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
spirit of God and the effect of all is a heart inspired with heauenly ioyes and refreshings 3. As it begun in Christ and is continued in the life of a Christian so this triumph shall be perfected in death and consummate in the resurrection to the eternall dissolution and confusion of all wicked men and deuils Now for vse of this Vse what iust cause is there to take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men who had rather be miserable and serue the deuill still then be made glorious by conquest in repentance for their sinnes they had rather be his prisoners then such princes rather slaues to Sathan then sonnes to God rather dragged into captiuitie with the deuill then carried in the chariot of triumph with the Saints 2. If such honors be done to Christians and such ioyes had in a Christian estate oh then let it be the praier of euery godly man daily to God as Psal 106.4 Remember me O Lord with the fauour of thy people visit me with thy saluation c. Lastly how should it excite in vs a desire to walke worthy of such a victorie yea how should it inspire vs with spirituall magnanimitie to resist Sathan and with a holy scorne to disdaine his filthy tentations and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principalities and powers for vs c. 4. For the meanes of this victorie it is added in these words In himselfe So it is read in the Greeke and in the most Interpreters and this in himselfe either it notes his mysticall body or else it notes Christ himselfe alone and in this latter sense it is continually taken and so we may here learne that it is the Lord Iesus Christ alone euen himselfe alone that hath wrought this victorie for vs there was none other able to stand in the field against the aduersarie there is no name else vnder heauen by which wee can be saued and therefore we should giue all the glory to Christ alone and not to any man or Angels for they neuer fought for vs nor were they able to stand in this battell of our redemption VERS 16. Let no man therefore condemne you in meat or drinke or in respect of an holiday or of the new Moone or of the Sabboth dayes 17. Which are but a shadow of things to come but the body is in Christ HItherto of the seuen reasons of the dehortation The conclusion followes in these words and the rest to the end of the chapter and it hath three branches For 1. he concludes against Iudaisme in these words 2. Against philosophie vers 18.19 3. Against traditions vers 20. to the end In these words is contained both the conclusion it selfe vers 16. and the reason vers 17. and the drift is to shew that the ceremonies of Moses are abolished and therefore they should not receiue them or hold themselues bound vnto them This was foretold Dan. 9.17 it was signified by the renting of the vaile and these ceremonies were solemnly and publikely laid downe in the first Councell which was held by the Apostles at Ierusalem Act. 15. And they were then so laid downe that the Apostle after giues order to the Church that those ceremonies should neuer be vsed nor any other deuices but such as might be to edification order and decencie and were without offence The ceremonies named in the text are the difference of meats and drinkes and the obseruation of times concerning which hee writes more sharply Gal. 3.1.3 4.10 5.9 6.12 In the Law there were three sorts of meats that legally were required 1. The meat offerings 2. The shew bread 3. The cleane beasts The meat offering was a type of Christ our nourishment The shew bread was a type of the Church in her mysticall vnion And the cleane beasts knowne by chewing the cud and diuiding the hoofe were types of the Christians both meditation and discretion in the meanes of his holy conuersation And for the confirmation of this place the Apostle elsewhere shewes euidently that the difference of meats is taken away 1 Tim. 4.1.2.3.4 The difference of times in the Law is here said to be threefold of dayes of moneths of Sabbaths In respect of an holy day The originall and most translations word for word haue it thus in part of an holiday but in diuers senses some say in part of an holiday that is in partition of a festiuall day from a not festiuall day as well in dayes as in moneths or Sabboths Some say in part for they could not obserue all ceremonies being absent from Ierusalem Therefore the Apostle would haue them to receiue none at all seeing they could not receiue them all Some say in part of an holiday that is in that part of them which concernes dayes c. But it is more plainly as it is here rendred Or of the new moone They did obserue the Calends or first dayes of euery moneth Or of Sabboth dayes There were diuers sorts of Sabboths of dayes of yeeres or seuens of yeeres The Sabboths of dayes were either morall viz. the seuenth day which God did chuse or ceremoniall the ceremoniall Sabboths were either more solemne such as were the three great feasts Passeouer Pentecost tabernacles or lesse solemne such as were the feasts of blowing the trumpets a Leuit. 23.24 and the feast of expiation b Leuit. 16.32 33.34 The Sabboth of yeeres was euery seuenth yeere c Leuit. 25.4.5.6 to 11. The Sabboth of seuens of yeeres was the Iubile which returned euery fiftie yeeres We see here then that the Apostle shewes that wee are deliuered from the bondage of the obseruation as before of meats so now of Sabboths Obiect But is the Sabboth day that was morall abrogated Sol. No the Apostle speakes here of the ceremoniall Law not of the morall and of ceremoniall Sabboths not of the morall Sabboth the word is in the plurall number The manner of propounding the conclusion is to be obserued Let no man condemne you These words may be referred either to Gods children or to false teachers In the first sense it is thus Let none condemne you that is doe not shew such loue to these ceremonies hereafter that thereby you incurre iustly the blame and censure of Gods children And if they bee referred to false teachers then it is thus let no man whatsoeuer perswade you that you are condemned or iudged of God for omitting the obseruation of the ceremonies care not for their censures neuer trouble your consciences about it Which are shadowes of things to come Here the Apostle with full saile driues into the hauen by shutting vp with this vnauoidable argument These ceremonies are but shadowes of that substance which now we haue and therefore it is a foolish thing to striue about the shadow when we haue the substance Ceremonies were shadowes in diuers respects
whereas they giue the knowledge of all things vnto them they rob God of his glory who onely is the knower of the hearts of men 2. Chron. 6.30 and it is granted Isay 63.16 that Abraham knew them not and Israel was ignorant of them And whereas they obiect that Abraham in the 16. of Luke is said to know that they had Moses and the Prophets bookes we answer that that is spoken parabolically not historically they may as well say that Lazarus had fingers and Diues a tongue c. but were that granted yet it followeth not that because the doctrine of the Church was reuealed vnto him therefore he knew all things The second thing they giue is adoration contrary to the flat prohibition of the Angell himselfe in the Reuelation who chargeth worship me not Reuel 19.10 and without all example in Scripture or the least sillable of warrant for it besides we see here Angell-worship in expresse words condemned The third thing is inuocation praying to them which likewise is contrary to scripture for how shall we call on them on whom we haue not beleeued e Rom. 10.14 and we are exhorted to go boldly to the throne of grace with the help of our high Priest to obteine mercie and finde grace to helpe in time of need f Heb. 4.16 for Christ is the propitiation for the sinnes of the whole world g 1 Ioh. 2.2 why then should wee giue his glory to any other and inuocation is a part of the forbidden worship of Angells as well as adoration In humblenes of minde It was the practise of Satan and pretence of false Teachers to thrust in this corruption of Angell-worship vnder this colour that it tended to keepe men in humilitie and to make men to know their duties to the great maiesty of God and to acknowledge their gratitude to the Angels for their seruice this hath beene the Deuils wont to hide soule sins vnder faire pretences and vice vnder the colours of vertue This may serue notably for the confutation of the Papists about their Saint and Angell-worship for is not this their smoothest pretence to tell vs by comparison that men will not go to great Princes directly with their suites but will vse the mediation of some Courtiers and so they say they must doe to God This you see was the old deceit in the primitiue Church and therefore worthily we may say to the people let none of the popish rabble defraud you through humblenesse of minde Againe is the Deuill ashamed to shew sinne in his owne colours doth hee maske it vnder the colour of vertue Then where shall those monsters appeare that declare their sinnes as Sodome and are not ashamed of open villanies and filthinesse Such are they that will constantly to the alehouse and neuer be ashamed of it such are our damned Swearers such are those filthy persons that know they are knowne to liue in whoredome and yet neuer blush at it nor learne to repent such are these in this Citie that liue in open contention who care not against apparant right to maintaine continuall suits and wranglings though they know all men detest almost the very sight of them for their wicked prophanesse and vniust contentions yea though the hand of God be apparantly vpon them and they know not how soone the Lord may turne them into hell Such also are the open and wilfull Sabbath breakers and many more of all sorts of presumptuous offenders Againe if vice masked in vertues colours can so please and allure men how much should vertue it selfe rauish vs If counterfeit humilitie can be so plausible how should true humilitie winne to the admiration and imitation of it Lastly this may warne men to auoide counterfeit gestures and all pretended insinuating shewes of deuotion such as are open lifting vp of the eyes to heauen sighing and all pretended tricks