prudent to auoyde from hell beneath m Pro. 15.24 and that because both the will that enioynes them and the power to doe them and the successe or effects of them are all from God aboue And therfore the Author to the Hebrews when he would discourse of doing of Gods will quoting the place in the Psalmes seemes to intimate that the true speech of such duties is to speake from aboue n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.8.9 and these good things are to bee sought o Prou. 11.27 wee must seeke the old and good way p Ier. 6.17 we must seeke Iudgement and Righteousnesse q Esay 1.17 Eightly many of the priuiledges of Christians are from aboue as the righteousnesse of Gods Kingdome r Matt. 6.33 forgiuenesse of sinnes ſ 1 Ioh. 1.7 deliuerance from this present euill world t Gal. 1.4 both in respect of the contagions and punishments of the same all spirituall blessings in heauenly things u Ephes 1.3 the reuelation of hid mysteries * 1 Cor. 2.9 Col. 1.26 the spirit of the sonne x Gal. 4.6.7 the influence of Christs death and resurrection y Phil. 3.9.10 the word with all the treasure of it z Psal 119.94 and the honour which is aboue a Ioh. 5.44 and all these are to bee sought Thus of the particular things that are aboue and we must seeke Vse The
it should continually draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to looke vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition VERS 2. Set your affections on things which are aboue and not on things which are on the earth THe exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition seconly by the contrary The repetition is in these words Set your affections on things which are aboue The contrarie from which he doth dehort is in these words and not on things which are on earth Repetitions in Scripture are not without their vse The vse of repetitions in Scripture For thereby the holy Ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby enforceth both the necessity and the excellency of the matter so repeated And surely all three may be applyed to this repetition For the contemplation and desire after heauenly things is a most gracious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it is rendred to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to bee wise about a thing and certainely a Christian should bee wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may bee gotten of this true treasure and by serpentine discretion in the manner and circumstances of welldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery dutie or exercise euery grace Sometimes it signifieth to sauour of a thing and it is true that all the carriage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendred Set your affections and so it manifestly teacheth vs that wee Vses 1 must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmensse of the most k Reu. 3.19 and of the dangerous Vses 2 losse of first loue in the better sort l Reuel 2. For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things Three benefits of tender affections thou mayst bee assured of three things 1. That God will accept thy will for the deed He will beare with many wants and weaknesses where hee sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2. That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3. That to that thou hast Matth. 13. more is and shall bee giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued Obs 1 1. That a man cannot both at once seeke and affect earth and heauen for they are heere disioyned and opposed Matth. 6. a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to bee vnderstood Lam. 4.4 if the world be sought in the first place and with cheefe affection and care Obs 2 2. Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to bee much employed about profits and recreations but a man shall loue them too much Note Not that it is simply vnlawfull to vse the world but that wee should be very iealous of our selues to watch our owne hearts that our affections be not set on the world Obs 3 3. To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ Thus in generall Three sorts of things on earth The things on earth The things on earth heere meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions are for three reasons called things on earth Traditions and mans inuentions which the Apostle hath before taxed may well bee called things on earth 1. Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2. Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3. Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to bee more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things Eight generall reasons to disswade from affecting things on earth The first may bee taken from the condition of man on earth For wee are heere but pilgrims and strangers m Heb. 11.13 and therefore being but in a strange place to what purpose should wee trouble our selues with more then what will serue our present need and the rather knowing that when wee come into our owne countrey these things will serue vs for no vse Besides our present lot lyeth not in those things but the Kingdome of God and righteousnesse is
5. and the reasons v. 6.7 Diuision of the verse In the fifth verse there are 2. things First the proposition of mortification in these words mortifie therefore your members that are on earth Secondly a catalogue of vices to be mortified or the enumeration of certaine speciall sinnes a Christian should be carefull to keepe himselfe from viz. fornication vncleanesse c. The necessity of mortification The generall consideration of the whole exhortation to mortification should imprint this deeply in our hearts that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the corruptions that are in the world we shall neuer haue comfort that we are accepted with God We should bring to the particular opening of all the verses a mind resolued of the generall And to quicken vs a little the more to the respect of this doctrine and to enforce the care of parting with our sins I will briefly touch by the way some few reasons why we should bee willing to entertaine all counsell that might shew vs any course to get rid of sin First our vices are the fruits of our corrupted nature They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds Gal. 5.19 when wee are inclined or tempted to vice wee should say within our selues this euill proceedes not from any thing that might declare greatnesse or true spirit in a man what is passion or lust or couetousnesse but the base worke of the filthy degenerated flesh Secondly our vices are the onely things that defile vs and make vs loathsome before God and men T is not meane clothes nor a deformed body or a poore house or homely fare or any such thing that makes a man truely contemptible no no it is only sin can defile Å¿ Mat. 15.19 and bring that which is true contempt Thirdly the bond and forfeiture of the law or couenant of workes lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers to all that liue in any sinne contrary to wholesome doctrine t 1 Tim. 1.9.10 Fourthly are not strange punishments to the workers of iniquitie is not destruction to the wicked u Ioh. 31.2.3 what portion can they haue of God from aboue and what inheritance from the almighty from an high the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word x Ier. 23.9 Fiftly Christ will be a swift witnesse y Mal. 3.7 against all fearelesse and carelesse men that being guilty of these vices or the like z 1 Cor. 6.9 Eph. 5.6 make not speed to breake them off by repentance Lastly know yee not that the vnrighteous shall not enter into the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ Mortifie To mortifie is to kill or to apply that which will make deade The Lord workes in matters of grace God vvorkes by contraries in the iudgement of flesh and bloud by contraries Men must be poore if they would haue a kingdom a Mat. 5.3.4 men must sorrow if they would be comforted Men must serue if they would be free b Ioh. 8. And here men must die if they would liue Gods thoughts are not as mans but his waies are higher then mans waies as the heauens are higher then the earth c Esay 55.10 Which may teach vs as to liue by faith so not to trust the iudgement the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuers things First that we must not let sinne alone till it die it selfe Note but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soone killed it is one thing to sleep another thing to die Note many men with lesse a doe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswaâ—ions commandements or stroaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it begin to stirre Yet I would not bee mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not be in him at all nor that hee should neuer be stirred with the temptations or enticements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeuour is daily to haue it so And his desire is not without some happy successe so as sinne dyeth or lyeth a dying euerie day But heere a question may arise Quest Did not the Apostle grant they were dead before and if they were dead to the world they
