q 2 Cor 5.16.17 the olde conuersation in times past will not now serue turne but the olde man with his deceiueable lusts must be cast off r Ephes 4.22 Now thou must learne also to liue by Faith and not by sence and carnall hopes as thou hast done For CHRIST keepes his residence in our hearts by faith Å¿ Ephes 3.16 for in that wee henceforth liue in the flesh wee must resolue to liue by the faith of the Sonne of God that liueth in vs t Gal. 2.20 beeing assured that in him are all the treasures of holinesse and happinesse And to this end thou must pray constantly to God that thou mayest bee able to discerne the length bredth depth and height of this loue and louing presence of Christ u Ephes 3.18 For otherwise it is a knowledge passeth all naturall vnderstanding and his working in vs is aboue all wee can aske or thinke Why should a Christian feare any want that carrieth a Mine of treasure within his owne breast And what a shame is it that wee grow not exceeding rich seeing there is nothing but Faith and Prayer will get it x Rom 10.12 and why should we feare eyther tribulation or persecution or paine or perill seeing this is our victory euen our faith and wee are assured that in the end wee shall be in all these things more then conquerours through him that loueth vs and liues in vs y Rom 8.35.37 Further doth the spirit of meekenesse and of Christ dwell in thee Oh then aboue many things learne lowlinesse and humility z Mat. 12.29 and if the Lord giue thee a tender and a harmelesse heart watch with all carefulnesse that thou bee not beguiled from the innocent simplicity that is in Christ Iesus * 1 Cor. 11.3 Lastly thou must labour for inward sinceritie both of thoughts and affections thy heart is Christs chamber of presence where hee alwaies resides and as thou art carefull to looke to thy behauiour because of mans presence so must thou much more looke to thy heart to keepe it cleane and pure and chast and euery day to dresse it new since the King of glory is come in to dwell with thee Men would bee very carefull to looke to that roome where they would giue their best entertainement Alas wee haue no better roome then our hearts to welcome our Sauiour into And shall not wee keepe them with all diligence woe be to vs if wee tempt or grieue him by our inward vncleannesse 5 Seauen ill signes that Christ dwels not in a mans heart Now for the fift point there are seauen ill signes that Christ dwells not in a mans heart First when a man sauours nothing but carnall things Secondly when a man hath or desires or esteemes or labours after no other knowledge but what is ordinary or naturall Thirdly when a man makes no conscience of inward sinnes Fourthly when a man hath no zeale in Gods worship or holy affections towards God and his people and his word Fiftly when a man hath not a faith that he can liue by Sixtly when a man neuer feeles the heauenly ioyes of Christ in his heart Seauenthly when a man can liue in any grosse sinne without trouble and anguish of spirit or desire and indeauour to breake it off by repentance The hope of glory The riches of a Christian are either in this life and so it lies in the grace of IESVS CHRIST or else in the world to come and so it is glory euen a most glorious and admirable excellency of felicitie which shall haue in it eternall righteousnesse and the continuall blessed vision of God eternall ioyes and perfection of all things round about euerlasting honour and singular esteeme most sweete societie with holy Angels and blessed Saints with vnspeakeable peace and rest together with that admirable clarification of the very bodies of the righteous Vses Phil 3.21 Col 3.1.2 Rom 5.3 2 Cor 4.18 1 Pet. 4.13 The consideration hereof should allure vs to the continuall thought of Heauen and to a feruent affection after it striuing to expresse our hope of Heauen by a conuersation that tends to glory and immortalitie and to this end wee should be importunate with the Lord to shew vs this glory by the spirit of reuelation that we may be able profitably to solace our soules in the middest of the tentations and afflictions of this world with a serious contemplation of our right in Iesus Christ to this admirable glory that is to be reuealed Jam 2.5 Rom 15.7 And the meditation of the glory poore Christians shall one day haue should teach vs to honour them now and receiue them into our heartie and inward societie and to vse them as such as we are assured are the heires of more glory then this world is worth and lastly doe we looke for glory from God in another world then wee should seeke to glorifie GOD in all things with all our might in this world Secondly wee may in these words note that where Christ will glorifie in another world there he is the hope of glory in this world A Christian holds his glory by this Tenure Now concerning this hope many things haue beene noted already vpon the fourth verse and vpon the 23. verse and therefore thither I referre the Reader Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus IN this verse is contained the sixt generall Reason taken from the end and profitable effect of the Gospell If they continue constant by the power of the word they will be made fit to be presented in some measure of ripenesse and perfection vnto God in Iesus Christ Two things are in the verse to be obserued the Meanes and the End the meanes is preaching which is amplified by the parts of it admonishing and teaching and by the manner of it in all wisedome Whom we preach The reason why the Apostle falls so often into the mention and praise of their preaching is to rescue it from the contempt vnder which many times it lay disgraced There are foure things may be obserued here The honour of Ministers which tend to expresse the honour of the ministery in this place 1. They are as it were the Lords high treasurers to dispense the riches of the kingdome of Iesus Christ And if such an office bee in such request vnder earthly Princes what is it to be so honoured of the Prince of all Princes All the world is beholding to the ministery for they shew that Mine of incomparable Treasure they dig it vp they offer it as spirituall Merchants yea the Lord by them doth as it were particularly inrich all Christians 2. This honour of publishing the Gospell is now taken from the very Angels and giuen to them now Wee not the Angels preach vnto you 3. They haue the best subiect that euer men had
20. 2.19 of Ministers and people with their duties chap. 1.25.28 2.1 and in diuers other places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3.5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glory chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the duties we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must bee considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisedom zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdome and care to auoide offences chap. 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. workes of virtue The works of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgement of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are praier and thankesgiuing of prayer chap. 4.2 3. of thankesgiuing chap. 3.17 Thus of workes of worship Workes of virtue either concerne our selues or others the workes that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance containes chastitie and sobriety in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3.5 of sobriety ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercy curtesie humilitie meekenesse long-suffering clemencic peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 1.5 or to all men and so consists of truth and faithfulnes with sincerity and obseruance oeconomical Iustice is that which concernes the houshold and so containes the duties of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. Thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choice of your Honors names for the dedication of my exposition vpon this scripture Three things swaying Godly men in like case haue compelled mee protection obseruance and thankfulnes the preaching of this doctrine as by the mercy of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it Great cause there is therfore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore The loynes of the poore daily blesse your Honors and their mouthes daily pray for you Your piety is many waies exprest to omit many vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and praier in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can wee euer sufficiently giue vnto God for that rare and worthy example with which your Ladishippe doth comfort and incourage the hearts of many in your care of Gods sabaoths in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuously professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had bin taken only for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragment I reape daily in your Honors respect of my ministerie what thankes can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest ouâ—wâ—â—â— blessâ—â—g did euer befall mee and which Madam by your Hâ—â—â—â—s singular care and furtherance after an admiral 〈◊〉 â—anâ—â—r I obteined I meane the cleaning of my reputation from the vniust aspersions of my aduersaries and that by thâ— mouth and pen of the Lords annointed my most dread Seueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is hee that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to
all those things that cause Hope And that we may get and increase our Hope wee must labour for First true Grace 1. Thes 2.16 Secondly sauing Knowledge Psal 9.10 and 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laide vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphore giues occasion to obserue three Doctrines Doctr. 1 First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if we haue a comfortable euidence of them to be contented though we want other things Doctr. 2 Secondly that Hope is no common Grace in that amongst many faire vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Doctr. 3 Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they die there is of theirs in heauen before they come Heauen Here I obserue two things Doct. There is a Heauen First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any being after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant Vses yea the doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee die wee must get holinesse both imputed or infused while wee liue h Math. 5.16 2 Pet. 1.7 Math. 7.21 1 Pet. 2.11.14 Psal 15. Wee must bee sure wee be of Gods Familie i Ephes 3.16 and that we are borne againe k John 3.5 Luke 13 5. In particular we should therefore acquaint our selues with the Lawes and Mysteries of Gods kingdome l Mat. 13.11 52. and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all we haue to buy it m Mat. 13.44 45. And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life n Iohn 6.27 in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of heauen o Mat. 16.19 Rom. 10.6 And in as much as riches may prooue a singular hinderance we should take warning and see to it that they do not intangle vs p Mat. 19.23 And because in Heauen are our treasures we should set our affections there q Math. 6.20 Col. 3 1. and prepare for our change and departure r 2. Cor. 5.1.2 1 Thes 1.10 Giuing allowance to no sinne no not the least Å¿ Mat. 5.10 19 constantly professing and confessing Christ before men that he may not denie vs in that day t Mat. 10.32.33 5.10 Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit u Math. 5.3 they are eager after heauen and the things thereof x Mat 11.12 they are like Children void of earthly carking and distressefull cares y Mat. 18.2 they are mercifull z Mat. 25.34.36 they loue their enemies * Math. 5.44 Secondly the meditation of Heauen serues for reproofe not only of Atheists that would deny it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the kingdome of heauen liuing in daily blasphemies whoredoms drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them Luk. 14.17 And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children a Heb. 12.23 Luk. 11.20 Note neither is this the peculiar aduancement of some principall Saints as Abraham Dauid b Math. 8.11 13.31 c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. Doctr. 2 that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue separate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof Rom. 8.24.25 they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue Vse 1 that Heauen is our portion and there onely must wee prouide to find some rest and contentment yea Heb. 11.13 therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that Vse 2 is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here hence informe themselues that howsoeuer Religion ties men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to bee worse then Infidels that make Religion a maske for
Esay 59.2 it defiles it remaines vpon Record written with a penne of Iron and with the point of a Diamond p Ier 17.1 o Psal 51.1 it causeth all the disquietnesse of the heart q Psal 38.3 it is the cause of all Iudgements It brings death r Rom 6. vlt. What a man should do to get his sinnes forgiuen him Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen t Luke 4.18 1 Iohn 1.9 Hos 14.3 Zach 12.12 Chap 13.1 Secondly hee must search out his sinnes by the Law Å¿ Math 6.14 and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luk. 4.18 1 Iohn 1.9 Hos 14.3 Zach. 12.12 to the end 13.1 Thirdly wee must take heede of the sinne against the holy Ghost which beginning in Apostacie is continued in Persecution of the knowne Truth and ends in Blasphemie and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart to the ioyfull application of the Comforts of Gods Loue conteined in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnesse to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them u Marke 4.11.12 Acts 26.18 Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin x Iam. 5.16 Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission y Math 26.28 Seauenthly he must amend his life and belieue in Iesus Christ z Mark 1.4 Acts 5.31 10.43 Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1 To God Vers 15. 2 To the vniuerse or whole World Vers 15.16.17 3 To the Church Vers 18.19 c. In all the Verses in generall That Christ is GOD. may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. prooue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19.24 Iudg 2.1.4.14 Psal 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40 3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Christ more excellent then al Monarches in diuers respects Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud we are redeemed Howsoeuer hee appeared in forme of a seruant yet hee exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by which the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Difference betweene Image and Similitude Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth God by Similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image Gods Image is in Man and in Christ Gods Image is in man three waies Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly The difference betweene the Image of God in Man and in Christ But there is great difference betweene the Image of God in man and the Image of God in Christ In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God
