as can see in secret Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue wayes 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Sonne by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man and begotten as God Things are begotten three wayes 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnvtterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our wayes yet a glimpse of this great worke we may reach to two wayes 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures vve may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures vvhich are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets vvithout himselfe so as Sons are diuers and diuided from the Father because they are finite we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison vvith Creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the Minde and the Word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of God by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or Angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man And we should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets and the very bottome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they be broken to pieces like an earthen Vessels But blessed are all they that with all feare and trembling and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God He is the onely begotten Sonne of God hee is the naturall Sonne of God and here is tearmed the first begotten Sonne of God He is first begotten as God two wayes 1. in Time he was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes he is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus hee is afterwards said to be the first borne of the dead thirdly in respect of preheminence as he is the right of the first borne being made heyre of all things The Vse is diuers First let all the Angels of God worship him Secondly it should kindle in our harts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember that our sinnes haue peirced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal. 89.27 By this Gods Children are made higher then the Kings of the earth Psal. 89.27 and therefore woe shall be to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16
Verse 16. For in him were all things created that are in Heauen and that are in Earth visible or inuisible whether they be Thrones or Dominions or Principalities or Powers All things were created for him and by him IN this Verse foure things are to be considered first concerning Creation it selfe in the generall secondly who created thirdly what was created fourthly the distinctions of Creatures Created God workes not as the Creatures doe God workes in an instant Angels worke sodainely Nature workes by little and little and by degrees There is a threefold effusion of the goodnesse of God 1. by Generation 2. by Spiration 3. by Creation The Workes of God are eyther Internall and imanent and are in the Essence of God by an act internall and eternall and thus Predestination is Gods worke or externall and transient passing to the Creatures by an act externall and temporall And these workes are eyther workes of Nature or workes of Grace the workes of Nature respect her eyther as shee is in making or as she is made the latter workes are workes of Prouidence the former are workes of Creation A difference must be made betweene creating generating and making A thing comes into beeing of nothing by Creation of something by making and of a substance by generation Creation is of God by himselfe Generation is of Nature according to God Doct. The World euen this whole Frame of all things were created and had a beginning This wee may know by Faith out of Scripture and by Reason from the state of Creatures their alterations subordinations debillities and expirations proue a beginning and that they are not eternall Obiect This drownes our thoughts that wee cannot conceiue of Eternitie what it was before the world was Sol. It is not meete wee should account our selues able to iudge of Eternitie What doe Plants iudge of Sense what doe the Beasts iudge of Reason how canst thou be fit to iudge of Eternitie that thy selfe hast no certaine continuance in time Thus of Creation in generall the second thing is who is Creator In him or by him The whole Trinitie did create the world because it is a rule that the workes of God that are without are vndeuided so as that which one Person doth all the three Persons doe yet there is difference in the Order for the Father moues and wils it the Sonne workes it and the holy Ghost finisheth it Creation is giuen to the Father Acts 17.24 to the Sonne Iohn 1.3 to the holy Ghost Gen. 1.2 Psal. 33.6 But in this place the honour of the worke is specially giuen to the Sonne And it is to be noted that the originall hath more then barely by him for it is said in him c. The Creation of the world was in Christ in two respects First it was in him as in an examplar the Frame of the world to be made was in him as the Image of the Fathers vnderstanding for in the building of a House there is a double Frame the one in the head of the Carpenter the other the Frame externall of the house built after the patterne of that that was in the Carpenters head So is it in the Creation of the World Secondly it was in him as that decree and fore-appointed head and foundation in which all the other things should be placed and consist thus he is said to be the beginning of the Creatures of God This worke of Creation ascribed vnto Christ proues his Deitie Eternitie and Omnipotencie Thus of the Creation Thirdly it followes what was created viz. All things The whole world By the world I meane not the frame of all things as it was in Gods Essence from Eternitie nor Man onely which is called a little World but this whole Vniuerse and great building consisting of all sorts of Creatures Concerning this creation of all things I onely note two things First how they were created secondly the errours that sprung vp against this Doctrine Now All things were created First most freely without any necessitie that compelled God thereunto Secondly without any labour motion or mutation of himselfe with a becke onely and by his omnipotent Word Thirdly of nothing of nothing I say negatiuely in the Creation of the first masse of all things and of nothing priuatiuely in the second Creation of things out of the first masse or Chaos For though in the order of nature and by men nothing is made of nothing yet this extendeth not to God and the first Creation Fourthly most wisely so as there flowed in the Creation a goodnesse to euery Creature so as they were all good in Gods account This Goodnesse in Man and Angels was Gods Image in them Fiftly in time with time in the very beginning of time Sixtly in the space of sixe dayes not at one time onely and this shewed the Creatures disabilitie that could not forme it selfe when the first matter was created Herein also God shewed his power and that hee was not tyed to second causes as he declared when he gaue light to the world while yet there was no Sunne Then herein he teacheth men to dwell long vpon the meditation of the Creation seeing God himselfe did prolong the Creation for so many dayes which yet he could haue dispatched in an instant There were foure errors about the Creation Some said the world vvas eternall some said though it were not eternall yet it had a materiall beginning it was made of something Some said God made the superiour Creatures himselfe and the inferiour by Angels some made two beginners of things they imagined that one Beginner made things incorruptible and another made things corruptible The very first Verse of the Bible confutes all foure Errours the word in the beginning shewes the world was not eternall the word Creation notes that it was made of nothing when he saith God created all hee excludes Angels and lastly when hee saith God created Heauen and Earth hee shewes hee was the onely beginner of all sorts of Creatures Fourthly the distinction of the Creatures followes here they are distinguished three wayes 1. by Place some are things in heauen some things in Earth 2. by Qualitie some are visible some are inuisible 3. by a subdiuision of the inuisible some are Thrones some are Dominions c. Thrones or Dominions or Principalities or Powers These words are diuersly interpreted Some thinke there is no necessitie to vnderstand them of Angels but in generall of all Empire and of the order of oeconomie among the Creatures in Marriage Lawes or Gouernments in heauen or Earth Some restraine the words to order amongst men onely Some vnderstand by Thrones the Pallace of Gods Maiestie and the seate of blessed immortalitie and the rest of the words they interprete of Angels But the commonest opinion and most auncient is to vnderstand all the words of Angels onely But in this there is
Christ in or before Bread or Wine Secondly when men vse the Sacraments but as bare signes not discerning spiritually the presence of the Bloud and Body of the Lord. Thirdly when men come thither vnbidden being not called nor within the compasse of the Couenant by conuersion Fourthly when men come to eate this Lambe but without the sowre hearbes of godly Sorrow for their sinnes and Repentance Fiftly such as come without Faith by which they lay hold on Christ and Loue by which they are ioyned to Christians Thus of the first Vse Secondly the consideration of the dignitie of Christs bloud should teach Christians to esteeme their new birth It is better to be borne of the bloud of Christ then of all the blouds of men seeing by his bloud wee haue the attonement wee should reioyce in God and comfort our selues in this great prerogatiue that our many sinnes and infirmities are done away in the Intercession of Christ his Bloud speaking better things then the bloud of Abel Thirdly wee should neuer be much perplexed for the ordinary troubles befall vs for if wee looke vpon the Author and finisher of our Faith hee endured the shame and the contradiction of sinners and yet shed his bloud to whereas we haue not yet resisted vnto bloud Fourthly it should enflame vs to a desire of all possible both Thankefulnesse giuing glory to him that shed his bloud for vs and Obedience striuing to walke worthy of the effusion and application of such precious bloud striuing after perfection in all well-doing Of his Crosse. It was needfull our Sauiour should be vpon the Crosse that so hee might be the accomplishment of what was signified by the Heaue Offering and the Brazen Serpent and that so hee might beare the speciall curse of the Law for vs of all deathes the death on the tree being by a speciall Law of God made accursed The consideration of this that Christ suffered on the Crosse should teach vs both Humiliation and humilitie we should be pricked in our hearts to thinke of it that our sinnes caused him so to be pierced and wee should put on all humblenesse of minde when we see him that was equall to God abasing himselfe for vs in the forme of a Seruant to dye on a tree yea the more basenesse hee suffered the more wee should glory and reioyce in his sufferings nothing should glad our hearts more then Christ and him crucified Further Christ dyed on the Crosse to breake downe the partition wall and to slay Hatred And shall Enmitie and Discord liue vvhen Christ is dead Shall he be nayled and shall not our vile affections be nailed downe with him Besides it should be our care to see to it that the Crosse of Christ be not made of none effect which it is when by Faith it is not applyed when the Doctrine of Christ is not Gods power in our soules when our Flesh is not crucified with the lusts of it and when wee take not vp our crosse to follow Christ And lastly when we are so bewitched that we cannot obey the truth By him This is repeated in the Originall though the Translation expresse it not for foure Reasons first to shew how hardly men are drawne to ascribe from their hearts their happinesse vnto Christ. Secondly to shew the necessitie of it It is not possible to be saued but by the imputed righteousnesse of Christ. Thirdly to shew that all things in Christs action and Passion were meritorious least men should superstitiously dote or dreame vpon his Bloud or the word of the Crosse or the signe of it or the like There is no merit in Bloud but as it was in him Fourthly to exclude the worship of Angels which abuse began then to grow among the Colossians Both the things vpon earth This All things by a distribution is againe repeated to medicine the doubtfulnesse of Gods Children which question it whether Christs merits extend vnto them as also to inflame vs to an admiration of the vertue of his death by considering how it extends On Earth Note here two things First that eternall life is begunne in this life wee shall neuer see Gods face in Heauen if wee taste not of his fauour on Earth And if this must be begun on earth why doe men deferre so great a worke as their reconciliation as if it belong to heauen rather then to be done on earth yea this taxeth the slownesse of heart and discontentment of Gods Children This knowledge ioy affection c. is the same thou must haue in heauen And wee should learne hence to liue on earth like the Citizens of Heauen that new Ierusalem Citizens will not liue so rudely as the Country Swaines much more oddes ought there to be betweene Sarazons and Hagarens if I may so say much difference betweene them that dwell in Sion and those that haue no portion but in Sinay Gods Children are the Sonnes of the Free-woman and Citizens wickedmen are the Children of the Bond-woman and forrainers and strangers from the Common-wealth of Israell Secondly where hee saith vpon the Earth and yet in Heauen I might note the vncertaintie of our abode on earth wee haue nothing to possesse but the out-side of the earth which is ready to shake vs off daily All things in Heauen For the meaning of these words wee know that there are in Heauen both Angels and Saints And it may be questioned whether Angels be reconciled in Christ or no though Angels sinned not yet Angels haue gain'd by Christ a more perfect adhering to God and establishing in their standing encrease of knowledge and of Ioy yea the Angels are reconciled by Christ thus that is they are made friends with vs with whom they are at enmitie yet I thinke this is not meant here but the Saints onely are intended because it seemes he entreateth here of Christ not onely as head for so hee is head of Angels but as Mediator betweene parties fallen out Whence wee may note two things first that the very Saints now in heauen once needed the merits of Christ none come there but were first reconciled which may be a comfort to the afflicted spirits of mourning and drooping Christians if they consider that the greatest Saints did neede remission of sinnes as well as they And besides it pounds to pieces merit of workes inasmuch as they come not into heauen but by the merits of Christ. Secondly wee may learne that Christ merited not onely our persons but our grace and glory Verse 21. And you hath hee now also reconciled that were in times past strangers and enemies because your mindes were set in euill workes HItherto of the description of the Redeemer as hee stands in relation to the whole Church In these two Verses hee is described by relation in particular to the Church of the Colossians In this description consider two things First the miserie the