their owne husbands or wiues then must they begge affection of God by daily and earnest praier But in the second place vnclean persons must know that marriage alone will not serue turne but they must adde repentance for lamentable experience shewes that marriage without repentance abates not the power of lust And therefore such as would deliuer their soules from the vengeance to come due vnto them for vncleannesse whether inward or outward must seeke to God and with many prayers and teares begge pardon they must be washed from filthinesse by the bloud of Christ and the teares of true repentance Neither let men deceiue themselues a little sorrow will not serue turne for these pollutions and therefore the Apostle vseth the word washed l 1 Cor. 6.9.11 to note the repentance of the Corinthians from these and such like sinnes Now there can be no washing without water neither will a droppe or two serue turne The second sort of remedies Secondly that those that are not guilty may be preserued against vncleannesse these things are of great vse and profit First the word of God and the sound knowledge of it for saith the Lord in the second of Prouerbs If thou wilt receiue my words and hide my commandements within thee if thou callest after knowledge and criest for vnderstanding if thou seekest her as siluer and searchest for her as for treasures Pro. 2.1.3.4.11.12.16.17 then shall counsell and vnderstanding preserue thee and deliuer thee from the euill way and from the strange woman which flattereth with her words and forsaketh the guide of her youth and forgetteth she couenant of her God And hereunto agreeth Dauid for propounding this question by what meanes a young man might cleanse his heart hee answereth by taking heed to the word m Psal 119.9 So S. Iohn speaking to the young men saith the word of God abideth in you and ye haue ouercome the wicked one n 1 Ioh. 2.14 Secondly meditation is another great preseruatiue wouldst thou remoue wickednesse from thy flesh euen all the vanities of youth then thou must remember thy creator in the daies of thy youth o Eccl. 11. vlt. with 12.1 Thou must much and often think of the Lord God that made thee not that thou shouldest wallow in the mire of these swinish pollutions Besides it is profitable to force thy heart to the often meditation of thine owne mortalitie that the thoughts of thy death may be a kinde of death to thy lusts this the Apostle Peter implies when he saith as strangers and pilgrims abstaine from fleshly lusts manifestly importing that if we did seriously thinke that we are here but strangers and pilgrims it would tame the violence of these hatefull lusts Also we should much ponder vpon the examples of such as haue sinned and the Lord hath fearfully visited them both for and in their sinne for all those things came vnto them for ensamples and were written to admonish vs vpon whom the ends of the world are come p 1 Cor. 10.6.8.11 The third preseruatiue is daily earnest and constant praier vnto God against them And if wee feele the beginning to rise in vs we should labour for speciall sorrowes euen with griefe of heart to racke and crucifie them Lust will not vsually out of the soule if it get any footing till it be fired out with confession and godly sorrow And therefore the Apostle vseth the plâ—â—â—â—â— of crucifying the lusts of the flesh q Gal. 5.24 And that praier is a remedie the Apostles owne practise shewes for when Satan buffeted him he praied vnto God and that thrice that he might get the temptation to depart from him r 2 Cor. 12.9 The fourth preseruatiue is to walke in loue I meane Christian loue to Gods children and such a loue as hath both affection and societie and spirituall imployment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse hee doth first aduise them and that seriously to walke in loue Å¿ Eph. 5.2.3 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 withdrawne 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 be would giue direction against the whorish woman aduiseth My sonne giue mee thy heart and let thine eyes delight in my wayes t Prou. 23.26.27 The causes and occasions of lust The last preseruatiue is to auoid the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodome as the Prophet Ezechiel shewes u Ezech. 46.49 And contrariwise diligence in our callings is a notable helpe to keepe out inordinate desires and vaine thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synecdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beat downe our bodies x 1 Cor 9.27 either by abstinence or sobrietie in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keepe 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 y 1 Tim. 6.9 The like may be said of the estimation and too much viewing of apparell beautie c. The fourth is ignorance and hardnesse of heart for thus it was in those the Apostle mentions in the fourth to the Ephesians z Eph. 4.17.18 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 mindes And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the minde or tendernesse remaines in the heart lust desires both a darke house and a darke minde The fift is euill company and therefore the holy Ghost giues this rule to those that would not bee ensnared with the strange woman Walke thou in the way of good men and keepe the way of the righteous Prou. 1.20 The last is care for the flesh It is the libertie men take not only to feed themselues in contemplatiue wickednes but also to plod and cast about how to satisfie fulfill
15. verse of Luk. 12. with v. 21.22 Luk. 12.15.21.22 will shew Now the care for necessaries is not simply forbidden because wee are bound to vse the meanes with diligence and carefulnesse but the care that is a signe of couetousnesse may be discerned by the very tearmes the Euangelist S. Luke vseth to describe it by for in the 22. verse Vâ—rs 22. our Sauiour saith Take no thought for your life c. and by taking thought hee notes a perplexed inward sorrowfull and fearfull care about life and the things thereof And vers 26. Vers 26. he saith Why take ye thought for the raiment As if hee would haue vs note that it is a propertie of couetous cares to be deeply drowned in perplexitie euen about trifles and small matters and surely wee may obserue worldly minded people and one would wonder to see how they vex and disquiet themselues about euery meane occasion especially if there bee the least colour of any profit or losse towards Againe our Sauiour vpbraideth those that are carried with those cares that they haue but a little faith Vers 28. whereby he shewes that then our cares are faultie and arise from the infection of couetousnesse when they are raised by vnbeleefe and mistrustfulnesse of Gods prouidence or promise Lastly in the 29. verse Vers 29. our Sauiour saith thus Therefore aske not what yee shall eat or what yee shall drinke neither stand in doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as you may see it rendred in the margent neither make discourses in the aire and by these last words he notes another propertie of a couetous person and that is when he hath his head tossed with cares or feares either about the compassing of his profits or preuenting of losses c. he is so full of words and many questions what he shall doe and how he shall auoid such and such a losse that he hath neuer done either moaning himselfe or consulting to no purpose in things that either cannot be done or not otherwise c. Or it may note this endlesse framing of proiects for the compassing of his desires Thus of the signes Yet notwithstanding these signes I must needs confesse that couetousnesse is not easily discerned both because it is an inward distrust in the spirit of a man and also because there comes to this vice vsually fained words r 2 Pet. 2.3 to hide it from the view of others or subtile thoughts and euasions to blindfold the conscience within and besides it is the nature of this sinne quickly to darken the discerning of the minde and therefore I thinke couetousnesse in the most may be well called coloured couetousnesse Å¿ 1 Thess 2.5 it is so on both sides masked The vse of all should be to teach vs as the author to the Hebrewes saith to haue our conuersation without couetousnesse and to be content with the things wee haue resting stedfastly vpon the promise of God I will not faile thee nor forsake thee t Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not without money but without the loue of it And to this end wee should pray as Dauid did that God would incline our hearts to his testimonies and not to couetousnesse u Psal 119. Preseruatiues or remedies against couetousnesse Q. But what are the best remedies or preseruatiues against couetousnesse Ans There are these things among the rest that are of great vse to preserue vs from couetousnesse or to weaken the power of it The first is that which I mentioned before viz. praier to God daily that hee would incline our hearts to his testimonies that so wee might haue our mindes drawne away from the cares of couetousnesse The second is meditation And there are diuers things which being seriously thought of may preuaile against the perplexed cares of couetousnesse As first example and that either of godly men and the holiest Worthies of the Lord that in all ages haue willingly confessed themselues to bee strangers and pilgrims looking for a Citie in another Countrey hauing a foundation whose builder and maker is God x Heb. 11.9.10 or else of wicked men for it is so base a vice that it should bee found in none but Gentiles y Mâ—tth 6. that know neither Gods promise nor prouidence and sure it is found in none but vngodly men that are strangers from the couâ—nants of promise Secondly the nature of man for consider Terra à tereâ—â—â— the soule of man is a celestiall thing and diuine and hath nothing from the earth And the body of man is erected with a face towards heauen and the whole earth is vnder mans feet and hath its name from treading vpon it to