of Faith the incouragements to beleeue and the defects of the common Protestants Faith 23.24.25.26.27.28.29.30.31.32 Indiscretion is not the cause of the reproaches and troubles of Christians 33 The surest way to get Credit is to get Grace 34 Foure Signes of Vaine-glory 34 Seauen Obseruations about Loue. 35 Seauen things to be shewed in Christian Loue. 36 Foure things in the manner of our loue 37 Motiues to perswade to the exercise of mutuall loue 38.39.40 Eight helpes of Loue. 41.42 The defects of the common Protestants Charitie or Loue. 42.43 Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hope 45.46 What wee must doe if we would haue heauen when we dye 46 What profit good men get by hearing Sermons 49.50 The sorts of euill hearers with their misery 50.51 How the Word is said to be a word of truth and that it worketh truth in vs sixe wayes 52 Concerning the Gospell what it contaynes who may and who doe receiue it and the effects of it fol. 53.54 Motiues to fruitfulnesse what fruit wee should beare and the meanes to make vs more fruitfull 55.56 There is a season for fruit 58 Seauen things to be done that we may heare the Word in truth 59 The causes of fruitlesse hearing 60 The great commodities of assurance ibid. Who loue not God and who loue not men 64 To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer 66.67 Why many pray and speede not 67 What wee should seeke to know Motiues to knowledge and rules for attayning knowledge 70.71 Signes of a naturall man 73 Who make Schisme in the Church 73 Rules for Contemplation 75 Tenne Obiections against Knowledge answered out of Prou. 8. 75.76 Wherein Wisedome consists Wisedomes order in seauen things Wisedomes specialties in the behauiour first of the Heart in fiue things secondly of the Tongue in seauen things thirdly of the Conuersation in eight things 76.77.78 Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse 78.79.80 Nine Reasons against merit 81 What it is to walke worthy of the Lord it hath sixe things in it 82 Eight rules to be obserued if we would please God and sixe rules if we would please men 83.84 How Gouernours in families may walke pleasingly and how inferiours in the family may please their superiours and the like of Ministers and the people and Magistrates and their Subiects 84.85 Seauen things to be obserued if wee would walke in all pleasing towards our owne consciences 85 What workes are not good workes and what rules must be obserued to make our workes good and what workes in particular are good workes and seauen ends of good workes 86.87 What are the lets of increase of Knowledge and how wee may know when wee increase in knowledge and what we must doe that wee may increase 88 How God is made knowne and who are charged not to know God and how it comes to passe that man knowes not his God and what wee must doe that we may know God 88.89 Signes of weake a Christian or an infant in Grace 89 What is in the worke Christian notwithstanding his wants 90 Comforts for a weake Christian and helpes for his strengthening 90.91 Signes of a strong Christian. 91 The extent of the power of God and what God cannot doe 92 Of the glory of God and how many wayes it is reuealed 92.93 About falling from Grace and Perseuerance 93 Motiues to Patience and what we must doe that wee may be patient and seauen things wherein we should shew patience 94.95 Of Long-suffering and how to preuent anger and desire of reuenge 95 What wee must doe that wee might get constant Ioyfulnesse of heart 96 How the Father may be said to redeeme vs. 97 Markes of a Childe of God 98 How Christ dyed for all men 98.99 Fiue sorts of men in the Church not made fit for heauen 99 The diuision of Canaan by Lot shadowes out many things in the kingdome of heauen 100 Our inheritance is in light in sixe respects 101 A three-fold light ibid. A sixe-fold darkenesse in euery vnregenerate man 102 Nine things in euery one that is deliuered from darkenesse 103 The excellencie of Christs Kingdome and the priuiledges of his Subiects 105 Foure wayes of Redemption 108 The comforts of the Doctrine of remission of sinnes ibid. The terrour of the Doctrine of remission of sinnes 109 What a man should doe to get his sinnes forgiuen him ibid. Christ more excellent then all Monarches in diuers respects 110 Difference betweene Image and Similitude Gods Image is in man three wayes the difference betweene the Image of God in man and in Christ Christ is the Image of God three wayes hee is the Image of God as God and as man three wayes 110.111 How many wayes Christ is said to be first begotten 113 Foure words confute foure errours about the Creation 115 Diuers opinions about the meaning of the words Thrones Dominions c. ibid. All things are for Christ in diuers respects 117 The eternitie of Christ described and explained 118 How all things consist in Christ. ibid. Many Obiections about the preseruation of the righteous answered out of the 37. Psalme fol. 102. But if we would be thus preserued wee must looke to nine things noted out of that Psalme 121 The benefits that slow from Christ as Head of the Church 121 Of the Church 122.123 How Christ is the beginning 124 A three-fold primogeniture in Christ. 124 Christ was first begotten among the dead in three respects 125 Christ is first in diuers respects ibid. What it is to yeeld Christ the preheminence 126 All fulnesse is in Christ in fiue respects 127 Tenne fruits of the bloud of Christ. 132 How many wayes men sinne against Christs bloud ibid. Whether Angels be reconciled to Christ or no. 133 Wicked men are strangers in fiue respects 136 Wicked men are enemies both actiuely and passiuely and how 137 The reasons why most men minde not their misery 199 Sixe distinct things in our reconciliation by Christ. 130 Why the Church is called all things ibid. Christs body better then ours in fiue respects fol. 139. Not like ours in two things and like ours in three respects 140 How many wayes Christ doth present vs to God 141 How Christians may be said to be holy vnblameable and without fault in Gods sight in this life 142 Internall holinesse must haue seauen things in it ibid. What externall holinesse must haue in it 143 Signes of an vpright heart 143. and Meanes and Motiues By what meanes men are induced to fall away 144 How the faithfull may fall away ibid. Seauen things from which the Elect can neuer fall 145 Concerning perseuerance 1. Motiues 2. Meanes 3. Helpes ibid. How many helpes a Christian hath from the very spirit of God that is in him and from the Word 146 The priuiledges of an established and grounded heart and what wee must doe that wee
Christian soule and this I note the rather because it should moue vs to vse carefully and constantly all the meanes that serue to breed or increase true Hope in vs and to get by prayer and practise all those things that cause Hope and that wee may get and increase our Hope wee must labour for First true Grace 1 Thes. 2.16 Secondly sauing Knowledge Psal. 9.10 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 laid 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 Metaphor giues occasion to obserue three Doctrines First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if wee haue a comfortable euidence of them to be contented though we want other things Secondly that Hope is no common Grace in that amongst many fayre 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 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 dye there is of theirs in heauen before they come Heauen Here I obserue two things 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 beeing 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 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 dye we must get holinesse both imputed or infused while wee liue Wee must be sure wee be of Gods Familie and that we are borne againe In particular we should therefore acquaint our selues with the Lawes and Misteries of Gods Kingdome 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 wee haue to buy it And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of Heauen And in as much as riches may proue a singular hinderance we should take warning and see to it that they doe not intangle vs And because in Heauen is our treasures we should set our affections there and prepare for our change and departure Giuing allowance to no sinne no not the least constantly professing and confessing Christ before men that hee may not denie vs in that day Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit they are eager after heauen and the things thereof they are like Children void of earthly carking and distressefull cares they are mercifull they loue their Enemies Secondly the meditation of Heauen serues for reproofe not onely of Atheists that would denie 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 whordomes 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 And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children neyther is this the peculiar aduancement of some principall Saints as Abraham Dauid 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. 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 seperate 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 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 that Heauen is our portion and there onely must wee prouide to finde some rest and contentment yea therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that 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 tyes men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to be worse then Infidels that make Religion a maske for idlenesse yet seeing our hope is not in the world therefore Gods Children doe well first and chiefely to seeke the Kingdome of God and the righteousnesse thereof and so to minde an earthly calling as it hinder not an heauenly and prouide meanes for a temporall life as not to hinder the hope of an eternall life Thirdly this Doctrine may much settle and comfort Gods