laboured after in the reducing of our liues into a holy order u Matt. 6.33 Eight sorts of things that are aboue is to striue by all meanes to get vp our hearts to a constant seeking and minding of heauenly things according to that serious charge of our Sauiour Christ first seeke the Kingdome of God and the righteousnesse thereof That this rule may bee more cleerely vnderstood and more carefully practised it will bee profitable to consider distinctly what things are aboue and how they are to be sought And so the things that are aboue may bee distinguished into eight sorts First God is aboue for hee dwels in the high and holy places * Esa 57.15 and he must be sought x Hos 3.5 and if you aske what we must seeke in God I answer wee must seeke the true knowledge of his nature y Psal 14.1.2 Wee must seeke his fauour and the pacification of his iust anger for our sinnes z Zeph. 2.3 Wee must seeke his face d Hos 5. vlt. and presence a Psal 24.6 Psal 27.8 We must seeke his honour and glory b Ioh 5.44 And wee must seeke his saluation c Psal 105.4 70.4 And if you aske how wee must seeke God I answer wee must seeke God with acknowledgement of our faults with weeping and repenpentance for our sinnes e Ier. 50.4 Isay 21.12 with the desire of our hearts f Esay 26.7 with prayer and supplication g Matt. 7.7 with feare of his mercies h Hos 3.1 with meeknesse i Zeph. 2.2.3 and in the way of holy life Secondly k Psal 24.4.5 Christ is aboue for so he sayth to the Iewes yee are from beneath I am from aboue l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee are of this world I am not of this world m Ioh. 8.23 and he is the Lord whom euery Christian ought to seeke n Mal. 3.1 now Christ is two wayes sought principally First in the sincere and constant vse of all his ordinances both publike and priuate that by them we might finde his presence of grace on earth And thus the Church sought him in the Canticles o Cant. 3.1 c. Secondly in the desires prayers and preparations for our owne dissolution and his appearing p Phil. 1.21 Reu. 21.20 2 Tim. 4.8 2 Pet. 3.12 Thirdly the new Ierusalem is aboue for so the Apostle to the Galathians expressely saith q Gal. 4 26. Euen that heauenly society of glorious spirits in illustrious splendor And these are to be sought two wayes 1. By the constant desire of their presence and to bee gathered to them 2. By the imitation of their graces and vertues which they shewed when thy were on earth Fourthly Heauen is aboue For it is the price of our calling that is aboue r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 and the glory of that eternall and immortall honour is to bee sought ſ Rom. 2.7 and that fiue wayes 1. By prayer for preparation and that daily for so our Sauiour hath taught vs in the second petition of his prayer t Matth. 6.10 2. By seeking the assurance of faith and hope and the pledges and earnest of it u Heb. 11.1 Eph. 1.14 3. By meditation and contemplation striuing to expresse our desires and sighes after it * 2 Cor. 5.2 4. By carrying our selues as strangers and pilgrimes in this world weaning our hearts and retiring our liues from the world confessing and professing our trauailes towards a better countrie that is aboue x Hebr. 11.13.14.16 5. By continuing in well-doing y Rom. 2.7 striuing to liue a Citizen-like life heere z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 in all things prouident to send our workes and prayers to Heauen before vs as our prouision and treasure a Matth. 6.14 Fiftly holy graces are aboue for S. Iames saith Euery good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights b Iam. 1.17 And it is apparent that they are a part of the Kingdome of Heauen and they tend to Heauen and therefore the Prophet Esay cals grace by the name of glory c Esay 4.5 and they come downe from Heauen which will also appeare in the particulars Wisdome is from aboue d Iam. 3.17 so is zeale for it is the zeale of Gods house e Psal 69.9 so is lowlinesse so is faith so is peace and ioy and all the rest And that these are to bee sought many Scriptures euidently proue f 1 Cor. 14.1 Zeph. 2.3 2 Cor. 13.5 Rom. 14.17.18 and if you aske how they are to be sought it is shortly answered by prayer and the vse of the meanes which the Lord hath appoynted as holy vessels and instruments and as it were wombes to conceiue conuey and deriue grace vnto vs. Sixtly the meanes of saluation themselues are things aboue for they are called the Kingdome of Heauen g Matth. 3.2 and the Kingdome of Heauen is sayd to bee taken away when the meanes is taken away h Mat. 21.43 and these we must seeke i Esay 41.17.18 though it cost vs much trauaile if there be a famine k Amos 8. or much cost if the Lord giue vs to finde such pearles of instruction or comfort in the field of any Church or congregation l Mat. 13.45 Seuenthly holy duties are many of them from aboue for the Wise man saith the way of life is on high to the prudent to auoyde from hell beneath m Pro. 15.24 and that because both the will that enioynes them and the power to doe them and the successe or effects of them are all from God aboue And therfore the Author to the Hebrews when he would discourse of doing of Gods will quoting the place in the Psalmes seemes to intimate that the true speech of such duties is to speake from aboue n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.8.9 and these good things are to bee sought o Prou. 11.27 wee must seeke the old and good way p Ier. 6.17 we must seeke Iudgement and Righteousnesse q Esay 1.17 Eightly many of the priuiledges of Christians are from aboue as the righteousnesse of Gods Kingdome r Matt. 6.33 forgiuenesse of sinnes ſ 1 Ioh. 1.7 deliuerance from this present euill world t Gal. 1.4 both in respect of the contagions and punishments of the same all spirituall blessings in heauenly things u Ephes 1.3 the reuelation of hid mysteries * 1 Cor. 2.9 Col. 1.26 the spirit of the sonne x Gal. 4.6.7 the influence of Christs death and resurrection y Phil. 3.9.10 the word with all the treasure of it z Psal 119.94 and the honour which is aboue a Ioh. 5.44 and all these are to bee sought Thus of the particular things that are aboue and we must seeke Vse The
day of Christ they haue Quest 2 not now Answ Answ First they shall haue freedome from all the former bondage and vanitie Secondly they shall bee deliuered into the libertie of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his iustice in that the creature shall haue restitution for what is lost by man Ob. Ob. But shall there bee a resurrection of creatures as well as men Sol. Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kinde or sort but to the sort or kinde of all creatures and that shall be done to the creatures then found in their seuerall sorts The fourth consequent of the iudgement shall be the possession of the glory of Christians appointed by the sentence of the Iudge But of this afterwards in the end of this verse The fift consequent of iudgement shall be the deliuering vp of the kingdome to the Father and so the laying downe of Christs office for when Christ hath finally and fully subdued Sathan death and wicked men and hath fully reconciled the elect to God then will there be no word of any such gouernment in heauen as was on earth Hee shall not neede any longer to rule them either by ciuill Magistrates or by his need and discipline or by any other way which onely did agree to the times of the Churches warfare and pilgrimage but he shall neuer cease to liue and triumph with them in all perfections of happy contentment and glory Thus of the consequents of Iudgement And thus also of the doctrine of Christs last appearance The vses follow The Vses The consideration of the doctrine of the last Iudgement may serue for three principall vses First for terror Secondly for comfort Thirdly for instruction First this is iustly a wonderfull terrible doctrine to wicked men that heape vp wrath against this day of wrath and by their wilfull impenitencie prouoke this glorious Iudge How can it but be terrible when the holy Ghost giues warning that the Lord Iesus will then shew himselfe from heauen with his mighty Angels in flaming fire to render vengeance on all those that know not God and haue not obeyed the Gospell How can it bee but terrible when wicked men shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power How can it but be terrible when they shall feele their conscience exquisitly griping them and gnawing vpon them and when they shall see the deuils to torment them and hell to deuoure them when they shall see the world burning about them and the good Angels forcing them away and all both men and Angels applauding their Iudgement and knowing all their sinnes they must not thinke that the Iudge will deale then as he doth now Now he iudgeth them secretly euery day but it is many times insensibly or with lesser plagues but then he will most openly poure vpon them the full vials of his wrath Heere they are iudged that they may be amended but there their iudgement shall be that they may be confounded for there will be no place of repentance Deceiue not thy selfe Christ will not come the second time as he came the first hee came then to be iudged but now to iudge hee shall then be seene with terror that was before looked vpon with contempt hee shewed his patience in his first comming but now he will shew his power he appeared then in the forme of a seruant but now he will appeare in the forme of a King greater then all Kings Then hee professed not to iudge any man but now he proclaimeth hee will iudge all men It was commonly thought if any man saw God he should die alas alas how then shall these wofull wretches doe that must see him in the vnutterable fiercenes of his irefull indignation If the powers of heauen shall be shaken at his pleasure oh how shall the miserable heart of the guiltie sinner be rent into 1000. peeces with vnmedicinable sorrowes If Foelix tremble to heare tell of iudgement what will poore Foelix doe when he must feele iudgement both in the sentence and execution If the word of Christ on earth had such power as it had in the garden to strike stubborne hearted men to the earth what power thinke wee will it haue when be speakes as the Lord from heauen When Ezechiel Daniel and the Apostle Iohn and others saw but one Angell in a lesser manifestation of his glory comming as a Messenger of good tidings they fall downe and are full of singular feare if the sight of one Angell bee so terrible what will the sight of all the thousand thousands of Angels be especially when they come cloathed with all their brightnesse of glory And if good men that had good consciences were so frighted what shall become of euill men with their euill consciences And if the messengers of good tidings doe so amaze how shall the executioners of a most terrible sentence compasse them about with confusion both of face and heart If the drowning of the old world the burning of Sodome the opening of the earth to swallow vp Dathan and Abiram and such like iudgments haue so much horrour in them how then can any tongue expresse or heart now conceiue the horror of this day when all the millions of wicked men shall be deliuered vp to those eternall and remedilesse torments If it be such a shame to doe penance for one fault in one congregation where men will pray for the offender What a shame will it be when all thy faults shall be discouered before all the whole world without all hope of pittie or helpe Nor is it possible for them to escape this fearfull iudgement the Iudge will not be vnconstant nor will he take reward he will not be ouerlaid with confusion of businesses he will no way be corrupted in iudgement Not to appeare is impossible and to appeare is intolerable here will be no respect of persons nor will the Iudge care how it be taken nor will he be deceiued with colours and circumstances Hee hath tarried so long hee cannot be charged with rashnesse nor can there be a hiding of any particulars from him Euery inclination thought desire word and worke shall surely come to iudgement And lastly there can be no impediment to hinder execution But here a question may arise viz. Who are they that are in danger hereof Quest 1 I answer All impenitent sinners Answ But yet there are some kinde of sinners that are expresly named in Scripture and therefore if thou be any of that number preuent thine owne ruine by repentance or else thou shalt certainly perish I vndertake not to reckon all it shall suffice to mention some of the chiefe sinners that Christ will be sure to remember at that day The Beast and the false Prophet
the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise 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 Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God 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 Conuersion by the daily fruits of amendment 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. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ 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 he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God 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 praises 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 only 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 sweetnes 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 Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes 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 assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting 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 prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light 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 we 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 Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son 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 Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins absolutely forgiuen
if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