note that man should walke on it with his feet not dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it For the desire of the couetous is not naturall but against nature Naturall desires are finite Non plus satiabitur cor hominis auro quà m corpus aura but vnnaturall desires finde no end and therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of winde is empty still for all that So is the minde of the couetous His heart will be no more filled or satisfied with gold then his body with winde Hereupon it is that a couetous man is alwaies poore and hath not what hee hath but hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father z Luk. 12.30 Is he a father why then doe wee doubt of his willingnesse to helpe vs And is he a heauenly father why then doe wee question his all-sufficiencie to prouide what we need Besides hath he giuen vs life and will he not giue vs food to preserue life Doth hee daily prouide for thousand thousands of fowles that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures Doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man Oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature Prou. 29.33 And besides the poore and the vsurer meet together in many things One God made them both one Sunne lights them both one heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is better thrift to couet after godlinesse for it hath the promises of this life and the life to come a 1 Tim. 6.8 And who can count the gaine of godlinesse seeing God is the godly mans portion b Psal 16. and
his exceeding great reward c Gen. 15.1 The third preseruatiue is the daily practise of pietie If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is They must needs liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our Sauiour Christ had dehorted men from the cares of this life he adioynes this exhortation Let your loines be girded about and your lights burning and ye your selues like vnto them that wait for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall finde waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they doe so little thinke of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shun the meanes and occasions of couetousnesse And to this end it is good not to conuerse much with couetous persons or to get our selues libertie to conceiue the hope of any long prosperitie and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we finde to be a meanes to kindle or inflame couetous desires that wee should auoid and betimes set against it or mortifie it And thus farre of couetousnesse And thus also of the catalogue of sinnes from which he doth disswade The reasons follow VERS 6. For the which things sake the wrath of God commeth on the children of disobedience VERS 7. Wherein ye also walked once when ye liued in them THese words containe two reasons to enforce the exhortation in the former verse The one is taken from the euill effects of the former sinnes vers 6. The other is taken from their owne experience while they liued in the estate of corruption vers 7. In laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God apart I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthines and couetousnes shall not escape Gods wrath for they incurre both his hatred and his plagues both which are signified by the word wrath Gods wrath vpon vncleane persons And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall Temporall for whoredome and any kinde of vncleannesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meets with the sinnes of the body by iudgements vpon the body so that many filthy persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction d Pro. 5.11.12 Now I am brought almost into all euill in the middest of the assembly Spirituall for vncleannesse breeds in many a reprobate sense e Rom. 1.24.29 c. and finall impenitencie Many also for their filthinesse are pursued with secret and fearfull terrors of conscience and sometimes phrensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the kingdome of heauen as hath beene also before declared Neither let the couetous person thinke hee shall speed any better for God hates him wonderfully And therefore the Prophet Ezechiel saith that the Lord smites his fists f Ezech. 22.13 at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now lest the people should obiect that those were but great words the Lord would not doe so they would deale well enough with the Lord he preuenteth it and saith Can thy heart endure Vers 14. or can thine hands be strong in the dayes that I shall haue to doe with thee I the Lord haue spoken it and will doe it Let couetous persons without further enquirie assure themselues that couetousnesse is a maine cause of all the euils are vpon them or theirs and besides they may be assertained that all the seruice they doe to God is abhorred and meere lost labour It were to no purpose if they would bring him incense from Sheba and sweet calamus from a farre countrey their burnt offerings would not bee pleasant nor their sacrifices sweet vnto him g Ier. 6.13.20 Ob. But couetous persons are of most men so well furnished that there is not that meanes to bring them to any great hurt Sol. The Prophet shewes that God can lay a stumbling blocke before them and father and sonne together may fall vpon it and neighbour and friend may perish together h Ier. 6.21 The Lord hath meanes enough when men little thinke of it to bring downe rebellious sinners Ob. But wee see couetous persons and wealthy worldlings scape the best and longest of many others Sol. The Prophet Amos saith Amos 8.5 6.7 the Lord hath sworne by the excellencie of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainly hee will neuer forget and therefore they are not a iot the better for scaping so long But howsoeuer they might escape outward iudgements yet they may be infallibly sure they haue sinned against their owne soules k Hab. 2.10 and that they shall know in the day of their death their riches shall not then profit them when the Lord taketh away their soule l Iob 27.8 he that is a great oppressor shall not prolong his dayes m Pro. 18.16 for he that getteth riches and not by right shall leaue them in the midst of his dayes and at his end shall be a foole n Ier. 17.11 How horrible then shall
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 honour b Deut. 26.15 16. The men of their strife shall surely perish and come to nothing c Esa 41.8.11 12. The Lord will helpe them and comfort them in all strife he will be a wall of fire round about them and the glory in the middest of them the Lord will owne them as his portion that hee hath taken to himselfe out of the whole earth d Zach. 1.5.12 He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them e Ioh. 15.19 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 visite mee 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 f Psa 106.4.5 Especially wee should labour to make our calling and election sure g 2 Pet. 1.10 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 Who may be sure they are elect 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 bee with much affliction h 1 Thes 5.6 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 patience godlinesse and brotherly kindnesse and loue i 2 Pet. 1.4.5.6.7.10 Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sense 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 1. in the head Hovv many vvaies the elect are holy 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope k Gal. 5.6 of that consummate holinesse in heauen 6. In their calling so they are Saints by calling l 2 Cor. 1.1 7. As they are Temples of the holy Ghost But the holinesse of sanctification is here 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 m Deut. 7.6 Isa 4.4 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 body and in spirit n 2 Cor. 7.1 Eph. 5.3 Quest 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 we may haue comfort that we are holy in Gods account Answ 4. Signes of a holy man 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 indeauors 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 be 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 he needs not doubt of his acceptation to be holy Fiue properties of Gods loue Beloued In this word is lodged the third Motiue which is taken from Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would finde full incouragement to all grace and dutie now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excels As first if God loue thee it is with a free loue o Hos 14.5 he stands not vpon thy desert or worthinesse Againe he loues first hee loues before he be loued he loued vs when wee hated him he chose vs when we did not chuse him 3. Gods loue is wonderfull tender which will appeare if wee consider that he is not onely gracious but mercifull slow to anger of much kindnesse and repenteth him of the euill q Ioel. 2.13 4. Gods loue is naturall not forced and therefore he is said to quiet himselfe in his loue r Zeph. 3.17 and himselfe loueth mercy ſ Mich. 7.18 Lastly his loue is an euerlasting loue t Ier. 31.3 where hee loueth he loueth to the end u Ioh. 13.1 Vses 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 here it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest * Psal 127.2 They shall be blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand x Psal 60.5 But especially it should hearten 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 be decked And doth the Lord loue vs and shall not we striue to shew our loue to him againe Euen by louing his word glory children