that are vsed onely to pretend what is not And thus of their hypocrisie their ignorance followes Aduancing themselues in things they neuer saw Two things are here to bee noted First Their ignorance in things they neuer saw And secondly vaine-glorious selfe-liking which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth For the first there are some things cannot be seene with mortall eyes while we are on earth as the nature of God Angells and what is done in heauen 2. There are some things we ought not to see though we might and therefore he praied Lord turne away mine eyes from seeing vanitie 3. There are somethings wee may and ought to see as the glory of God in his workes 4. There are some things we may and so ought to see as it is a great curse if we see them not as the fauour of God and spirituall things in respect of which to be blinded in heart is a miserable iudgement Esay 6.10 of the first sort are the things done in heauen There is a contrarie waywardnesse in the nature of wicked men somtimes men are wilfull and will not be perswaded euen in the things which yet they see sometimes men are stiffe hearted and will not bee remoued in opinions about things which they neuer saw and so here Ignorance is of diuers kindes There is a naturall ignorance and that is of two sorts For there is an ignorance of meere negation and so Christ knew not the day of iudgement so it is no sinne in an Husbandman if hee be ignorant of Astronomie or Phisicke c. There is a naturall ignorance which is of corrupt disposition as to be blinde in our iudgement in spirituall things from our birth this is sinnefull but not here meant There is a profitable ignorance and that is likewise of two sorts For it is either profitable absolutely and simply or but only in some respects It had beene simply profitable and good for the Iewes if they had neuer knowne the fashions of the Gentiles so it had beene good for Sampson if he had neuer knowne Dalilah But it had beene profitable for the Pharisies but in some respects not to haue seene or to haue had so much knowledge Ioh. 9.41 2 Pet. 2.21 So the Apostle Peter saith it had beene good for Apostataes if they had neuer knowne the way of truth c. There is a willing ignorance and that is of two sorts of frailtie or of presumption Of frailtie when men neglect the meanes by which they should know either in part or in some respects Thus men faile that see a wide doore set open for comfort and direction and yet through carelesnes or willing slacknesse neglect great riches of knowledge which might haue beene attained if they had made vse of oportunities Presumptuous ignorance is when men not wittingly only but wilfully contemne true knowledge They will none of the knowledge of Gods waies Iob 21.14 Presumptuous ignorance is likewise of two sorts 1. When men refuse to know Gods reuealed will needfull to their saluation g Pro. 29.30 Luk. 19.41 2. When
our portion euen in this life all other things are but cast vpon vs as additaments The second may bee taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2. They cannot fence a man against any of the trials of God when the houre of tentation comes n Reu. 3.10 3. They cannot all of them redeeme one soule o Psal 49. The third reason may bee taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper p Matth. 13. 2. They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes q Luk 14.17 3. To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4. The amity of the world as the Apostle saith is the enmitie of God r Iam. 4.4 1 Ioh. 2.15 and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fils the world with corruptions and sinnes Å¿ 2 Pet. 1.4 Sixtly these earthly things thus sinisterly affected may one day witnesse against vs t Iam. 5.1 c. Seuenthly many a man is damned and gone to hell for minding earthly things u Phil. 3.18 The fourth reason may bee taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them * Psal 24.1 Matt. 28.18 now why should wee turmoyle our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may bee for his glory and our good The fifth reason may be taken from the basenesse of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought cheefely to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion betweene the gaines of the world and the losse of one soule Matth. 16. it is no profit to winne the whole world and lose a mans owne soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore hee humbled himselfe Phil. 2. and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may bee taken from the example of the Lords Worthies who in all ages haue beene tried with all kinde of trials Heb. 11. and wandred vp and downe in sheepe-skinnes and goat-skinnes being destitute afflicted and tormented wandring vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place heere Seuenthly it is somewhat to perswade vs that our Sauiour Christ professeth of purpose to hinder and interrupt our rest and ease in the vse of those things when hee saith that hee came not to send peace as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly we may bee mooued by the consideration of the fleeting condition of all earthly things riches haue wings x Prou. and the fashion of this world passeth away y 1 Cor. 7.31 1 Joh. 2.17 yea heauen and earth shall passe the earth with the workes therof shall be burnt vp z 2 Pet. 3.10 But that we may be the more deepely affected with the contempt of the world I will further adde these reasons 1. Of Salomon the wisest of all sinfull men 2. Of Christ the wisest of all men Salomon in his booke of Ecclesiastes is exceeding plentifull and indeede not without cause Salomons reasons against the loue of earthly things for such is the strength of the rooted loue of earthly things in many men that they had neede to bee encountred with an armie of reasons and if I single out some of the cheefest out of diuers chapters I hope it will appeare tedious to none but such as will heare no reason In the first chapter among other things these may bee noted 1. That after a man hath trauelled to get what hee can how small a portion in comparison of the whole hath hee atchieued so as hee may say to himselfe when hee hath done What now remaineth to mee of all my trauell which I haue suffered vnder the sunne a Eccl. 1.3 2. If a man could get neuer so much yet hee cannot liue to enioy it long For the elements of which man was made are more durable then man himselfe for one generation passeth and another commeth but the earth remaineth still b v. 4.5.6 The like may be shewed of the aire and water 3. All things are full of labour no man can vtter it c v. 8. And certainly many times earthly things gained answer not the labor spent about them 4. Earthly things possessed will not satisfie The eye will not bee satisfied with seeing nor the eare with hearing d v. 8. 5. A man can compasse nothing that is new for there is nothing new vnder the sunne e v. 9 10. Is there any thing of which one may say behold this is new and neuer was before they haue beene already in the olde time that was before vs. 6. The Lord in wonderfull wisdome and righteousnesse permits in the nature of man those cares that they may bee trauels to humble and breake the heart of man f v. 13. 7. The best of these will not make a crooked thing straight g v. 15. they wil not mend the peruerse manners of men a man may bee and continue vicious for all these things or for ought they will doe vnto him In the second chapter wee may obserue these reasons First let a man procure vnto himselfe the fullest and fairest vse of all sorts of earthly things pleasure Ch. 2.1 12. laughter great houses gardens orchards waters fruit-trees woods seruants cattell siluer and gold treasures and musicke yet all these will not deliuer a man from satiety loathing and vexation of spirit So as hee may truely say there is no profit in them 2. In these things there is one condition to all it befalleth to the wise man as it doth to the foole h v. 14.15 3. Let a man excell neuer so much yet within a short time all will bee forgotten For all that that now is in the dayes to come shall all bee forgotten i v. 16. Fourthly when
2 Thess 1. and Peter u 2 Pet. 3. and Iohn * Reuel and Iude x Iud. 6. Neither is the assurance of the Iudgement to come warranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sinne The drowning of the old world the burning of Sodome the destruction of Ierusalem y Matt. 24. were assured fore-tokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne The pleading of the conscience z Rom. 2.15.16 foretels a iudgement to come The sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser iudgements in this life are but fore-types of that last and greatest iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine so there is a restraint to be laid vpon vs. Be vvise to sobrietie This is one of the things wherein we must be wise to sobrietie a Rom 12.3 We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feed the curiositie of contemplation Concerning the Iudgement to come if any aske Who shall iudge Who shall iudge I answer that in respect of authoritie the whole Trinitie shall iudge but in respect of the execution of that authoritie Christ onely shall iudge and that as man b Act. 17 31. It is true that the Apostles and the Saints are said to iudge the tribes of Israel and the world but they only iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer Who shall be iudged he shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Hee shall iudge also the man of sinne c Iud. 6. 