stand with keeping of Faith and a good Conscience Thus Paul forbeares to speake directly against Diana of the Ephesians for three yeeres u Act 19.10.26 8 That temporall things be ordered to conformitie with God Hitherto of the Parts of sauing Knowledge Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God IN these words the end of Knowledge is at large set downe to this end we should fill our selues with the knowledge of Gods will that our conuersations might be rightly ordered to the glory of God the profitable pleasing of others and the storing vp of good fruits vnto eternall life in the saluation of our owne soules Neither doth hee thinke it enough for those that haue by the Gospell gained much Knowledge to do good or liue well but they must raise their endeauours to an eminencie and this he expresseth in three formes of speech First they must walke worthy of the Lord. Secondly they must walke in all pleasing Thirdly they must be fruitfull in all good workes And if any should aske how all this can be attained hee answeres in the end of the Verse when he saith increasing in the knowledge of God The generall Doctrine The Doctrine out of the whole Verse is that the life of Christians ought to answere their profession knowledge and the meanes they enioy In the inlarging hereof I consider foure things 1. The Motiues to excite vs to an holy endeauour after innocency 2. The Causes why so many men in the visible Church inioying the meanes haue attained to so little innocencie 3. What we must doe that wee may thus walke 4. The Benefits would be gotten by a holy care of Christian Innocencie Motiues to holy life The Motiues are such as these 1 We are not in our owne power to liue to our selues but are tied to liue to him that died for vs a 2 Cor. 5.15 2 Our soules and bodies are destinate to incorruption in the Heauens and therefore wee should set our selues so to liue for this short space in this world as we might deliuer them vp vndefiled in the day of the Lord. 3 Haue wee euer found vnrighteousnesse in God b Jer 2.8 shall wee then serue Sathan that neuer did vs good and forsake the Lord our God When our hearts are tempted to sinne wee should say Shall I thus requite the Lord for the innumerable benefits he hath bestowed vpon me 4 The long night of sinne and ignorance and hellish darkenes and danger by the light of the Gospell by the meanes of Christ our Sauiour is past and a short season remaines vnto vs to glorifie God and worke out the assurance and fruition of our owne saluation Shall wee not then arise from the sleepe of sinne and now cast away the workes of darkenesse Is it not now time to arme our selues against the sluggishnesse of our owne Natures and the corruptions that are in the World to walke honestly as becomes this day of grace and fauour c Rom 13.11.12 5 The miserable euents of seruing the flesh might moue vs. If wee haue the meanes and make a shew and yet liue carnally and scandalously wee may deceiue our selues but God will not be mocked wee shall reape as we sow if wee sow to the flesh wee shall of the flesh reape corruption d Gal 6.7.8 And for these things the wrath of God commeth vpon the Children of disobedience e Ephes 5.6 And therefore let no man deceiue vs with vaine words and if Ierusalem will not be instructed my soule saith the Lord shall depart from her and shee shall be desolate as a Land that no man inhabiteth f Ier. 6.8 And contrariwise if wee would sow to the spirit and neuer be weary of well doing nor faint or faile in due season wee should reape reape I say of the Spirit euen life euerlasting g Gal. 6.7.8 6 We should be much moued by the dreadfull relation wee stand in to God to Christ to the holy Ghost and to the Church to God for wee are his Seruants and therefore ought to be holy as hee is holy h 1 Pet. 1. wee are his Children and therefore ought to proue it by our obedience i Mal. 1. To Christ for hee hath washed vs in his bloud and shall wee pollute our selues againe hee was in his owne practise a perfect patterne of innocencie and shall wee not learne of him k Mat. 11.28 wee are his Members shall wee shame and dishonour our Head our Sauiour is in Heauen and shall we be buried like Moles in the loue of sensuall and earthly things or rather ought not our affections and conuersations to be where Christ is euen in heauen at the right hand of the Father l Col. 3.1 Phil. 3.21 To the holy Ghost we are his Temple and shall we defile Gods holy place To the Church which is the Citie of the holy God which hee hath consecrated to himselfe and therefore were it not wickednesse to prophane it with impuritie Let vs liue as the Citizens of God m Ephes 2.20 Lastly in the 1 Thes 4. I finde an Exhortation to holinesse and it is inforced by fiue reasons first it is the will of God Vers 3. Secondly a holy life is an honorable life Vers 4. Thirdly they are Gentiles not Christians that liue prophanely Vers 5. Fourthly God is a certaine auenger of all vnrighteousnesse Vers 6. And finally we are called vnto holinesse Vers 7. Secondly if it bee asked How it comes to passe that such multitudes liue without holinesse how it comes to passe that such multitudes of people liuing in the bosome of the Church are touched with so little care of holinesse of life I may answere diuers things 1 The Vaile of Ignorance lyeth vpon their hearts n Esay 25.8 and grosse darkenesse still couers those people o Esay 60.2.3 Though the light be come and the glory of the Lord Yet for the most part these men abhorre the light p Iob 24.13 and therefore are their waies darke and slippery q Psal 36.6 2 Mens hearts goe after their eyes and mens senses are made Maisters of their liues r Iob 31.7 and therefore are their affections onely stirred with carnall things they take their directions from their owne flesh and walke in the way of their owne lusts Å¿ Eccles 11.9 3 Many times their brethren deceiue them t Iob. 6.13 I meane they are misled sometimes by their owne mistaking and misapplying of Gods promises and sometimes by the sinfull dawbing of wicked Teachers that set themselues to strengthen the hands of the wicked and discourage the hearts of the righteous crying Peace and safety where there is no peace Vngodly men these are that gainesay the doctrine of those faithfull men that would cure this sinfull generation by a meete seuerity of doctrine 4
Balaam seemes a friend to Israell but hee is so farre from inheriting with them that hee is destroyed by them the sword of the Lord rootes him out this will bee the portion of all Hypocrites i Iosh 13.12 And wee should labour for a particular warrant in the knowledge of our owne portion this would incourage vs against all difficulties Caleb dares fight with the Anakins if Ioshua giue him Hebron k Iosh 14.6.11 c. and feeble and complayning Ephraim shall ouercome and inlarge himselfe if Ioshua particularly incourage him l Iosh 17. And as no Cananites ought to bee left in the Lot of Israell so no wicked workers should be suffered to remaine in the assembly of the Saints to be prickes and goades in the sides of the righteous And as they that haue their inheritance allowed them already must not rest but fight till their brethren haue rest m Josh 1.12 so they that haue comfort in their owne conuersion must strengthen their brethren And if any haue too little roome the way is not to murmure and doubt but to fight it out for more so must Dan n Iosh 19.14 so should weake Christians not giue way to discontentment but striue in the spirituall Combat till more grace and roome for the inlarging of the heart be gotten Lastly as seauen Tribes are iustly taxed and censured by Ioshua for their negligence and sloath in not seeking speedily to possesse the Land God had offered them o Iosh 18.2 so may the most of vs bee iustly rebuked for grieuous securitie about the heauenly Canaan Many rest in the probabilities and hope of a title nay the most rest satisfied in such a condition as is without title and without hope vnlesse they amend yea the better sort diuers of them haue but a title and therefore it iustly falleth out that these are buffetted by Christ as they were disgraced by Ioshua and as they must stand to the curtesie of the viewers of the Land for the report of the goodnesse of their part so must these secure Christians stand to the curtesie of their Teachers for how much knowledge and comfort they shall thinke meete to impart vnto them concerning their inheritance in heauen and heauenly things Partakers of the inheritance of the Saints in light The happinesse of the faithfull is an inheritance illustrated here first by the persons that must enioy it it is not common to all but appropriated to Saints secondly by the qualitie of it it is in light Christ is the great heyre of all things p Heb 1.1 Psal 2. the Christian is coheyre with Christ It is a doctrine that hath much comfort in it a Christian holds by the fayrest tenure and firmest and surest too for though his life be changeable and his dayes on earth must haue an end yet his inheritance endures for euer and whiles hee liues God will know him all his dayes for no worse a man then his owne heyre q Psal 37.17.18 And the consideration of the inheritance of the Saints should teach vs diuers things first to pray that God would remember vs with the fauour of his people and visite vs with his saluation and that then hee would open our eyes to see the glory of such an inheritance r Psal 106.3.4 Ephes 1.18 Secondly to honour the righteous and not despise poore Christians seeing God hath made them his heyres and rich in faith Å¿ Iames 2.5 Thirdly to endeauour with all care to walke worthy of such honour as to be made Gods heyres And lastly to be willing to suffer any thing in this world for Christ seeing in the world to come wee must raigne with him as coheyres t Rom 8.17.18 Of the Saints Onely Saints inherit and therefore be sure thou be a Saint be sure thou be more then flesh and bloud u 1 Cor 15.50 be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance x Ephes 5.5 1 Cor 6.9 Gal 5.21 bee sure of the imputation of the righteousnesse of Christ y Rom 4.13.14 Tit. 3.7 bee sure thou haue in thee the spirit of the Sonne z Gal. 4.7 Ephes 1.14 bee sure to commit thy selfe to the word of grace * Acts 20.32 In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaines it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly A three-fold light in man because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-folde light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before we can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will do no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainety of this inheritance it is said to bee held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended with those that pleade for vncertaintie of assurance Sixtly in light that is in Heauen and the light of Heauen in an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our heartes in the light of Faith and certaintie and glad our hearts with the light of the Spirit and ioy choosing rather to die then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in
they be in a dungeon in this world yet a great window is broken downe and much light appeares though there be sinne in them yet it raignes not though they must die yet the sting of death is pulled out though they endure the same afflictions that wicked men doe for the matter yet they are not the same for nature and vse they are not curses or punishments but onely chastisements and tryals or preuentions The consideration of this that wee are not all at once deliuered from the power of darkenesse may defend often preaching and the frequent vse of all good meanes publike or priuate This darkenesse will not away with one dayes shining these clouds will not bee dispelled with one blast what 's the light of one candle when the night hath inclosed the whole ayre And translated vs into the kingdome of his deare Sonne Or as it is in the Originall of the Sonne of his loue These words containe the second part of our Redemption on earth in this world the redeeming of vs is the translating of vs and this translation is amplified by the condition of life into which wee are translated which for the excellencie of it is into a Kingdome and for the author of it is into the kingdome of Iesus Christ the Sonne of Gods loue Translated The word is a Metaphor and the comparison is taken from Plants in nature and there are diuers things signified vnto vs concerning our Redemption in the similitude of translating Plants As trees are translated in Winter not in the Spring so commonly our Redemption is applied in the dayes of speciall affliction and sorrow o Job 33.14 vers 31. and as the Plant is not first fruitfull and then translated but therefore translated that it may beare fruit so wee are not therefore redeemed because God was in loue with our fruits but therefore translated out of the kingdome of darkenesse that we might bring foorth fruit vnto God And as a tree may be truely remoued and new planted and yet not presently beare fruite so may a Christian bee truely translated and yet in the first instant of his conuersion hee may not shew foorth all that fruit he doth desire c. What translating hath in it In particular translating hath two things in it first pulling vp secondly setting againe The pulling vp of the tree shadowes out three things in the conuersion of a Sinner First separation from the world hee cannot be in Christ that hath his heart rooted in the earth and keepes his olde standing amongst these trees the wicked of the world Secondly deliuerance both from originall sinne in the raigne of it which is the moysture of the olde earth and also from hardnesse of heart for translating hath remoouing of the mould and stones that were about the roote Thirdly godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings and by the losse of many sprowts and branches that were hidden in the earth A Christian cannot scape without sorrow for hee hath many an vnprofitable sprowt of vanitie and sinfull profit and pleasure hee must part with The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith and our communion with the Saints the fruitfull trees in Gods Orchard as also it notes our preseruation by the infusion of the sappe of holy graces Our natures are translated not destroied And it is worthy to be noted that he saith translated vs to teach vs that there remaines in man the same nature after Calling that was before for our natures are not destroyed in conuersion but translated there remaines the same faculties in the soule and the same powers in the body yea the constitution and complexion of man is not destroyed as the melancholy man doth not cease to be so after conuersion onely the humour is sanctified vnto a fitnesse for godly sorrow and holy meditation and the easie renouncing of