Christ here on earth though it â—e not so visible and pompous as other kingdoms are yet it excels all the kingdomes on earth for when all other kingdomes are not onely shaken but translated or remoued or dissolued the kingdome of Christ will endure to the end in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each whereas in other states many Kings make little Kingdomes Besides wicked men may be not onely Subiects but Kings in other Kingdomes but this Kingdome though it be euery where yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit and his gouernement is taken vp especially by two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernment of Iesus Christ they are qualified with eternall graces they are comforted with the daily refreshings that flow from the sense of Gods fauour they are confirmed in the assured peace with Angels and good men they are estated into an euerlasting inheritance they daily reape the benefits of Christs Intercession they often suppe with Christ and are feasted by the great King they liue alwayes in the Kings Court in as much as they are alwayes in Gods speciall presence they partake of the priuiledges Prayers and Blessings of all the righteous and they haue the Spirit of God in them to vnite them to God and Christ to leade them in the pathes of holy life to comfort them in all distresses to warne them if they goe out eyther on the left hand or the right and to helpe them in their prayers making request for them when they know not what to pray as they ought Obiect The World sees no such glory in the estate of Christians in this Kingdome Sol. There lyes a vayle ouer the eyes of all worldly men and besides this Kingdome though it be in the world is not of it though it be here yet it is not from hence and the afflictions that commonly couer the face of the Church doe hide from carnall men the beautie of it and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse though the world know the glory of Christians yet they will not acknowledge it Obiect The faithfull themselues discrene not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians some are but infants in grace and babes these may be entituled to great things and yet haue no great sense of it as the Childe in Nature hath no great discerning of the inheritance hee is borne too or his owne present condition wherein hee excels others A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it Some Christians fall away for the time into grosse sinne or error and these are in matters of Grace like the drunken man or Paraliticke in nature their discerning is lost with their vprightnesse other Christians eyther want the meanes in the power of it or are tossed with great afflictions or are in the fit of temptation and then they haue but a darke glimpse of their felicitie in Christ but the strong Christian that hath digested the assurance of Gods loue in Christ and is exercised in the word of righteousnesse sees such a glory in the Kingdome of Grace and doth acknowledge it with such vnmoueable firmenesse of heart that all the powers of eyther earth or hell cannot alter his iudgement in the high estimation of such a condition The Vse of this Doctrine concerning Christs Kingdome is First for Consolation Gods Children should much exult and reioyce in their estates and in as much as Christ sitteth as king for euer all that are in his Temple should speake of his glory and if there were nothing else for a Christian to ioy in yet let all the Children of Sion reioyce in their King Yea the thought of this that God is our King should vphold vs and fence vs against all crosses for Christ is a hiding place from the winde and a couer from the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land And therefore let our eyes neuer grow dimme in viewing this glory or our eares grow dull in harkening to the word of this Kingdome Secondly for Reproofe and terrour vnto all wicked men that harden their hearts and refuse to returne What greater losse then to lose Christs Kingdome and what fayrer seruice then to serue the Sonne of God Who would not feare thee O King of Nations accursed is the estate of all such as subiect not their neckes to Christs yoake that refuse to let him raigne ouer them by his Word and Spirit that come not vp to doe their homage in Ierusalem euen to worship this King the Lord of Hoasts â—f Iesus Christ be a great King then where shall they appeare that say to the King Apostata Euen all such I meane that dare reproach the way of Christ and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome c. Is hee a great King how dare wee then offer that vnto him which they durst not offer to a meane King on earth What meane the blinde and the lame in Gods house â—ow dare men so securely offer vp their blinde lip-seruice anâ— lame deuotions It is a Kingdome that is offered why doe wee then triflle why doe they excuse What meanes these fond excuses I haue marryed a wife and cannot come I haue bought â—iue yoake of Oxen and must goe proue them I haue bought a Farme and must goe see it I haue this pleasure and that profit and therefore cannot come Will they lose a Kingdome vpon so silly a pretence when thou needest not to lose eyther Wife Farme or Oxen. God doth not bid thee leaue thy Wife thy Labour thy Calling thy Liuing but onely wils thee to attend thine owne further aduancement in the season of it seeke lawfull profit but seeke Grace first Vse thy lawfull pleasures but chiefely seeke the pleasures of God euen these spirituall ioyes that are more worth then a Kingdome Thirdly for Instruction it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernment of Iesus Christ. Wee should in respect of the worth of it forsake our Fathers house and the immoderate desire of any earthly thing so that the King will please to delight in vs Wee should open our hearts wider that the King of Glory by his Word and Spirit may come in Wee should labour for all those Graces by which an entrance is ministred into this Kingdome and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we be neuer so many wayes opposed yet
beare the image of his true humane nature and his very body is present sacramentallie he is present by the imputation of righteousnesse and by mysticall vnion The right hand of God hath diuerse signification in scripture sometimes it signifieth the power and help of God Sometimes the place of eternall rest in heauen Sometimes it notes the maiesty and authority and soueraignty of God To sit signifieth to abide or dwell and to gouerne Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels Secondly full power of gouernment Thirdly an equality in maiesty and soueraignty euen with God the father in his person Ob. But Stephen saith he saw him standing at Gods right hand Sol. Diuerse gestures for our capacity are attributed for diuerse ends First he stands to shew his watchfull eagernes and readinesse to take notice of wrongs to his members to come to their succors Secondly He sits to note maiesty and soueraignty Ob. But to sit at Gods right hand seems to import the reall communication of diuine attributes to the humane nature so as in his very body he is euery where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places The vse of Christs sitting at Gods right hand follow And first it may be a notable terror to wicked men if they doe but consider that he whom they daily pierce by their sinnes and dispise by contemning his ordinances by which he would rule them is exalted to such glory that he hath all power to subdue his enemies vnder his feet but sure it is if they will not now feare and repent the time shall come when all they that said this man shall not rule ouer vs shall see him sitting at the right hand of the power of God and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell but striue to breake his yoake and cast his cords from them Secondly it may serue for singular comfort to all God seruants For from his session at Gods right hand flow vnto them many singular blessings as the places of Scripture quoted in the margent will shew First the casting out of all accusations of sathan Secondly the filling of the Church with all needfull fulnesse of grace and blessings Thirdly the seruice of Angells ministring to the heires of saluation Fourthly speed in all suits Fiftly the prouiding of a place for vs Sixtly Intercession Seuenthly power to subdue our enemies As the consideration of the seuerall places of scipture alleadged will manifestly shew Yea his exaltation may be our comfort because in a sort we sit together with him not only because this honor is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honor to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ Finally in the second comming of Christ this glory shall be more fully and openly communicated when all the faithull shall be set on his right hand to heare that most gratious sentence