2 Pet. 2.4 euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming d 2 Thess 2.8 He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them e Matt. 7.22 25.12 in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very elect though it shall be with a different iudgement for we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body f 2 Cor. 5.10 Lastly in some sense it may be said he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God and reserued vnto fire against the day of condemnation and of the destruction of vngodly men g 2 Pet. 3. And the Apostle Paul saith that the feruent desire of the creature made subiect to vanitie by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God h Rom 8.19.20.21 Where shall it be Thirdly if any aske where this iudgement shall bee I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This wee know it shall be neere the earth in the clouds of heauen 1 Thess 4.17 where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should bee When shall the day of Iudgement be Some thought that as the world was six dayes in creating and then the Sabboth of rest came so the world should last 6000. yeeres reckoning a 1000. yeeres as one day and then should come the eternall Sabboth Others distribute the times thus 2000. yeeres before the Law 2000. yeeres vnder the Law and 2000. yeeres after the Law and then comes the iudgement Others thought the world would last after Christ so long as it was to the floud from the creation and that was as they say 1656. yeeres Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeeres This experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ What can be said of all or the most of these opinions and such like but euen this that they are the blinde fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said It is not for you to know the times and seasons which the Father hath put in his owne power i Act. 1.7 And of that day and houre knoweth no man no not the Angels of heauen but my Father only k Matt. 24.36 Mark 13.32 And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and houre Hovv it is that the sonne is said to be ignorant of the day of â—â—â—gement Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because hee kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may doth fully vnderstand it But letting these things passe the principall things for vs to be informed in as concerning the day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three first the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement The signes of the day of iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioyned with his
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
c. 1 Pet. 2.19.20 Ob. 6. But my Master is not only a froward man but a wicked man and an enemie of Christ Sol. Yet thou must honour and obey him willingly 1 Tim. 6.1.2 Ob. 7. But I am an hired seruant not a bought seruant Sol. Indeed Masters haue not that power ouer them they haue ouer bondslaues but yet all seruants are here bound to obey heartily Ob. 8. But vnmeet things are required Sol. Discerne things that differ but yet obey in all things All thiâ— reproues grudging and slow and stubborne seruants Whatsoeuer yee doe Not only faire easie cleanly and best sort of workes are to be done willingly but all or any kinde of labour whatsoeuer though neuer so base or vile As to the Lord and not to men Doct. Seruants in obeying their Masters serue the Lord. The vse is both for instruction of seruants and for comfort For instruction they must serue their Masters as they would serue the Lord with all faithfulnesse diligence willingnesse prouidence conscience c. For comfort and encouragement also is this doctrine and that three wayes First here is a limitation they must doe no seruice to men that is against the Lord. Secondly art thou a seruant care not for it thou art Christs freeman Thirdly let not the basenesse of thy worke discourage thee for in seruing thy master thou seruest God as well as if thou wert preaching or praying c. When the Apostle saith not vnto men wee must vnderstand not principally or only Thus of the exhortations The reasons follow VERS 24. Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord Christ IN this verse seruants are perswaded to obedience by a reason taken from the retribution or reward of their seruice and the matter of the verse is comprehended in this Syllogisme What faithfull men soeuer serue Christ and doe their dutie to him faithfully and cheerefully shall receiue of Christ the reward of inheritance But you Christian seruants when you performe your obsequious obedience to your Masters serue the Lord Christ Ergo you shall haue the reward of the inheritance Knowing Doct. Seruants may and ought to know and be assured of their owne saluation Vse is for confutation of Papists and vnsound men that denie certaintie of saluation for if seruants that haue not the greatest wits or knowledge that are imploied about small businesses that haue not so much libertie nor learning as other men c. yet may be assured not by coniecture or hope but by certaine knowledge by most vndoubted faith then what colour of reason can there be why other Christians the Lords people should be denied this knowledge and therefore in the second place it should teach vs to make our calling and election sure Reward Doct. The workes euen of seruants shall be rewarded Vse is for the comfort of seruants and for reproofe of the vnbeleefe that is many times in Gods children doubting of Gods acceptation of their praier and holy endeuours Shall the base and secular workes of mens seruants bee rewarded and the great workes of pietie in Gods seruice not be regarded Of the Lord. God will be pay-master vnto seruants and in that they are turned ouer to God for paiment it implies that the most masters are carelesse and vnmercifull and this they are not only in with-holding conuenient food and raiment but in sending their seruants after long time of wearie labour out of their families emptie and without meanes to liue in the world Reward of inheritance Two things are here affirmed of heauen First it is a reward and so free Secondly it is an inheritance and so sure There are foure vses may be made of this Doctrine 1. Wee should much loue esteeme and desire heauen it is the reward of God Princes giue great gifts but Gods least gift must needs be glorious 2. Wee should learne to be liberall as God is liberall giue freely giue largely 3. Here is a plaine confutation of the merit of heauen for heauen is an inheritance now the sonne doth not inherit the fathers lands hee hath not his lands in measure according to his deserts for most an end the land is purchased before the sonne be borne much lesse can we merit heauen and the rather because we cannot alleadge so much as this we came out of the loynes of the father seeing we are children but by adoption For yee serue the Lord Christ Doct. Christ is the chiefe Lord and therefore masters should be well aduised how they vse their seruants for they are Christs seruants and seruants should be carefull how they obey their masters for they must account to this Steward Thus of the first maine reason VERS 25. But he that doth wrong shall receiue for the wrong that he hath done and there is no respect of persons SOme take this twentie fiue verse to be a conclusion of the whole Doctrine before concerning Familie-duties as if hee would signifie that he would not haue this doctrine of houshold gouernment more contemned then the doctrine of piety or righteousnesse for whatsoeuer wife husband childe father or seruant shall doe wrong in the neglect or breach of these commandements for the familie shall bee sure to receiue for the wrong hee doth at Gods hand without respect of persons Some vnderstand the verse as a threatning to seruants if they doe any way wrong their masters But the commonnest interpretation is meetest viz. to vnderstand it as a reason taken from the certaine vengeance of God against all masters that wrong their seruants and so is the second maine reason to vrge their obedience In the verse I likewise obserue 7. Doctrines 1. Masters must account to God for all the wrong they doe to their seruants in word or deed 2. All Masters shall be punished of God that doe wrong if they repent not though they were otherwise neuer so great yea though they were neuer so good or righteous men for if good men wrong their seruants God will requite it and chasten them for that as well as for other sinnes 3. The soueraigntie of disposing an exact full and finall vengeance belongs to God only men administer only a part or drop of it 4. God will rise vp in the defence of the poorest and meanest Christians to right their wrongs 5. Seruants may not right their owne wrongs and returne words for words or blowes for blowes but commit that to God 6. Seruants must bee subiect not onely to the curteous and iust but to the froward and iniurious masters Lastly God is no respecter of persons or faces hee cares no more for the master then for the man all are one in Christ Iesus there is neither bond nor free Iew nor Grecian rich nor poore but Christ is all in all things as is before declared Verse 11. Thus of the duties of Seruants Thus also of the Doctrine of the third CHAPTER THE LOGICALL ANALYSIS OF the fourth Chapter THE first
this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer verse 9 10.11 In the Thankesgiuing hee shewes for what he gaue thankes which hee referres to two heads 1. their Graces 2. The Meanes by which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laide vp for you in heauen Verse 5.6 The Meanes of Grace was either principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out six waies 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the Grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes the ministerie of the Word Verse 7.8 The Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which he shewes by the good report he chearefully giues of them viz. who also declared vnto vs your loue in the spirit Thus of the Thankesgiuing Verse 9.10.11 Now in the opening or vnfolding of his practise in praying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleuenth Verse In the affirmation there are three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day we heard of it thirdly the matter affirmed we cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which he sets one first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that he addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely verse 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine containeth excellent matter concerning our Redemption where hee proceeds in this order first Verse 12.13.14 hee considers the worke of our Redemption and secondly the person of our Redeemer The worke of our Redemption verse 12.13.14 the person of our Redeemer verse 15. and those that follow to the 23. and all this he expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two waies after hee hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darkenesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the fourteenth Verse to be remission of sinnes through the bloud of Christ And thus of the worke of our Redemption The person of our Redeemer is described three waies first Verse 15.16.17 in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to bee said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things verse 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by either Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly he is before all things in the beginning of verse 17. lastly all things in him consist verse 17. the end of it Thus the Redeemer is described in relation to the whole World Verse 18.19.20 Thirdly hee is described as he stands in relation to the Church and so either to the whole Church vers 18.19.20 or to the Church of the Colossians verse 21.22 As he stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this he proues by shewing that he is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of grace he is their beginning and in the state of glory he is the first begotten of the dead that both among the liuing and the dead he might haue
vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect image of the inuisible God Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principal heyre of all things by whom and in whose right Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
them for whom we pray or else it is a more set or serious imploring of Gods aide with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to bee obserued in Praier for others in the Ephesians hee requires that they pray Ephes 6.18 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1 Tim. 2.8 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwaies To pray alwaies is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neither was it the dutie of Paul onely to pray alwaies that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day Reasons to warrant praying euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying Math. 6.11 First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neither will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs to make as much conscience to pray daily as we haue sense of daily wants Secondly we are commanded to pray continually 1 Thes 5.17 now what sense can be probably giuen of these words if that a daily set course of prayer bee not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres a goe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of praier the holiest men haue euer prayed most for though they haue not most neede yet they haue alwaies most sense of their owne needes and others to Fourthly if our foode must bee euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues 1 Tim 4.2 our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation Psal 141.2 51.17 if the morning and euening Sacrifice were wanting neither do wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since wee heard of your faith in Christ Iesus and your loue towardes all Saints Verse 5. For the hopes sake which is laide vp for you in heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence Diuers things concerning Faith noted from the coherence Heb. 11.6 2 Cor. 13.5 as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that wee can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is impossible to please God Therefore it is good for vs to proue our selues whether we bee in the Faith and to know whether Christ be in vs except we be reprobates Secondly this Faith is not naturall wee are not borne beleeuers wee are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed x Gal. 3.22.23 It is the worke of God yea of the power of God y 2 Thes 1.11 It is the gift of God z Ephes 2.8 All men haue not Faith a 2 Thes 3.2 It must be gotten with much striuing b 1 Tim. 6.12 As not by nature so not by naturall meanes and therfore we must seeke for better grounds then I haue beene alwaies thus neither will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if wee gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 Rom. 10.17 and Gal. 3.2.5 Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Esay 55 4. Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD The acceptations of the word Faith and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 According to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonymie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge only thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines
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
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
the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that we should walke in them u Ephes 2.10 and it shall be to vs according to our works x Rom. 2.6 and therefore it should be our Wisdome to shew by good conversation our workes y Iames 3.13 and our Loue to prouoke others vnto good workes z Heb. 10.24 Concerning good Workes I propound three things 1 What workes are not good workes 2 What rules must be obserued to make our workes good workes 3 What workes are good in particular For the first the works that are done to be seene of men are not good works a Mat. 23.5 The workes of persecutors are all nought b Ioh. 8.39 40. What workes are good workes all works are nought that haue not repentance going before for good workes are the workes of the penitent c Acts 26.20 all the workes that are done too late are thrust out of the Catalogue of good workes as to cry to God after a man hath stood out all the opportunities and seasons of grace d Prou. 1.28 It is a signe mens workes are not good when they hate the light and cannot abide to be reproued e Ioh. 3.19 20. And of the like nature are those workes that are guided after the example of the multitude of which men say they doe as the most doe f Exod. 22. Lastly doth not the world hate thee g Ioh. 7.7 then suspect thy workes For the second that we may haue comfort that God will account our workes good works What rules must be obserued to make our workes good works 1. They must be warranted by the word of God if wee doe truth we must goe to the light that our deeds may be manifest that they are wrought in God h Iohn 3.21 2. Our persons must be made good by iustification we must be created in Christ Iesus i Ephes 2.10 Would we worke the workes of God we must beleeue in him that God hath sent k Ioh. 6.28 29. 3. Our workes must be finished l Iohn 4.34 4. By mortification we must purge our selues that we may be meete for the Masters vse and prepared for euery worke we would haue accepted as good m 2 Tim. 2.21 Lastly the ends must bee good and the ends of all good workes are 1. The glory of God 2. The discharge of our obedience 3. The edification of our neighbours 4. The testification of our Faith and Thankfulnesse 5. The escaping of the punishment of sinne and the destruction of the wicked 6 The answering of our high calling in Iesus Christ 7. The obtayning of the glory of Heauen For the third in our conversation with men there are diuers kindes of good works What vvorkes are good vvorks in particular some spirituall some corporall they are good workes to instruct admonish incourage reproue and pray for others to pull an infant or weake man out of a flaming fire is a good worke and such it is to recouer a sinner by admonition counsell c. It is a good worke to couer infirmities yea a multitude of them and to forgiue trespasses and to ouercome euill with goodnesse so also they are good workes to grieue with them that grieue in giuing honour to goe one before another to lift vp the iust praises of others to lend to the needy and to giue liberally and cheerefully towards the relieuing of the necessities of the poore especially them of the houshold of Faith To conclude from the manner of phrase bearing fruit in euery good worke these things may be obserued First that good workes are fruites for they are such things as shew our Faith proue our planting and yeeld vs comfort in Gods acceptation of them Secondly that a religious minde will labour to get fruit of euery sort hee will not know a good worke but he will desire to carry some fruit of it Thirdly a Christian man carries his fruit both because hee carries the blessing of his well-doing and because hee is neuer without some fruit as also he shall be sure his workes will go with him when all things else shall leaue him Thus farre of the eminency of Christians in holy conuersation Increasing in the knowledge of God Whereas a Question might bee asked what should wee doe that we might attaine to the holinesse of life before described These words containe an answere to it that they must increase in the knowledge of God The words in themselues stand of three parts First the Grace Knowledge Secondly the Measure of it increase Thirdly the Obiect of God Of the Grace it selfe I haue intreated before onely from the repetition two things may be obserued First we had need to be often vrged and put in minde 2 Obseruation from the repetition Wee need to be often stirred vp to seek knowledge and stirred vp to seeke knowledge we are naturally so vnapt to spirituall things that line must be vpon line and precept vpon precept n Esay 29. Of our selues there is none of vs haue any great mind to vnderstand or seeke after God o Psal 14.2 or if we begin we soone leaue off to vnderstand to doe good p Psal 36.3 and some of vs are so wayward and wilfull that we know not nor will not know but walke on in darkenesse though all the foundations of the earth be moued q Psal 82.7 Secondly men are not onely to seeke knowledge that they may be conuerted and sanctified and liue a righteous life but euen after all these are attayned we must still be industrious to get more knowledge We must still seeke to get more knowledge because knowledge inlarged giues the comfort and sence of grace receiued else a man may haue Faith and yet for want of knowledge liue without the comforts of it Besides it furthers the sanctification of our callings and the Creatures wee vse r 1 Tim. 4.3 Further it makes vs able to discerne things that differ and in matters of saluation to trust our owne Faith Å¿ Phil. 1.10 1 Iohn 4.1 and it keepes downe corrupt affections t Esay 11.7.9 and in what measure we retain our ignorance we retaine feare and the spirit of bondage Increasing The adiunct increase followes Here are two Doctrines Doct. 1 First that wee must increase in knowledge else that we haue will decay and knowledge is giuen but in part and not all at once Besides it is a speciall part of GODS Image and therefore of great both necessitie and honour If men bee neuer weary of seeking for wealth and riches why should a Christian be weary of seeking Wisedome which is better then all treasures Secondly that increase of knowledge is a great furtherance of holy life Doct. 2 the preuailing of sinne in the life of the Iewes was caused by the preuayling of ignorance u Esay 1.3 Therefore there is no