the world c. and the like may bee said of other humours in mans nature Into the Kingdome The kingdome of God is either vniuersall ouer the whole world or spirituall ouer the faithfull Soules on earth or blessed soules in heauen till the day of Iudgement or it is both spirituall and corporall ouer all the Saints after the day of iudgement for euer It is the Kingdome of Grace by inchoation in the way present here below that is here meant not the Kingdome of Glory by Consummation in our Countrey aboue The Kingdome of Christ here on earth Christs Kingdome better then all other Kingdomes though it be not so visible and pompous as other kingdomes are yet it excels all the kingdomes on earth for when all other kingdomes are not onely shaken but translated or remoued or dissolued the kingdome of Christ will endure to the end and in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each whereas in other states many Kings make little Kingdomes Besides wicked men may not onely be Subiects but Kings in other kingdomes but this Kingdome though it be euery where yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit and his gouernment is taken vp especially in two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernement of Iesus Christ they are qualified with eternall graces The priuiledges of the Subiects of this Kingdome they are comforted with the daily refreshings that flow from the sense of Gods fauour they are confirmed in the assured peace with Angels and good men they are estated into an euerlasting inheritance they daily reape the benefits of Christs Intercession they often suppe with Christ and are feasted by the great King they liue alwaies in the Kings Court in as much as they are alwaies in Gods speciall presence they partake of the priuiledges Prayers and blessings of all the righteous and they haue the Spirit of God in them to vnite them to God and Christ to leade them in the pathes of holy life to comfort them in all distresses to warne them if they goe out eyther on the left hand or the right and to helpe them in their prayers making request for them when they know not what to pray as they ought Obiect Obiect The World sees no such glory in the estate of Christians in this Kingdome Sol. There lyes a vayle ouer the eyes of all worldly men Solut. and besides this Kingdome though it be in the world is not of it though it be here yet it is not from hence and the afflictions that commonly couer the face of the Church doe hide from carnall men the beautie of it and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse though the world know the glory of Christians yet they will not acknowledge it Obiect
1.14 Thirdly with the seede of Abraham the Iewes the partition wall is broken downe r Esay 2.15 Fourthly with Gods Ordinances God creating peace or els the Word would alwayes bee goring and smiting with the stroakes of warre and words of vengeance Å¿ Esay 11.4 57.19 Fiftly with the godly t Esay 11.6.7 Sixtly with all Creatures u Iob 5. Heb. 2.18 Psal 91.13 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 x Ephes 6.12 secondly with the World the World hath hated the Master and therefore the seruants may not looke for better entertainment y Iohn 15.8 3 The effects of this peace 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 either from or in dangers z Iob 5.15 c. 4. What we must do to attaine the sense of this peace 4. That wee may attaine the sense of this peace wee must bee reconciled to God a Hos 2.18 we must be sincere worshippers b Hos 2.17 we must keepe vs in our wayes c Psal 91.13 wee must get a meeke and quiet spirit d Psal 37.12 wee must in nothing bee carefull but in all things shew our requests vnto God e Phil. 4.7 wee must loue God and shew it by the loue of the knowledge of his Name f Psal 91.14 Vses Vses First Gods Children should know this priuiledge for themselues it will be a preseruation against sinne 2. Hence wee may gather the miserie of all carnall persons that are not reconciled to God They want the potection 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 vnruely 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 Heere he notes how wee are reconcililed viz. by the bloud of Christ this is that bloud of sprinckling g Heb. 1â— 24 the bloud of the immaculate Lamb h 1 Pet. 1 19. the bloud of the euerlasting Couenant i Heb. 13 20. Christs owne bloud k Heb 13 12. The fruits effects of Christs blood Many are the fruits and effects of the bloud of Christ 1 We are elected through it l 1 Pet 1 2. 2. It ratifies the Couenant of God m Luke 22 20. Heb 9 18. 3. It is that Reconciliation iustifying vs from our former sinnes n Rom 3 25. 5 9. Ephes 1 7. 1 Ioh 1 7. Reuel 7 14. 4. It ioynes Iew and Gentile together in one Citie yea in one house o Eph 2 13 c 5. It purgeth the Conscience from dead workes p Heb 9 14. 10 4. 6. It turnes away wrath and saues vs from the destroying Angell q Heb. 11 18. 7. It makes Intercession for sinnes after Calling r Heb 12 24. 8. It makes perfect in all good workes Å¿ Heb 13 20. 9. By it the Faithfull ouercome the Dragon t Reuel 12 11. and Antichrist u Reuel 19.23 Lastly it opens the Holy of Holies and giues vs an entrance into heauen x Heb 9 7. 10 19. 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 y Mat 23 30 35. Luke 11 50. How many wayes men sinne against Christs bloud 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 z Rom 3 20 24 25. 4. By committing the sinne against the holy Ghost * Heb 10 26.29 5. By returning to the lusts of our former ignorance a 1 Pet 1 14. 6. By prophane and vnworthy receiuing of the Sacraments b 1 Cor 11. And in the Sacraments men offend against the bloud of Christ Vses First when they come to it with an opinion of reall presence either 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 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 holde 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 bee borne of the bloud of Christ then of all the blouds of men c Ioh 1 13. seeing by his bloud wee haue the attonement wee should reioyce in God d Rom 5 11. and comfort our selues in this great prerogatiue that our many sinnes and infirmities are done away in the Intercession of Christ his Blood speaking better things then the Bloud of Abel e Heb 12 24. Thirdly wee should neuer bee much perplexed for the ordinary troubles befall vs for if wee looke vpon the Authour and finisher of our Faith hee endured the shame and contradiction of sinners yea and shed his bloud too whereas we haue not yet resisted vnto bloud f Heb 12.2 4. Fourthly it should enflame vs to a desire of all possible both Thankefulnesse giuing glory to him that shed his bloud for vs g Reu 1 5. and Obedience striuing to walk worthy of the effusion and application of such precious bloud h Heb 13 20. striuing after perfection in all well-doing Of his Crosse It was needfull our Sauiour should be vpon the Crosse that so hee might bee 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 beeing by
discerne the benefit of the Couenant of grace in freeing them from the curse and rigour of the Law The ignorance of this one point hath and doth couer the faces and hearts of millions of Gods Seruants with a perplexed confusion and feare without cause Sixtly many professors liue in much vnrest for want of discerning things that differ and the right vse of Christian liberty Seauenthly there is a kinde of luke-warmenesse in practise after hearing which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse I say luke-warmenesse in practise for it may bee obserued that many heare with great affection and continue to be stirring in expressing their liking of the Word and yet are exceedingly negligent in the conscionable and daily practise of such rules as in the ministerie of the Word they seeme to receiue with admiration and great liking Eightly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections either of anger or worldly griefe and these seldome or neuer gaine any long rest or continuall contentment troubled affections greatly hinder setlednesse euen in the best things To conclude many professors reuolt to the world and giue themselues to an vniustifiable liberty in following either their profits or their pleasures And therefore no maruell though Grace and true Religion thriue so slowly in them when they eate vp their hearts and liues with these cares and delights of life Hitherto of Faith Now of Hope Be not moued away from the hope of the Gospell whereof yee haue heard Though by Faith wee are interressed in Gods fauour and our soules garnished on earth with diuers graces as the fruits of Faith and our liues protected with caelestiall priuiledges yet the glory of our kingdome is neither of this world nor in this world Hope must guide vs to future things as well as Faith to present and therefore the Apostle Peter doth with great reason teach vs to blesse God for begetting vs againe to a liuely hope n 1 Pet. 1.3 our whole happinesse may be branched out into these two parts First what wee haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith procures the other Hope assures Now in that wee haue not all our happinesse here but hope for it elsewhere it should teach vs diuers things First wee should effectually pray vnto GOD to giue such sound wisedome and reuelation by his word and spirit that wee may indeede know this hope of our calling o Eph 1.18 Secondly in all troubles wee should bee the more patient seeing wee holde our full and finall deliuerance when wee shall feele no more troubles or crosses by Hope Perfect saluation is had here onely by Hope p Rom 8. Thirdly when our friends go out of the world such as were deare vnto vs in the bonds of grace we should not mourne immoderately for them for that were to proclaime our want of knowledge or want of sense and feeling in the thoughts of the happinesse of another world q 1 Thes 4.13 Yea fourthly seeing the greatest part of our happinesse is yet to come wee should learne to place our ioyes in the contemplation of Heauen according to the Apostles direction who biddeth vs reioyce in Hope r Rom 12.12 And lastly wee should prepare for death and wait when the time of our changing should come that wee might enioy the glorious libertie of the Sonnes of God Not moued away Doct. It is not enough to haue hope but wee must get to be vnmoueable in it for as the Authour to the Hebrewes shewes wee should be diligent to get and haue a Plerophorie or full assurance of Hope to the end Å¿ Heb 6 11. Wee must holde fast the confidence and reioycing of hope t Heb 3.6 This is our sure and stedfast Anchor to which wee should in all stormes haue our refuge to holde fast by it u Heb. 6 18 19 The Vse is two-fold first it may reproue that vnsetlednesse Note and discontentment is found in men in the times of their affliction when euery crosse can moue them away from their confidence We would think him a strange man that in time of peace would walke vp and downe with a Helmet on him and when hee were to go into any battell or fray in the middest of the fight when it was at the hottest would take his Helmet and throw it off him And yet so strange are we In prosperitie wee out-bragge all men with our hope in God and our strong confidence but when the Diuell or the World beginne to deale their blowes and to molest vs with sharpest assaults then we grow heartlesse or impatient and throw away our hope when wee haue most neede of it Secondly it should teach vs to labour after this vnmoueablenesse of hope which that it may the better be done two things are to be looked to 1. that our hope be a true hope 2. that we vse the meanes to make this hope vnmoueable And for the first wee must consider three things First what hope is not true hope Secondly what persons haue no hope Thirdly what are the effects or properties of true hope Some things of many in each of these shall be instanced in First there is a hope of which men shall one day bee ashamed such is What hope is not true hope mens hope in their riches x Psal 52.7 in the arme of flesh y Ier 17 5. in oppression vanitie and sinne z Psal 62.10 in the instruments of deliuerance as the Bow or Sword c * Psal 44 6. in the deceitfull conceits of their owne braines a Esa 28 15. or in their ciuilitie of life This is to trust in Moses b Joh 5 45. Who haue not true hope All these and other such like hopes are egregiously vaine Secondly there are many sorts of men in the world concerning whom it is plaine in Scriptures they haue not hope For in the generall there is no hope in any vnregenerate man c 1 Pet 1 3. Ephes 2 12. and in particular it is cleere there is no true hope First in the ignorant Psalm 9.10 Secondly in prophane men that make no conscience of sinne Psalm 115.11 Thirdly in the presumptuous that blesse their hearts against the curses of the Law Deuter. 29.19 Fourthly in the Hypocrite for though hee haue wouen to himselfe out of the bowels of his poisonous breast a faire webbe of hope yet it shall be as the house of the Spider one swope of Gods Beesome shall easily lay him and his hope in the dust of miserie d Iob. 8.13 Lastly it is not in workers of iniquitie that make a Trade of sinne and euery day plodde about mischiefe Thirdly true hope is most stirring in affliction and then it shewes it selfe by foure things Which are the effects or