Come ye blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to mind a spirituall worship seeing he hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that he that shall come will come in his due time and will not tarry and then he will make all his enemies to be his foot stoolâ— Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stir vs vp to mind heauenly things And surely if we doe seriouslie waigh it it should continuallie draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to look vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition Vers. 2. Set your affections on things which are aboue and not on things which are on the earth The exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition secondly by the contrary The repetition is in these words Set your affections on things which are aboue The contrary from which he doth dehort is in these words and not on things which are on earth Repetitions in scripture are not without their vse For thereby the holy ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby inforceth both the necessity and the excellency of the matter so repeated And surely all three may be applied to this repetition For the contemplation and desire after heauenly things is a most gratious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification Sometimes it is rendered to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to be wise about a thing and certainly a Christian should be wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may be gotten of this true treasure and by serpentine discretion in the manner and circumstances of weldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery duty or exercise euery grace Sometimes it signifieth to sauour of a thing and
the Prophet Hosea and the Apostle in the Reuelation Lastly there is corporall fornication and that sometimes notes whoredome in the generall and somtimes it notes that filthinesse that is committed actually by vnmarried persons and this later kinde of filthinesse was exceeding common among the Gentiles in all nations especially where it was committed with such as professed to be whores And so it was an effect of that horrible blindnesse into which the nations fell vpon their idolatry But I suppose it may be heere taken for all Adulterie and whoredome And then I come to the reasons which may be collected against this sinne out of seuerall Scriptures and generally it is woorthy the noting that euer the more the world lessens the hatefulnesse of this sinne the more the holy Ghost aggrauates it it as heere it is set in the forefront that the first and greatest blowes of confession and prayer might light vpon it But I come to the particular reasons against fornication 3. It defiles a man worse then any leprosie it is filthinesse in a high degree of hatefulnesse 2. It makes a man or woman vnmeet and vnworthy all Christian society as the Apostle shewes if any that is called a brother be a fornicator with such a one eat not 3. It is one of the manifest workes of the flesh 4. It is so hatefull that it ought not once to be named among Christians 5. It brings with it horrible dishonour If a theefe steale to satisfie his soule because he is hungry men doe not so despise him but he that committeth adulterie with a woman is destitute of vnderstanding He shall finde a wound and dishonor and his reproach shall neuer be put away It is better be buried in a deepe ditch then to liue with a whore 6. It vtterly makes shipwracke of innocency and honesty A man may as well take fire in his bosome and his clothes not be burnt or goe vpon coales and his feet not be burnt as goe into his neighbours wife and be innocent the strange woman encreaseth transgressours amongst men T is impossible to bee adulterous and honest 7. T is a sinne of which a man or woman can hardly repent for whoredome and wine as the Prophet notes take away their heart The guests of the strange woman are the most of them in hell for the wise man further auoucheth surely her house tendeth to death and her pathes vnto the dead 8. It will bring Gods curse vpon a mans estate many a man is brought to a morsell of bread by it Yea it may bring a man into almost all euill in the midst of the congregation for fornication is a fire that will deuour to destruction and root out all a mans encrease and therefore to be accounted a wickednesse and iniquity to bee condemned 9. By this sinne a man may make his house a very stewes the Lord may iustly plague his filthinesse in his terrible wrath suffering his wife children or seruants also to defile his house with like abhominations 19. If it were not otherwise hatefull yet this is sure it will destroy a mans soule Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter hath diuerse reasons against this sinne First the body was made for the Lord aswell as the soule Secondly the body shall be raised at the last day to an incorruptible estate Thirdly our bodies are the members of Christ Fourthly he that coupleth himselfe with an Harlot is one body with an Harlot Fiftly this is a sin in a speciall sence against our owne bodies Sixtly the bodie is the temple of the holy Ghost Finally the bodie is bought with a price and therefore is not our owne These reasons should effectually perswade with Christian mindes to abhorre and auoyd this wretched sinne and those that are guiltie of it should make haste by sound repentance to seeke forgiuenesse hauing their soules washed in the bloud of Christ for howsouer for the present they liue securely through the methods of Sathan and the deceitfulnesse of sinne yet may they be brought into the midst almost of all euils before they be aware Let them assure themselues that thâ—â—nd will be bitter as wormewood and sharpe as a two edged sword for he that followeth a strange woman is as an oxe that goeth to the slaughter and as a foole to the stockes for correction till a dart strike through his liuer as a bird hasteth to to the snare not knowing that he is in danger for if the filthy person could escape all manner of Iudgement from men yet it is certaine that whoremongers and adulterers God will iudge but because God for a time holdeth his tongue therefore they thinke God is like them but certainly the time hasteth when the Lord will set all their filthinesse in order before them and if they consider not he will cease vpon them when no man shall deliuer them especially they are assured to lose the Kingdome of Heauen and to feele the smart of Gods eternall wrath in the lake that burneth with fire and brimstone neither let them applaud themselues in their secrecy for God can detect them and bring vpon them the terrors of the shadow of death when they see they are knowen the heauens may declare their wickednesse and the earth rise against them and the fire not blowen may deuoure them Neither let any nurse themselues in security in this sinne vnder pretence that they purpose to repent heereafter for they that goe to a strange woman seldome returne againe neither take they hold of the way of life for whoredome takes away their heart If they replie that Dauid did commit adultery and yet did returne I answer it is true of many thousand adulterers one Dauid did returne but why mayest thou not feare thou shouldest perish with the multitude did not returne besides when thou canst shew once Dauids exquisite sorrowes and teares I will beleeue thy interest in the application of Dauids example Vncleannesse by vncleannesse heere I suppose is meant all externall pollutions or filthinesses besides whoredome As first with diuels and that either sleeping by filthy dreams or waking as is reported of some witches Secondly with beasts and this is buggery Thirdly with men and that is Sodomitrie Fourthly with our owne kindred and that is incest Fiftly with more wiues then one and that is Poligamie Sixtly with ones owne wife by the intemperate or intempestiue vse of the marriage bed as in the time of separation Seuenthly with a mans owne selfe as was Onans sinne or in like filthinesse though not for the same end These as the Gentiles walke in the vanitie of their minds their cogitations are darkened they are strangers from the life of God through their ignorance and hardnesse of heart being for the most