If we would not loose our crowne we must shunne 1. The sinne that hangs on so fast 2. Prophane bablings and opositions of science falslie so called 3. Scandall 4. The profits and pleasures of the world so as our hearts be not set vpon them 5. Selfe-loue and trust in our owne iudgement when we thinke our selues wise inough to order our race without aduice 6. Vncertaine running Now for the second that we may run successefully diuers rules must be obserued 1. We must watchfully stop the beginnings of sinne and when we feele our selues begin to halt wee must seeke an healing least we be turned out of the way 2. We must follow peace with all men so farre as may stand with godlinesse 3. Wee must keepe the faith 4. We must labour for the loue of the appearing of Christ. 5. We must continue and resolue not to giue ouer till we haue finished our course These three rules may be gathered out of 2. Tim. 4.8.9 6. Wee must pray that the Gospell may runne more freely for that like a mightie winde helpes wonderfully in the race 7. We must order riches so as they bee no hinderances 8. We must vse the aduise of the best that can be had for skill or experience 9. We must faithfully discharge the duties of our calling Wee must so resolue vpon the race that we labour to be vndaunted and euery way resolued against all afflictions and trials whatsoeuer that may befall vs accounting it all happinesse to fulfill our course with ioy arming our selues with this minde that we will take vp our crosse and endure any hardship At their pleasures This is added as an aggrauation the word notes they did it not ignorantly or by frailtie but they did wrong the conscience of men with desire willingly wilfully it doth greatly increase the guilt of sinne when men do it willingly and wilfully where men do it because they will do it So some men go to law because they will go to law so some will be great Some will doe the lusts of their father the deuill Thus are men daily doing the wills of the flesh The like way wardnesse may be obserued in the negatiue Men will not be gathered Men will not come to the wedding In some things they willingly knew them not it is charged vpon the idle they will not worke Hence those conditionall speeches if yee will receiue it and if any man will saue his soule The vse may be for terror to stubborne offenders God takes notice of it that they sinne at their pleasures they sinne because they will sinne and therefore let them be assured he will be froward with the froward and therefore he will haue his will vpon them vnresistably Hence these threatnings hee wilâ— take accounts he will quicken whom he will he will giue to the last as to the first It shall not bee after the wills of the flesh the spirit shall blow where he will the mysterie shall be made knowne to whom he will and he will not haue sacrifice Secondly comfort is here implied for if there be so much infection in a will to sinne then there is hope God will accept a will to be and doe good he will accept of the will in prayer and the will to resist corruption of nature and of the will to liue honestly Hitherto the Apostle hath charged them generally now in the words that follow he inforceth his speech more particularly both for matter pointing out Angell-worship as the doctrine he would conclude against and for manner noting foure things in those that brought in that worship 1. That they brought it in hypocritically pretending humblenes of minde 2. That they did it ignorantly aduancing themselues in things they neuer saw 3. That they did it proudly rashly puffed vp c. 4. That they did it dangerously not holding the head c. Worshipping of Angells The maine matter the Apostle striues to beate downe is the worship of Angells as a philosophicall dreame as a superstition that defrauds men of heauen as an hypocriticall and ignorant worship charging them to be proud and fleshly persons that vse it yea he auoucheth they cannot hold the head which is Christ if they maintaine or practise such a worship All these reasons are in the text and coherence against it Which may serue for confutation of Papists who at this day still maintaine it not onely without commandement or any approued example in scripture but directly against the prohibition of the scriptures as in this place and so Reuel 19. the Angell forbids Iohn to do it The Papists offend in their doctrine about Saints ad Angells three waies 1. In giuing vnto them what may be attributed onely to Christ and to God 2. In adoring them 3. In inuocating and praying to them and all three contrarie to scripture For the first they attribute vnto them 1. Intercession 2. The knowledg of all things that concerne vs they rob Christ of his intercession and God of his omniscience now in all this we haue a sure word of God to trust to For for intercession it is plaine we haue none in heauen with him there is one mediator betwixt God and man the man Christ we offer vp spirituall sacrifices acceptable to God by Iesus Christ Let vs therefore saith the Apostle by him offer the sacrifices of praise alwaies Note the words by him and alwaies And whereas they obiect the Angell Reuel 8. that offred the prayers of the Saints we answer that Angell was Christ who onely hath the golden censer and who onely is meete to bring incense to offer vpon the golden altar the indeauour of Peter for their good after his decease was performed while he liued as is apparant by comparing the 13. verse with the 15. of 2. Pet. 1. And whereas they giue the knowledge of all things vnto them they rob God of his glory who only is the knower of the hearts of men 2. Chron. 6.30 and it is granted Isai 63.16 that Abraham knew them not and Israel was ignorant of them And whereas they obiect that Abraham in the 16. of Luke is said to know that they had Moses and the Prophets bookes we answer that that is spoken parabolically not historically they may as well say that Lazarus had fingers and Diues a tongue c. but were that granted yet it followeth not that because the doctrine of the Church was reuealed vnto him therefore he knew all things The second thing they giue is adoration contrary to the flat prohibition of the Angell himselfe in the Reuelation who chargeth worship me not Reuel 19.10 and without all example in scripture or the least sillable of warrant for it besides we see here Angell-worship in expresse words condemned The third thing
is inuocation praying to them which likewise is contrary to scripture for how shall we call on them on whom we haue not beleeued and we are exhorted to go boldly to the throne of grace with the help of our high Priest to obteine mercie and finde grace to helpe in time of need for Christ is the propitiation for the sinnes of the whole world why then should we giue his glory to any other and inuocation is a part of the forbidden worship of Angells as well as adoration In humblenes of minde It was the practise of Satan and pretence of false Teachers to thrust in this corruption of Angell-worship vnder this colour that it tended to keep men in humilitie and to make men to know their duties to the great maiestie of God and to acknowledge their gratitude to the Angells for their seruice this hath been the deuills wont to hide foule sins vnder faire pretences and vice vnder the colours of vertue This may serue notably for the confutation of the Papists about their Saint and Angell-worship for is not this their smoothest pretence to tell vs by comparison that men will not goe to great Princes directly with their suites but will vse the mediation of some Courtiers and so they say they must doe to God This you see was the old deceit in the primitiue Church and therfore worthily we may say to the people let none of the popish rabble defraud you through humblenes of minde Againe is the deuill ashamed to shew sinne in his owne colours doth he maske it vnder the colour of virtue Then where shall those monsters appeare that declare their sinnes as Sodom and are not ashamed of open villanies and filthinesse Such are they that will constantly to the alehouse and neuer be ashamed of it such are our damned swearers such are those filthy persons that know they are knowne to liue in whoredome and yet neuer blush at it nor learne to repent such are these in this Citie that liue in open contention who care not against apparant right to maintaine continuall suits and wranglings though they know all men detest almost the very sight of them for their wicked profanesse and vniust contentions yea though the hand of God be apparantly vpon them and they know not how soone the Lord may turne them into hell Such also are the open and wilfull Sabbath breakers and many more of all sorts of presumptuous offenders Againe if vice masked in virtues colours can so please and allure men how much should virtue it selfe rauish vs If counterfeit humilitie can be so plausible how should true humilitie winne to the admiration and imitation of it Lastly this may warne men to auoide counterfeit gestures and all pretended insinuating shewes of deuotion such as are open lifting vp of the eyes to heauen sighing and all pretended tricks that are vsed onely to pretend what is not And thus of their hypocrisie their ignorance followes Aduancing themselues in things they neuer saw Two things are here to be noted First Their ignorance in things they neuer saw And secondly vaine-glorious selfe-liking which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth For the first there are some things cannot be seene with mortall eyes while we are on earth as the nature of God Angells and what is done in heauen 2. There are some things we ought not to see though we might therefore he prayed Lord turne away mine eyes from seeing vanitie 3. There are some things we may and ought to see as the glory of God in his works 4. There are some things we may and so ought to see as it is a great curse if we see them not as the fauour of God and spirituall things in respect of which to be blinded in heart is a miserable iudgment of the first sort are the things done in heauen There is a contrary waywardnes in the nature of wicked men somtimes men are wilfull and will not be perswaded euen in the things which yet they see sometimes men are stiffe hearted and will not be remoued in opinions about things which they neuer saw and so here Ignorance is of diuers kindes There is a naturall ignorance and that is of two sorts For there is an ignorance of meere negation and so Christ knew not the day of iudgment and so it is no sinne in an Husbandman if he be ignorant of Astronomie or Phisicke c. There is a naturall ignorance which is of corrupt disposition as to be blinde in our iudgments in spirituall things from our birth this is sinfull but not here ment There is a profitable ignorance and that is likewise of two sorts For it is either profitable absolutely and simply or but only in some respects It had been simply profitable and good for the Iewes if they had neuer knowne the fashions of the Gentiles so it had been good for Sampson if he had neuer knowne Dalilah But it had been profitable for the Pharisies but in some respects not to haue seene or to haue had so much knowledge So the Apostle Peter saith it had been good for Apostataes if they had neuer knowne the way of truth c. There is a willing ignorance and that is of two sorts of frailtie or of presumption Of frailtie when men neglect the meanes by which they should know either in part or in some respects Thus men faile that see a wide doore set open for comfort and direction and yet through carelesnes or willing slacknes neglect great riches of knowledge which might haue been attained if they had made vse of oportunities Presumptuous ignorance is when men not wittingly only but wilfully contemne true knowledge They will none of the knowledge of Gods waies Presumptuous ignorance is likewise of two sorts 1. When men refuse to know Gods reuealed will needfull to their saluation 2. When men wilfully imbrace fancies and superstitions in opinion especially in such things as they neither doe nor can vnderstand and such is the ignorance here condemned But the maine doctrine is That it is a great sinne and a hatefull vice to be rash and aduenturous to venture vpon opinions in matters of Religion either that concerne worship or practice where men are not first well informed in iudgment by true grounds of knowledge Hence men are aduised to take heed how they heare and to try the spirits and to be wise to sobrietie and to beware of fables This condemnes the strange coyning of opinions without all warrant of the word in the Papists that so confidently tell vs of the roomes in hell and of the Queene of heauen and how many orders there be of Angells c. And withall it may restraine such as professe the feare of God and reformation of life to be well aduised in their opinions and not pitch resolutely vpon opinions in things the word doth not warrant Blinde zeale hath no more allowance then superstition hath to coyne
when he should once for all accomplish his redemption for vs besides he hath already promised to acquite vs in that day and it hath been often confirmed both in the word and the sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeliefe to doubt his terror What though he be terrible to wicked men yet by iudging in seuerity he hath not nor cannot loose the goodnesse of his own mercy what should we feare him iudging in his power when we haue felt saluation in his name besides the manner of the iudgement shal be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the iudge will not be transported with passion or spleen nor will he condemne thee to satisfie the people and besides there shall be nothing remembred but what good thou hast sought or done And not the least goodnesse but it shall be found to honor and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shall particularly declare Gods euerlasting loue to them and recite the praises with his owne mouth of all that hath been good in thy thoughts affections words or works throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee too by an irreuocable sentence And so we come to the second appearance viz. the appearance of christians in glory Then shall ye also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of their bodies after the resurrection is threefold For first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust For this mortall then shall put on immortalitie Secondly they shall be incorruptible That is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie For though it be sowen in weakenesse yet it shall be raised in power though it be sowen in dishonor and corruption yet it shall be raised in honor and incorruption Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirablie glorified and perfected that by the mighty working of Gods spirit they shall be as able to liue without sleep meat mariage or the like as now the Angells in heauen are and besides they shall be so admirably light and agile and swift that they shal be able to go abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth The glory vpon the soule shall be the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioies and pleasures for euer more And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuerse vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as he is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be enlightned to know in som comfortable measure and that we might be able with more life affection to meditate of the exceeding riches of this glory and inheritance to come Our hearts are naturally herein exceeding both dull and blind maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of sathan and the deceitfulnesse of sinne and too much emploiment and care about earthly things But a christian that hath so high a calling and hopes for such a glorious end should not alow himselfe in that deadnesse of heart but as he gaineth sence by praier in other gifts of grace so should he striue with importunity and constancy wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable ability to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation and without murmuring or grieuing to endure hardnesse and temptations in this world For they are but for a season though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to be reuealed though we might be dismaied while we looke vpon our crosses and reproaches and manifold trialls yet if the Lord let vs haue accesse vnto this grace to be able soundly to thinke of the glory to come we may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory we shall shortly enioy when the trial of our faith being more pretious then the gold that perisheth shall be found vnto honor and praise through the reuelation of Iesus Christ Yea what were it to loose not some of our credits or our goods but euen our liues seeing we are sure to find them againe with more then a hundred fold aduantage at the time when Christ shall come in the glory of his father to giue vnto all men according to their deeds Besides we must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether we can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with And then if we can suffer with him we shall raign with him and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bounty and bowells of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honor them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicity for euer Fourthly