vnderstand it first in respect of the sufficiencie of his death not in respect of the efficiencie of it Secondly in respect of the common oblation of the benefits of his death externally in the Gospell vnto all Thirdly as his death extendeth vnto all the Elect for all that is for the Elect. Fourthly for all that is for all that are saued so that none that are iustified and saued are so but by the vertue of his death Fiftly for all that is for all indefinitely for all sorts of men not for euery man of euery sort Lastly hee dyed for all that is not for the Iewes onely but for the Gentiles also Qu. Quest Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit An. Ans No for Nicodemus was circumcised yet not as then fit for heauen and Simon Magus was baptised yet perished in the gall of bitternesse and many of the Israelites were signed with the same Sacraments of righteousnesse and yet were destroyed with fearefull plagues b 1 Cor 10. the Pharisees were baptised with Iohns Baptisme yet in great danger of wrath to come c Math 3. Fiue sorts of men not made fit There are fiue sorts of men that liue in the Church that are not made fit First such as are in heart disioyned so as indeede they care for the doctrine of no Church and thus Atheist and Epicures are vnfit Secondly such as are in heart fastned to a false Church though in shew they bee members of the true thus Church-Papists are not fit Thirdly such as receiue Religion and care for it but onely as it may fit the humours of such as are in authoritie and may serue the currant of the present times and thus temporising Polititians are not made fit Fourthly such as admit some parts of Gods worship and stand in professed enmitie and dislikes of the rest and thus the common Protestant of all estates and degrees they thinke if they come to the Church to seruice and be no Papists it will serue turne though they neglect yea contemne yea commonly despight Preaching priuate Prayer true Fasting religious Conference and Fellowship in the Gospell Fiftly and lastly among the better sorts that are hearers and constant hearers there are many not made fit for the Kingdome of God for many hearers rest in an Historicall Faith and externall righteousnesse eyther betraying the seede by suffering the Fiends of hell those inuisible fowles of the Ayre to take it away or choking the seede by worldly cares or if they get a taste of the good word of God and of the powers of the life to come by their wicked reuoults and backe-slidings they shew themselues not fit nor worthy the Kingdome of God Who Doct. God onely can make men fit for his Kingdome he onely can rescue vs from the power of darkenesse and Sathan it is hee onely is the Lord of righteousnesse it is hee onely that can pardon our sinnes it is hee onely can heale our rebellions and take away our iniquities hee onely is the fountaine of all inherent holinesse he onely is stronger then all to preserue vs to the end and crowne vs with glory Made fit The word may be rendred eyther made fit or worthy so it bee vnderstood of the merit of Christ imputed to vs in whom onely wee are worthy of heauen Wee are made fit by Redemption by vocation by Adoption by Iustification by Sanctification and by Glorification for each of these addes something to our sufficiencie The Vse is to teach vs to magnifie Gods exceeding mercy that doth not onely giue vs heauen but make vs fit for Heauen The greatest King in the world Note if hee set his loue vpon a base slaue or vassall well hee may giue him an Earledome or great Office but he cannot giue him fitnesse for his place and gifts to execute it hee may change his estate but he cannot change his nature But God doth not onely giue a Kingdome to his Seruants but hee endues them with royall inclinations desires and behauiour The Rhemists vpon this place note that wee deserue saluation condignely but wee neede not answere them for Thomas Aquinas the ordinary Glosse and Cardinall Caietan vpon this place crosse them Aquinas saith thus Dixerunt aliqui Deus dâ—t dignis gratiam c. Some haue said God giues grace to the worthy but not to the vnworthy but the Apostle excludes this because whatsoeuer worthinesse thou hast God hath wrought it in thee and to this end alledgeth 2 Cor 3. We are not sufficient of our selues to thinke a good thought The Glosse thus Hee makes vs worthy not in the Law but in Light that is through God who is light of light by whose grace we are inlightened Caietan thus worthy that is fit by lot that is onely by Gods gift Note onely by Gods gift the Papist saith To be partakers of the inheritance of the Saints in light or as it is in the originall verbatim Vnto the part of the lot of the Saints in light The lot of the Saints is by some taken for the sufferings of the Saints by others for their happinesse as it is had in this life in the right or inchoation of it by others for heauen and that as it is held by true title here in this world so I take it here How the lottery of Canaan shadowes out our inheritance in heauen The word lot leadeth vs by allusion to Canaan and the diuision thereof and the comparison holdeth in many things As none had right to the Land of Canaan but Israelites so none haue right to heauen but the Saints and as Canaan was furnished with buildings and all commodities but not by the Israelites d Deut 8.7 c. c. so Heauen was prepared of old before the Saints entred it e Math 25. The builder and maker of it was not the Saints but God f 2 Cor 5. And as the Canaanites were throwne out that Israell might enter so the Diuels were throwne out of Heauen that the Saints might enter And as without a Ioshua though there were a Land there would be no lot so without a Iesus though there were a heauen there would be no inheritance and though the Land were giuen by lot yet it must not bee possessed without a Combat they must first fight and then inherit so must Heauen suffer violence and before it be had wee must wrestle with Principalities and Powers and as all their lots were knowne to Ioshua so euery Christian in his standing is knowne to Christ as Ioshua had what hee asked g Iosh 19.50 so our Ioshua obtaines what hee askes though hee aske the ends of the earth h Psal 2. And as the comparison hath those things for information so may diuers instructions be gathered from hence also and first if wee would haue any lot in Heauen wee must be sure wee be true Israelites
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
beggars they remember not that to take the Gospell from Ierusalem was to leaue their houses as well as Gods House desolate r Mat 23.37.38.39 and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements Å¿ Hos 4.1.2 and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance Vse 2 into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to go about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mysterie is glorious and it is so First if we respect the originall of it it was begotten and conceiued in the bosome of Eternitie Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God t Reuel 5. It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before u Esa 1.10 Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light x 1 Pet 2.9 Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Nine Vses of the Doctrine of the calling of the Gentiles Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for Iaphet is perswaded to dwell in the Tents of Sem x Gen. 9.27 That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles y Esa 11.10 Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled z Ier 16.19 The concourse to the preaching of the word which Micha and Zacharie foretold is likewise verified a Mich 4.1 Zach 8.20 Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tied to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling to himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may go to heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and Sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sense of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightily and effectually these worlds of people to the obedience of faith and such a tender sense of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are wee deafe and heare not and blind and see not Eightly in that he saith that this mysterie is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truely glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation b Esa 12.3 and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish nation pray heartily for their restoring since they were cut off that wee might be grafted on c Rom. 11. and the Law came out of Sion and the word of the Lord out of Ierusalem d Esa 2. Which riches is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospell to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meate and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants wee should striue to doe the same worke wee should bewaile our sinnes with the same sorrowe and watch ouer our liues with the same care and abound in the same fruites of righteousnesse and liue by faith in all tryalls and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid e Es 55 1.4 8. And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham f Rom 4.24 Gal 3.9.12 Christ the only true riches of the Christian Secondly that Christ is the onely true riches of the Christian 2 Cor. 8.9 Eph. 1.7 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that we despise not poore Christians seeing they are made rich in the faith of Christ and heires of the Kingdome g Iam 2.5 They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that wee