presence and commandements Lastly we may here learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should bee with vs first we should chuse 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 Obseru 1 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 may be put on as the souldier doth his armor Besides these graces are required in vs as the ornaments of a renued 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 here 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 Note 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 Obseru 2 neglect this clothing of their soules with graces They euery day remember to put on apparell 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 clothing 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 well 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 Bowels 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 a Esay 11. which should teach vs to obserue and discerne the defects of our hearts herein b Iam. 3.17.19 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 Tit. 3.3 2. We may note here that mercy is as it were the doore of vertue It stands here in the forefront and leades in and out all the rest it lets in humilitie meeknesse patience c. Now in these words themselues I obserue 3. things 1. That mercy is of more sorts then one therefore he saith mercies More sorts of mercy than one Luk. 6. Math. 25. one mercy will not serue the turne hee that hath true mercy hath many mercies or waies to shew mercy many miseries in mans life needes 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 Corporal and Spirituall mercy 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 either the ignorance or other distresses of other men The mercy to the ignorant is either instruction in the things they should know or councell in the things they should do Now his other distresses arise either from his actions or from his passions his actions are either against thee and so thy mercy is to forgiue or against others and so thy mercy is to admonish or correct Thy mercy 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 mercy will be no better accepted with God then seldome praier we are bound to watch to the opportunitie of mercy and we shall reape not only according to the matter but according to the measure of mercy b Hosea 10 12. What is bowels 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 c Mich. 6.8 Rom. â—2 8 2 Cor 9.7.15 â— 8.3.4 3. That there should be a Sympathie and fellow-feeling in the distresses of others These bowels 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 d Isa 58.10 Vse 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 we be alwaies clad with it according to the occasions and oportunities of mercy And to this end we should labour to stirre vp our selues by the meditation of the motiues vnto mercy Motiues to mercy such as these God hath commanded it e Zach. 7.6 Hosea 12.10 They are our owne flesh that need our mercy f Esay 58. Our heauenly Father is mercifull yea
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 Secondly when in our cariage we continually feare to offend God or doe any thing that might disturbe the peace of our consciences Thirdly when in aduersitie we can denie our selues and rather chuse to suffer affliction then forgoe the peace of Christ in our hearts n Ioh. 16.33 Now when the Holy Ghost adds in your hearts 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 hardnes of heart and the spirituall slumber It will not rest till there be affections of godlinesse as well as common profession of it Hypocrisie for it notes that it will not rule onely by keeping iustice in a mans life but it will rule within a mans thoughts and affections Ioh. 14.17 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 here 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 Vses The vse of this may serue for reproofe of that lamentable securitie 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 confirme themselues in this presumption that they are in Gods fauor when indeed they are not It was the fault of some Prophets o Ier. 23.17 18 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 p Psal 14. Rom 3.17 And the day of iudgment shall finde many that cry peace and safetie while they are ready suddenly to perish q 1 Thess 5.3 Iehu could say what peace so long as the whoredomes and witchcrafts of their mother Iesabel remaine So may not we say what peace can there be vnto men though the world struggle and gainesay so long as lip-seruice swearing prophanation of the Sabboth What vve must do to get peace bloud drunkennesse whoredome contempt of the word c doe so much abound without amendment Secondly hence we may learne by all meanes to seeke the peace of God into our heart And to this end we must be Gods people r Psal 85.8 and get an humble and contrite heat Å¿ Isa 57.15.19 Psal 37.11 and soundly labour our iustification by faith t Rom 5.1 we must be good and true in our hearts u Psal 125. vlt. and worke righteousnes * Esay 32.17 Rom 2.10 Gâ—l 6.16 and studie the Scriptures waiting vpon the word preached x Esay 57.19 Luk 10.6 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 Ob. Oh but I haue many and great afflictions in the world Sol. What though in Christ thou maist haue peace y Ioh. 16.33 Oh but I cannot see which way I should haue any peace Sol. He will create peace z Esa 57.19 Oh but the Deuill is very violent in tempting Sol. The God of peace will tread the Deuill downe shortly a Rom. 16.20 Oh but the peace we haue neither is nor here will be perfect Sol. Peace shall come b Esay 57.2 Oh but I am afraid lest my peace with God breake and so hold not Sol. The mountaines may fall but Gods couenant of peace shall not fall c Esay 54.10 Thus of internall peace externall peace followes And it is either domesticall or ecclesiasticall or politicall Peace should rule our houses and shew it selfe by freedome from bitternesse and chiding and brawling and absurd peeuish passions And for Church peace to write a word or two of that it is not onely a rest from persecution but also from discords within this is a marueilous blessing This peace hath not in it a confusion of all sorts of men ioyned together in one vniuersall amitie though they be neuer so wicked For Christ came not to send such peace and the word is a fanne that will make a diuision The world will hate and darknes will not mix with light the children of the Prophets will be as signes and wonders euen in Israel But this peace is a holy amitie and heauenly concord in the true members of the mysticall bodie both in consent and doctrine This peace in the Church is of singular worth and occasions vnspeakeable ioy and growth in the Church this is to be sought and prayed for of euery Christian but especially it should be the care of Church-gouernors And certainely there would be more peace if they would more and more loue goodnes and honour good men and more carefully preuent and seuerely purge out the leauen of corrupt doctrine and wicked life and so tithe minte and cummin as not to neglect the weightier things of the law especially if they would more disgrace flatterers and slanderers that imploy their whole might to make the breach worse Politicall peace is either priuate and so it is a rest from suites and quarrels Or publike and so it is a rest from warres and rebellions and tumults But I thinke by externall peace here is meant in generall concord and a quiet harmelesse peaceable course of conuersing with men in all our cariage Now God is said to be the author of it in that it is his gift and speciall prouidence to worke it amongst men and it is said to rule when we can preferre publike peace before our priuate respects and when we can seeke it and not stay till it be sought of vs and when we can forbeare and forgiue notwithstanding any inequalitie Now this peace may be said to rule in the heart though it be externall because if corrupt passions be killed in thee as enuie rage malice desire of reuenge c. men would easily agree in life binde the heart to the good abearing and the hands will binde themselues The vse may be both for reproofe of the peruerse dispositions of the most men that will not liue in peace but with all falshood and sinne nourish debate and