desire is to approoue himselfe to God without respect of the world how men will take it and he will constantly professe and practise though it be against his ease credit pleasure or profit The third thing propounded was the meanes of the new birth and howsoeuer the most men stand affected yet the truth of God is certaine and vnchangeable the ordinarie outward meanes to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seed of the word as the Apostle Peter saith and the Apostle Paulis peremptorie in the epistle to the Romanes how can a man beleeue except it be by hearing of the word preached the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation of glory of loue of power and of a sound minde The vses follow And first all Gods seruants that haue felt the power of the word renewing them may greatly reioyce in the mercies of God to them and the rather if they further consider the priuiledge of their new estate for art thou a new creature then thou hast the benefit of a new couenant thou hast a new name vpon thee and a new spirit within thee to comfort thee to direct thee to confirme thee and to make intercession for thee thou hast new aliance a new father euen God the Father and new kindred with all the Saints both Iewes and Gentiles a new Prince and minister euen Iesus Christ new attendants the very Angels of God new wages and new worke a new commandement the rigor and curse of the Law being taken away new food euen Manna from heauen the word of life new signes and helps to guide thee in the way And when thou shalt die a new death not die as other men and a new graue or tombe wherein no carnall man lay thy graue being perfumed by the body of Christ a new way to heauen and a new Mansion in heauen what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new And therefore let all the holy seede the blessed of the Lord sing new songes of praise to God Secondly the consideration of the doctrine of the new birth may serue greatly for reproofe of the fearefull security of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriously minde their owne conuersion They looke not vpwardes to behold the angrie countenance of God nor to the times past to consider the millions of men that haue perished for want of the new birth nor within them to see the Image of God defâ—ced and the Diuell intrenched in strong holds for tentations and the conscience either awake and then the fier of hell is within them or a sleep and then they are in danger euery moment when it will awake nor doe they consider the time to come or thinke of those last thinges death iudgement and hell Oh the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne Now if any prophane spirit should aske mee where are any such men as I haue before described to be new creatures I would answere him they are not to be found in Tauerns Ale-houses play-houses cocke-pits beare-baits or such like but blessed be God there is a remnant a tenth one of a City and two of a tribe that are such as the Lord doth describe and wil be accepted of in Iesus Christ. Renewed in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good it is a singular gift of God to the elect to reueale vnto them the misteries of the Kingdome it is the beginning of eternall life on earth but wee must vnderstand that this knowledge here ment is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour he standes and wonders it is a knowledge that will transforme a man it is the experimentall knowledge of the virtue of Christs death and resurrection it is a knowledge will keepe a man from the euill way it is a knowledge will encounter euery thought and affection that exalts it selfe against the obedience of Christ it is a knowledge that is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hipocrisie The vse is to teach vs that as we would be assured we are new creatures so we should labour to be possessed of sound knowledge and to this end 1. We must stand vp from the dead and with-draw from wicked society else Christ will neuer giue vs light 2. We must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome 3. Wee must denie our carnall wisedome and become fooles that we may be wise 4. Wee must walke with the wise 5. We must begge of God a lowly and an humble heart for with the lowly is knowledge Lastly we must studie the Scripture and attend vpon daily hearing and reading for they are the only fountaines of true knowledge and wisedome Renewed The knowledge of the faithfull in this life euen after calling needes to be daily renewed For sinne makes a breach both in the heart and minde And Sathan plants daily temptations and obiects against the doctrin of God against which the minde needes new stoore of prouision out of the word for defence And our affections are wonderfull apt to loose sence and feeling and then there is no other way to recouer sence but by renewing contemplation And besides in asmuch as faith and repentance must be daily renewed therefore also must examination of life and meditation of Gods promise and grace be renewed also Finally we know but in part and successiuely and therefore ought continually to be growing and adding to the measure of the knowledge receiued This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renewed in knowledge 2. For great reproofe of that negligence is euery where to be found in omission of hearing or reading the scripture or vsing of other priuate helpes for knowledge 3. For instruction for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others since our owne knowledge is vnperfit And wee should learne to be wise to sobrietie and not thinke our selues able to iudge of euery doctrine or worke of God The Lord hath laide a restraint vpon vs and in this life we cannot attaine a full knowledge and therefore we should
which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laid vp for you in heauen The Meanes of Grace was eyther principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out sixe wayes 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes The Ministery of the Word the Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which hee shewes by the good report he chearefully giues of them viz. who also declares vnto vs your loue in the spirit Thus of the Thankesgiuing Now in the opening or vnfolding of his practise in paying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The Affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleauenth Verse In the affirmation is three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day wee heard of it thirdly the matter affirmed wee cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which hee sets out first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that hee addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely vers 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine contayneth excellent matter concerning our Redemption where he proceedes in this order first hee considers the worke of our Redemption and secondly then the person of our Redeemer The worke of our Redemption vers 12.13.14 the person of our Redeemer vers 15. and those that follow to the 23. and all this hee expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two wayes after he hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darknesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the foureteenth Verse to be remission of sinnes through the bloud of Christ. And thus of the worke of our Redemption The person of our Redeemer is described three wayes first in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to be said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things vers 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by eyther Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly hee is before all things in the beginning of vers 17. lastly all things in him consist vers 17. the end of it Thus the Redeemer is described in relation to the whole World Thirdly hee is described as hee stands in relation to the Church and so eyther to the whole Church vers 18.19.20 or to the Church of the Colossians vers 21.22 As hee stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this hee proues by shewing that hee is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of Grace he is their beginning and in the state of glory hee is the first begotten of the dead that both among the liuing and the dead hee might haue the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwels in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church vers 19. Thirdly in respect of efficacie or influence through the
God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Coâ—uersion by the daily fruâ—â—s of amenâ—ment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that hee is for your best good a faithfull and most humble Minister of Iesus Christ. Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your prayses in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not onely for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnesse of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperitie of your soules so wee thought good to write vnto you both to put you in minde of the most holy Doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and Hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can wee euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the Spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes absolutely forgiuen vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect Image of the inuisible God not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principall heyre of all things by whom and in whose right all the Saints doe inherite what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him And hee is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because hee is risen
preferments and those that in the time of temptation fall away these specialties of faithfulnesse receiue a great increase of prayse if two things come to them first that mens hearts be faithfull that is that though they haue many wants and infirmities and fayle much and often in well-doing yet the desire delight endeauour resolution and affection is in all pleasing and firmenesse to walke before God without eyther hypocrisie or presumption this was Abrahams prayse Nehem. 9.8 Secondly that men continue faithfull vnto the death with all constancie and holy perseuerance beleeuing in Christ and worshipping GOD euen to the end 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 in the sincere diligent and carefull discharge of the duties of our Calling It was a singular prayse in Daniel that when his enemies fought occasion against him they could finde none concerning the Kingdome 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 when together with their constant zeale in matters of religion they are found carefully diligent and faithfull in their callings then whatsoeuer befals them for the Law of their God they may beare it with all comfort and constancie 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 these 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 prayâ—e In the 16. 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 he forceth it with reasons that meere with mens carnall conceits And first whereas men out of an ouer great estimation and liking of these 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 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 eyther they are wrongfully gotten and sinfully kept or they are causes of much sinning against God or men or himselfe Oh but what good shall a man get by parting with his goods Sol. They shall receiue him into euerlasting habitations 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 help thee Oh but a man may be saued and enioy these euerlasting habitations though he doe not so part with his riches Sol. Hee cannot for a man cannot be saued without Grace and God will neuer trust him with Grace the true treasure that is not faithfull in bestowing riches and good reason for if God gaue a wicked worldling grace hee would neuer be faithfull in vsing it for hee that is vniust in the least that is Riches would be vniust in much that is Grace Oh but our goods are our owne and therefore why should we giue them to others Sol. Ver. 12. That is false for Grace onely is a mans owne but Riches are anothers for God is the Lord of the whole and the poore is the owner of a part 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 hee hath in the fruition of them Sol. That is false to 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 words also contayne notable reasons to perswade to faithfulnesse which lyeth in this good vse of Riches first they are riches of iniquitie 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 hee 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 gaynes and lawfull meanes vsed for profit in our dealings with others Prou. 28.20 And such like duties of Iustice. Thus then wee see who is a faithfull man euen he 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 truth but for the truth that is diligent in his calling that is seruiceable with his riches and lastly that is iust in his dealing Now if wee be such then is our estate most comfortable for first God will be faithfull to vs in the accomplishment of all his promises secondly the Word 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 in earth and heauen he will be a faithfull witnesse so as while we liue we shall finde the testimonie of IESVS in our hearts and when wee die hee will not be ashamed of vs before his Father and the holy Angels and lastly wee shall be sure to haue a faithfull reward And this of the second title giuen to Gods Children Brethren The Children of God are said to be Brethren in a foure-fold relation 1. to CHRIST 2. to the Apostle 3. to the Saints abroad 4. to the Saints at home For the first are we brethren to CHRIST then it should teach vs two things first to liue comfortably for an higher estate of excellencie canst thou not haue secondly to liue nobly like the Sonnes of the most High not basely like the Sonnes of the Earth Why wallowest thou in