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
his hands 2. His praise is of men and not of God 3. He wholly neglects the power of godlinesse and the exercises thereof 4. He is disordered in his life laden with iniquitie 5. He is senselesse or incorrigible vnder publicke iudgements 6. He vsually opposeth and persueth him that is borne after the spirit 2. We may note here that God is not tied to meanes hee can worke without hands What is then the estate of wicked men no hands of men or Angels can make them happie it is a worke done without hands Oh how honourable is the worke of mortification of a sinner it was a glorious worke to make those huge heauens and this mightie earth without hands such is the glorie of our spirituall circumcision we see also here how little beholding the kingdome of Christ is to this world their hands will not be gotten to set it vp God must doe it without hands Lastly wee should learne in all estates to liue by faith and rest vpon God whether in affliction or tentation or mortification of sinne though we see not meanes yet let this comfort vs God can helpe vs without hands And thus of the instrument of circumcision as it is here set downe negatiuely Putting off the body of the sinnes of the flesh Here is the forme of this circumcision without hands it lies in the mortification of the body of sinnes that are in the flesh Where note 1. the matter to be mortified the body of sinnes 2. The manner it must be put off The flesh The flesh is one of the three great enemies of God and mans saluation it is a trecherous domesticall enemie As it is trecherous so it is tyrannicall The practises of the flesh it will not be pleased vnlesse it raigne A most secret enemie for she sits at the fountaine and poisoneth all most falsly she lets the Deuill and permits him to set vp his holds and fortifications in the mindes of men and is neuer quiet till it bring the soule into actuall high treason againg God It is the flesh that causeth whoredomes murder drunkenesse and all disorders She opposeth all the waies of goodnes both by obiecting against them and by making euill present she sauours not the things of God nor can vnderstand them It is shee that makes the Law vnpossible to vs what with her vaile of ignorance and the slownesse and hardnesse she diffuseth vpon our hearts and spirits she makes the seruice of God to seeme almost alwaies euill vnto vs. Yea if shee get into her throne she dare exalt herselfe against God and iudge euen God himselfe and his will counsell prouidence and people her very wisedome is enmitie against God And so infectiously vile is she that she diffuseth her poison to our very posteritie so as we beget a very race of rebels and in all this she fortifies her selfe by all aduantages from euill example or by riches and worldly greatnesse or carnall wisedome or successe in sinning yea rather then she will be subdued or much pursued she will entrench her selfe vnder the very colours of Christ making her pretence of following him in words that she may the more securely follow her owne lusts in deed This she doth and thus spoiles the image of God in vs and makes vs most filthy and lothsome and so opens the doore of our soule vnto Sathan that our hearts are made a very stie for vncleane spirits to dwell in and thus she will doe if she be not mortified till she bring men to hell and eternall condemnation there Courses for taming the flesh Esay 40.6 1 Pet. 1.2.4 1 Cor 1. Now for the taming of the flesh God hath taken diuers excellent courses 1. He hath laid a necessitie of mortalitie vpon it all flesh must know it is but grasse 2. To crosse the glory of the fleshly the Lord of purpose when hee chuseth heires of saluation will not take many of those the flesh commends for mightinesse or noblenesse or wisedome or the like 3. God hath set a standing curse vpon the chiefe things desired by the flesh so as they cannot be vsed but with a kinde of experience of their vanitie and loathing and vexaâ—ion of the spirit Eccles 4. He hath enacted terrible decrees against such as walk after the flesh and giues proclamation that he will certainely iudge men for all the practises of the flesh 2 Pet. 2.9.10 Eccles. 11.9 5. He placeth his spirit within vs to lust against the flesh 6. He sent his sonne to take the similitude of sinnefull flesh that in the flesh he might subdue the flesh Lastly he hath shewed vs waies what we must doe that we might tame and subdue the flesh as when he telleth vs first Rom. 8.3 that we must be sober that is moderate in meate and drink and recreation and apparell and what else may hamper the flesh 2. That we must put no confidence in the flesh 3. That we must mortifie it by confession of sinne and godly sorrow with strong cries calling vpon God for helpe against it 4. That we must search the records of Gods promises and by faith lay hold vpon him For till we can shew a better draught of happinesse then the flesh doth we doe in vaine go about to charme it 5. We must silence it not suffer it to obiect or excuse or extenuate or denie Hitherto in generall of the flesh and the mortification of it Now more specially we must consider here 1. the matter to be mortified viz. the body of sinnes 2. The manner in the words put off Sinnes Two things may be here noted the one is implied the other is exprest that which is implied is that God doth not require this circumcision in other things but only in sinnes 1. Regeneration doth not oppose the flesh in the substance of it we are not required to cut off any parts of the body nor to destroy any faculties of the soule and the same I say of the complexion or constitution of the body it doth not require the melancholy man should be made sanguine 2. This circumcision reacheth not to the naturall desires of the flesh I meane such as are needfull to the being of nature as to eate sleepe c. 3. Nor to the morrall proiects 4. Nor to the remainders of spirituall light as sparkles of Gods Image 5. Nor to the outward necessary helpes of life as horse land friends c. onely it restraines those when they are hinderances to godlinesse The vse is therefore wisely to discerne between the meere naturall defects arising from the constitution of our bodies and the sinnes and disorders of our soules for this spirituall circumcision will not cure mens bodies but only sanctifies mens mindes Againe we should learne of God here how to deale with our enemies he distinguisheth betweene nature and the sinne of nature so should we wee should oppose their sinnes but loue their persons The second thing here to be noted is that our
of wicked men as their almes prayers teares sacrifices prophecyings preaching fasting and professing are not accepted of God for the fountaine is poysoned the flesh infects all it puts to either ill ends or ill effects or ill meanes besides that it keeps the person still loathsome to God Oh what cause haue ciuill honest men to know that though they come to Church and pay euery man his owne and bee no drunkards nor adulterers c. yet their case cannot be good for though they liued neuer so honestly outwardly yet the very vncircumcision of the flesh makes them miserable the inward corruption of nature is an abomination to God who searcheth the heart and reines yea what cause haue all men to be humbled and abased in themselues considering how vncleane a beginning they haue how can men bee so quiet and yet be so diseased with so filthy a leprosie as is originall sinne if this disease were in the body as it is in the soule how would men lament their distresse Hence also may we see what a wofull estate all wicked men are in that take care for the lusts of this leprous flesh and sow to it What should I say may we not see hence the necessitie of regeneration assuredly except wee be borne againe we can neuer enter into the kingdome of heauen this impure poysoned nature of ours may not enter into Gods holy place Secondly we may here discerne the fountaine of all actuall transgressions when we fall into euill courses wee must not cry out of our ill fortune or of ill company or of the Deuill only but especially we must lay the fault vpon our ill natures t was thy wicked disposition made thee so to sinne Lastly from hence we may learne to know our selues and accordingly to keep a narrow watch ouer our wretched natures and daily striue and struggle against this infectious corruption and disease that hangs so fast vpon vs e Heb. 12.1 yea we should by confession and contrition endeuour the daily crucifying of our wicked flesh with the lusts thereof f Gal. 5. condemning our selues by a daily verdict and sentence as wee are men according to the flesh g 1 Pet. 4.6 so suffering in the flesh that wee may cease from sinne h 1 Pet 4.1 yea wee should learne constantly to denie our selues and not to giue way to the reasons or obiections or desires or excuses or delayes of the flesh yea and to this end wee should be willing to suffer afflictions and to endure any hardship rather then the flesh should preuaile in vs. You hath hee quickned Hitherto of mans miserie and the state of corruption now of Gods mercy in the state of grace In two things is their happinesse heere described 1. In their quickning 2. In their forgiuenesse We are three wayes quickned We are quickned two waies 1. In Christ 2. In our selues when our head Christ Iesus was raised from the graue we were quickned in him In our selues we were quickned three wayes 1. Sacramentally in baptisme 2. By inchoation in our conuersion 3 Perfectly by hope of perfection in heauen by baptisme by conuersion by hope The quickning he heere speaketh of is the quickning of conuersion when we are begotten to God This life is called the life of God i Eph. 4.17 the life of grace the life of Iesus k 1 Cor. 4.16 the life of immortalitie It is begotten in vs by the whole Trinity the Father calleth vp these generations l Isay 41. the Sonne giueth this life m Heb. 7.16 so doth the Spirit quicken also n Ioh. 6. * The author meanes necessitie titles and priuiledges of spirituall quickning The meanes by which we are quickned is ordinarily onely the word and that preached also which is therefore called the word of life Psal 19.8 1 Pet. 1.22 Phil. 2.15 Ioh. 5. The necessity of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen Ioh. 3.5 They that are thus quickned and conuerted are stiled by diuers names or titles they are called the holy seede o Esay 6. the called of Iesus p Rom. 1.6 the children of the most high q Luk. 6. the brood of immortalitie they that follow Christ in the regeneration r Mattâ— 19. and the heires of eternall life Å¿ Tit 3.7 Many are the singular prerogatiues of such as are conuerted and quickned in Iesus Christ godlinesse in generall hath the promises of this life and the life to come In speciall first great is the honour of their birth 11. Prerogatiues greater then if they were borne of the greatest blouds of men t Ioh. 1.13 These prolong the dayes of Christ vpon earth being begotten by the trauell of his soule u Esay 53. 