doctrine were soundly vrged thorough euery commandement it would ransacke the hearts of carnall men and then manifestly let them see the vanitie of their false and wilde presumption of ciuilitie and Gods liking of them and their honest meanings It is true they dare not say with their tongues there is no God but is there not such talke in their hearts or could they not wish there were no God They worship not Sunne Moone nor Starres but is there in them that warmth of loue to the true God that they can loue him with all their hearts and all their soules where is that liuely knowledge of God where is that trembling feare of God where is that glorying in God where is that cleauing vnto God doe these men euery day commit their wayes and their workes vnto God These men vse to wonder at Hereticks but what formes of God do they conceiue in their heads euery day They will not blaspheme God to his face t is true but will they not murmure from day to day at the worke of his hands They place no diuinitie in the signes of heauen but will they not feare them neither yet this is condemned as well as the other It is true popish Images are gone out of their sight in the Churches but are the pictures of the Trinitie gone out of their houses They thinke indeed it is too bad neuer to come to Church or to giue God no worship but do they make conscience of cold seruice of God or luke-warmnes and continued hypocrisie For may it not be truly said of them their hearts almost neuer come to Church sure their soules will be indited in the day of Christ and conuicted too for obstinate Recusants witchcraft coniuring and charming is naught they say but is going to witches and coniurers and charmers naught too in their opinion To forsweare a mans selfe they hold it somewhat vile if it may be discerned but what conscience make they of swearing in their common talke especially by petty othes and that which is not good They dare not curse God but they dare curse the creatures of God by the name or iustice of God they dare not talke directly against God but they dare vse Gods titles without reuerence They say they know all comes from Gods blessing but doe they daily seeke the sanctification of their callings and the creatures by the word and prayer We all say the Sabbath must be sanctified but who makes it his delight we condemne labour on the Sabbath but where are those Nehemiahs that will restraine this monstrous abuse in the Citie of hyring laborers on the Sabbath Though for many Sabbaths one after an other they trauell hither many hundreds of all sorts from all parts round about and fill the streets almost with tumults on the Lords day from the morning till neere the euening yet none seeks the reformation of this matchlesse abuse or if any would restraine it how are they opposed The Lord giue repentance to those that haue sinned this way and lay not the toleration of this damned abuse to their charge Men say at length it is naught to keep 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 superiors 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 shun filthy speaking and lust Some men shun drunkennesse but doe they shun drinkings Open stealth is abhord but secret fraud and deceit is common 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 raysing slanders but yet men loue lies if any body else will inuent them and they will goe about with tales and spread them they will discouer secrets they will slaunder by scoffing or iesting they will report part of mens words but not all or not in their sense and for euill thoughts and worlds of contemplatiue wickednesse these men neuer care for Obiect But some may say what neede all this adoe 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 Obiect But we see the most men and those too men of great place and learning do not fauor such stricktnesse Answ. What then such is the calling of a Christian that not many mightie not many wise not many noble c. wil be drawne to deny themselues that they may be saued But yet we must enter into at that streite gate that fewe finde Obiect But there is none can do as you require Answ. In many things we sinne all but yet Gods children do endeauour after the holinesse required confessing their faileings 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 indeauor to shew their respect to all Gods commandements but venture all to Gods mercie yea they will not forgo such sinnes as they can leaue if they list they will continue in sinne 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 wills 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 heereby we may see whether sinne hath bought 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
who is mentioned Ch. 4.17 and that Epaphras one that was borne amongst them being instructed by Paul was sent thither to build them vp further For the second the Occasion of this Epistle was this After that there was a Church here gathered by the power of the Gospell Sathan after his wonted manner stirred vp corrupt teachers who by crosse and contrary teaching did mightily labour to disgrace the Ministerie and hinder the efficacie of the doctrine of their faithfull Minister these men taught Philosophicall Positions and vaine Speculations vrged the Ceremonies of the Iewes and brought in praying to Angels and such like infectious stuffe Epaphras herevpon being oppressed with the madnesse and fury of thâ—se Impes of Sathan resorts to Paul who lay in prison at Rome and acquainting him with the state of the Church procures him to write this Epistle Thirdly the Treatise it selfe stands of fiue parts first an Exordium ch 1. to v. 12. Secondly a Proposition liuely expressing the doctrine of Christ and his Kingdome from v. 12. to the 23. Thirdly an Exhortation containing a perswasion from v. 23. of ch 1. to v. 8. of ch 2. and a disswasion from v. 8. of ch 2. to the end of ch 2. Fourthly an institution of manners giuing rules first in generall ch 3.1 to 18. secondly in speciall from v. 18. of ch 3. to v. 2. of ch 4. And lastly a Conclusion from v. 2. of ch 4. to the end Or briefely thus setting aside the Entrance and the Conâ—lusion the Apostle entreates of matters of Faith in the first two Chapters and of matters of Life in the two last And thus in generall of the whole Epistle with the persons to whom and the occasion thereof The first part of the Epistle is the Exordium and it stands of two members a Salutation and a Preface The Salutation ver 1.2 and the Preface from vers 3. to the 12. In the Salutation I consider three things first the persons saluting secondly the persons saluted thirdly the Salutation it selfe The Persons saluting are an Apostle and an Euangelist the Apostle is described by his Name PAVL by his Office an Apostle by the principall eâ—â—icient that preferred him to that office and both appointed him his seruice and protected him in it viz. IESVS CHRIST and lastly by the impulsiue cause viz. the will of God The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother First of the words that describe the Apostle and heare first the meaning of them and then the Doctrines to be obserued out of them Paul The Apostle at his Circumcision was called Saul For being of the Tribe of Beniamin it seemes the men of that Tribe did in honour of their King Saul who was the first of all the Kings of Israel and by a kinde of emulation to retaine the first glory of their Tribe more respecting the outward honour of Saul in that hee was a King then the curse of God in his reiection did vse to giue the name of Saul to their Children very often as a name of great honour And not vnfitly did this name light vpon this Beniamite both if wee regard him as hee was before his calling or after before his calling as the olde Saul persecuted Dauid so did this yongling Saul comming freshly out of the mint of a Pharise persecute Christ who came of Dauid And after his calling as it was said of olde Saul by way of Prouerbe Is Saul also among the Prophets So may it be said of this Saul by way of honour Saul is among the Apostles and that not the least of the Apostles for hee laboured more abundantly then they all Concerning this other name PAVL Writers are diuersly minded Some thinke that thirteene yeeres after Christ by the condict of the Apostles he receiued both his Apostleship ouer the Gentiles and this name Others thinke that hee tooke vnto himselfe this name of Paulus to professe himselfe the least of all Apostles Others thinke the name was giuen him for some eminent prayse of some qualitie or action as Peter was called Cephas and Iames and Iohn called Boanarges and Iacob called Israel Some thinke he had two names as Salomon was called also Iedidiah and Mathew called Leui and these should seeme to be giuen by his Parents to professe his interest amongst both Iewes and Romanes Among Iewes by the Hebrew name Saul and among the Romanes by the Latine name Paulus Some thinke it is but the varying of the language as Iohn Iothanan Iehar and Iohannes all are but differing in seuerall languages Lastly it is most likely hee was called Paul for memory of the first spoyles hee brought into the Church of Christ not the head but the heart of Sergius Paulus that noble Romane and this is more probable because in all the Chapters before hee is neuer called Paul Apostle This word in the generall signification importeth one that is sent and so Epiphroditus is called an Apostle but the Etimologie of the word is larger then the vsuall application of it for it is vsually giuen to the twelue principall Disciples and to Paul and Barnabas and so it is vsed as a tearme of distinction from other Church-Officers for they had their Widdowes for the sicke Deacons for the poore Doctors for instruction Pastors for exhortation and these were standing and ordinary Officers Now there were extraordinarie viz. Apostles and Euangelists the Apostles were men immediately called by Christ and had generall charge ouer all the Churches for planting and gouerning them the Euangelists were called most by the Apostles and sent with spirituall charge whither the Apostles saw most conuenient Iesus Christ. These title giuen to the Messias are not in vaine vsed or ioyned together for by these names both his Office and his Worke are described In the one name CHRIST shewing what he vndertooke to be in the othâ—r shewing what hee was viz. IESVS a Sauiour the one Name viz. IESVS an Hebrew word is for the Iewes and the other Name CHRIST a Greeke word is for the Gentiles the one shewing that hee was God for besides mee there is no Sauiour the other shewing that he was Man viz. Christ the annoynted For in respect of his humane nature is this annoynting with graces or gifts attributed to Christ. Againe Christs were of two sorts viz. false Christs Mat. 24. and true Christs the true were eyther Typicall and so the Prophets Priests and Kings were annoynted hence in the Psalme Touch not my Christs c. or Essentiall and so onely the Sonne of Mary By the will of God These words are expounded Gal. 1.1 where hee is said to be an Apostle not of men as Princes send ciuill Embassadours or as the Iewes sent false Apostles nor by men as Timothy Titus Luke c. who were ordayned by man and as Titus did ordaine Elders Or else not by the