before and after meate I answere there is and alledge these three vndeniable and plaine places of Scripture 2 Tim. 4.3.4 Iohn 6.23 Rom. 14.6 Thirdly for the manner of Thankesgiuing it may be found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips For here foure things may be obserued First it must be a dead Calfe to note that all Thankesgiuing must proceed from humble and mortified mindes and therefore the Pharises thankes did not a whit iustifie them Secondly it must be a sacrificed Calfe Now in the Sacrifice three things were required an Altar Fire and to lay the hand vpon the head of the Beast An Altar for not onely our prayers must be made in the name of Christ but our prayses also must be tendered to God in his mediation or they will neuer be accepted no more then a Calfe not laid on the Altar neyther is it enough to lay the Calfe on the Altar but Fire must be put to it to note that the bare throwing out of words of thankefulnesse though in the name of Christ will not serue vnlesse wee doe also get some feeling ardencie and zeale to burne the Sacrifice Thirdly we must lay our hands on the head of the calfe that is in all humilitie wee must confesse our vnworthinesse of all the blessings or graces wee giue thankes for Againe in that they offer a Calfe it signifieth that wee should not offer our thankefulnesse to God of that that costs vs nothing wee should desire to expresse our prayse by doing some thing to further Gods worship or relieue the necessities of others If GOD blâ—sâ—e vs at home wee should carry a Calfe to the Temple Lastly we must not sacrifice to a strange God when we giue thankes and that men doe when they sacrifice to their nets as the Prophet speaketh that is when men attribute the glory and prayse of God to the meanes or second causes Thus of thankfulnesse in the generall But that which is here entended is that wee should giue thankes for others as well as for our selues which is not a curtesie but a dutie This dutie of praising God for others growes exceeding commendable if wee can exercise it in these particulars First if wee can giue thankes for those blessings vpon others which the world accounts shamefull to enioy as Zeale for Gods glory religious Sinceritie and Vprightnesse of heart the Crosse for Christ his sake and such like Secondly if wee can first giue thankes that is be more apt to prayse God for the vertues of others then be forwards to taxe their faults and frailties Thirdly if we can doe it for all sorts of men euen our enemies Fourthly if wee can be thankefull for the true ioy wee haue had in other mens prosperities To conclude this point if wee would haue others to giue thankes for vs we should labour to be such as for whom thankes may be giuen And thus of what they doe Now to whom To God These words hauing beene vsed in the very Verse before teach vs two things First that it is no cloying to a sanctified minde to be much and often yea vpon euery occasion in the honourable mention and lauding of God ascribing in euery thing glory to God so in heauen they shall neuer be weary of Gods prayses no not vnto all eternitie And certaine it is that the more men grow in sanctification the more easie and apt are their hearts to entertaine all occasions of communion with God without wearinesse or deadnesse Secondly to God shuts out the prayses of themselues or of men It is fit our reioycing and prayse should be directed thither from whence the blessing came The Father These words are considered in the former Verse Thus much of his Thankesgiuing Praying for you First in generall from the ioyning together of these two duties two things may be obserued first that a childe of God neuer giues thankes but hee hath cause to pray for if it be for temporall things hee must pray both for their sanctified vse that they become not occasions of sinne and for their preseruation according to Gods will if it be for spirituall things he hath reason to pray for increase strength and preseruation against falling and such like Secondly on the other side I say also that a childe of God doth neuer pray but hee may finde reasons to giue thankes wee may finde mercies in any miserie yea it is a singular mercy to haue a hart to pray and to haue so many large promises made to them that call vpon God in their distresse But the maine particular Doctrine is that we ought not onely to pray for our selues but for others And the Apostle 1 Tim. 2.1 seemes to make foure sorts of prayers for others Deprecations Requests Intercessions and Giuing of Thankes Deprecations are Prayers for helpe against hurtfull things Requests are Prayers for profitable things the word rendered Intercessions is by some taken to signifie complaints vnto God against such as wrong them for whom wee pray or else it is a more set or serious imploring of Gods ayde with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to be obserued in Prayer for others in the Ephesians hee requires that they pray 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwayes To pray alwayes is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neyther was it the dutie of Paul onely to pray alwayes that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neyther will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs make as much conscience to pray daily as wee haue sence of daily wants Secondly wee are commanded to pray continually now what sence can be probably giuen of these words if that
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 we are naturally without God in the world 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 the Millions of euill examples and scandals the thousands of temptations allurements disswasiues letts 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 Seauenthly 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 Eightly by Faith wee might worke righteousnesse and attaine to innocencie of life we might receiue the Promises with all those sweet comforts contayned 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 as it is obserued in Moses Hebr. 11. whereas now euery base delight is able to captiuate our affections and wee 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 so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release as wee 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 be 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 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 vnbeleefe cannot make the faith of God of none effect 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 meruailed at their vnbeliefe and iustly 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 incredulitie Thirdly I reade in S. Mathew that hee did no great workes there for their vnbeliefe sake Surely wee 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 Sunne how fearefull then is the case of many of vs that can haue no other standing then by Faith Fiftly â—othing is pure to the vnbeleeuing Sixtly If we beleeue not we cannot be esbtablished Seauenthly 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 Eightly It is a matter of ease and profit and pleasure to liue in sinne especially some sinnes but what is it to dye in them Except that yee beleeue that I am hee yee shall dye in your sinnes Ninthly consider the contrary to the Benefits before if we get not faith we abide in darknesse we are vnder the rigour and curse of the Law subiect to the dominion of hart pollutions dead in sinne full of spirituall diseases hasting to euill meanes pierced through with fierce temptations wicked in Gods account not iustified neyther 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 we are easily ouercome of the World vnconstant in Friendship without the Couenant of Promise entangled with euery pleasure and baite and as Bond-slaues 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 further considered 1 The Incouragements to beleeue 2 The Letts of Faith 3 How Faith may be knowne 4 How farre short the Faith of the common Protestant is For the first wee 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 wee set our selues in any measure to seeke Gods fauour Thirdly wee haue certaine and sure ordinances vnto which if wee seeke wee may finde Fourthly what greater ioy to Angels 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 difficultie so great eyther in respect of sinne or the meanes c. but it hath beene ouercome by euery one of the Saints to shew that wee may be cured and get Faith Sixtly 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 me Ans. He cals all therefore he excepteth not thee but least men should encourage themselues in sinfulnesse hee 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
Secondly That the true tryall of all Doctrine is by inquiring whether it be agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen should preach otherwise yet his Doctrine were to be detested as accursed And therefore wee may iustly complaine of the Papists and all popish men that chaine men downe to a necessitie of looking vpon the hundreds of yeeres neere vnto vs and will not beare it that men should seeke ground for their Conscience by ouer looking all the hundreds of yeeres since Christ and minding onely conformitie to the Doctrine that first founded the Churches of the Gentiles all Doctrines since then though in the purest times are to be receiued no further then they agree with the Doctrine of Christ and his Apostles Thirdly that men are bound to seeke the word wheresoeuer it may be heard for if this had not beene so how could all the World receiue the light of the Gospell and further wee may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach a necessitie lieth in the people to seeke the word where it may be had And therfore those Church-gouernours sinne grieuously that in this light create so many insufficient men and set them ouer the flocks of CHRIST For if want of able men had beene a reason the Apostles should haue seene into this necessitie to ease the labour and care of the Churches but it is a more grieuous sinne to admit ordaine and place them and yet see many worthy and able men wholy want places Fourthly wee might here note the vanitie of their argument that would proue vniuersall grace because Christ died for all men for in this place here is not onely the world but all the world and yet here can not in any reasonable sence be ment all the singular men and women in the world for there were many thousands of particular persons to whom the Gospell came not and therefore by all the world as here so in that question may be vnderstood all the Elect world or if the world vniuersally then it is true in respect of offer or not excepting out of any of any Nation or by all the world is ment men of all sorts and conditions in the world Fiftly Wee might here note the incredible power and swiftnesse of the Gospell that could ouercome and that in so short a time and the rather if that we consider that the Magistrates generally drew the sword against it and there were not wanting Ministers to oppugne it euen false teachers of all sorts and besides the people had beene so long time settled in their false Religion and lastly if wee looke vpon the meanenesse or the fewnesse of those that were Gods Embassadours to the Gentiles Thus of the fift part of the description The last thing by which the word of GOD is described is the efficacie of it and here the Apostle sheweth first what it doth It bringeth fruit and It encreaseth for so it is added in some Copies secondly vpon whom as euen in you thirdly when it began to be so viz. from the day that you heard c. fourthly what made it worke so viz. the hearing and true knowledge of the grace of God And is fruitfull Concerning fruitfulnesse required as an effect of the word I consider foure things First the Reasons to moue vs to fruitfulnesse Secondly the sort of Fruits we should beare Thirdly the meanes to make vs fruitfull Lastly the Vses For the first there are many things might moue vs to make conscience of glorifying God in our places by bearing the fruit of the Gospell euen expressing the power of it in our liues First it is a speciall glory to GOD and to our Adoption and calling Secondly it is a testimonie that we are in deed Christs Disciples Thirdly the practising of those things which are within the compasse of Gods promises such as are all the fruits of righteousnesse is the very ground-worke of true prosperitie Fourthly To this end did God by election before time and speciall vocation in the Gospell choose vs and call and single vs out of the world Fiftly It procures vnto vs an vnstained and in offensiue glory euen vntill the day of Christ Sixtly If a man indeauour to bring forth fruit and to walke as becomes the Gospell he is sure to speede when he hath any suite to God Seauenthly against such there is no law Eyghtly it shall be to vs according to our fruit Ninthly The fruits of righteousnesse are better treasures for a Christian then all riches Tenthly If we be not fruitfull we shall be cut off from CHRIST and vtterly for euer remaine frustrate of all his merits and vertue Now for the second the fruits that wee should beare are such as these The forsaking of our particular beloued raigning sinnes this is all fruit The exercise of the true loue and feare of God in a conscionable both worship of God and practise of Life the fruits of zeale for Gods glory humilitie patience and the exercise of the duties of Mortification as Prayer Sorrow Fasting and the rest Fidelitie in the diligent discharge of the duties required of vs in our Families and Calling Sobrietie in the vse of Gods Creatures Contentation Iust-dealing and to be rightly ordered in matters of Report Finally workes of Mercie and all duties of Loue. Thirdly that wee may be more fruitfull first we must labour for greater tendernesse in our hearts and plow our ground deepe with long furrowes of Mortification the seed will not grow if it fall vpon the trampled and smooth heart of man the stones must be taken from the rootes secondly we must learne to make God our trust and Gods promise our treasure else in many parts of Christian fruitfulnesse worldlinesse will teach vs to deny to obey thirdly we may not neglect to send forth the leaues of profession for as these leaues are of medicinable vse so they are good inducements to force a necessitie of more fruit if no profession there will be little fruit Fourthly wee should labour to be abundant in storing vp of sauing knowledge for the wisedome that is from aboue is full of good fruit Fiftly wee should seeke the prayers of Gods Ministers for vs and subiect our selues to be directed by their care and paines though the vngratefull world contemnes Gods Messengers and Vine dressers yet the truth is that if many times they did not rise vp in the gap woe would be vnto men for their barrainnes Sixtly we should make vse of our crosses and learne humilitie and acknowledgement of our sins by them breaking our hearts in Gods sight and beseeching him for the compassions of a Father to be shewed to vs that so wee might after much exercise vnder our crosses bring forth the quiet fruit