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes Ier. 31.25 Hos 14.5 Esay 57.15.16 61.1.2.3 Micha 7.18 Ezech. 11.19 Esay 50.4 Act. 3.19 3. All their sinnes are forgiuen as the coherence shewes and these Scriptures further confirme Esay 44.22 Ephes 1.7.6 Rom. 3.25 1 Cor. 6.11 Heb. 8.12 1 Ioh. 1.7 4. They are in great account with God * Esay 43.4 Rom. 1.7 5. They are deliuered from this present euill world x Gal. 1.4 euen from bondage vnder the custome of it from the practise of the vices of it from the fellowship with the men of it and from the plagues that belong vnto it 6. They are blessed with the seedes of all spirituall blessings in heauenly things y Ephes 1.3 Esay 61.10 7. They are happy in their heauenly relations to God to Iesus the mediator to the Angels of God to the spirits of the iust and to the faithfull euery where z Hebr. 12.22 8. They are assured of the successe of all the meanes of saluation Esay 12.3 65.15.23 and 56. 1 Cor. 3.21.22.23 Esay 55.6 9. They haue great promises of comfort audience protection and deliuerance out of all their troubles Esay 4.5.6 Rom. 8.17 c. 2 Cor. 1.3.4 Esay 41.12 42.13 49.14 10. The spirit of God is powred vpon them to assure them of Gods louing presence a Ezec. 39. vlt. To bring them foorth into libertie b 2 Cor. 3 1. To enlighten them c 2 Cor. 3.18 To sanctifie them d Râ—m 1.3 To make intercession and that by making them pray e Gal. 4.6 And by producing mighty successe in prayer f Rom. 8.26 Hos 12.5 6. And to make them fruitfull both in graces and duties h Ezech. 36.27 And to bee their seale and earnest of the inheritance purchased i 2 Cor. 1.22 Ephes 1.14 15. Lastly they haue an assurance of a most glorious inheritance reserued for them in heauen g Gal. 5.22 prepared from the foundation of the world k 1 Pet. 1.3.4 Signes of the new birth Now if any enamoured with these priuiledges aske how we may
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
of Gods works of old stretch foorth thy hand vnto God and let thy soule desire after him if he shew thee his louing kindnesse thou hast enough hide thee with the Lord by daily and secret praier and he will teach thee his will and his spirit shall leade thee and if he see it meet he will bring thy soule out of aduersitie and execute his righteous iudgement vpon all those that haue oppressed thee T is the Lord that quickneth the dead Rom. 4. and calleth things that are not as if they were Lastly hath the Lord deliuered thee out of desperate and deadly crosses Then let the vowes of God be vpon thee and render thou his praise and confesse his name before the sonnes of men i Ps 56.12.13 Your life is hid Doct. The happinesse and spirituall felicitie of Christians is hid and that vsually from the men of the world and many times from the faithfull First the life of Christians is hid from the world Their life is hid from the men of this world First because God who is their life k Deut. 30. vlt. is hid from them Secondly because the glory of their naturall life is many times buried in the gulfe of outward trouble l 2 Cor. 6.9 Thirdly because the life of grace which is only brought to light by the Gospell m 2 Tim. 1.10 is hid from the perceiuing of the naturall man whom the God of this world hath blinded n 2 Cor. 4.4 Fourthly because the way of holy conuersation is hid from them for carnall men are all strangers from the life of God o Eph. 4.17 It is a narrow way and few there bee that finde it p Mat. 7.14 Fiftly because many of the priuiledges of a gracious life are hid from them As first the inrolling of a Christian in the booke of life q Esay 4.4 Phil. 4.3 Secondly the seale of the spirit of promise r 2 Cor. 1.22 Thirdly pardon of sinne Wicked men perhaps know the faults of Gods children but not the forgiuenesse of those faults Fourthly the power of the meanes The word is a sauour of life ſ 2 Cor. 2.14 and hath spirit and life in it t Ioh. 6. Yet it is as a treasure hid in the field or a little leauen hid in three peckes of meale u Matt. 13. Fiftly comfort in their affliction Wicked men know their afflictions but not their consolations x 2 Cor. 2.9 they seldome or neuer marke the glorious issue and how God compasseth them about with ioyfull deliuerance And generally we may burst out with the Psalmist and say How great is the goodnesse thou hast laid vp for them that trust in thee y Psal 31.19 It is great goodnesse but yet note that hee saith it is laid vp Lastly in respect of the life of glory the world knowes not Christians for it doth not yet appeare what they shall be z 1 Ioh. 3.12 Seeing this is so that the life of Christians is hid from the world as it should inferre the Apostles former exhortation so it should further teach vs not to respect nor care for the iudgement counsell censures c. of carnall men in the whole or any part of Christian life for it is hid from them and they know not of what they speake Yea the life of Christians is hid many times from themselues Nay in the second place sometimes the life of a Christian may bee hid from Christians also themselues so as they cannot discerne their owne happinesse especially in some fits of tentation and seldome or neuer doe they fully discerne in this world so much as the glory of their present estate Dauid thought he was cast out of Gods sight a Psal 31.22 Psal 77. And hee most mournfully makes his mone in the 77. Psalme as if hee were almost resolued that the Lord would not be mercifull to him Iacob cries out My way is hid from the Lord b Esay 40.27 and the people somewhat vehemently say Verily thou O God hidest they selfe O God the Sauiour of Israel c Esay 45.15 Which should comfort afflicted Christians since they may here see that it hath beene an vsuall distresse of Gods deare seruants to haue their life hid in God Vse And withall it may warne vs let him that now standeth in the refreshings of the comforts of Gods presence take heed lest he fall But especially it should quicken vs to a desire to be gone and to be in heauen that we might be past all danger But lest Christians should be discouraged he addeth two comforts First it is with Christ Christs life was hid and in what respects Secondly it is in God With Christ The life of Christ also was hid while hee liued For first the glory of his diuinitie was couered as it were with a vaile in his flesh Secondly his outward glory of his life amongst men was obscured by the many crosses he sustained for our sinnes d Esa 53.7 so as the world did not owne him and hee was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beautie of the profession of sinceritie it matters not it could not see the excellencie of Christ when he was on earth In God Our life is hid in God either in respect of obiect Obiectiuè Causaliter because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or else with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure Which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands VERS 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory THese words containe the second motiue to perswade to the meditation of heauenly things The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgement If men would consider of the certaine and glorious appearance of the Lord Iesus Christ when he shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be
what it is 1. In generall it is the putting on of the new man 2. In particular it is the renuing of the minde with knowledge and of the whole man after the Image of God and Christ The maine generall doctrine of the verse is that all that are accepted of God in Iesus Christ haue put on the new man or are made new creatures And for the further opening of this great point I consider three things First the necessitie of the new birth 2. What it hath in it 3. The maner by which it is effected and then I come to the vse For the first The necessitie of the new birth those places of Scripture most euidently proue it is of absolute necessitie The Apostle to the Galathians saith neither circumcision nor vncircumcision auaileth any thing but a new creature a Gal. 6.15 and to the Ephesians b Eph. 4.21.24 he sheweth that if we be taught as the truth is in Christ Iesus then to put off the old man and to put on the new are as the maine principles of all sauing doctrine And to the Corinthians he saith If any man be in Christ Iesus let him be a new creature c 2 Cor. 5.17 And our Sauiour Christ in the third of Iohn is peremptory except a man be borne againe he can neuer enter into the kingdome of heauen d Ioh. 3.5 His nature is new in foure things Now for the second Whosoeuer is a new creature or hath put on the new man it is certaine he is new 1. In his nature 2. In his obedience Hee is new in his nature and that will appeare after sound tryall in foure things For first he hath new gifts as the gifts of knowledge e Mat. 13.11 or discerning the gift of prayer or as the Prophet cals it of supplications f Zach. 12.12 the gift of vprightnes or a spirit without guile g Psal 32.2 yea the Apostle saith they were not destitute of any heauenly gift h 1 Cor. 1.6 2. Hee hath new delights for hee feeles the ioyes of the holy Ghost i Rom. 14.17 and that in new things in which hee was neuer wont to delight before as in the Law of God k Psal 1.12 in prayer in the Sacraments c. And also in new persons for now all his