suffer himselfe if hee were on earth or because they were layd vpon him by Christ for the Churches good or because they were for Christ and his doctrine or because they deserue nothing but all the praise is Christs or because of the sympathy of Christ with the Christian who accounts them as if they were his sufferings And in this latter sense I thinke cheefely these words are to bee taken for it is certaine Christ doth so feele the miseries of his people that hee accounts them in that respect to bee his owne miseries as these places shew Heb. 4.15 Rom. 8.17 Matth. 25.42 c. Phil. 3.10 1 Pet. 4 13. 2 Cor. 1.4 Acts 9.4 Hence grew that witty diuision of Christs sufferings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the first should be vnderstood of the sufferings hee endured in his owne person and the latter of the sufferings he felt in his members The consideration of this Vses that Christ accounteth the afflictions of his members to be his owne may serue for diuers vses For first it shewes that they be in a wofull case that haue ought to doe against Christs Ministers or any of his Seruants They would easily graunt it that the Iewes were brought into great distresse by the wrongs they did to Christ himselfe then must it also follow that they cannot scape scot-free that despise reuile traduce or any way abuse the Messengers or Seruants of Christ since hee accounts it as done to himselfe Secondly this may bâ—e a wonderfull motiue to stirre vs vp to be industrious in well-doing and in helping and releeuing the poore Members of Christ since wee are sure to haue thankes and reward from Christ himselfe as if wee had done it to him Lastly in all our suffeâ—ings wee should striue that wee might be assured that our sufferings are his sufferings And that it might be so wee must be sure of two things 1. that wee bee found in him o Phil 1 9 10. for vnlesse wee be the members of Christ we cannot haue the benefit of this Sympathy 2. that we suffer not for ill doing p 2 Pet 4 15. c. Rest of his sufferings Doct. So long as Christ shall haue a member on earth there will rest something for him to suffer in his members and therefore wee should learne not to promise our selues rest and ease while wee are in this world To fulfill The word signifieth either to doe it in stead of another as if the Souldier fight in the Captaines roome or to doe it in his owne course or turne according to the appoyntment of his Gouernour and in such proportion as is required and thus I thinke it is taken heere It is certaine that all the Afflictions of the members of Christ come from Gods decree and the continuance and measure of them is appoynted of God q Reu 2 8 10. Esay 27 7 8 9. 1 Thess 3 3 4. And therefore it should encourage euery Christian the more cheerefully in his course and when his turne comes to take vp his crosse and follow Christ and neuer stand much vpon the malice of men or the rage of Diuels but to looke principally to God with this assurance that God will deliuer him when his measure is full In my flesh Doct. 1. God doth afflict the flesh of his Seruants hee spareth not the best of his Seruants heerein Vse is to teach vs Vses therefore not to pamper our flesh but to bee resolued to suffer it willingly to bee vsed like the flesh of Christ and the Saints But especially we should take heed of taking care for the flesh r Rom 13 vlt or seruing the flesh Å¿ Gal. 6. It is an vnseemly thing in a Chriâ—tian to make very much of his flesh but it is worse to spend his cares about t but worst of all to let hiâ— whole husbandry bee onely for his outward man Why some of Gods seruaÌ„ts are so vnmoueable in affliction Secondly great things may be suffered and yet the soule be vntouched as heere the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmooueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is settled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Note Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to greeue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I bee troubled or disquieted or rather why should I not bee ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may heere note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also hee should regard the sorrowes and troubles of our flesh Two kindes of sufferings 1. of the Church 2. for the Church For his bodyes sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Trials Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or encouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body Vses The Vse is manifold First wee should heereby bee enformed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should bee most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancy and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes t 2. Cor. 1.11 Fourthly this may
are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some things remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Not by habituall vnion p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by affection as friends are one or by grace q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Saints are one with God 3. Not by worthinesse r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authoritie 4. Not by harmonie or consent of will ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7 Not of pleasure only u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion slowes 1. The predication of the things of each nature to the person and that truely and really as when his bloud is said to be the bloud of the Sonne of God * Act. 20. c. 2. The inriching of the humane nature with admirable gifts as great as could possibly be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnes of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ These gifts in Christ they were either naturall or supernaturall Gifts naturall and supernaturall in Christ by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe In the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The very temperament also of his body was such as nothing could be better tempered or more excellent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holines as can be imagined to befall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power A twofold wisedome in Christ There was a twofold wisedome in Christ Increate and that was onely in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold A threefold created wisedom in Christ 1. Knowledge by immediate vision y Mat. 11.27 2. Knowledge by heauenly habits infused z Esay 11.3 3. Knowledge gotten by experience a Luk 2 52. By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse he sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this created light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not so much as can be seene by God himselfe though more then any creature can attaine vnto 2. Though hee know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can doe them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus of his immediate or blessed knowledge The second kinde of knowledge is habituall or infused knowledge By this knowledge he knowes all that can be knowne of man or Angels yea of all of them together of this he speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall diuine things by the second things separate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferiour to the former for thus hee knowes not the diuine essence Of experimentall knowledge the holy Ghost spake Luk. 2.52 when he said Iesus increased in wisedome and that must needs be in such knowledge as he got by obseruation by degrees in the world Thus of the wisedome of Christ Concerning the power of Christ Of the power of Christ many things are controuerted in other Churches and I haue spoken of it before more then men of wrangling natures and corrupt and enuious mindes did well take though no more then what is ordinarie in the writings of learned men I shall not need therefore to say much of it in
the operation of God Quest But how may our faith be supported in beleeuing those things shadowed out in baptisme Answ Two waies First if we consider Gods operation Secondly if we consider Christs resurrection This is the briefe order and dependance of this verse so that here he intreats of baptisme both by the effects and by the causes the effects are spirituall buriall and spirituall resurrection the causes are three faith the operation of God and the resurrection of Iesus Christ Buried together with him Three things may be here noted 1. the buriall of Christ 2. the buriall of the Christian 3. the vnion of both For the first that Christ was buried was storied by the Euangelist a Ioh. 19. and fore-signified by Ionas as a type b Mat. 12.39 40 and fore-prophecied of by Esay the Prophet c Esay 53.9 he was buried in Ierusalem the place where the dying sacrifices had giuen warning of his death but it was without the Citie both to answer the type Leuit. 16. and to signifie that his sufferings belonged to Gentiles as well as to Iewes He was buried in Caluarie the place commonly appointed for condemned men and not in Hebron where some thinke Adam was buried to note that his death was to be auaileable for the condemned men of Adam as well as for Adam himselfe He was buried in another mans graue 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 the buriall of the body he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre d Psal 5. 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 guilty 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 he 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 Of the buriall of sinne Certainely there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward wandrings distractiōs after the world sudden euill propositions against God or his word or prouidence or presence or promises or people impatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions either 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 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 remouing of these remainders of corruption death commonly ariseth out of the disease of some one part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but we 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 progresfe 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 Their priuiledges that haue attained to the buriall of sinne 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 iudgement vnapalled these are mighty 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 Angels of heauen and the prouidence of God is vsually eminent towards these Now for the third might some one say what hath the Christians buriall to doe with Christ How our spirituall buriall depends vpon Christ how is there any relation betweene them Ans Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gracious 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 Vses The state of such as neglect mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall we 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 Secondly for instruction to be carefull to burie our sinnes but here take heede of the dissimilitude Dissimilitude in tvvo things for in some things the comparison cannot hold as here in two things for first when we burie the bodies
know whether we be conuerted and quickned or not I answer it may bee knowen by diuers signes of these signes some agree to the weake Christian and some to the strong Christian The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart l Acts 2.41 as causeth him voluntarily to remember his euill wayes m Eze. 20.43 and iudge himselfe daily for it n Esay 4.4 mourning for his sinful life o Esay 61.2 3. confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure p Matth. 13. and longs daily after it q Iob 23. it makes them flie as the doue to Gods house and as doues to the windowes r Esay 60.8 yea their affections to it are such as heauen suffers violence ſ Matth. 11. They feele a sauour of life in the word t 2 Cor. 2.14 Christs words to them are spirit and life u Ioh. 6. Yea such is their affection to the word they can be content to receiue it with patience and much afflictions * 1 Thess 1.6 And if they obtaine a sanctuary of God they will endeauour their owne daily sanctification by it x Ezec. 37. vlt. They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God y 1 Ioh. 3.14 which they shew by their admiration of them z Isay 61.7 and by their delight in their fellowship a Phil 1.5 and by a willing communicating to them in all ready seruice b Acts 16.14.15 Heb. 6.9.10 Esay 23. vlt. and well-doing The fourth signe is their ceasing from sinne euen their daily endeauour to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes c 2 Tim. 2.19 Psal 14.6.4 Esay 55.8 Matth. 18.8 The fift signe is a holy constant desire d Esay 55.1 Matth. 5.6 after Gods fauour and remission of sinnes as the greatest happinesse reioycing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A greate conquest and victorie in ouercomming the world and the flesh 4. The spirit of prayer and such like Vses The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne f Hos 5.4 Three sorts of men greeuously transgresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued Note 2. Heere is an excellent comfort to weake Christians note that the text saith quickned not borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God though euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth heere forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3. How should the consideration of this work and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead and neuer giue ouer till Christ bee formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it g Esay 35.8 seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world h Tit. 2.12 And they should giue all diligence to make vp their assurance of their holy calling and election i 2 Pet. 1.10 Heb. 6.12 Girding vp the loynes of their mindes that they might trust perfectly on the grace that is brought vnto them in the reuelation of Iesus Christ l 1 Pet. 1.13 And since they are in so happie an estate they should alwaies reioyce and let their moderation of minde be knowen to all men being in nothing carefull but in all things making request vnto God with prayers and supplications and giuing of thanks so should the peace of God that passeth all vnderstanding keepe their hearts and mindes m Phil 4.6.4.7 And for our carriage towards others first we should for euer in all places acknowledge such as are borne againe of God n 1 Cor. 16.10 2 Cor. 1.14 Secondly we should exhort one another and prouoke one another to loue and good workes and not forsake the fellowship of the Saints o Heb. 10.24.25.26 praying one for another that God would fulfill the good pleasure of his will and the worke of our faith with power that we might abound in loue and be established in holinesse before God in the comming of our Lord Iesus Christ with all the Saints p 1 Thes 3.12.13 Thus of our quickning only we may obserue that he saith we are quickned together with him which is true diuers waies men are quickned together with Christ 1. Because we are quickned aswell as he 2. Because being quickned we are vnited vnto him 3. Because we are quickned by the same spirit and power that raised him from the dead All which may increase our consolation in this gratious worke and confirme vs vnto the end Forgiuing you all your trespasses First for the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word forgiuing as it is in the originall signifieth to acquit them gratis