meanes doth set before vs the way of Life and death affects vs inwardly with sence of our misery or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is layd thus neare to the roote of the Tree it is then time to beare fruit or else wee are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God cals now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as he requires thee to be thou mayest finde fauour in his eyes for God is neere them that calles vpon him if they seeke him in due time while he may be found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou mayest call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercy of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as he seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall thirdly so soone as we finde the Word to be a fauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimonie of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs we should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not forth fruit is cut downe and cast into the fire Note that he requireth present fruit or threatneth present execution Neither may we harden our owne hearts with presumption because we see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the means Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull we must be constantly so not loose a leafe much lesse giue ouer bearing fruit Sodaine flashes will not serue turne the Lord knowes not how to intreat them whose goodnesse is but like the morning dewe eyther from the day constantly or not vpon the day truly Thus of the Time Fourthly this efficacie is limitted First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limitted in that they are required to be in the truth That ye heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines out of the whole For the first here are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this that we doe truly heare the word seauen things are to be done first we must denie our owne carnall reason wit parts and outward prayses and become fooles that we may be wise secondly we must feare God and set our soules in Gods presence thirdly wee must come with a purpose and willingnesse to be reformed by it fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion fiftly wee must heare all both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow First men may heare and yet not know Knowledge is not attayned by all that heare and this comes to passe eyther as a curse for mens home-sins vnrepented where Manners will not be informed there Faith cannot or by reason of pride and conceit of our owne wits and
not agreement for some thinke the Apostle speakes by way of Concession as if hee should say Be it so that Angels are Thrones and Dominions c. as the Iewes and false Apostles affirme when they goe about to perswade you to Angell-worship yet if that were granted Christ onely were to be worshipped because he made all those and what excellency they haue they had it from him Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment and giues them to Angels to shadow out their glory and consequently the glory of Christ that made them I thinke there is no hurt in their opinion that giue all these words vnto Angels And they are called Thrones Dominions Principalities Powers because God by them gouernes the Nations and as some thinke moues the Heauens restraines the Deuils workes Miracles foretels things to come protects the faithfull and exerciseth his iudgements vpon the world yet so as these names may be giuen to all Angels in diuers respects and vpon occasion of diuers employments Or they may be giuen to some Angels for a time and not for euer Or if it be yeelded that those names doe distinguish the diuers sorts of Angels and their order yet it will not follow that wee can tell their sorts as the bold Dionisius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reprooâ—e 2 For Consolation 3 For Instruction The doctrine of Creation cannot but be a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcuseable in the day of CHRIST in as much as they haue not learned to know and serue God with thankefulnesse and feare that shewed his Wisedome and Power and other the inuisible things of God in the making of all those Creatures And besides from the great power of God in the Creation of themselues and other Creatures they may see that they are in a wofull case that by sinning striue with him that made them for hee hath the same power to destroy them And further if God made all then he knowes all and so all the sinnes of the sinner and in that he made all he hath all at his command as Lord by creation all Armies to raise them against the wicked for their subuersion Secondly the Doctrine of the Creation may comfort Gods Children many wayes first it may comfort them in the faith of the worlds dissolution it is hee that created Heauen and Earth that will accomplish it that time shall be no more I meane not times of mortalâ—tie sinne labour infirmitie c. Secondly it may comfort them in the successe of Christs kingdome on earth Though it be a great thing to gather men againe into couenant with God and to open the eyes of men blinde with ignorance and to deliuer the soules of men that haue long lyne in the prisons of sinne and miserie yet we may be assured that God by the ordinances of Christ will accomplish all the great things of this spirituall kingdome because hee was able to create the Heauens and Earth And God himselfe doth remember his power in the Creation to assure his performance in our regeneration Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as he is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will Fourthly it must needs be a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is he that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue Fiftly the wonders of the Creation serue to shew vs how wonderfull the works of Grace are in the working of which the Lord vseth the very tearme of creating To regenerate a man is as glorious a worke as to make a world the protection of a Christian hath in it also diuers of the wonders of the Creation The peace that comes into the hearts of Christians as the fruits of the lippes is created a cleane heart is a rare blessing for it is created also Sixtly it is a comfort against the force of wicked men and their wrongs the wickedst men are Gods Creatures Hee created the destroyer to destroy and the Smith that bloweth the Coales and him that bringeth forth an instrument and therefore all the weapons that are made against Gods Children cannot prosper And it is a part of the Christians inheritance to be protected against the malice of the wicked that would destroy him Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as he hath created the Heauens he will saue Israell though it should be as hard a worke as was the spreading out of the Heauens Thirdly the doctrine of the Creation should teach vs diuers duties First the admirablenesse and varietie of Gods workes should prouoke vs to contemplation How deare are thy thoughts vnto me Psal. 139.17 Secondly in affliction we should willingly commit our selues to God and trust in him though our meanes be little or vnlikely for he is a faithfull Creatour his loue to vs affords him Will to doe vs good and the creation proues his Power Thirdly the greatnesse of the workes in Creation should imprint in vs Reuerence and Feare and force vs to the duties of the adoration and worship of God Reuel 4.11 5.13 Psal. 104.31 100 13. Fourthly the knowledge of the glory and greatnesse of the Creator should inflame in vs indignation against Idols and the worship of the creature Ier. 10.3.7.10 11.12.14.16 Rom. 1.25 Fiftly the remembrance of our Creator and Creation should worke in vs an abatement of our pride and iollitie and dull the edge of our fierce appetite to sinne Eccles. 12.1 Sixtly the consideration of our equalitie in our Creation should keepe vs that we transgresse not against our Brethren Wee haue all one Father and one GOD hath created vs Thus of the Creation The third thing in Christs relation to the Creatures is that All things are for him For him In diuers respects first as it is he onely in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And besides their changes and corruptions doe cry for the liberty of the sons of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ. Thirdly as he is heyre of all things s they are for him that is for his glory so as he is not onely
the Efficient but the finall cause of all things The Carpenter makes his House perhaps for one more honourable then himselfe but not so Christ in making this great House the World The consideration of this poynt that all things are for Christ should teach vs diuers things First we should lesse dote vpon the world and the things thereof in as much as these things were principally made for Christ and not for vs. And secondly we should vse all these things as helpes to lead vs to Christ. Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appoyntment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as he requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ we should not lye deceiue vse false weights runne to Witches or take any other vngodly course for he needes not our lye nor desires to be helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sence and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time that Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternitie of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life And hereby may the eternitie of Christ appeare to differ from the eternitie of all other things The Heauens haue an endlâ—snesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they be perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Sonne as well as Creation these places proue Heb. 1.2.3 Pro. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his House and then leaues it or like the Shipwright that frames his Ship but neuer after guides it All things are sayd to consist in him in respect of Conseruation in that hee keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Pollicie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that he appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarily secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly hee is not tied to the meanes but he can worke eyther with without or against the meanes fiftly all meanes hath his efficacie from Christ. But the words would be particularly weighed In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure wayes all things consist in or by CHRIST as he is God first in respect of Vbiquitie he comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiue order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore-knowledge and pre-ordination of Christ. As Christ is Redeemer all things consist in him three wayes first because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperitie in the vse of all Creatures are made in Christ. All things Euen all things which are or are done in Earth or Heauen things visible or inuisible which haue eyther being life sence or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation and Immutabilitie First the Creatures consist that is by an excellent Order agree together in a glorious frame for God is the God of order and not of confusion Obiect There be many miseries euils and mischiefes in the world and therefore how can there be order in all things Sol. First there may be order in respect of God though not in respect of vs. Secondly it followeth not that there is no order because wee see none O the depth c. Rom. 11. Thirdly many of the reasons of the fearefull miseries that are in the world are reuealed as the iustice of God in punishing of a sinnefull World eyther whole Nations or particular persons the humbling of his Children and the preparing of them for Heauen and such like Fourthly there may be Order in respect of the whole though not in respect of euery part Obiest 2. There be many sinnes in the world and those consist not in Christ neither tend they to order Sol. The truth is that those come into the world by
respect men for their Lands apparrell titles parentage c. but for Grace 3. Wee should not much wonder at the disorders are in the world for were it not for the Elect it would soone appeare by the ruine of all how little God cared for rebellious Reprobates 4. It is a great comfort no one of the Elect shall perish for all things be reconciled 5. It should teach vs to make much of them that feare the Lord. Let them be in stead of all things in our account Lastly seeing all things are reconciled now let vs keepe the peace euen the vnitie of the Spirit in the bond of Peace To himselfe Some reade in him There is difference betweene for Christ by Christ and in Christ. For noteth the meritorious cause In noteth the coniunction with the head By noteth the instrument Doct. We are reconciled in Christ or vnto Christ. This is true foure wayes 1. As hee is the person by whom we are reconciled 2. As his glory is the end of our reconciliation 3. As his glory and holinesse is the patterne after which our happinesse and holinesse is proportioned 4. In respect of his loue prouidence custody and protection vnto the which we are receiued The Vse of all may be to teach vs 1. To take heede of opposing disgracing or persecuting of such as are reconciled to God for hee that toucheth them toucheth the apple of Christs eye Note hee saith to himselfe 2. In the Vse of all things to carrie our selues so as we prouide to giue account and giue the things to God which are Gods and as good Stewards dispose all things in that time and according to those rules Christ hath appoynted 3. Seeing wee are now brought so neare vnto God wee should humble our selues to walke before him in all reuerence and feare And to this end wee should labour for puritie of heart that wee might see God Yea wee should hate all spirituall pollutions and be zealous in all good workes And seeing God hath chosen vs to himselfe wee should set vp the Lord to be our God to serue him with our whole heart and haue respect to all his Commandements And to this end wee should labour for speciall sinceritie in the profession of Religion an ordinary care will not serue the turne if wee will liue with the multitude wee may perish with the multitude But let vs cleaue to the Lord with a perpetuall Couenant and resolue to receiue him as our guide vnto the death Set at peace The effect of our reconciliation is peace Concerning this peace I propound fiue things 1. Who made it no other can set a peace among the Creatures but he that reconciles men to the Creator he is the Prince of peace the chasticement of our peace was upon him He is our peace 2 With whom the faithfull are at peace they are at peace first vvith themselues Peace rules their hearts Secondly with good Angels Thirdly with the seede of Abraham the Iewes the partition wall is broken downe Fourthly with Gods Ordinances God creating peace or else the Word would alwayes be goring and smiting with the stroakes of warre and words of vengeance Fiftly with the godly Sixtly with all Creatures onely