delight is in the excellent ones l Psal 16.3 that truly feare God no more in carnall persons yea and in new times too for hee was neuer wont to reioyce in the time of affliction but now he findes maruellous ioy euen in tribulation m Rom. 5.3.4 3. He hath new sorrowes also they are not now so much for losses shame sicknesse or the like as for sinne or Gods spirituall iudgments or the afflictions of Gods childten 4. He hath new desires also as after puritie of nature n Psal 51.2 pardon of sinne o Math. 5.6 softnesse of heart p Esay 63.17 the presence of God q Psal 42. successe of the meanes audience in prayer and the comming of Christ r 1 Tim. 4.8 and the saluation of Israel Å¿ Rom 9. The triall of his obedience in 3. things and the like And as he is new in his nature so is hee new in his obedience also and that if we respect either manner or the matter or the end if we respect the manner or the matter or the end if we respect the manner of his doing Gods worke it is first with consecration of his soule and body to Gods seruice t Rom. 12.1 2. It is with delight hee loues to be Gods seruant u Esay 5.6 3. It is in Christian simplicitie and harmlesnesse and godly purenesse and strictnesse * 2 Cor. 1.12 11.3 Eph. 5.15 Now secondly if wee respect the matter of his obedience he is exceedingly changed and renued for now he hath respect not to one or two commandements but to all Gods commandements x Psal 119. he would be sanctified throughout y 1 Thes 5.23 he labours for inward holinesse aswell as outward z 2 Cor. 7.1 Psal 24.4.5 and as he is altered in his seruice of God so is he in his calling too for he walkes more conscionably towards all men hath learned to practise his generall calling in his particular And thirdly for the ends of his obedience his praise is not now of men but of God a Rom. 2.16 his desire is to approue himselfe to God without respect of the world how men will take it and he will constantly professe and practise though it be against his ease credit pleasure or profit The third thing propounded was the meanes of the new birth and howsoeuer the most men stand affected yet the truth of God is certaine and vnchangeable the ordinarie outward means to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seede of the word as the Apostle b 1 Pet. 1.23 Peter saith and the Apostle Paul is peremptorie in the Epistle to the Romanes how can a man beleeue except it be by hearing of the word preached c Rom. 10.14.17 the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation d Eph. 1.18 of glory e 1 Pet. 4.14 of loue of power and of a sound minde f 2 Tim. 1.7 The vses follow And first all Gods seruants that haue felt the power of the word renuing them may greatly reioyce in the mercies of God to them and the rather if they further consider the priuiledge of their new estate for art thou a new creature then thou hast the benefit of a new couenant g Ier. 31.33 thou hast a new name vpon thee h Esay 62.2 Reu. 3.5 and a new spirit within thee i Ezek. 36.27 to comfort thee k Ioh. 14. to direct thee to confirme thee and to make intercession for thee thou hast new aliance a new Father euen God the Father and new kindred with all the Saints both Iewes and Gentiles o Eph. 2.14 a new Prince and Minister p Esay 55.6 euen Iesus Christ new attendants the very Angels of God q Heb. 1.14 new wages and new worke r Esay 62.11 a new commandement the rigor and curse of the Law being taken away new food euen Manna from heauen the word of life new signes and helpes to guide thee in the way Å¿ Ier. 31.21 And when thou shalt die a new death not die as other men and a new graue or tombe wherein no carnall man lay thy graue being perfumed by the body of Christ a new way to heauen t Heb. 10. and a new Mansion in heauen u 2 Cor. 5.8 what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new * 2 Cor.
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
keepe open shops or ride to Faires on the Sabbath day but who repents of the idle and fruitlesse spending of the Sabbath wee doe somewhat in publike duties but who cares for the priuate duties in the family on the Sabbath Men will not openly raile on Magistrates but how licentious are mens tongues in priuate or when doe men affectionately pray for their superiours where is a well ordered Familie to be found Say that men forbeare bloud fighting doe they forbeare anger enuy frowardnesse bitter words They auoide whoredome but doe they shunne filthy speaking and lust Some men shunne drunkenesse but doe they shun drinkings f 1 Pet. 4.3 Open stealth is abhord but secret fraud and deceit is common g 1 Thes 4.6 Deut. 25.13 Couetousnesse is condemned but in worldlinesse men are drowned and see it not Gaming for pounds and hundreds is easily censured but for crownes and shillings it is no offence Men make some conscience of false witnesse in Courts but at home they make no conscience of euill speaking or suspitions or censures It may be men would be loath to be found guilty of raising slanders but yet men loue lyes h Reuel 22. if any body else will inuent them and they will go about with tales and spread them i Leuit. 19.16 they will discouer secrets k Pro. 11.13 they will slaunder by scoffing or iesting l Eph. 5.4 they will report part of mens words but not all or not in their sense m Math. 16.61 and for euill thoughts and worlds of contemplatiue wickednesse these men neuer care for Obiect But some may say what neede all this adoe Ioh. 2.19 11. Obiections ansvvered it is precisenesse to be so curious Answ It is true it is precisenesse and wee are commanded to walke precisely for so the word is Eph. 5.15 And besides there is that necessitie of it that vnlesse our righteousnesse exceede the righteousnesse of the Scribes and Pharises who yet lead a ciuill life wee cannot enter into the kingdome of heauen n Math. 5.20 Obiect But we see the most men and those too men of great place learning doe not fauour such stricktnesse Answ What then such is the calling of a Christian that not many mighty not many wise nor many noble c. will be drawne to deny themselues that they may be saued But yet we must enter in at that streight gate that few findeo. * 1 Cor. 1.27 Math. 7. Obiect But there is none can doe as you require Answ In many things we sinne all but yet Gods children doe endeauour after the holinesse required confessing their failings and no sinne hath dominion ouer them but now other men allow themselues in these euils and thinke all is well and haue no desire or indeauour to shew their respect to all Gods commandements but venture all to Gods mercy yea they will not forgo such sinnes as they can leaue if they list they will continue in sinnes that neither bring them pleasure nor profit Obiect But might some one of the better sort say what are wee bound to respect all Gods wils and to be perfect and full and to stand so too who is able to beare it is it not a heauie yoake Answ It is true that all this is required and hereby wee may see whither sinne hath brought vs and what impotencie is now in vs It is true also that a mortall condition is a hard condition Our Sauiour meant some thing when he said striue to enter into the straite gate Yet a Christian needs not faint for it is all good worke and he is to obey no worse a will then Gods will and for no worse an end then his owne good and with no worse company then all the Saints Obiect But the multitude of my former sinnes troubles me that I cannot with that comfort addresse my selfe to vndertake this strickt course Answ This is thy comfort that in Christ there is a propitiation for all thy sinnes past and now that God calls for this obedience hee will accept thee as righteous by forgiuing thee all former accounts p Rom. 3.25 Obiect But if all were forgiuen me yet I cannot doe all that God requires of me in his law Answ Thou art not vnder the law but vnder grace q Rom. 6.14 thou art freed from the rigour of the law so that thou extend thy desire and indeauour to all the will of God thy perfection is but vprightnes Obiect But in my best seruices there is much euill Answ Christ makes request for thee and by the vertue of his intercession the euill of thy good workes is hid and couered Obiect But I am so weake I cannot finde strength almost to doe any worke of God much lesse all and to hold out too Answ As weake as thou haue subiected themselues to all Gods wills of which some now sleepe in the Lord who from small beginnings grew to great abilitie in Gods seruice what may not grace like a graine of mustard seede r Math. 13. grow to in short time besides Gods ordinances are mightie through God to fulfill our obedience Å¿ 2 Cor. 10.4.6 and God will shew his power in thy weaknesse t 2 Cor. 12.9 yea it is his couenant not only to require all his will but to giue vs his spirit to cause vs to do them u Ezech. 36.27 Obiect But if I were set in neuer so good a case and had for the present neuer so good successe yet I feare falling away Answ God will keepe the feete of his Saints * 1 Sam. 2.9 Obiect But I haue tried a great while and I haue great helpes and yet I finde not any such graces or fulnesse or any such likelihood to stand Answ It is one thing what is and an other thing what thou feelest 2. Consider whether thou hast not desired to doe all Gods will and endeauoured it as thou knewest it and that with desire to doe all perfectly certainly the will study care desire is accepted with God 3. Consider whether God hath not let thee see all this while that thou art accepted as full and perfect what sinne hast thou begged pardon for and not obtained it what dutie or grace is it that thou hast praied for constantly and God hath vtterly denied to answer thee If God haue accepted thee why doest thou charge thy selfe falsly Ob. But I know not all Gods wils much lesse can I doe them Answ It shall be to thee according to what thou hast and not according to what thou hast not increase in knowledge that thou maiest increase in grace What shall I say Consider but the recompence of reward God will reward euery worke and should wee not then doe all his wils Though the taske be hard and labour great yet the pay and gaine is exceeding great if we had so many wayes to thriue in our estates wee would refuse no labour Oh why should we not