vaine contentions as also it may informe and inflame men to desire peace to seeke it yea to follow after it d Ps 34.13 14 Rom. 14.18 Heb. 12.14 But that men might attaine peace they must haue salt in themselues e Mark 9.50 that is by mortification season tame and purge their owne hearts yea they must vse the salt of discretion and to that end pray God to make them wise in their conuersation yet men must euer remember so to seeke peace as to retaine truth too f Zach. 8.19 Heb. 12.14 Jam. 3.18 peace without holinesse is but prophane rest Thus of the dutie the reasons follow To the which yee are called We are called to peace not onely by men who by their lawes require peace but chiefly by God and that two wayes First in the generall precepts of the words which are set downe in diuers places Secondly in speciall manner in the word of reconciliation that word that conuerts vs and reconciles vs doth at the very first shew vs the very necessitie and worth of peace as the sense of our neede of Gods mercy makes vs mercifull to men so the sense of our neede of peace with God makes vs peaceable with men This confutes their folly that say forwardnesse in religion makes men turbulent most wretchedly do prophane men sinne against Gods people in that aspersion for they are called to peace and are the most peaceable people in the world But let all that feare God euen shew the fruit of their holy calling by approuing themselues to be louers of peace In one bodie The second reason is taken from their mutuall relation amongst themselues they are members of one body and as it is vnnaturall and vnseemely to see a man teare his owne flesh so it is most vnnaturall and vnseemely for Christians to bite and deuoure one another by iarring and complayning and wrangling one with another and we should hence learne to speake all one thing and haue all one faith and one heart and so liue in peace that the God of loue and peace may be with vs. But of this mysticall vnion in the former Chapter Thus of Peace Thankfulnesse followes And be yee thankefull Thankfulnesse is either to God or men T is the latter here is meant Thankfulnesse to men must be considered in it selfe and in the amiable performance of it for the word is by some rendred amiable And it may be it notes but the right manner of affecting in giuing or receiuing thankes This thankfulnes hath in it principally gratitude that is thanks in words yet it may containe also gratuities that is tokens of good will whereby we indeuour indeed to recompence good for good Thankfulnes is sometimes in desire sometimes indeede it is true thankfulnesse vnfainedly to desire opportunitie to shew it Thankfulnes may be due not onely to godly men but also to wicked men yea such as turne to be our enemies we should watch to the opportunities of doing them good though they be euill Now the Amiablenesse required is either in him that must performe thankfulnes or in him that must receiue it What is required in performing thankfulnes In performing thankfulnesse we must obserue these rules First it must be wholly 2. It must be in all places 3. It must be without flattery or insinuation to begge new fauours 4. It must be without the fauouring of the vices of others What is required in receiuing thanks In receiuing thanks there are these three rules 1. That he intend not to bring into bondage by shewing of kindnesse for so to receiue kindnesse were to lose a mans liberty 2. That out of pride he wax not conceited by complaining of vnthankfulnesse for the meere want of manner or measure he expects where he might see it comes not of ingratitude or a will not to giue thanks but meerely out of naturall defect or want of skill or will to complement it 3. That he water what he hath sowed that is labour to keepe kindnesse a foot by nourishing it at fit occasions and opportunities of doing good VERS 16. Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalmes and Hymnes and spirituall songs singing with grace in your hearts to the Lord. HItherto of the speciall rules of holy conuersing with men The generall rules follow vers 16.17 and they concerne 1. The meanes of holy life vers 16. viz. the word 2. The end of holy life vers 17. viz. the glory of Christ The sixteenth verse conteines an exhortation to the carefull and plentifull and frequent vse of the word Doctrine from Coherence The word is the principall meanes The vvord makes men not onely more religious but also more iust not onely to make vs religious and holy in our behauiour towards God but also to make vs righteous iust and amiable in our cariage towards men It is the word that makes vs 1. New creatures a 1 Pet. 1.23 Jam. 1.18 2. Humble b Esay 66.2 3. Meeke Psal 45.4 where it is called the word of meeknesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long-suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to forbeare and forgiue c Jam. 3.17 6. Louing able to expresse in cariage the affections and duties of loue d Phil. 1.9 2.14.16 7. Peaceable Esay 2.2.4 The word shall iudge all strife so as men shall not only lay aside the effects and meanes of contention and hostilitie but become by the power of the word willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubbornly rebel against the word Vse either refusing to heare it or hardning their heart against the working of it And secondly if we finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren we should come to the word and to Christs ministers for there we may finde helpe if we will be aduised and if our seruant and children in their cariage be disordered we should bring them to Gods house that there they may be framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall
crosses and disgraces y 2 Thess 1.5 For this constant receiuing of and cleauing 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 a Luk. 10.42 this is a signe that they are the Disciples of Christ b Joh. 8.31 that they loue Christ indeed c Ioh. 14.23 24 that they be in Christ d 1 Joh. 2.5 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 e Luk. 11.28 The blessed Virgin was more happy in that shee conceiued Christ in her heart then that she bare him in her wombe Thus of the author of the word The entertainment of the word followes and here 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 all together In you These words note vnto vs two things First the persons who must entertaine Secondly the place where in you that is 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 studie of Scriptures I distribute the sorts First yong men as well as the gray haires f 1 Ioh. 2.12 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 ancient g Ps 119.100 Secondly distressed men as well as such as liue at ease and prosperitie and abound in leisure I say such as haue many cares and troubles distressed either by crosses h Psal 119.92 or by persecutions i Psal 119.87 or by contempt k Ps 119.141 Thirdly ignorant men as well as learned men such as are simple in respect of naturall parts or vntaught in respect of education are tyed 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 into the word l Psal 119.129.130 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 Women must seeke knovvledge as vvell as men 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 be 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 Psal 37.21 Dwell A metaphor borrowed from houshold entertainment and notes three things vnto vs. 1. That the word should be familiar to vs and knowne of vs readily and we so acquainted with it as with our brethren or sisters Say vnto wisdome thou art my sister c. Pro 7.4 To note that as in nature he is accounted a singular idiot that knowes not his owne brothers or sisters So in religion in Gods account it is extreame simplicitie and blindnesse not to be familiarly acquainted with the grounds of behauiour and comfort as they are contained in the word The Scriptures in our houses 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 God house we should keepe the word taught a foote by repetitions of it and by talking of it vpon all occasions that the life of doctrine be not lost Secondly 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 Israel 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 m Psal 78.5 6 Deut. 6. Thirdly the admonitions rebukes counsels and incouragements vsed in the familie should be grounded on the word for conscience onely is the fountaine of all right subiection and obedience the bonds of nature because he came out of thy loines or the bonds of policie because he is thy hired seruant are too weake to inforce of themselues a constant and cheerefull 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 The vse of Scripture in our houses Quest But to what end should there 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 afflictâ—on 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 Tim. 4.4 Lastly seeing Satan will tempt vs and our natures will be vicious not onely in Gods house but in our owne houses we haue reason to carry the medicine to the sore and to bring the sword of the Spirit which is the word of God home with vs and draw it there seeing the Deuill will cast his fiery darts there He that is in danger of a subtle furious enemie alwaies must looke vnto two things First that he hath on all his armour Secondly that he be ready at all times in all places when his aduersarie will encounter with him A malicious and skilfull aduersarie desires but to finde his enemie vnarmed in one part of his bodie or in one place so is it with vs for because men haue no sword of the Spirit at home therefore it comes to passe that men that haue good affections in Gods house haue base and vile affections in their owne houses Thirdly it notes that the word must be constantly entertained and exercised in our houses for they are not said to dwell with men that lodge there onely for a night or a day or two n Ps 119.112 so the sudden and passionate vse of the word now and then will not serue it