comming in the clowds of heauen and then miraculously recouers Peter a lapsed sinner Will they arraigne him in the common hall why there he ouercomes by patience no indignities could stir him and the Iudges wife from a dreame giues warning that hee was a iust man yea the Iudge himselfe was compelled to pronounce him innocent 3. Vpon the crosse Will they haue him to the crosse there are wonders of victorie a theefe without meanes saued the vaile of the Temple rent signes in heauen and earth and a title of victorie superscribed by his very aduersaries This is the King of the Iewes besides his incorruption in the graue and glorious resurrection and visible ascension to heauen All this being considered where is the ignominie of the crosse seeing the Deuils erected a crosse for themselues when they plotted to crucifie Christ And why should we be afraid of suffrings seeing the crosse is Christs triumph and let vs resolue also to ouercome by suffrings f Rom. 8.34 T is an excellent and loftie praise to ouercome by suffring Lastly let vs neuer iudge of Christ or Christians by their outward shew great things may be done in the kingdom of Christ which are not discerned by carnall reason Here we see a great adoe trophies triumphs yet the world tooke no notice of it so is there incomparable glory euen in this world in the soules and liues of Christians which the blinde multitude neuer takes notice of And thus much of the second interpretation The third and last interpretation is of those that limit not the time of this victorie to the crosse but consider it generally and in steede of the words vpon the same crosse read in himselfe and thus doe the most Interpreters new and old read it And so this victorie is vnderstood not so much of what Christ did attaine in his person as what he doth in vs by the conuersion of sinners by the Gospell hee daily spoyles principalities and powers and triumphs ouer them c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse Foure things are in these words to bee considered who whom what and by what meanes For the first it is the second Adam that vndertakes this battel he that is God and man he of whom the prophesies ranne he that by a voice from heauen at his baptisme was acknowledged the only champion t was he that sent the challenge by his fore-runner Iohn Baptist he it is that foyled Sathan in many Monomachies this is he that now comes forth in the Gospell in the seuerall ages of the Church to spoyle these principalities and powers Now for the second the spoyled are called principalities and powers Principalities and Powers These termes are giuen to the good Angels Eph. 3.10 and to great Magistrates and Princes on earth Eph. 1.23 In effect they are giuen to Christ Esay 9.6.7 but vsually they are restrained to euill angels and so they are called either considering them as they were before their fall or as it is vsually conceiued it notes their estate euen since their fall The two words note two things in the euill Angels Excellencie and Abilitie Excellencie so they are principalities Abilitie so they are powers Their excellencie is two waies to be considered 1. in themselues 2. their soueraignty ouer the world In themselues and their owne nature euer since their horrible fall they are creatures of wonderfull knowledge swiftnesse discerning and such like An in respect of the vnregenerate world they haue a principality hence called worldly rulers g Eph. 6. the prince of this world h Ioh. 1 2. yea and the god of this world i 2 Cor. 4.4 We may obserue here in the holy Ghost a wonderfull patterne of candor he praiseth what is praise-worthy euen in his enemies and it may wonderfully comfort Gods children in their acceptation with God for if God can yeelde these titles and acknowledge that is yet good in the very Deuils sure then it cannot be he should not like what he findes good in his owne Saints though they haue many wants and sinnes seeing they sinne not of malicious wickednes as the Deuils doe As they are called principalities so for their abilitie and force of working The povver of the Deuils both in the vvorld and in the Church they are called powers The wonderfull power the diuels haue may be considered either in the world or in the Church In the first race of men before the floud how soone had they drawne away Cains race into apostasie and not long after Sethes till they had chased the light of sincerity within the walles of one house and not all sound there neither After the floud the world is no sooner filled againe but together with the building of Babel a most dreadfull confusion was wrought by the Deuils euen the beginning of a generall falling away into gentilisme and idolatrie which will neuer bee vtterly recouered againe while the world stands all the families making apostasie in the beginning of the Babylonish Monarchie and such an apostacie as they continued in for many hundred yeeres in the generalitie of them so as there was onely a little light left in the race of Sem. Now leauing the whole world lying vnder this powerfull wickednesse come to Abraham a brand taken out of the fire of the Chaldeans in whom the light shined with great glory see the power of these wicked spirits ouer his race the Ismalites went quickely off to gentilisme then the Edomites were easily gained after then in Aegypt the light that did remaine was almost put out the bondage of the Israelites being as great in soule k Ezech. 20. as it was in bodie In Moses time the light was diffused in that people all abroad againe and a kingdom of Priests was raised vp to God this light held with various encreases and decreases till the captiuitie after which time it waxed dimmer and dimmer till Christ the Day-starre arose and filled heauen and earth with the brightnesse of his comming After in the very first hundreds of yeeres these cursed spirits not onely persecuted religion by incredible tyranny but infected it with the tares of strange errors and prodigious superstitions and heresies till all grew together in one body in Antichrist Vnder Antichrist all sincerity was againe almost vniuersally put out the face of religion corrupted and idolatry brought into the Churches 1260 yeeres Lastly in our owne dayes when the prophesies were accomplished the euerlasting Gospell published againe alas yet consider the state of the world one part of the world lieth in Paganisme another in Turcisme another in Iudaisme another in Papisme and in all these foure these wicked spirits raigne and hold the world captiue at their pleasure Come we to the visible assemblies of the true Churches of Iesus Christ consider there their power how mightily it extends for there they haue secret Atheists Church-papists
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
it should continually draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to looke vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition VERS 2. Set your affections on things which are aboue and not on things which are on the earth THe exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition seconly by the contrary The repetition is in these words Set your affections on things which are aboue The contrarie from which he doth dehort is in these words and not on things which are on earth Repetitions in Scripture are not without their vse The vse of repetitions in Scripture For thereby the holy Ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby enforceth both the necessity and the excellency of the matter so repeated And surely all three may be applyed to this repetition For the contemplation and desire after heauenly things is a most gracious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it is rendred to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to bee wise about a thing and certainely a Christian should bee wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may bee gotten of this true treasure and by serpentine discretion in the manner and circumstances of welldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery dutie or exercise euery grace Sometimes it signifieth to sauour of a thing and it is true that all the carriage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendred Set your affections and so it manifestly teacheth vs that wee Vses 1 must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmensse of the most k Reu. 3.19 and of the dangerous Vses 2 losse of first loue in the better sort l Reuel 2. For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things Three benefits of tender affections thou mayst bee assured of three things 1. That God will accept thy will for the deed He will beare with many wants and weaknesses where hee sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2. That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3. That to that thou hast Matth. 13. more is and shall bee giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued Obs 1 1. That a man cannot both at once seeke and affect earth and heauen for they are heere disioyned and opposed Matth. 6. a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to bee vnderstood Lam. 4.4 if the world be sought in the first place and with cheefe affection and care Obs 2 2. Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to bee much employed about profits and recreations but a man shall loue them too much Note Not that it is simply vnlawfull to vse the world but that wee should be very iealous of our selues to watch our owne hearts that our affections be not set on the world Obs 3 3. To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ Thus in generall Three sorts of things on earth The things on earth The things on earth heere meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions are for three reasons called things on earth Traditions and mans inuentions which the Apostle hath before taxed may well bee called things on earth 1. Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2. Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3. Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to bee more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things Eight generall reasons to disswade from affecting things on earth The first may bee taken from the condition of man on earth For wee are heere but pilgrims and strangers m Heb. 11.13 and therefore being but in a strange place to what purpose should wee trouble our selues with more then what will serue our present need and the rather knowing that when wee come into our owne countrey these things will serue vs for no vse Besides our present lot lyeth not in those things but the Kingdome of God and righteousnesse is
appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations l Matt. 24.14 Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world m Matt. 24.9.10.21.29 Thirdly a generall falling away or apostasie of the Churches in Antichrist n 2 The. 2.2.3 Fourthly warres and rumors of warres famine pestilence and earth-quakes in diuers places Fiftly false Prophets and false Christs which shall deceiue many o Matt. 24.11.24 The signes more neere are First the preaching againe of the euerlasting Gospell p Reuel 14.6 Secondly the detection and fall of Antichrist and the spirituall Babell q Reuel 14.8 Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in r Ro. 11 25.26 Fourthly coldnesse and securitie in the world as in the dayes of Noah Å¿ Matt. 24.37 Fiftly the shaking of the powers of heauen the darkening of the Sunne and Moone and the falling of the starres c. t Mark 13.14 The signes conioyned are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man u Matt. 24.30 Which what it shall be I cannot describe And thus wee are come to the very time and execution of the iudgement And therein consider The forme of the iudgment The preparation of the Iudge first the preparation secondly the iudgement it selfe thirdly the consequents of the iudgement The preparation is two-fold First of the Iudge secondly of the iudged Vnto the preparation of the Iudge may bee referred these things First his commission or that singular power giuen him of the Father to execute iudgement vpon all the world x Jâ—h 5.22 Matt. 24.30 and this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiestie and glory most liuely expressing and resembling the forme and brightnesse of the Father y Mat. 16. vâ—t Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor z Dan. 7.10 Matt 25.31 Reuel 20.11 Fourthly the choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The iudged shall be prepared foure wayes First by citation Secondly The preparation of the iudged First by citation by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The world is three times cited First by the Prophets and Fathers before Christ Secondly by the Apostles and Ministers of the Gospell since Christ And the last summons is this here meant which shall be performed by a shout from heauen and the voice of the last trumpe and this shall be the voice of Christ the Archangell of God and ministred by Angels For that it shall be Christ voice is plaine The dead shall heare his voice as hee saith in Iohn a Ioh. 5.28 And the Lord himselfe shall descend from heauen with a shout with the voice of the Archangell and with the trumpe of God b 1 Thes 4.16 That the ministerie of Angels shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angels with a great sound of a trumpet c Matt. 24.31 Secondly by resurrection Secondly vpon this voice shall a resurrection follow which may be two wayes considered First euery man in his owne body whether hee hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire d Reuel 20.13 without any losse of any part that so euery man may in his very body receiue what hee hath done whether good or euill Secondly e 2 Cor. 5.13 the liuing shall be all changed in a moment in the twinckling of an eye at the last trumpet f 1 Cor. 15.52 And this change shall be in stead of death and a kinde of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angels gather and collect and bring into one place g 1 Cor. 15.53 Thirdly by collection from the foure windes of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect h Matt. 24.31 or reprobate i Matt. 25.32 and such is their power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together Fourthly by separation there shall be made a separation for the sheepe Gods elect shall all be put on Christs right hand and the reprobate or goats shall be compelled to his left hand k Matt. 25.32 And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First The iudgement it selfe by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature First by vvhat lavv man shall be tried The vnbeleeuing Christians in the visible Church shall be iudged by the word or Law writ or preached to them according to that of the Apostle They that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law l Rom. 2.12 And our Sauiour saith He that refuseth mee and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day m Ioh. 12.48 And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then be confirmed and accomplished For the sentence at the last day shall bee but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man Secondly by vvhat euâ—dâ—nce man â—â—â—lbâ— iudged For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life n â—euel 20.12 and the third the booke of Gods remembrance o Mâ—â— 3.16 The booke of conscience p 〈◊〉 20 12. is that word which is kept within euery man of all sorts of actions And that conscience may at that