Commendation paines or instruction of any man Thus farre of the meaning of the words The Doctrines follow Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may proue a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke In a word a persecuter as wee see here may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despayre of any but to continue to pray for euen the vilest and most spitefull aduersaries and the most open oppugners and vsuall traducers of Gods causes and people and to wayâ—e vpon God to see if at any time hee will giue them repentance to build that they haue destroyed and to gather that they haue so much striuen to scatter Secondly this Doctrine is of singular vse in the cure of the hardest of diseases viz. affliction of conscience for in some of the deare Seruants of God that haue appearing vpon them some signes of effectuall Calling a right euidence of hope from Gods promises sweet pledges and signifying seales of Gods fauour by the witnesse of the Spirit of Adoption yet there ariseth some scruples about eyther the multitude or greatnesse of their sinnes and a healing of their errors and vncomfortable mistakings doth most an end arise from the right application of such examples as this I say a right application for the most men doe dangerously and damnably mistake in alleadging the instances of the great sinnes of Gods Seruants But if thou obserue these foure rules thou canst not mistake or misapply First if thou bring not in the examples of Dauid Peter Paul or any other to patronize thy sinne or to defend and nourish thy selfe in a sinfull course Secondly if thou alledge them not to wrest Gods promises as to make the promises of mercy generall when they are restrayned with their seuerall limitations Thirdly when they are not brought out to fortifie a prophane heart against the ordinances of GOD as reproofes eyther publike or priuate Fourthly when thou dost aswell vrge vpon thy selfe the necessitie of the repentance was in them as seeke the comfort of the remission of so great sinnes committed by them These rules being obserued the example of Pauls sinnes may with comfort be applyed as hee himselfe testifieth 1 Tim. 1.16 Secondly the Apostle to bring his doctrine into greater request doth in the entrance of the Epistle insinuate himselfe into their respects by setting downe the authoritie and praises of his office and person which sheweth vnto vs that vsually where the persons of the Ministers are not regarded their Doctrine worketh little The Doctrine is not long in credit where the person and function it selfe is contemned And this yeelds vs one Reason why a number of prophane men get so little by the doctrine they so ordinarily heare And the caâ—se is they are contemners and scoffers and reprochers of Gods Ministers and therefore God will giue them no blessing by their Ministerie Againe it shewes how heauie and hurtfull a sinne it is to detract from the name and good esteeme of Ministers by tales lyes and slanders for though men beleeue thee not in thy slanders yet it is the propertie of most defamations that they leaue a kinde of lower estimation many times where they are not beleeued Thirdly it serues to teach all Ministers and others that are in gouernment to preserue by all lawfull and holy endeauours the authoritie and credit both of their Persons and Callings There is no doubt but the base carriage and indiscreet and sinfull courses of many Ministers haue brought a contempt and barrennesse vpon the very Ordinances of God they can doe no good with their doctrine they are so wanting to that grauitie and innocencie that should shine in the lights and lamps of Christ. Lastly here may be obserued that he that will beare rule ouer other mens consciences must be an Apostle lesse then an Apostolicall man cannot prescribe vnto other mens consciences and therefore it is a prophane insolencie in any whatsoeuer to vrge their fancies and deuises and to presse them maâ—â—er-like vpon the iudgements or practises of their brethren when they are not warranted in the writings of the Prophets and Apostles Of Iesus Christ. No knowledge can be auaileable to saluation without the knowledge of Christ and therefore the Apostle in the very forefront of the Epistle professeth to teach the doctrine of Christ and to ayme at such a course of framing of doctrine as aboue all things Christ Iesus may sound in his instructions and be receiued into honour application and practise And hee doth in the very entrance intimate what the corrupt teachers must looke for from him viz. that hee will batter the whole frame of their building that haue led men from CHRIST crucified to vaine Traditions Philosophicall speculations Iewish obseruations and giuen his glory to Angels By the will of God That is by his approbation direction protection but especially by his singular vocation The Apostle then holds his calling from God and therefore beleeues Gods protection and blessing because God had called him to his function And as the Apostle so euery member of the Church holds his particular standing and function from God hee is ranked into his order by the speciall prouidence and calling of God And it is to great purpose that men should know it in their owne particular For first it inforceth diligence if God haue set thee in thy calling then it stands thee vpon to discharge the duties of thy calling with all heedfulnesse and painfulnesse Secondly it may teach men not to passe the bounds of their calling for seeing they are in their places by Gods will they must take heede of going beyond their limits eyther by vsing of vnlawfull wayes and courses or by intruding into other mens functions Thirdly it doth plainely appoint the particular calling to serue the generall Euery Christian hath two Callings the one is the externall designement of him to some outward seruice in the Church or Common-wealth and this is his particular calling the other is the singling of him out by speciall sanctification to glorifie God and seeke his owne saluation in the things of the Kingdome of Christ and this is a calling generall to him with all beleeuers Now it is manifest that Gods commandement is that men first seeke the Kingdome of God and the righteousnesse thereof and therefore hee neuer meant that men should so follow their outward businesse and imployments as to omit the meanes of knowledge and grace prayer reading hearing conference and such like Lastly the consideration of this that wee hold our particular callings from God should teach vs contentation in the willing vnder-going of the daily molestations or troubles and crosses that doe befall vs and to be content
get Wisedome also 1 Cor. 1.24.30 Acts 6.3 Ephes. 1.8.17 Vse is first for confutation of those that hold all labour for the attaining of spirituall things to be folly of most men those to be fooles that make such adoe about the vse of the meanes of Saluation But it is certaine that Christ that giues godly men righteousnesse giues them Wisedome Religion doth not make men foolish but giues wisedome to the simple Secondly Professors should be aduised to make conscience of discretion in their carriage as well as holinesse and to this end they should take heed 1. Of pettishnesse and peeuishnesse a vice should be onely found in the bosome of fooles 2. Of conceitednesse a foule vice to be so wise in their owne conceit that their owne wayes should alwayes so please them that they thinke better of themselues then of seauen men that can giue a reason 3. Of rash medling with other mens businesse or prying into their estates mens eyes should not be in euery corner of the world Lastly of vnaduised opennesse in all companies without respect or heedfulnes to poure out all their mindes Thus of the generall Doctrines The first part of sauing Knowledge is here rendred Vnderstanding and is Contemplatiue Knowledge Contemplatiue Knowledge hath in it two things Apprehension and Meditation that is the power to discerne Doctrine and the power to meditate of it both are needfull and in both men are exceeding wanting especially in the power of Meditation If you aske mee what the obiect is about which wee should meditate it is answered before it is the Will of God determining approuing prescribing and disposing And it is no wonder that men get so little knowledge or are so vnable for contemplation because euery one is not capable of it the Scorner may in a passion seeke Wisedome but hee cannot finde it Besides the meanes must be vsed especially in Contemplation it is exceeding hard to hold any course constantly but the ground must be from matter of prayer or hearing or reading Further many things are required to fit a man to capablenesse and power of holy Contemplation First Chastitie of heart and affections for