very principles And they shew it in that they are so inexpert and vnskilfull in the word of righteousnes The second generall vse is for information See the admirable largenesse of the word and the perfectnes aboue all other things vnder the sunne it is good for worship in the temple Psal 119.96 it is good for our affaires in the family it is of vse in prosperity and in aduersity it fits for the profit of all sorts of men at all times and in all places and so doth nothing else in the world The third generall vse is for instruction The meditation of the intertainement of the word in all these words required should teach vs to open our Churches open our houses yea our hearts and all for the word And to this end to consecrate our selues to the studie of the word in all the meanes both publike and priuate Ob. Obiect But if I should it will be in vaine I haue such an ill memory c. Sol. Psal 119.160 Ans The beginning of the word is truth and men should finde by experience the contrary to their feares if they in sinceritie sought vnto God in the word and as for ill memory we must know that a good memorie is the gift of God as well as a good heart and no man hath it naturally wicked men may haue large memories but not sanctified to containe holy things and therefore if men would seeke to God in vprightnesse of desire whatsoeuer they lost yet the iudgement or answer of God in the word preached or by reading or conference which resolueth their doubts pointeth at the meanes to redresse their corruptions c. should not be wholly forgotten The iudgements of his righteousnesse indure for euer that part of knowledge that particularly answers their desires or the experience of their want in themselues this shall be deeply imprinted in them by God so as the vertue thereof shall neuer be lost To conclude seeing the holy Ghost requires all carefull intertainement of the word we should do that vnto it that we would do for the entertaining of some great man into our houses 1. make cleane the roome of our hearts purge out hypocrisie malice c. 2. When the word is come in molest it not take heed of strange affections passions and lusts 3. Receiue it with ioy and expresse all the signes of ioy The last generall vse is for consolation vnto all such as loue the word They should encourage themselues and say with Dauid thy statutes shall be my song so long as I continue in the house of my Pilgrimage Ob. Ob. Sol. Esay 51.7 But our inward desires and delights in the word are mixed withoutward disgraces and scornes of men we are reproched slandered rebuked c. Ans Hearken vnto me ye that know righteousnesse not ye that talke of it or heare them that teach it but yee that know indeed what sinceritie meanes and ye of the people in whose hearts are my lawes as if God would wish them to looke vp and see the great reward of their well doing Ob. Ob. Sol. Ob. Sol. But they might say we are tanted and threatned and disgraced Ans Feare not the reproach of men nor be afraid of their rebukes Ob. But we see that wicked scorners scape vnpunished and are in better credit doing ill then we doing well Ans Though God doe not by sudden iudgements destroy them all at once yet hee promiseth that his curse shall secretly and insensibly eat them as the moth God doth daily iudge them though we see it not and for the faithfull Esay 51.7.8 their righteousnesse shall neuer be taken away by the reproaches of men but it will endure for euer c. Thus of the vses in generall From the particular consideration of each of the words diuers speciall vses may be made Dwell First if the word must dwell with vs it should teach vs to practise what we are here exhorted get the word into our houses let it so dwell with vs that nothing sound more in a Christian house then the word that is to liue comfortably This is to liue in the shadow of the Almightie a Psal 91.1 in the very light of Gods countenance b Psal 140. A house without the word is a very dungeon of darknesse To exercise our selues in the law it will giue our hearts rest in the daies of euill The fathers commandement and the mothers instruction would leade our children and seruants when they walke c Psal 94.12 it would watch for them when they sleepe and when they wake it would talke with them it would be a lanterne and the very way of life to them It would keepe them from the strange woman d Prou. 9.20 to 25. there would not be such filthines in many houses as now commonly appeares to be What can better preserue Iacob from confusion or his face from being pale then if he might see his children the worke of Gods hand framed and fitted by the word in regeneration and the duties of new obedience This would make religious parents to sanctifie Gods name euen to sanctifie the holy one and with singular encouragement from the God of Israel Isa 29.22.23 In you Secondly in that the people are made the subiect persons to bee exhorted hereunto it plainly confutes the opinion and practise of the Papists that either hide the word in a strange tongue or prohibit priuate men from the domesticall and daily vse of it But the Apostle doth not enuie it in the Lords people that the word should dwell plenteously in them as well as in Clergie men Plenteously 3. In that he requires the word should not only dwell with vs but for measure be plenteously there it should teach vs in practise to endeuour it but for explication of this vse I consider of two questions to answer them Quest Quest 1. What must we doe that the word might be in vs plenteously and the knowledge of it abound Ans Answ Six things are to be practised 1. Wee must walke at libertie freeing our heads from worldly cares lusts and delights e Psal 119.45 2. Wee must auoid euill company and say with Dauid Away from mee all yee wicked for I seeke Gods statutes f Ps 119.115 3. We must striue to take away the lets of the practise of what we doe know this Dauid cals the lifting vp of his hands to Gods Law g Ps 119.48 4. We must exercise our selues in the word day and night in reading hearing meditating conference propounding of doubts and comparing of places and all times by all wayes turning our selues into all formes to gaine knowledge 5. We should by praier beseech God to doe two things for vs first to giue vs the spirit of reuelation h Ephes 1.18 secondly to giue vs larger hearts i Psal 119.32 6. We must be thankfull for what knowledge we doe get by the meanes
is among Interpreters to find a difference in these some would haue Psalmes to be the songs of men and Hymnes of Angels some thinke they differ especially in the manner of Musicke Some are sung by voice some plaid vpon instruments but the plausiblest opinion is not to distinguish them by the persons that vse them or by the kinde of musicke but by the matter and so they say Psalmes containe exhortation to maners or holy life Hymnes containe praises to God in the commemoration of his benefits Songs containe doctrine of the cheefe 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 propertie 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 cheefely 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 aswel 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 Rules in singing of Psalmes 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 familie or when Christians meet there should be choice 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 diuersly interpreted some vnderstand it of the dexteritie 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 thanksgiuing But I thinke to sing with grace is to exercise the graces of the heart in singing we must sing with holy ioy Å¿ Psal 9.2 with trust in Gods mercies t Psal 13 5. with a holy commemoration of Gods benefits u Psal 47.6 yea with the praier and desires of our hearts that our words in singing may be acceptable * Psalm 104.33.34 Thirdly wee must sing with our hearts not with our tongues only outwardly for ostentation to sing with our hearts is to sing with vnderstanding x Psal 47.7 1 Cor. 14.14 with sense and feeling Hence wee are said to prepare our hearts before we sing y Psal 57.7 and it is to be obserued that Dauid bids his tongue awake z Psal 57.8 noting that hee 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 a Ephes 5.19 that is both to Gods glory 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 b Iam. 5.13 yea to account this as heauenly melodie c Ephes 5.19 a precious perfume for our chambers a holy homage to God the calues of our lips yea wee should resolue against all the prophane contempt of the world to praise God thus while we liue d Psal 156.2 104.33 and to this end wee should striue against the obiections and backwardnesse of our owne natures for the flesh will obiect against singing of Psalmes as well as against praying reading c. Secondly for reproofe of such as set their delight in fleshly lusts and sports in dancing gaming c. in singing of carols 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 before which wee should bee humbled for as for any other our sinnes Thus of the 16. Verse VERS 17. And whatsoeuer ye 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 second 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 hee tooke order for the meanes of holy life here he takes order for the end of it Doct. In generall vnto the goodnesse of the action a good end is essentially required Vnto goodnesse of the action the goodnesse of the end is 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 Pharisies 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 Sabboths to make amends for their sinnes on the weeke dayes it ceaseth to be good to them It is good to honour Gods Ministers but where men honour them either to keepe their owne credit with the people as Saul honoured Samuel or that they may excuse them as in the Parable e Luk. 14.19 such honour is not good Workes of mercy 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 one another but not good in such men as forbeare onely for want of power or opportunitie to reuenge and therefore we should informe our selues better Matt. 6. and as wee would haue God to accept or blesse vs to get good ends to our actions Thus of the generall In this verse the end of well-doing is two wayes considered First as it is the end of intention that is that wee should propound and aime at as the motiue and marke of our endeuours and that is ordered and required in these words Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus Secondly as it is the end of