there can be no peace first with the Powers and Principalities for after the two strong men haue fought there is no more peace secondly with the World the World hath hated the Master and therefore the seruants may not looke for better entertaynment 3 The effects of this peace which are principally two first the restitution of soueraignty and dominion ouer the Creatures secondly the safety of the Christian in all estates for from this peace flowes great securitie and protection euen to the poorest Christian eyther from or in dangers 4 That wee may attayne the sense of this peace we must be reconciled to God we must be sincere worshippers we must keepe vs in our wayes wee must get a meeke and quiet spirit wee must in nothing be carefull but in all things shew our requests vnto God wee must loue God and shew it by the loue of the knowledge of his Name Vses First Gods Children should know this priuiledge for themselues it will be a preseruation against sinne 2. Hence wee may gather the misery of all carnall persons that are not reconciled to God They want the protection of Angels they are vnder the gouernment of the God of this world the Creatures are armed against them they are stript of the royall priuiledges arising from the communion with Saints yea God fights against them in and by themselues as by terrours of conscience and by vnquiet affections and passions giuing them ouer to an vnruly heart What are Enuy Malice Lust and Rage but so many weapons to fight against the soule Yea God fights against the sinner by the deadnesse of his heart which both affamisheth the soule in spirituall things and takes away the contentment of outward things By the bloud Here hee notes how wee are reconciled viz. by the bloud of Christ this is that bloud of sprinckling the bloud of the immaculate Lambe the bloud of the euerlasting Couenant Christs owne bloud Many are the fruits and effects of the bloud of Christ 1. We are elected through it 2. It ratifies the Couenant of God 3. It is that Reconciliation iustifying vs from our former sinnes 4. It ioynes Iew and Gentile together in one Citie yea in one house 5. It purgeth the Conscience from dead workes 6. It turnes away wrath and saues vs from the destroying Angell 7. It makes Intercession for sinnes after Calling 8. It makes perfect in all good workes 9. By it the Faithfull ouercome the Dragon and Antichrist Lastly it opens the Holy of Holies and giues vs an entrance into heauen The Vse is first to teach vs to take heede of sinning against the bloud of Christ for if it be thus precious it must needes diffuse a horrible sinne-guiltinesse vpon such as transgresse against it If Abels bloud wronged cryed so fearefully and the bloud of Zacharias what shall the bloud of Christs doe And men sinne against Christs bloud 1. By resisting the meanes of application of Christ crucified 2. By prophane Swearing and Cursing 3. By ascribing remission of sinnes to the workes of the Law 4. By committing the sinne against the holy Ghost 5. By returning to the lusts of our former ignorance 6. By prophane and vnworthy receiuing of the Sacraments And in the Sacraments men offend against the bloud of Christ First when they come to it with an opinion of reall presence eyther by Transubstantiation or Consubstantiation for thereby they deny the truth of the bloud of Christ by consequent and open a gap to the adoration of
God will doe them Fourthly that the reasons of this dealing may be iust though not exprest vnto vs. Fiftly that Christians are charged to be wise to sobrietie they may not let their thoughts runne as farre as they will but must let God alone with his secret iudgements Sixtly that the things are now strange and obscure shall be more fully reuealed in the day of Christ when all shall be cleered and made manifest Obiect But some Papist may say it is plaine by these words that the Scripture is hard and not fit for the common people seeing it is called a misterie Answ. This place cannot helpe them because it is said that now it is reuealed and so their cauill comes out of season 2 Because it is and was hidden from carnall men not from Gods seruants wee doe not wonder though the Scriptures be as a soaled Booke vnto such carnall wretches as they are Now reuealed God hath reuealed the mistery of his Will diuers wayes first by Dreames by Day-visions by Types and Sacraments by Angels by Prophets and extraordinary Men by CHRIST appearing in our Nature by his Spirit by the Scriptures and by the ordinary Preaching of the Ministers Dreames Visions and Types were peculiar in a manner to the olde Testament the ministery of Christ in his owne person of the Prophets and extraordinary Men and Angels is now ceased so as vnto vs this Mysterie is reuealed by the Spirit in the ministery of Gods Seruants and in the vse of the Scriptures Quest. But was not the Gospell reuealed till now since CHRIST Answ. Yes it was as these places may proue Iohn 8.56 Abraham saw his dayes and Moses wrote of him All the Prophets gaue witnesse vnto Christ Act. 10.43 Rom. 1.2 Christ is the same yesterday and to day and for euer Hebr. 13.8 but the Gospell was hidden in respect of the time of the manifestation of the glory of Christ especially to the Gentiles and diuers things in the manner of Christs kingdome were not reuealed vnto them as also in respect of cleerenesse of reuelation and the more ordinary life and power of the graces of the Messias and the more plentifull efusion of the gifts of the spirit Fiftly that it was not reuealed before viz. as it is now they had before Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the promise of the Messias to be exhibited and wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias exhibited Two things may be here obserued First That Gods Seruants may know their owne particular blessednesse for he saith it is reuealed to the Saints Secondly that the seasons of the reuelation of the Gospell in the power of it are singular priuiledges and greatly to be heeded and therefore woe is to those soules that neglect such dayes of grace it is double condemnation It is damnable to sit in darkenesse and haue no meanes of life but it is much more the condemnation of these worlds of prophane persons that light is come into the world yea into the Countrie yea euen to their owne Townes and Congregations and yet they will loue darkenesse rather then light And on the other side it should teach men that know the times of such visitation both to beare witnesse to the light by presence countenance maintenance and establishing of it for them and theirs and also to walke as the children of the light euen as a people exceedingly priuiledged and blessed of God To his Saints The word Saint is somtime giuen to Christ somtimes to Angels somtimes to the blessed in heauen somtimes to the faithful on earth The Pope hath his Saints and such are the choyse of the most desperate Traitors as hee ordereth his Canonisations in our dayes And the world hath his Saints to and they are ciuill honest men but here by Saints hee meaneth the Faithfull on Earth and they are Saints that are holy by the righteousnesse of Faith that haue the spirit of Sanctification that are separate from sinners by a holy calling that are reformed from the principall euils of their former conuersation that call vpon the name of the Lord that are consecrate to God in speciall holinesse of life Quest. But if a man liue ciuilly in the world will not that serue the turne Answ. It will not our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees And it may be profitable oft to recount the defects of the ciuill honest man First he wants sinceritie in the first Table Secondly hee sticks not at the inward corruptions of the second Table Thirdly his praise is of men in his best actions or else some other corrupt ends Fourthly hee is wholy voyd of the inward worship of God and in the outward hee is eyther secure or superstitious Fiftly hee neuer trauelled in the new birth for his honestie Sixtly hee wants the righteousnesse of Faith Seauenthly for the most part his heart is not sound nor vpright in his family especially for matter of Gods worship Verse 27. To whom God would make knowne what is the riches of his glorious misterie among the Gentiles which riches is Christ in you for hope of glory THese words containe the fifth generall reason taken from the excellencie of the subiect the Gospell in the preaching of it propounds vnto men and that is Christ. And in this reuelation of Christ consider 1. to whom viz. to the Saints 2. by whom viz. God 3. what is the cause viz. the Will and good Pleasure of God He would 4. the manner 1. if we respect the vnregenerate world it is in a Mistery 2. if we respect the grace communicated it is a glorious and rich mistery 3. if wee respect the place where Christ as a Sunne of righteousnesse riseth it is in you that is in the heart of man 4. if wee respect the persons hee makes choyce of it is the miserable Gentiles Amongst the Gentiles 5. if we respect future things hee is reuealed as the hope of glory To whom Of the persons to whom I haue spoken in the end of the former verse onely this Doctrine may be added That onely the Saints that is holy men find Treasures Riches in the power of the glorious Gospel of Christ. The Lords secret is onely with them that feare him till faith be reuealed men are shut vp as in a dungeon or prison the Lord speakes peace onely to his people and his Saints The righteousnesse of God is reuealed to the iust man that will liue by faith Flesh and bloud till there be a new birth is not capable of this reuelation men that hate to be reformed haue nothing to doe with Gods Couenant Hence we may see where the fault is when men be so auerse and vnteachable when people haue the meanes and cannot vnderstand to profit and doe good it is onely in their owne hearts lusts
presence of Christ For otherwise it is a knowledge passeth all naturall vnderstanding and his working in vs is aboue all we can aske or thinke Why should a Christian feare any want that carrieth a Mine of treasure within his owne breast And what a shame is it that wee grow not exceeding rich seeing there is nothing but Faith and Prayer will get it and why should wee feare either tribulation or persecution paine or perill seeing this is our victory euen of faith and wee are assured that in the end wee shall be in all these things more then conquerours through him that loueth vs and liues in vs Further doth the spirit of meekenesse and of Christ dwell in thee Oh then aboue many things learne lowlinesse and humilitie and if the Lord giue thee a tender and a harmelesse heart watch with all carefulnesse that thou be not beguiled from the innocent simplicity that is in Christ Iesus Lastly thou must labour for inward sinceritie both of thoughts and affections thy heart is Christs chamber of presence where he alwayes resides and as thou art carefull to looke to thy behauiour because of mans presence so must thou much more looke to thy heart to keepe it cleane and pure and chaste and euery day to dresse it new since the King of glory is come in to dwell with thee Men would be very carefull to looke to that roome where they would giue their best entertainement Alas we haue no better roome then our hearts to welcome our Sauiour into and shall not wee keepe them with all diligence woe be to vs if wee tempt or grieue him by our inward vncleannesse Now for the fift point there are seauen ill signes that Christ dwels not in a mans heart First when a man sauours nothing but carnall things Secondly when a man hath or desires or esteemes or labours after no other knowledge but what is ordinary or naturall Thirdly when a man makes no conscience of inward sinnes Fourthly when a man hath no zeale in Gods worship or holy affections towards God and his people and his word Fiftly when a man hath not a faith that hee can liue by Sixtly when a man neuer feeles the heauenly ioyes of Christ in his heart Seauenthly when a man can liue in any grosse sinne without trouble and anguish of spirit or desire and indeauour to breake it off by repentance The hope of glory The riches of a Christian are eyther in this life and so it lies in the grace of IESVS CHRIST or else in the world to come and so it is glory euen a most glorious and admirable excellency of felicitie which shall haue in it eternall righteousnesse and the continuall blessed vision of God eternall ioyes and perfection of all things round about euerlasting honour and singular esteeme most sweet societie with holy Angels and blessed Saints with vnspeakeable peace and rest together with that admirable clarification of the very bodies of the righteous The consideration hereof should allure vs to the continuall thought of Heauen and to a feruent affection after it striuing to expresse our hope of Heauen by a conuersation that tends to glory and immortalitie and to this end wee should be importunate with the Lord to shew vs this glory by the spirit of reuelation that we may be able profitably to solace our soules in the middest of the tentations and afflictions of this world with the serious contemplation of our right in Iesus Christ to this admirable glory that is to be reuealed And the meditation of the glory poore Christians shall one day haue should teach vs to honour them now and receiue them into our heartie and inward societie and to vse them as such as wee are assured are the heires of more glory then this world is worth and lastly doe we looke for glory from God in another world then we should seeke to glorifie GOD in all things with all our might in this world Secondly wee may in these words note that where Christ will glorie in another world there hee is the hope of glory in this world A Christian holds his glory by this Tenure Now concerning this hope many things haue beene noted already vpon the fourth verse and vpon the 23. verse and therefore thither I referre the Reader Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus IN this verse is contained the sixt generall Reason taken from the end and profitable effect of the Gospell If they continue constant by the power of the word they will be made fit to be presented in some measure of ripenesse and perfection vnto God in Iesus Christ. Two things are in the verse to be obserued the Meanes and the End the meanes is preaching which is amplyfied by the parts of it admonishing and teaching and by the manner of it in all wisedome Whom we preach The reason why the Apostle falls so often into the mention and praise of their preaching is to rescue it from the contempt vnder which many times it lay disgraced There are foure things may be obserued here which tend to expresse the honour of the ministery in this place 1. They are as it were the Lords high treasurers to dispense the riches of the kingdome of Iesus Christ. And if such an office be in such request vnder earthly Princes what is it to be so honoured of the Prince of all Princes All the world is beholding to the ministery for they shew that Mine of incomparable Treasure they dig it vp they offer it as spirituall Merchants yea the Lord by them doth as it were particularly inrich all Christians 2. This honour of publishing the Gospell is now taken from the very Angels and giuen to them now Wee not the Angels preach vnto you 3. They haue the best subiect that euer men had to intreat of all other Sciences are base in comparison of them they intreat of Christ and grace and glory for euer by him nay 4. herein differs preaching from all other relations whatsoeuer that they doe not preach of Christ but they preach CHRIST that is they giue what they speake of And these three little words expresse diuersly the duty of Ministers 1. they must preach that is plaine 2. they must preach diligently which may be gathered from the expressing of it in the present-tence It was not a sufficient excuse wee haue preached as diligently as any in our young times or before we came to such preferment No this must be the comfort of a Minister and his continuall plea wee doe preach not wee haue preached 3. They must preach CHRIST that is that part of Diuinitie that concernes Redemption Iustification and Sanctification 4. They must labour in preaching to expresse as much as lies in them consent Consent I say with the Prophets and Apostles and consent with their fellow Ministers Wee