such as are carryed about with lusts are euer learning but neuer come to the knowledge of the truth Secondly Meekenesse or rest of heart from the hurry of disordered affections and troubled passions hasty affections and a foolish minde are inseperable hee that is passionate can lift vp no holy thoughts but hee can easily exalt folly Thirdly A good minde that is an vnderstanding not exercised in imagining and plodding of euill men of wicked imaginations are vtterly disabled from contemplation Fourthly Humilitie or a tender sence of ones owne wants and vnworthinesse the proud-conceited man for matter of Meditation is of an emptie minde vnlesse it be that they dote about questions or strife of words or vaine disputations that tend to nothing but strife or vaine ostentation Besides a heart fatted and fleshed with presumptuous hopes or profits and pleasures and hardened through long custome and practise of sinne is almost wholy blinded in the things that belong to the Kingdome of Christ These men haue eyes and see not and eares and are as if they heard not To passe from this poynt of Knowledge Contemplatiue I conclude onely with the consideration of the 8. of the Prouerbes where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge both for sense and Vse Wisedome cries to be heard God would faine fasten knowledge vpon all sorts of men Now if any should aske why Wisdome is so importunate or wherefore they must set all aside to get her there are three Reasons giuen First because wee are naturally foolish and not wise in heart there is no inward substance of sound knowledge in vs Vers. 5. Secondly the things to be imparted are the most excellent in heauen and earth Vers. 6. Thirdly no knowledge but this but it is stayned with errour or lewdnesse now in the Scripture wee are sure of two things Truth and Puritie Obiect But the Doctrine of Religion as it is reuealed in Scripture is exceeding crosse and contrary to our natures Sol. It is answered that there is no frowardnesse in it it is in vs not in the Doctrine it selfe Vers. 8. Obiect But the study of sauing knowledge is exceeding difficult Sol. That is answered Vers. 9. My words are all plaine to him that will vnderstand and straight to him that would finde knowledge If there were a constant desire and endeauour in men they would finde great successe Obiect But it is not a profitable course nor gainefull Sol. That is denied Vers. 10.11 Knowledge is better then Siluer or Gold or precious Stones and it is more thrift to get it then to get riches Obiect But I see that many that follow Sermons and study the Scriptures are very indiscreete and men of no reach nor parts Sol. It is answered Vers. 12. that Wisedome dwels with Prudence or Discretion and findes forth Knowledge and Counsels and if men were compared in their present knowledge with what they were before it would appeare that they haue gotten more discretion c. then euer they had therfore it is a meer imputation Obiect Many great professors are men of wicked liues Sol. Vers. 13. The feare of the Lord is to hate euill as Pride and Arrogancie and the euill way and a mouth that speaketh lewd things and therefore if any such be of wicked liues they are hypocrites thrust vnto profession by the Diuell of purpose to shame the study and endeuour after sauing knowledge Obiect But the most that follow Sermons and reade the Bible so much are base persons and men of no fashion in the world Sol. That is denied Vers. 15.16 For the holy wisedome of the Word hath beene the fayrest ornament and helpe and support to Kings Princes Nobles and Iudges By mee Kings raigne and Princes decree Iustice. Obiect But this knowledge fils men with terrours and Melancholy Sol. That is denyed for it is a most louely study I loue them that loue me It is onely terrible to such as so loue their sinnes as they will not part with them Obiect It is a knowledge neuer attayned in any perfection Sol. That is denyed to Vers. 17. They that seeke me earely shall finde mee men get no ripenesse in knowledge because when they vse the meanes their heads are full of cares or lusts c. or they waite not vpon the opportunities and aduantages of the meanes they seeke not earely Obiect But at the least it is an enemy to Thrift and a hinderance to mens outward estates Sol. That is false too and hee giues two Reasons for it Vers. 18.19.20 For first the most durable riches that is better then all gold or pleasure
thankefulnesse for what wee haue Now such men as are borne of God by regeneration as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it Rom. 8.15.16 Gal. 4.6.7 They are seperate from sinners they cannot delight in the workes of darknesse or in the wicked fellowship with workers of iniquitie they hate vngodly company c. They haue consolation and good hope through grace Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God They honour God with great honour and tender his Name more then their owne credits they worship God not for shew or with the adoration of the lips and knees onely but in spirit and truth They labour for the meate that perisheth not and esteemes it aboue their appointed food Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof we haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ Yea it should teach vs patience vnder and a good vse of all crosses Thirdly to be willing to dye and commend our spirits to God that gaue them seeing in so dying wee commit them into the hands of a Father This made Christ willing to dye and this should perswade with vs also Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High If hee be our Father let the light of our good workes shine before men that they may glorifie our Father Herein is God the Father glorified that wee beare much fruit Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish None is able to take them out of his hand Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace he will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes Who hath made vs fit Doct. Wee are neyther naturally happy nor vniuersally so not naturally for we are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ dyed for his sheepe onely for his Church onely not for the World And therefore when the Scripture saith Christ dyed for all men wee must 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. Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit An. 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 the Pharisees were baptised with Iohns Baptisme and yet in great danger of wrath to come There are fiue sorts of men that liue in the Church that are not made fit First such as are in heart disioynted so as indeede they care for the doctrine of no Church and thus Atheists and Epicures are vnfit Secondly such as are in heart fastned to a false Church though in shew they be 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 Politicians are not made fit Fourthly such as admit some parts of Gods worship and stand in professed enmitie and dislikes of the iest and thus the common Protestant of all estates and degrees they thinke if they come to 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 be vnderstood of the merit of Christ imputed to vs in whom onely wee are worthy of heauen
and this was good for vs for thereby hee dissolued the power the Diuell had to inflict death or the feare of it vpon his Members and thereby hee finished the expiation of all our sinnes thereby he ratified Gods Couenant thereby hee kils the power of sinne in vs and thereby he takes away the curse of our naturall death 2 That he was not onely among the dead but he was begotten among the dead that is raysed from death to life and this also was profitable for vs for hee rose to our Iustification Rom. 4.23.24 to our viuification Rom. 6.4 to our deliuerance from wrath to come 1 Thes. 1.10 3 That hee is not onely begotten but the first begotten among the dead and that in three respects First as hee was more excellently raysed then any of the dead are for he carryed no corruption to the graue and hee saw no corruption in the graue and hee was but a short time vnder the power of the graue Secondly in respect of time hee was the first that rose from the dead Thirdly in respect of efficacie it is hee by whose power all the rest rise This must needes be a great comfort to vs while wee liue against the time our bodies must goe into the house of darkenesse the darkesome lodging in the graue onely let vs seeke the vertue of the Resurrection of Christ in this world and the experiment of the vigor of it first vpon our soules in plucking vs vp out of the graue of sinne to walke before God in newnesse of life That in all things hee might haue the preheminence These words are added for further amplification or Explanation of the former They giue vnto Christ a primacie and preheminence in all things First ouer both liuing and dead as hee is the beginning to the liuing and the first begotten to the dead Christ then hath the preheminence he is first in all things Mat. 28.18 Rom. 4.9 Phil. 2.9 Ephes. 