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 here 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 be discerned by the contrarie to which it is opposed 1. As it is opposed to hypocrisie a sincere hearted man is no hypocrite and shewes it three waies Hovv to knovv singlenesse of heart by 6. things to vvhich it is opposed 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 emptie 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 he 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 yeere after Thirdly he minds inward secret domesticall holinesse and piety as well as outward open and Church holinesse hee is an hypocrite that kneeles downe when he comes into the Church and neuer praieth in his family at home It is vile hypocrisie and palpable in such men as haue knees of praier when they first come vp into the pulpit and no words of praier 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 threefold wisedome of the flesh that batters and keepes out singlenesse and sinceritie 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 be 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 subtiltie 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 subtiltie to liue in a wildernes but Iaakob 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 matters of his soule This is a patterne of true singlenes simplicitie and sinceritie 3. As it is opposed to a double heart opposed I say to a heart and a heart and a double hart is either a wauering heart or a diuided heart men haue a double heart that wauer and are tossed with vncertainties such as are now for God and godlinesse and shortly after for sinne and the flesh now are resolued to leaue such a fault as perswaded it is a fault and by and by they will to it againe as perswaded it is not a fault here is no singlenesse of heart And thus the heart is double in respect of times it is double also as diuided in respect of obiects I instance in two things first in matter of worship the people that came to inhabite Samaria had a diuided heart for they feared the God of the Countrey because of the Lions and they feared the gods of the nations also 2 King 17.33 Such are they that feare Gods threatnings in his word and feare the signes of heauen too Secondly our Sauiour instances in matters of the world The minde which is the eie of the soule cannot be said to be single when it is distracted men cannot serue God and Mammon Math. 6.21.22.23.24 4. As it is opposed to spirituall pride a single heart is an humble heart as Iob sheweth Iob. 9.15.16 and sheweth it selfe in two things First that if God send crosses it will not answer or iustifie it selfe but make supplication and so acknowledge Gods loue as withall it will confesse that God doth iudge them for their corruptions Secondly if the sincere hearted man pray to God and the Lord be pleased to answer him by vnutterable feelings euen by the witnesse of the spirit of adoption yet hee will be so farre from spirituall pride and conceitednesse that fearing before Gods mercies he will be as if he beleeued not that God had heard his voice 5. As opposed to perturbation and disquietnes of the heart arising either from the cloudinesse and muddinesse of the Iudgement not able to discerne things that differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10 or from the vnrest of the conscience shewed by hourely or frequent checkings 2 Cor. 1.12 or from the infidelity or grudging or distrustfulnesse of the heart Act. 2.46 6. As opposed to offensiuenesse and so the single harted man is neither offensiue by wrongs nor by scandals in respect of wrongs he is innocent as the doue he is no horned beast to pelt and gore others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 10.16 and in respect of scandals hee is desirous to liue without blame from those that are without or griefe to the faithfull Phil. 2.15 1.10 Out of this may be gathered 12. Signes of a single hearted man the signes or properties of a single or sincere hearted man 1. He had rather be good then seeme to be so 2. He striues to be good in secret at home in heart as well as openly and abroad 3. He serues not God by flashes or fits but is constant and will pray and serue God at all times 4. He is a plaine man without fraud and guile in matters of the world he loues plainnesse and open dealing yet he is not simple for in matters of his soule he is of great reach and forecast and discretion c. 5. He is a bungler in sinne he knowes not the methode of Sathan 6. Hee dotes not vpon the world he can vse it as
First of natâ—re Psal 103.19 Secondly of grace Math. 3.2 Thirdly of glory Iohn 3.3 The kingdome of grace is here meant here I obserue first the priuiledges of this kingdome Secondly the properties or signes of the subiects Thirdly the vses For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace may be three waies considered The priuiledges of the kingdome of grace for they are happy first in their King secondly in their lawes thirdly in the personall prerogatiues of the kingdome 1. They are happy in their King for he is nobly borne the son of the most high 2. He comes rightly by the crowne Psal 2.7 3. Hee is of eminent soueraignty he hath a name written on his garments and thigh The king of kings and Lord of Lords Reuel 19.16 Prince of the Kings of the earth Reuel 1.5 4. He is a Prince of admirable qualities wonderfull counceller the mightie God an euerlasting Father Prince of peace on that keepes the gouernment vpon his owne shoulders Isa 9.6 5. Lastly he is immortall 1 Tim. 1.17 in the earth if a Prince were neuer so good yet in this the subiects are vnhappy that they shall lose him but Sions King will neuer die 2. They are happy in their lawes for they are not only cleerly digested in Gods sacred volume but they are euery way most perfect to make men wise to saluation and absolute to euery good worke such as neede no repeale nor addition a perfect rule to all ages and so are no lawes of man vnder heauen 2 Tim. 3.3.15.16.17 3. They are happy in the personall prerogatiues of the kingdome for 1. Here is certaine safetie and quiet habitation for all the Kings subiects Isa 33.20.21 Ier. 23.5.6 Secondly to all the subiects it is giuen to know the mysteries of this kingdome Math. 13.11 Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich Iam. 2.6 Fourthly if any of the subiects fall into desperate crosses that they be without all meanes yet they are prisoners of hope and shall be saued and deliuered by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioyce ouer them with ioy it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him but a great fauour that the King should take notice of the subiect by name but exceeding great comfort it is if the King loue some subiect with a speciall loue thus doth Christ to all his subiects which no King can doe because his heart is finite Sixtly here all subiects are sonnes Rom. 9.25.26 Seuenthly they are all King Reuel 1.5.6 5.10 Rom. 5.17 Eightly here if any two of the subiects doe agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it Math. 18.19.20 Lastly the properties of the kingdome shew the felicitie of the subiects of this kingdome First Is in power not in word 1 Cor. 4.20 Secondly Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world Ioh. 8.36 Thirdly It is without end Luk. 1.33 Heb. 12.28 Thus of the priuiledges The second thing is the properties of the subiects or the signes by which they may be knowne and they are sixe First They are a poore and penitent people Math. 5.3 3.2 Secondly 6. Signes to knovv the subiects of Christs kingdome they doe gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell and esteeme the comforts thereof aboue all treasures Math. 13.44.45 hence called the Gospell of the kingdome Thirdly They are a patient people and doe willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarily men cannot more darken their euidence then by their vnruly passions vnbridled the King of Sion is meeke Math. 21.5 and so are the subiects Fourthly they may be easily knowne by their easie accesse to their King in their daily troubles you may see them betimes euery morning at the court gates Gal. 4.7 Psal 5.2.3 where he giues his sonne he giues the spirit of his sonne into their hearts c. Fiftly They feare their King and his goodnesse they are more affected with feare vpon the sense of his mercy then vpon the sight of his iudgements Hos 3.5 Sixtly they make conscience of the least commandements feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice They make conscience of drinkings aswell as drunkenesse of filthy speaking aswell as whoredome Math. 5.19 and 13.33 they are new creatures they haue not a new legge or an arme onely they labour to abound in grace and duties 2 Pet. 1.11 The vses follow First for instruction if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ bee so excellent an estate Hovv men may get into the kingdome of God and so happy and a king-like condition it should teach first all that are not yet conuerted to settle their hearts about this point and that they may get into the kingdome of God they must get an holy estimation of the happinesse of that estate kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold here God offers thee a kingdome Secondly pray daily and earnestly that Gods kingdome may come vpon thee Math. 6. Thirdly practise what thou praiest and by practise seeke the kingdome of God first Math. 6.33 and to this end obserue 4. rules 1. Remoue what might hinder that is by repentance cast off thy sinnes no vncleane thing must enter here and it is plaine it is required Math. 3.2 Secondly waite vpon the preaching of the Gospell for it is the Gospell of the kingdome and the keies of heauen onely take heede thou neither betray it by security nor choake it by care Math. 13. Thirdly remember to seeke it with all zeale and earnestnesse for the kingdome of heauen suffers violence and the violent take it by force Math. 11.12 Fourthly take heed thou giue not ouer when thou come neere to the kingdome of God Mark 12.34 for the children of the kingdome may be cast out 2. Take heed of despising poore Christians for God hath chosen them to make them heires of the kingdome they must not be accounted of according to their outward estate in the world 3. Those that haue attained this excellent estate must be exhorted to three things 1. By godly conuersation to walke worthy of the kingdome of God 1 Thess 2.12 1 Pet. 2.9 Secondly to reioyce in their King and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal 145.10.11 149.2 Math. 11.10 for many Prophets and great kings haue desired to see such daies and haue not seene