what were it to lose not some of our credits or our goods but euen our liues seeing wee are sure to finde them againe with more then a hundred fold aduantage Mat. 16.24 vlt. at the time when Christ shall come in the glory of his Father to giue vnto all men according to their deeds Besides wee must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether wee can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with a Mark 10 â—7 c. And then if we can suffer with him we shall raigne with him b 2 Tim. 2.12 and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you c 1 Pet. 4.13.14 Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another d Rom. 15.7 into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bountie and bowels of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honour them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicitie for euer Fourthly the thought of this glory should win vs to a care to be such as may be capable of it Qu. What must we doe that we may haue comfort that wee are the men shall partake of this glory and speede well in the day of Iesus Christ What vvee must doe that vvee may be assured of the glory of heauen A. First Euery one that would haue this hope must purge himselfe as Christ is pure e 1 Ioh. 3.3 we must be much in the duties of mortification For no vncleaue person can enter into the kingdome of glory And vncleane wee are all till we be washed in the bloud of Christ by iustification and bathed in teares of true repentance by mortification It hath beene obserued before that if we would not haue the Lord to iudge vs we must iudge our selues f 1 Cor. 11.34 And if we would not haue Christ to take vnto him words against our soules we must take vnto vs words g Hos 14.3 against our sinnes to confesse and bewaile them in secret Secondly we must labour for the assurance of faith T is faith that is the euidence of the things not seene h Heb. 11.1 T is faith that shall be found to honour and praise in the reuelation of Iesus Christ i 1 Pet. 1 7. It is faith to which the promise of eternall life is made k Ioh. 3.18 Thirdly wee should labour to get vnto our selues the benefit of a powerfull preaching ministerie for thereby our hearts may be wonderfully stirred vp to see the glory of sincerity on earth and it will open a wide doore to behold as in a mirror the glory to come with an open face changing vs into the same image from glory to glory by the spirit of God I say not that this is of absolute necessity as the former are but it is of wonderfull expediency Fourthly we must be circumspect and watchful in speciall manner attending to our owne hearts that wee be not at any time oppressed with the cares of this life or voluptuous liuing l Luk. 21.34.36 if euer wee would be able to stand in the day of iudgement and escape the fearefull things that are to come especially we must looke to our selues in these things least that day come vpon vs at vnawares Fifthly Doe we looke for the mercy of our Lord Iesus Christ into eternall life then we must as the Apostle Iude sheweth edifie our selues in our most holy faith praying in the holy Ghost and keepe our selues in the loue of God m Iud. 20.21 we must be afraid of whatsoeuer may estrange the Lord from vs or any way darken the sense of his loue For we may be assured if we haue his fauour and walke before him in the sense of it we shall haue glory when wee die Likewise praying in the holy Ghost with constancie and frequency doth maruellously enrich a Christian both with the first fruits of glory euen glorious ioy on earth with the assurance of fulnesse of glory in heauen Sixthly the Apostle Iohn seemes to say if loue be perfect in vs wee shall haue boldnesse in the day of iudgement n 1 Ioh. 4.17 As if he would import that to be inwardly affectionately acquainted with Christians on earth is a notable meanes to procure vs gracious entertainment with Christ in heauen especially if we perfect our loue and grow to some Christian ripenesse in the practise of the duties of loue in a profitable fellowship in the Gospell It is good discretion to grow as great as we can with Christians that so wee may winne the fauour of Christ Lastly the Apostle Paul shewes in the second to the Romanes that they that seeke glory and honour and immortalitie and euerlasting life must be patient in well doing For they shall be rewarded according to their workes And to euery man that doth good shall be honour and glory and power to the Iew first and also to the Graecian o Rom. 2.6.7.10 For all that haue any tydings of saluation in the Gospell or looke for that blessed hope and appearing of that glory of the mightie God must liue soberly righteously and godly in this present world p Tit. 2.11.12.13 Without holinesse no man shall see God q Heb. 12.14 And therefore we should be abundant in the worke of the Lord forasmuch as we know that our labour shall not be in vaine in the Lord r 1 Cor. 15. vlt. And thus farre of the glorious appearance both of Christ and Christians And thus also of the first rule of life namely the meditation of heauenly things VERS 5. Mortifie therefore your members which are on earth fornication vncleanesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie THese words with those that follow to the tenth verse The diuision of this part of the Chapter containe the second principall rule of holy life and that is the mortification of euill These euills to be mortified are of two sorts for either they are vices that concerne our selues most or else they are iniuries that concerne the hurt of other also Of the mortification of vices he intreats v. 5.6.7 of the mortification of iniuries he entreats v. 8.9 In the first part viz. the exhortation to the mortifying of vices I consider first the matter about which he deales and the reasons The matter is in verse
consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honour b Deut. 26.15 16. The men of their strife shall surely perish and come to nothing c Esa 41.8.11 12. The Lord will helpe them and comfort them in all strife he will be a wall of fire round about them and the glory in the middest of them the Lord will owne them as his portion that hee hath taken to himselfe out of the whole earth d Zach. 1.5.12 He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them e Ioh. 15.19 But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visite mee with thy saluation that I may see the felicitie of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance f Psa 106.4.5 Especially wee should labour to make our calling and election sure g 2 Pet. 1.10 for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ Now if any shall aske who they are that may be sure of their election Who may be sure they are elect I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should bee with much affliction h 1 Thes 5.6 And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance patience godlinesse and brotherly kindnesse and loue i 2 Pet. 1.4.5.6.7.10 Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sense of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first Motiue Holie They are holy diuers waies For they are holy 1. in the head Hovv many vvaies the elect are holy 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope k Gal. 5.6 of that consummate holinesse in heauen 6. In their calling so they are Saints by calling l 2 Cor. 1.1 7. As they are Temples of the holy Ghost But the holinesse of sanctification is here meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture m Deut. 7.6 Isa 4.4 I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in body and in spirit n 2 Cor. 7.1 Eph. 5.3 Quest we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that we may haue comfort that we are holy in Gods account Answ 4. Signes of a holy man being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeauors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man be sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes he needs not doubt of his acceptation to be holy Fiue properties of Gods loue Beloued In this word is lodged the third Motiue which is taken from Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would finde full incouragement to all grace and dutie now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excels As first if God loue thee it is with a free loue o Hos 14.5 he stands not vpon thy desert or worthinesse Againe he loues first hee loues before he be loued he loued vs when wee hated him he chose vs when we did not chuse him 3. Gods loue is wonderfull tender which will appeare if wee consider that he is not onely gracious but mercifull slow to anger of much kindnesse and repenteth him of the euill q Ioel. 2.13 4. Gods loue is naturall not forced and therefore he is said to quiet himselfe in his loue r Zeph. 3.17 and himselfe loueth mercy ſ Mich. 7.18 Lastly his loue is an euerlasting loue t Ier. 31.3 where hee loueth he loueth to the end u Ioh. 13.1 Vses And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as here it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest * Psal 127.2 They shall be blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand x Psal 60.5 But especially it should hearten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God be decked And doth the Lord loue vs and shall not we striue to shew our loue to him againe Euen by louing his word glory children
Concerning the Husbands dutie as it is here expressed I consider six things First that it is indispensably required Secondly why this dutie onely is named Thirdly how he must shew his loue Fourthly Reasons why Fifthly I answer certaine obiections Sixthly the lets of performance of loue First it is required Gen. 2.24 Ephes 5.25 Tit. 2.2 Secondly the Apostle names this dutie in this one word either because the Lord of purpose would haue them studie the whole scriptures that while they seeke for directions to make them good Husbands they may finde also counsell to make them good men Or else in this word is comprehended their dutie that so this being their word they might write it in their hearts haue it euer in their eyes to doe it or else it is because this is most necessarie and as women faile in subiection so doe men in loue For the third viz. how he must shew his loue we must vnderstand that the husband owes the wife First naturall or ciuill loue as a maried man Secondly spirituall loue as a Christian maried man For the first the loue of the husband is to be shewed foure waies Husbands shevv their loue 4 vvaies 1. By cohabitation 1 Pet. 3.7 He must dwell with her not wander from his wife nor depart without calling and consent nor dwell with drunkards whores or gamesters dwell I say in his owne house not in the ale-house c. 2. By chastitie and that first by auoyding vnfaithfulnesse to her bed not follow the strange woman This sinne of whoredome it consumes mens strength wastes mens substance compasseth men with all euill in the middest of the congregation is worse then theft exceeding hatefull in Gods sight and disgracefull amongst men destroies the soule both by making men without vnderstanding and sending them to hell Prou. 5.19 6.25 9.17 Iob 31.7 8. c. Secondly by yeelding her due beneuolence not departing from her bed without consent 3. By honouring her 1 Pet. 3.7 The Husband must shew that hee honoureth her Husbands honour their vviues six vvaies First by suffering himselfe to be admonished by her Gen. 21.12 Secondly by vsing her as his companion not lording ouer her as his slaue Thirdly by trusting her with disposing of such things in the familie as shee is fit for and faithfull in by giuing her imployment according to her gifts Fourthly by not disgracing her before others but chusing a fit time in secret to finde fault with her Fifthly by not speaking when shee is in passion but forcing both her and himselfe in all matters of difference to speake when they are both out of passion Sixthly by yeelding a free and iust testimonie of her praises Pro. 31.28 4. By cherishing her Eph. 5.28 And this he performes First by prouiding her maintenance according to his abilitie that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Nabal Thus doe not they that spend at alehouse vpon whores or sports Beare-baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1 Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes 5.25 26. They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1. By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2. By edifying her by counsell exhortation admonition consolation c. 4. The reasons why he must loue her Seuen reasons vvhy men must loue their vviues are 1. Because God requires it 2. God so requires it as a man must leaue his father and mother to cleaue vnto his wife Gen. 2.24 3. The example of Christ should inforce it Eph. 5.25 4. She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 〈…〉 5. Lest prayer be interrupted 1 Pet. 3.17 6. Thus he shall shew himselfe a member of Christ and to be like his head Ephes 1.30 7. It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19 20. Yea and from all euill company and vnthriftinesse Fifthly the Obiections follow Obiect 1. Shee was of meane birth condition or portion Mens obiections ansvvered when I married her Ans So and much worse was the Church before Christ maried her and yet Christ loues her Obiect 2. But since mariage shee is idle froward wastefull c. Answ This is a reason to moue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect 3. But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretikes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution bindes thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessarie to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow The causes vvhy men loue not their vviues How comes it to passe that men do not performe this dutie Answ It is in some by reason of their sinfull comming together as in sudden mariages when they are done before there be a calling or affection in the heâ—rt So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2. Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3. It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4. Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5. It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of