your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obteined the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hipocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation and hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and increase with the increasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the primitiue Church and in poperie 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies sinne is put off vers 11. Of the circumcision of Christ. vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph
ouer the Diuels both in himselfe and in vs. 72.73 Of ceremonies and how they were shadowes of meates daies and sabbaths 74.75 Of the Christian race and lets in running 77. Rules to be obserued concerning this race of godlines 77. About worshipping of Saints and Angels against the Papists in three things 78. Of the pretence of humblenesse of minde 79. Of the diuers kindes of ignorance 80. How men please themselues in their owne deuises 81. Of pride and how it is in vaine in three respects 82. The priuiledges flowing from our vnion with Christ. 84. Wherein the Church groweth 85. Three things that make men grow 86. CHAPTER II. VERSE I. For I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THe exhortation begun in the 23. verse of the former chapter is continued in the first 7. verses of this chapter wherein the Apostle propounds three other reasons for confirmation and answers diuers secret obiections The reasons are in the three first verses and the answer to the obiections in the foure next The first reason is taken from the care the Apostle tooke for them in the worke of his ministerie in this verse The second reason is from the effects of the Gospell viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this a doe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioice in your order being fully assertained of your present stedfastnesse of faith in Christ. But I write this to keepe you as you are that you may not be drawne away Quest. But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ. As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancie in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a great conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may be gathered that the grace of the Gospell is excellent and worthie the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heere and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and opposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts warre they must this is their comfort it is a good warfare and a good fight to vndertake the ministerie it is to goe a warfare If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what hee can Besides the flesh both in Ministers and people will lust and striue against the â—pirit a Minister should haue something to doe to beat downe his owne flesh And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine and particularly both worldlings and epicure doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they will strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to see that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many great ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current of prophanenesse doe euery where take
worse then their beginning Quest. But what doe these men want or what are their defects that they should not be right for all this hauing such great affection to the word yea euen when it is most sincerely taught Answ Alas there are diuers things too apparant in their estate For first they ioyne not themselues with such as feare God in fellowship in the Gospell 2. They shunne by all meanes the crosse for righteousnesse sake 3. They respect not all Gods commandements there are some sinnes they will not leaue there are some corruptions they are so engaged vnto that they wil at no hand leaue them 4. Some of them forsake not the very sinnes they seem to detest and sometimes to cry out against they cry out vpon swearing and yet vile beasts as they are they will sweare still yea and that most fearefully yea after many remorses of conscience for it 5. They will not be perswaded to vse all Gods ordinances indeed they heare constantly and to any mans thinking with great attention but they pray not in their families they will not vse the help of conference they read not the scriptures with any order or conscience c. 6. You see they are not carefull of their companie they neither shun the appearance nor the occasions of euill they giue not ouer their going nor their resort vnto vngodly companie 7. They haue not been truly humbled by godly sorrow for their sinne Lastly they haue sinceritie in respect of persons in some they like it in others they doe not like it they loue not all the Saints Also This also leads vs to the former priuiledges in Christ and imports that the circumcision without hands here mentioned is to be accounted a maruellous grace of God and worthily for our iudging of our selues frees vs from the condemnation of the world and our daies of mortification as it were the wedding daies of the soule and godly sorrow is accompanied with the spirit of prayer and a fountaine of grace is opened when our hearts are opened with true contrition Thus of the persons Are This word designes the time of this spirituall circumcision the time for the putting away and cutting off of our beloued sinnes is in this life it must be now done or neuer done besides till this be done we can feele no profit or benefit for Christ. Quest. The Iewes in the Law did know directly when they should be circumcised in the flesh may not we also gesse at the time of the circumcision without hands when God would haue vs goe about it beyond which time it may not be deferred without singular danger Answ. There is a time and it may be knowne and it is wonderfull dangerous to stand out that time in generall the time to humble our selues by mortification for our sinnes and so to set about this spirituall circumcision is when God grants vs the meanes of saluation more specially when we are pressed with Gods iudgments or when the mouthes of Gods seruants are in a speciall manner opened vnto vs and their hearts made large or when God dispenseth other graces as temporarie faith loue to the word and ioy c. or when we are smitten with the axe of Gods word and remorse for sinne is wrought in vs or when hearing hath kindled in vs a desire and thirst after the best things or lastly when we first set out to make profession of our being in Christ Quest. But may not any man repent at any time Answ No. 1. A man may tarrie so long till he commit the sinne against the holy Ghost 2. Men that goe not so farre may yet by obstinate impenitencie prouoke God to cast them into a reprobate sense we see by experience that the most men that pretend to mend afterwards yet do not but troops of men that forget God goe into hell Obiect But the Scripture saith At what time soeuer a sinner repenteth him of his sinne from the bottom of his heart God will forgiue him c. Solut. 1. Marke the words they haue a limitation thou must repent from the bottom of thy heart or else they comfort not thee 2. For the extent of the time in so many precise words the text in Ezekiel is not at what time soeuer but in the day that a sinner repenteth which is not so vniuersall but that it may admit the exceptions before and though some men may and doe repent at their latter end yet neither all nor the most Obiect But yet the Theife repented on the crosse Sol. Shall one example make thee presume why thou maist know that worlds of people when they came to die did not repent as he did why shouldest not thou more feare the example of so many not repenting what is one to thousands 2. Thou readest that the other Theife vpon the same crosse died without repentance 3. Thou must know that an ordinarie rule cannot be drawne from an extraordinarie instance his conuersion was miraculous one of the 7. wonders wrought by Christ in his death Christ made Peter walke on the sea will hee make thee doe so to will hee for thy pleasure darken the sunne or shake the earth or cleaue the rockes c. Thus of the time Without hands 2. Things may here be noted 1. That that is not circumcision which is outward made with the hand of man but that is true circumcision which is inward Hence there is two sorts of Isralites the one is a carnall Isralite one outward the other is a true Isralite for he is one inward in his spirit As it was then so it is now the carnall Isralite hath the name of Israel and the signe of true circumcision as then the circumcision in the flesh so now baptisme and besides they professe to be the seede of Abraham and they speake faire of God and heauen Q. But what are the principall defects of the carnall Isralite Answ. 1. He rests in the worke done he beares himselfe vpon the externall worke of holines he serued God for he was at Church he is regenerated for he was baptised hee hath praied to God for he stretched out his hands 2. His praise is of men and not of God 3. He wholie neglects the power of godlinesse and the exercises thereof 4 He is disordered in his life laden with iniquitie 5 He is senselesse or incorrigible vnder publicke iudgements 6. He vsuallie opposeth and persueth him that is borne after the spirit 2. We may note here that God is not tied to meanes he can worke without hands What is then the estate of wicked men no hands of men or angels can make them happie it is a worke done without hands Oh how honorable is the worke of mortification of a sinner it was a glorious worke to make those huge heauens and this mightie earth without hands such is the glorie of our spirituall circumcision wee see also here how little beholding the kingdome
to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for of the buriall of the bodie he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guiltie before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ hee may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Certainly there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward waÌ„drings distractions after the world sudden euill propositions against God or his word or prouidence or presence or promises or peoplei mpatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions eâ—ther of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remoouing of these remainders of corruption death commonly ariseth out of the disease of someone part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but wee must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresse of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgment vnapalled these are mightie in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angells of heauen and the prouidence of God is vsually eminent towards these Now for the third might someone say what hath the Christians buriall to doe with Christ how is there any relation between them Answ. Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gratious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ. 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall wee may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondlie for instruction to be carefull to bury our sinnes but here take heed of the dissimilitude for in some things the comparison cannot hold as here in two things for first when we bury the bodies of our friends we bury 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 But let all such as feare God be otherwise minded especiallie let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification 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 wee 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 bury with odours so should we our odours and sweet smelling praâ—ers offered vp in the mediation of Christ. And howsoeuer this worke may seeme difficult yet God many times strangely releiues our infirmities After Iezabel was cast downe and dead â—hey had not been long within but sending out to bury her they found nothing but the skull and her feete and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when wee come â—o finâ—sh our mortification we may by the strange help of God finde the body of the master gon we know not how so as wee shall not be troubled vnâ—esse it be with some skull or
ministery of his angels to translate the blessed soules to their place of peace rest and ioy And lastly hee shall appeare in the end of the world in glorious Maiesty to iudge all men and Angels and this is the appearance heere mentioned There is noted to be a threefold Iudgement The first Iudgement and that was accomplished on man and Angels at their first fall then there is a middle Iudgement and so God iudgeth the wicked and the righteous euery day And there is a last Iudgement and that is this Iudgement about which Christ is heere sayd to appeare The doctrine of the last Iudgement is in a manner onely to bee found in the Church They were darke and vncertaine things the Philosopher could see by the light of nature And the Lords messengers haue in all ages from the first beginning till now mightily vrged the terror of this day to awaken the secure worlde Henoch prophesied of it so did Moses and Dauid and Solomon and Daniel and Ioel 〈◊〉 â—â—lachie so did Christ himselfe and Paul and Peter and Iohn and Iude Neither is the assurance of the Iudgement to come waranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sin The drowning of the old world the burning of Sodome the destruction of Ierusalem were assured foretokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne the pleading of the conscience foretels a iudgement to come the sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser Iudgements in this life are but foretypes of that last and greatest Iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine So there is a restraint to be layd vppon vs this is one of the things wherein we must be wise to sobriety We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feede the curiosity of contemplation Concerning the Iudgement to come if any aske Who shall iudge I answer that in respect of authority the whole trinity shall Iudge but in respect of the execution of that Authority Christ onely shall iudge and that as man it is true that the Apostles and the Saints are sayd to iudge the tribes of Israel and the world but they ony iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer hee shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day He shall iudge also the man of sinne euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very Elect though it shall be with a different Iudgement For we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body Lastly in some sence it may be sayd he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the Apostle Paul sayth that the feruent desire of the creature made subiect to vanity by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God Thirdly if any aske where this iudgement shall be I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This we know it shall bee neere the earth in the clouds of Heauen where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should be Some thought that as the world was sixe dayes in creating and then the Sabaoth of rest came So the world should last 6000. yeares reckoning a 1000. yeares as one day and then should come the eternall Saboath Others distribute the times thus 2000. yeere before the Law 2000. yeeres vnder the law and 2000. yeers after the law and then comes the iudgement Others thought the world would last after Christ so long as it was to the flood from the creation and that was as they say 1656. yeers Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeers this experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ. What can be said of all or the most of these opinions and such like but euen this that they are the blind fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said it is not for you to know the times and seasons which the father hath put in his owne power And of that day and hower knoweth no man no not the Angells of heauen but my father only And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and hower Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because he kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may and doth fully vnderstand it But letting these things passe the principall things for vs to be informed in is concerning the