there owne flesh they fight by renouncing the world and the care or confidence in wordly hopes making profit and credit stoop to the calling of God 2. Against the temtations 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 deuising 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 teachers 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 Col. 4.12 and so they fight by complaining 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 fayth in affliction by enduring the fight of affliction The consideration of this fight may first awaken carlesse 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 enemies 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 beene 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 waies labour and striue for you and shall not you striue for them by apologie prayer care and all waies 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 greate 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 owne 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 as well 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 triall of our true loue to the brethren if wee 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 colde 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 simplie 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 heere further noted 1. That wee haue the profit of the prayers and holie endeuours 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 Certainely 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 greefe 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 bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ IN the beginning of this verse is contained 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 painefull 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 mutall loue one of another it knits their hearts together And contrariwise we may generally here note the hurt and mischeefe that false and corrupt teachers bring vpon men They hinder the consultations 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 harts are not effectually wrought vpon by the Gospell Doct. 1 are voyde of the consolations of God They are in comfortlesse distresse a naturall heart is a comfortlesse heart An vnregenerate heart is a comfortlesse heart and they must needes 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 vanity and vexation of spirit are the inseparable companions of earthly things or if they were not what were the possession of all things if they be set before the thoughts of death or Gods wrath Note or the last iudgment or hell Imagine a man driuen out of the light by diuils where he should see nothing but his tormentors and that he were made to stand vpon snares or grennes with iron teeth ready to strike vp and grind him to peeces and that he had gall powred downe to his bellie and an instrument raking in his bowels and the paines of a trauiling woman vpon him and an hideous noyse of horror in his eares and a great gyant with a speare running vpon his necke and a flame burning vpon him round about do you imagine this man could be solaced in this destresse with bringing him strawes or trifles to play withall Alas alas this is the estate of euery wicked man 's if he had eyes to see what belongs vnto him and what is his danger as these places shew whence these comparisons are taken Iob 18.18.7.8 20.24.15 15.20.21.26.30 certainely heauen and earth shall passe away before one iote of these miseries shall be remoued out of the way so as they should not fall vpon wicked men being impenitent and alas what then can outward things doe vnto them Oh then shall not men be warned and awaken and stand vp from the dead that Christ may giue them light and shall not our bowels turne within vs to thinke of this comfortles distresse of so many thousand soules And will the rebellious world still rise vp against the messengers of God that giue them warning of their miseries shall he still be made to sinne in the word and be taken in a snare that reproueth in the gate Oh the vnexpressible senselesnesse and slumber that possesseth the hearts of some men But I come to the second doctrine This is a maine end of the Gospell to bring men to true consolation and Doct. 2 contentment The Gospell brings ioy because it brings knowledge The Gospell brings a man the true consolation which refresheth the minde as the light doth our senses it comforts as it reviues Gods fauour in Christ how can it be but comfort when it giues the Spirit which is the Comforter and it is a daily refreshing against the guilt of sinne and the afflictions of life it shewes mortalitie and the hope of glory to come it discouers the mines of treasure that are in Gods promises and it shewes vs also our right in earthly things as it is conferred vpon vs in Christ The vse is first for confutation Vses it doth not make men desperate and melancholie but contrariwise it easeth and solaceth the hearts of men 2. All that are in any distresse either inward or outward may here be directed whither to goe for hearts ease and comfort viz. to the word and though any vse of the word in sinceritie hath much life yet is the power of the word most auaileable in the sincere preaching of it In the 19. Psalme this is one euident fruit of the word that it reioyceth the heart Now if wee seriously consider the praises of the word in that place wee shall perceiue not only that this truth is maintained but many obiections are answered too The solace that comes by the word with the answers to diuers obiections Psal 19. only this we must know that where the word hath this effect it must first conuert vs to God for to the vnregenerate minde it doth not so worke but where mens hearts are turned to God it is perfect it is of excellent and exquisite vse it is good for all occasions it will direct in all our wayes and comfort in all distresses Ob. But may a man trust vpon it if he subiect himselfe to the word and waite vpon God in it that he shall be directed and comforted Sol. Yes for the testimonies of God are sure they neuer faile Ob. But might one say it may be great learned men might finde so much good by it but alas I am vnlearned and simple Sol. It makes the simple wise The word can help the vnlearned aswell as the learned Ob. But can it be that the word should fit my turne to serue for my particular occasion of need of direction and comfort Sol. Yes the statutes of the Lord are right and out of the fitnes they haue to our estates they greatly reioyce the heart Ob. But I am much troubled with euill thoughts and continuall infirmities and weaknesses besides many outward faults Sol. The word of the Lord is pure it is so by the effect it will make thee pure it will purge out those euills and greately help thee against these corruptions that molest and trouble and annoy thee Ob. But I cannot tell how to do to order my course for hereafter if I were now comforted Sol. It giues light to the eyes it will teach vs what to doe Ob. But yet there are many euills that I am by nature so addicted to or by custom so intangled in that I feare God will neuer take any delight in me c. Sol. The feare of the Lord is cleane That word of God which tells vs how to feare God is cleane by effect it will pull downe and master any sinne and cleanse our hearts and liues of it Ob. But how may I know it will worke this in me though others haue found it so because I know not how I shall perseuere and hold out Sol. The feare of God endures for euer The word I say which workes in vs the true feare of God will neuer cease to be effectuall and there is as much force in it now as euer was in it No time can euer weare out the efficacie of Gods word in the hearts of such as feare God If it haue wrought the true feare of God in thee thou maiest be assured thou hast right to the directions and comforts conteyned in it and it will still be of force to thee if thou waite vpon God in the true vse of it Ob. But I see many are otherwise minded and some teach otherwise Sol. Yet the iudgments of the Lord are true Gods word must and will stand howsoeuer we are minded Ob. But may a man find help against any sinne from the word and direction in all things Sol Yes for Gods iudgments are righteous altogether They are exactly sufficient to make a man a godly man compleat in all his wayes and to order him in all that iustice he should performe either towards God or man Ob. But might