1.23 He is first many wayes first in Time as before all things first in Order hee hath a primacie of order hee is the first to be reckoned and admired in the Church first in the Dignitie of Person hee excels in both Natures all that is in the Church or euer was first in Degree first in Gouernment first in Acceptation with God lastly he is first Effectiuely as the cause of all the respect order and excellency in others hee is the Roote out of which springs all the glory in the Church The vse is first for Terrour to all those that sinne against Christs preheminence as they doe in a high degree that hauing begunne in the Spirit will end in the flesh such as hauing knowne the way of righteousnesse afterwards turne from the holy course with the Dogge to the vomit and with the Swine to the wallowing in the mire Secondly the consideration of Christs primacie and preheminence should learne vs to take heede of climbing in the Church it is dangerous to desire to be chiefe it is almost the sole power of the Head of the Church Lastly let it be our care both in heart and life to yeeld Christ the preheminence which we shall doe if we labour to know nothing more then Christ crucified if wee minde the things of Christs Kingdome more then the things of this life if wee make him our chiefe refuge by Faith for all happinesse and reconciliation if wee make him our ioy reioycing more in Christ then carnall men can doe in the World for a discontented life denyes Christ the preheminence if the zeale of Gods house can eate vs vp if in all our actions wee performe the worship of God first if we sticke not to confesse and professe Christ if wee honour the faithfull and contemne the vile and ioyne our selues to such as feare God though they be despised in this world and lastly when we can in all things rather chuse to please God then men Verse 19. For it pleased the Father that in him should all fulnesse dwell THere is great reason Christ should be acknowledged head as in the former Verse by reason of his primacie and preheminence so in this Verse by reason of the plenitude that dwels in him No naturall head so full of senses as hee is full of Grace It is to be noted in the generall that the head should excell the members in gifts and therefore it is a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Aâ—les because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator Why is Israell planted why are the great Mysteries of God hidden from the wise and reuealed to Babes why hath the little Flocke a Kingdome why hath God mercy on some and not on others why hath Iob riches and why are they taken away why is Iudgement and righteousnesse in a forlorne world that deserued nothing why is Iuda as Potters clay why is the world saued by preaching why are some predestinate to be adopted why is the Mysterie of Gods will opened now and not before To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if wee would get any grace or blessing from God to examine our selues whether wee be in his Fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwayes know that things are alwayes iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance not trusting vpon the meanes Lastly it may be a comfort that nothing can befall any Christian but what pleaseth God Doct. 2. God is well pleased in
Colossians were in without Christ Secondly the remedie in Christ. Their miserie is both propounded and expounded It is propounded to stand in two things viz. Alienation and enmitie It is expounded in two things viz. that they were thus miserable first in their Mindes secondly in their Workes the remedy followes in the next Verse Before I come to consider of their misery there are certaine words of Coherence to be weighed viz. And you hath hee now also reconciled where obserue first the word of Connexion And secondly the benefit repeated reconciled Thirdly the person whom you Fourthly the time when hath now Fiftly the person who Hee From the generall consideration of the matter contained in this Verse and the next with the Coherence sixe things may be obserued First that CHRIST is a true head to euery particular Church Secondly that then is any people happy and not before when the Gospell gathers their soules to God Thirdly they cannot be miserable that cease to be strangers and enemies to God whatsoeuer their outward estate be Fourthly Doctrine must be applyed for the humiliation of Gods Seruants so to Dauid for the conuincing of the wicked so to Ahab for the tryall and detection of the temporary Faith so to Herod for the hardening of the reprobates and their reiection and cutting downe by the Sword of Gods seruants and for the speciall consolations and directions of Gods Seruants And therefore Ministers should employ themselues in application and to that end should study for power of matter as well as forme of words and turne themselues into all formes requesting beseeching reprouing c. with all diligence and sinceritie The People also must know that their profiting lyes in application and to this end they should attend meditate repeate pray striue against Securitie and Obiections keeping aliue the sparkes that are kindled in their soules When a man can conscionably apply the Word it shewes hee truely hates sinne and is a true hearer Fiftly men may know particularly they are reconciled which both checkes Securitie in not labouring for this knowledge and confutes Papists and drowsie Protestants that say it is presumption to thinke so Sixtly Experience giues sure testimony to the Doctrine of the Gospell then wee know profitably when wee know the doctrine in our owne case as the Colossians here their Reconciliation Wee neede not wonder then if wee see that the most powerfull parts of practicall Diuinitie haue little or no testimonie or if it be it is darke and seldome from the most men yea from many Church-men The cause is they neuer had experience themselues And we should learne to esteeme their iudgement most that doe draw Religion most into practise for God will shew the humble his way And you In the gathering of Soules God workes beyond desert and many times beyond probabilities If wee respect the men they were Gentiles hardened by hundreds of yeeres in custome of sinnes if wee respect the meanes it is Epaphras none of the greatest of the Apostles Which should teach vs to liue by Faith and vse Gods ordinance with confidence As in the businesse of conuersion so in matter of preseruation knowing that God is not tyed to desert or meanes Also Doct. The Church and Kingdome of Christ is in this world still in progresse Christ hath not done when hee hath conquered Rome spiritually that had conquered the world before corporally but here is a fresh increase and a new You also And thus it will be still till the end of the world and therefore wee should euery one doe what wee can to helpe forward the Kingdome of God and the adding of such soules as yet belong to the vocation of Christ. And this wee may doe both by furthering the Gospell preached and by seeking a holy seede getting within the Couenant our selues and by education labouring to mend that which by propagation wee haue marred Yea the consideration hereof should much encourage vs in the combate against Sinne and the World for in the warre Souldiers vse to gather spirit and valour vpon the tidings of new supplies Now. Men are not reconciled till redemption be applyed Christ dyed before but they were not reconciled till now It is not safe for men to rest in the Historicall beliefe of Christs death eyther learne to dye to sinne to crucifie thy flesh and to take vp thy Crosse daily or else forbeare to mention CHRIST for it is in vaine thou hast no part as yet in Christ. Hath Though Sanctification while wee tarry in this world be vnperfect yet Reconciliation is past so soone as a man is turned to GOD. Gods rich fauour may stand with the many wants and infirmities of man but then we must remember it is free and gracious for if we be perfectly reconciled and yet not perfectly sanctified then it must needes follow wee are not reconciled from our owne workes Hee That is Christ which being againe mentioned shewes 1. that hee is God seeing Reconciliation is here giuen to him which was before ascribed to the Father 2. It proues that in the one essence of God are more Persons then one 3. It proues that Christ dyed willingly hee is not onely the meanes but the vndertaker of our Reconciliation hee is not onely the Sacrifice but the Priest also Reconciled The repetition or application of this word and worke to the Colossians shewes that there is one constant way that God holds vnalterably with all his people No sort of men can be happy vntill they be reconciled if men will not minde their peace and sue out their pardon in Christ their hope will fayle them there is no other way to be saued Thus of the words of Coherence There remaines both their misery in this Verse and the remedy of it in the next Verse Strangers and Enemies c. In generall wee may first obserue that it is profitable for men to know and meditate of their naturall misery though men be neuer so vnwilling to it yea though they be already deliuered from it For the consideration hereof shewes men the neede of a Sauiour and as a Schoole-master traynes them vp to Christ it mollifies the stony hearts of men it breedes watchfulnesse ouer our nature when wee know it is so poysoned and corrupted it makes vs compassionate ouer others in their distresse or infirmities it sets an high price vpon spirituall things and makes vs account Gods fauour our greatest ioy it makes vs cleaue to God in a perpetuall Couenant To omit many other commodities that arise hereof it reproues the seldome teaching and learning of the doctrine of mans naturall miseries Strangers Vnregenerate men are strangers in fiue respects 1. in respect of Heauen not onely pilgrimes here but without promise of a better life so continuing 2. In respect of God without God in the world 3. In respect of Gods people not fellow-Citizens but Forrainers 4. In respect of the speciall prouidence of God Strangers to