day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three First the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioined with his appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world Thirdly a generall falling away or apostasie of the Churches in Antichrist Fourthly warres and rumors of warres famine pestilence and earthquakes in diuerse places Fiftly false Prophets and false Christs which shall deceiue many The signes more neere are First the preaching againe of the euerlasting Gospell Secondly the detection and fall of Antichrist and the spirituall Babell Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in Fourthly coldnesse and security in the world as in the daies of Noah Fiftly the shaking of the powers of heauen the darkning of the Sunne and Moone and the falling of the starres c The signes conioined are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man Which what it shall be I cannot describe And thus we are come to the very time and execution of the iudgement And therein consider First the preparation Secondly the iudgement it selfe Thirdly the consequents of the iudgement The preparation is two fold First of the Iudge Secondly of the iudged Vnto the preparation of the Iudge may be reserred these things First his commission or that singular power giuen him of the father to execute iudgement vpon all the world And this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiesty and glory most liuely expressing and resembling the forme and brightnesse of the father Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor Fourthly theÌ„ choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The Iudged shall be prepared foure waiâ—â— First by citation Secondly by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The word is three times cited First by the Prophets and fathers before Christ. Secondly by the Apostles and ministers of the Gospell since Christ. And the last summons is this here meant which shall be performed by a shoute from heauen and the voice of the last trumpe And this shall be the voice of Christ the Archangell of God and ministred by Angells For that it shall be Christs voice is plaine the dead shall heare his voice as he saith in Iohn And the Lord himselfe shall descend from heauen with a shoute with the voice of the Archangell and with the trumpe of God That the ministery of Angells shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angells with a great sound of a trumpet Secondly vpon this voice shall a resurrection follow which may bee two waies considered First euery man in his owne body whether he hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire without any losse of any part that so euery man may in his very body receiue what he hath done whether good or euill Secondly the liuing shall be all changed in a moment in the twinckling of an eie at the last trumpet And this change shall be in stead of death and a kind of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angells gather and collect and bring into one place from the foure winds of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect or reprobate and such is theâ—r power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together there shal be made a separation For the sheepe Gods elect shall all be put on Christs right hand And the reprobate or goates shall be compelled to his left hand And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature The vnbeleeuing Christians in the visible Church shall be iudged by the word or law writ or preached to them According to that of the Apostle they that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law And our sauiour saith He that refuseth me and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then bee confirmed and accomplished For the sentence at the last day shall be but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life and the third the booke of Gods remembrance The booke of conscience is that word which is kept within euery man of all sorts of actions And that conscience may at that day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that
were foreordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked For the third The sentence will be vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begun to declare his will to blesse euery one of the elect Secondly a manifestation of all the righteousnesse desired thought vpon spoken or done by the godly and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe First a declaration of Gods eternall and iust hatred of them Secondly a full manifestation and ripping vp before all men and Angells of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kind soeuer Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternal torments prepared for them together with the diuell and his Angells Hitherto of the iudgement it selfe The consequents of the iudgement follow And they are fiue First the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works therof shall be burnt vp And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and hast by the Angells The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angells But because this is a point somewhat obscure I will endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans. They are in bondage in diuerse respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the aire earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into hir bosome the vngodly as well as the godly And this is a bondage Fourthly the visible creatures are Gods great booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not onely the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortality which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowen to God and not now to nature But especially the creatures may be sayd to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decayed dulled and distempred in them Oh but might some one say how can this bondage be ascribed vnto the heauens Sol. The heauens are not so perfect but they may admit enlargement of their excellency Besides they serue now promiscuously to the vse of bad aswell as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopaeia they may be sayd to groane together with the rest of the creatures vnder the common burthen and vanity vnto which they are subdued It is obserued that since the dayes of Ptolomey the sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. But how can this vanity or bondage bee in any sence ascribed to the Angels Sol. There is no necessity to include the Angels in the number of the groaning creatures And yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regency or presidency either ouer nations or in moouing the orbes of Heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicity in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Q. 2. But what shall the creatures haue in the day of Christ they haue not now Answ. First they shall haue freed once from all the former bondage and vanity Secondly they shall bee deliuered into the liberty of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his Iustice in that the creature shall haue restitution for what is lost by man Ob. But shall there be a resurrection of creatures aswell as men Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kind or sort But
of the Temple or from common and ciuill vse In the Temple euery sacrifice was salted with salt so must euery Christian who is Gods sacrifice be seasoneâ— In the common life of man meates that are to be kept long must be powdered with salt to drinke vp or drie out corruption and to preserue sauour so must a Christian be seasoned that will be kept to eternall life But first here is implied that the words of men are naturally corrupt rotten vnsauorie and haue great need of seasoning The carnall mans wordes are much after the humor and infection of his minde The talke of the Couetous is vsually of his mammon farme oxen bargaines wares c. The Epicures talke is vsually of his sports dogges cockes horses games companions or of his lusts The Superstitious man talkes of his Dagon or the signe of heauen The Wrathfull man of his Aduersarie and wrong The Ambitious man of his liuings honors offices offers hopes or his owne parts and praises to conclude the talke of all naturall men is but of naturall things and as they are of the flesh so their talke sauors nothing but fleshly things Salt There is the salt of doctrine and thus Ministers are the salt of the earth 2 There is the salt of mortification and so euery Christian must haue salt in himselfe 3 There is the salt of discretion and this is the praise of the wise none of these three may be heere excluded from our word For first we must receiue lawes for our lippe euen from Gods ministers We must learne of them not only how to order our affections and life but also how to speake especially in matters of God and godlinesse 2 Wee must mourne for the sinnes of the tongue aswell as for other sinnes We must driue out the corruption that cleaues to our words with the salt of mortification 3 We must make conscience of discretion in our words he is a perfect man that is discreet in his words Iam. 3.2 The tongue of the wise is as fiue siluer and his heart guideth his tongue wisely and addeth doctrine to his lippes The Vse is both for instruction and reproofe For instruction both to all Christians to season not onely their words of praier to God but also their speech in conuersing with men and especially Ministers must haue salt in their tongues with all discretion and heedfulnesse looking to their words and with all authoritie and meete seuerity of rebukes driue out corruption out of the hearers they may they must crie aloud and spare not they must pouder them Here likewise are those men to be reproued that haue beene often warned of their euill words and mend not Q. But what should be the cause why some men that haue good affections and desires and yet cannot get the victorie ouer euill words Ans. It comes to passe 1 By reason of their ignorance of better words 2 By custome in euill speech 3 For want of constant taking of words of praier and confession to God 4 By defect of mortification in the heart their hearts are not sufficiently humbled they are too sleightie in godly sorrow out of the aboundance of the heart the mouth speaketh and therefore their words are drossie and nought because their hearts are little worth That these men may get victorie ouer their euill words which vsually are against the third or the seuenth or the ninth commandement they must do three things first they must go to God constantly by praier beseeching him to open their lips and set a watch before the doore of their mouth 2 They must not faile to mourne ouer their offences in speech in secret till they haue subdued them afflicting themselues with voluntarie sorrowes for them 3 They must striue by all meanes to accustome themselues in good speech and gracious wordes yea many professors are to be reproued for their words for many times they are either too many or too vaine and idle or too false or too rash c. Their words want much seasoning and it is a great fault to haue a heedlesse tongue Thus of the properties of speech Alwaies A Christian is bound to perseuerance in good words aswell as in good workes he must talke gratiously not only at some times for a passion as when he comes newly from the Sermon or on the Sabboth day not onely in some companies or in some arguments but at all times and in all places watching to all the oportunities to glorifie God or profit others by his words Thus of the precept The end followes that ye may know how to answere euery one in generall I obserue heere wo things first that by speaking well wee learne to speake well Secondly that the soundest knowledge is experimentall he doth not indeed know how to answere that doth not in practise exercise himselfe in gracious wordes though he had all places of answere and arguments in his head To answere To answere doth not alwaies import a question or demaund going before but is sometimes taken for continuing to speake as Mat. 11.25 it is said our Sauiour answered and yet no demand went before Some thinke it is a part for the whole and one vse of words put for all vses but I take it in the ordinarie sense as the word vsually imports and so we answere either vnbeleeuers or beleeuers concerning our Christian answere before vnbeleeuers there are 6 things may be here obserued 1 That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2 That mortified men are the fittest to answere aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3 That euery Christian shall finde opposition ye 4 That euery Christian ought to answere for the truth apologie is the fruit not of learning or wit only but of godly sorrow 2. Cor. 7.10 ye 5 That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoote at sincerity 6 That it is not an easie or ordinarie skill to know how to answere well for thereunto is required first deliberation he that answeres a matter before hee heare it it is folly and shame to him Secondly Praier Prouer. 16.1 Hab. 2 1. 3 Faith in Gods fauour and promise Math. 10.19 Psal. 119.41.42 4 Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answere in one manner to great men in an other manner to learned men in an other to ordinary men 5 Patience 6 Humilitie 7 A good conscience Thus of answering vnbeleeuers concerning the answering of Beleeuers here are these things to be obserued 1 That Christians should propound their doubts one to another 2 That strong Christians should support the weake and helpe them and resolue