and to this end set our selues in Gods presence and beseech God to heale our infirmities and helpe vs against all the lets of prayer and stirre vp in our hearts the promises made to praier obseruing fit times and watching to all opportunities to be importunate when any doore is opened Lastly would one be feruent in spirit They must then looke to 4. things First they must serue the Lord for a prophane person can neuer be feruent Secondly they must labour to reioyce their soules with the hope of a better life for such comfortable meditations inflame the spirit Thirdly wee must get patience vnder worldly crosses and tribulations else the cares and vexations of the world will choake all true feruencie Fourthly wee must continue in praier for vse and experience breeds feruencie Alwaies We must be constant in praier 1 Thess 5.16 Luk. 21.36 To pray alwaies is to keepe a constant order in the daily performance of this dutie and besides to pray vpon all occasions and opportunities The profit comes by this constancie in praier appeares by the proofes to bee 1. much ioy 1 Thess 5.16 2. they that pray continually shall escape the last terrible things and be able to stand in the day of Christ Luk. 21.36 Here wee may see the difference betweene a godly minde and a carnall heart The godly minde is alwaies praying but the carnall heart is seldome without a sense of tediousnesse with a desire to be rid of the burthen of it The reason why Gods children be so willingly imploied in much and often praier is partly because God commands them to pray alwaies partly because they finde vnutterable benefit and refreshing in praier and partly they daily get hereby what they desire Mark 11.24 If any take vnto them the words of those wretched Iewes Mal. 3.16 and say what profit is it to keepe Gods Commandements or to walke humbly and that they could neuer finde any good by it I can soone answere that in their praiers and obedience there was no profit for indeede they did not walke humbly nor in the power of godlinesse did they keepe Gods Commandements Ob. But haue not the best of them all their sinnes distractions and wants as well as others how then can they be so bold and frequent in praier Sol. The children of God haue priuiledges others haue not for their wants are couered by Christs intercession and their suites are followed in heauen by Christs aduocation 1 Ioh. 2.1 and framed in earth by the spirit Rom. 8.26 Ob. But how can they finde matter for so much praier Sol. If men had by the law gathered the catalogues of their sinnes and learned to see and feare the iudgements sinne might bring if they had obserued the daily straits of a mortall condition if they had considered the almost infinite occasions of praier for themselues and others they would not thus obiect Ob. But there are some that doe pray and that alwaies too against their corruptions and yet cannot speed nor get strength against them Sol. If they haue constantly praied which yet I doubt then the reason is either they watch not in practise to cut off the occasions of euill Luk. 11.36 or they striue not with importunitie to preuaile with God Luk. 18 or else they cannot be truely affected towards Gods grace in others for if enuie at the graces and estimation of others raigne in thee it is iust with God to deny to giue thee that grace thou enuiest in others To conclude if any man hitherto carelesse of this dutie be now desirous to be instrusted how to pray as he ought with words affection and successe let such a man put on a minde to obserue the rules following 1. Thou must forgiue all thine enemies Rules for praier and resolue to liue without malice Math. 6. 2. Thou must constantly heare Gods word else thou canst neuer pray but God will abhorre thee and thy praiers Pro. 28.10 3. Thou must get and shew a mercifull heart to man if thou wouldest preuaile to obtaine mercy with God Pro. 21.13 Math. 5.7 4. Thou must carry thy selfe orderly and quietly in the familie 1 Pet. 3.7 5. Take heed of hypocrisie in praying to be seen of men Math. 6. Ob. But I want words Sol. Pray God to giue thee words and minde thine owne way by considering thy sinne and wants by the law Ob. But I want the affections of praier Sol. Search whether there be not some vile affections lusts and passions vnmortified Psal 66.18 1 Tim. 2.8 and pray God to giue thee the spirit of compassion Zach. 11.12 Yet in all this take heed of securitie rest not in beginnings God will take that at the first which he will not still be content with Learne to pray better Thus of the sixt thing The last is the matter he praies for That ye may stand Concerning perseuerance here are foure things to be obserued Doct. 1. That in the visible Church there may be such as will not stand and this is true both in true members and in seeming members The true members may fall either by infirmitie and so the righteous falleth seuen times and riseth againe or by presumption falling to the practise of grosse euils out of which they cannot recouer but with extreame sorrowes The onely seeming members not only may but certainly will fall and that most an end finally without recouery So Demas Iudas Ioash and many moe This should teach vs not to thinke it strange if wee see apostacie in men that haue roomes in the Church and haue acknowledged the truth according to godlinesse The miserie of such as fall avvay Doct. 2. That it is a fearefull thing to fall away a worse condition likely a man cannot chuse for himselfe 2 Pet. 2.20.21 For Satan will re-enter and gaine a stronger possession then euer he had yea their dispositions vnto euill may seuen times more be enflamed then euer before seuen deuils worse then the former may enter It were better to be ground vnder a milstone then thus to liue in apostacie Math. 21.44 such persons are abolished from Christ Gal. 5.4 They are in the power of Satan 2 Tim. 1. last Their latter end is worse then their beginning It had been better for them neuer to haue knowne the way of righteousnesse then hauing knowne it to depart from the holy commandement giuen vnto them They are as hatefull to God as dogges and swine 2 Pet. 2.20.21.22 yea they may so order the matter that they may fall into such a condition as there will remaine no more sacrifice for sinne Quest But what should be the causes of their apostacie The causes of falling avvay Answ The causes are either without them or in themselues Without them are ill counsell as in the case of Ioash and the effectuall working of Satan not only to glut himselfe in the bloud of their soules but thereby to worke scandall in the weake and scorne in the wicked Within themselues the
idlenesse yet seeing our hope is not in the world therefore Gods children doe well first and chiefely to seeke the kingdome of God and the righteousnesse thereof and so to minde an earthly calling as it hinder not an heauenly and prouide meanes for a temporall life as not to hinder the hope of an eternall life Thirdly this Doctrine may much settle and comfort Gods Children against the scornes and hates of the World and all sorts of carnall people Vse 3 the World will loue his owne Obiect Obiect Oh but why should they hate vs Ans Because you are not of the world and Christ hath chosen you out of the world therefore the world hateth you Solut. And therefore both prouide for it and beare it when you finde it John 15.19 Obiect Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers 20. Solution They haue persecuted Christ who was the fountaine of all wisedome and therefore it is a vaine perswasion for any childe of God to thinke by any discretion wholy to still the clamours and hates of wicked men And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion Obiect Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers 21. Solut. All these things will they doe vnto you for my names sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Obiect Quest But how comes it they should dare to be so presumptuous and so palpably malicious Solution Ans It is because they haue not knowne my Father ver 21. their ignorance of the Maiestie and Iustice of God is the cause of it Obiect Obiect If it be of ignorance it may be easily pardoned them Sol. Ver. 22. If I had not come and spoken vnto them Solut. they should haue had no sinne but now there is no cloake for their sinne that is if Christ by the preaching of the Word had not discouered their sinnes and set before them the way of godlinesse then it had beene no such grieuous and monstrous sinne but in as much as many men doe lie in wilfull ignorance and will not be informed of the vilenesse of their course therefore before God of all sinners they are without colour or excuse Obiect Obiect But may they not haue good hearts to God though they do thus intemperately and vniustly maligne and abuse the Preachers and Children of God Solut. Sol. Vers 23. He that hateth Christ in his Ministers and members hateth the Father also and cannot haue a good heart to God Obiect Obiect But it may be that Christ and Christians are hated the more securely by wicked worldlings because they see nothing but their basenesse and humiliation Solut. Sol. Vers 24. If I had not done workes among them which none other did c. By which words our Sauiour shewes that no workes of God for by or amongst Gods Seruants can be so great testimonies of the vndoubted certaintie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore wee should so informe our selues by this and other Scriptures vers 25. as to set downe our rest that in the world we must haue troubles and in Christ and heauen peace and therefore lay vp hope in our hearts as God hath locked vp our treasures in Heauen Thus of Hope Thus also of the Grace for which he giues thankes Whereof yee haue heard before by the Word of truth which is the Gospell Vers 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as iâ— is also among you from the day that yee heard and truly knew the grace of God IN these words with those that follow to the ninth Verse is contained the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is either Principall Vers 5.6 Or Instrumentall Vers 7.8 The principall meanes is the Word and this is described by six things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the property which was most eminent in the working of it viz. Truth Thirdly by the kinde of Word viz. the Gospell Fourthly by the prouidence of God in planting it amongst them is come vnto you Fiftly by the subiect persons vpon whom it wrought You the Colossians and the whole world Sixtly by the efficacie It is fruitfull from the day Thus for the order of the words From the generall I obserue out of all the words two things First that Nature directs nor to the apprehension either of Grace or Glory Doctr. 1 The naturall man cannot perceiue the things of God 1 Cor 2.4 these Colossians had neuer knowne the face of God nor gained the grace of Christ had not God sent them the meanes Briefely this may informe vs of the lamentable condition of such as liue in their naturall estate onely pleased with the desire or possession of the riches or gifts of Nature and withall shewes vs the Fountaine of the want of Sense or care of Grace and holinesse In the most Sense comes not from Nature but from the Word Who is a naturall man and he is a Naturall man that is still lapped and couered with the vaile of Ignorance whose wisedome is crosse to Gods Wisedome that lyeth in grosse sinnes like a dead man without sense that serues some particular gainefull or pleasing sinne Esa 25 8. Rom. 8.6 Ephes 2 1. Rom 6. without vsing aright any ordinance of God against it and is without the spirit of Adoption his heart neuer broken for sinne and without desire of righteousnesse Secondly it is a worthy blessing of God to any people to haue the Word Doctr. 2 of God amongst them This is that men should be exceeding thankefull for to God Psal 147 19.20 Esa 2.3 And by the contrary the want of the Word is a terrible famine Vse 1. Vses For reproofe both of mens prophanenesse in neglecting and contemning of the Word as also of our great vnthankefulnesse for such a mercie 2. For comfort to Gods children that enioy the Word and esteeme it The Word should satisfie vs whatsoeuer else wee want both because it doth abundantly make amends for all other wants and besides it fits vs with strength patience and comfort to make vse of other wants 3. For instruction not onely to such people as want the Word to seeke for it and to plant themselues where they may haue it but also to such Landlords and great men and rulers of the people as would bee thought louers of their Countrey to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall
Doctrines out of the whole Verses The first thing in speciall is the kinde of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope Doctr. It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If we heard not of Heauen till death or iudgement wee should continue still in our slumber drowned in the lust after profit or pleasures we should be so far from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleanenesse both of hands and life wee should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercy of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces Doctr. or an enduring contentment arising from the hope of a better life without the hearing of the word of God c Math 17 5. Luk 16 29 30 John 8.47 Quest But tell vs distinctly what good shall men get by hearing of Sermons Answ Many are the singular benefits come to men thereby What good comes by hearing Sermons First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-heart of man is here tamed melted and made to tremble Esa 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Epes 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eightly Christ here comes to suppe with men a Reuel 3.10 Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is heere or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 Vse 1 The vse of this point is First for instruction Let him that heareth heare b Ezech 3 27. yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and Vse 2 haue not heard them c Math. 13.16.17 Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duely waigh without shifting and preiudice these propositions viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they cannot enter into the Kingdome of God Mourne and pray Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatned them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them either the Preacher is too terrible or he is too comfortable If Iohn fast hee hath a Deuill if Christ eate he is a glutton d Mat. 11.16 c. Secondly Some heare and are scandalized e Math. 15 12. Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time f Luke 4.24 Acts 7.54 They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables h 2 Tit. 4.3 4. Fourthly Some heare and their mouthes make iests while their hearts go after their lusts i Ezech 33 30. they heare and mocke k Acts 17.32 Fiftly Some make the auditory of Christians the studie of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine l Acts 28 22. Seuenthly Some will heare if he speake of this world m 1 Iohn 4.5 He is an excellent Preacher that in