with great pompe thus did Christ to the wicked spirits either vpon the crosse or in his resurrection Quest. But might some one say what appearance was there of any victorie when Christ suffred Answ. Great euery way for if wee obserue it in euery branch of the processe there is euident signes of victorie For doe they attach him why first the officers are smitten to the ground with a very word and Iudas the chiefe leader is made to goe and hang himself the eare of Malchus was miraculously cured and they are suffred to do no iote more then will fulfill the scriptures Will they arraigne him in the Consistorie why there sits a high Priest that was made whether he would or no to prophesie of Christs death for the people and Christ casts a spirit of giddinesse vpon the witnesses so as their testimonies could not agree yea he there foretells them of his most glorious and terrible second comming in the clouds of heauen and then miraculous recouers Peter a lapsed sinner Will they arraigne in the common hall why there he ouercomes by patience no indignities could stirre him and the Iudges wife from a dreame giues warning that he was a iust man yea the Iudge himselfe was compelled to pronounce him innocent 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 deuills 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 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 steed 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 he 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 be 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 prophecies 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 Angells 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 angells 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 Angells 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 soueraigntie ouer the world In themselues and their owne nature euer since their horrible fall they are creatures of wonderfull knowledge swiftnes discerning and such like And in respect of the vnregenerate world they haue a principalitie hence called worldly rulers the prince of this world yea and the god of this world 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 yeeld these titles and acknowledge that is yet good in the very deuills sure then it cannot be he should not like what he findes good in his owne Saints though they haue many wants and sins seeing they sinne not of malicious wickednes as the deuills doe As they are called principalities so for their abilitie and force of working they are called powers The wonderfull power the deuills 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 apostacie and not long after Sethes till they had chased the light of sinceritie 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 deuills euen the beginning of a generall falling away into gentilisme and idolatrie which will neuer be vtterly recouered againe while the world stands all the families making apostacie in the beginning of the Babilonish Monarchie and such an apostacie as they continued in for many hundred yeeres in the generalitie of them so as there was only 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 quickly of to gentilisme then the Edomits were easily gained after then in Egypt the light that did remaine was almost put out the bondage of the Isralites being as great in soule 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 increases 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 brightnes of his comming After in the very first hundreds of yeares these cursed spirits not only persecuted religion by incredible tyrannie but infected it with
because he imprinteth a secret kinde of heauenly mindednesse the Christian in someweake measure liuing as Christ did in the interim betweene his resurrection and ascension waiting alwayes for his exaltation into heauen Now the consideration of this worke is heere vsed by the Apostle to perswade vnto the meditation of heauenly things and that fitly for if wee be risen as Christ was then we must be minded as hee was now we know that after he was risen againe he was not incumbred with this world nor did he conuerse with the men of this world but liued with the Lord as it were immediately in a heauenly manner waiting for Heauen so should a Christian doe he should euery day be striuing to get vp his heart by faith and prayer and meditation and voluntary abnegation by all meanes begging and seeking the vertue of Christs resurrection that being enabled to forsake the world the vnnecessary society with worldly men he might haue his heart and conuersation in heauen euery day waiting when the time of his changing should come Q. How may a man know whether he be risen with Christ Ans. This question may be resolued both negatiuely and affirmatiuely For first they are not risen with Christ that are in bondage to traditions as the coherence with the latter end of the former chapter shews nor they that are drowned and made sencelesse with the cares of this life or the pleasures of voluptuous liuing nor they that confirming themselues in a dead presumptuous common hope plead the abounding of Gods grace to auouch their continuance in sinne for the Apostle in the epistle to the Romans vseth a reason taken from our conformity to the resurrection of Christ to confute this vicious and prophane plea of carelesse men Further they that worship the Beast the great Antichrist of Rome and receiue his marke vpon their foreheads or their hands are reckoned among the dead men that haue not their part in this first resurrection Also the Prophet Esay seemes to say that such men as will not see Gods high hand of Iudgement nor will learne to doe vprightly in the land of vprightnesse nor can be allured to godlinesse though mercy be shewed them are to be accounted among the dead men that shall not liue Lastly they are not risen with Christ that doe not beleeue in Christ Now for the affirmatiue They may haue comfort in the first resurection that haue felt a diuine power in the voice of Christ quickening their hearts with effectuall desire and endeauor to rise out of the graues of sinne and to stand vp from the world of the dead 2 That are constantly affected with a holy estimation of the knowledge of Christ crucified and risen againe an effectuall knowledge I meane valuing the meanes and signes of it aboue all earthly thinges 3 That finde their hearts changed from the cares and delights of this life to a constant desire of the second comming of Christ to translate them to the presence of glory in heauen 4 That shew a daily care to walke in newnes of life yeelding their members as weapons of righteousnesse striuing to crucifie the old man and destroy the bodie of sinne as they that are aliue vnto God 2 Againe in that the Apostle sayth if ye be risen againe with Christ seeke those things that are aboue we may note that it is as hard a thing to get vp the heart of men to the study of heauenly things as to lift vp a massie corps out of the graue and to inspire it with the desire of life there is neede of the spirit and power of Iesus to doe it And therefore we should not wonder to see naturall men so heartlesse nor should we attribute it to any inefficacy in the meanes if carnall men be not perswaded for a man may long perswade a dead man to rise be fore he will get vp and it should touch vs with all thankfulnesse to acknowledge Gods mercy if he haue giuen vs a minde to heauenly things to desire them and delight in them Thirdly in that he sayth if ye be risen speaking not onely conditionally but doubtfully it imports that one should bee exceeding carefull to search and trie whether they haue their part as yet in this first resurrection and withall implies that many a man may seeme to himselfe and others to bee deliuered from the kingdome of darkenesse and yet lie buried still in the graues of sinne Seeke those things which are aboue Heere the Apostle enters vpon the proposition of the first maine exhortation or rule of new life Now before I bring in the Apostle vrging this duty imagine with thy selfe how farre the Christian thus now to be instructed for order of life hath already proceeded by faith for before a man can be truely capable of direction of life there be diuers things requisite in the preparations of faith And these things are necessarily to be presupposed 1 That faith hath plucked him out of the world of sinners or dead men so that hee is alreadie withdrawen from the society of the wicked 2 It hath shewed him Gods fauour and ioyned him to Christ. 3 It hath shewed how in some measure such things in the Kingdome of Christ as his naturall eare neuer heard nor his naturall eye neuer sawe nor his naturall heart neuer conceiued 4 It hath ioyned him to the liuing Saints so as he now with great desire delight conuerseth with them 5 It hath made him to suffer in the flesh for his sins and withall hath refreshed his spirit and cured him of his distrustfull and solitary sorrowes 6 It hath garnished his soule with newe budding graces and opened for him a fountaine and spring of grace within him euen in his bowels 7 It hath raised in him a true and constant desire of new obedience of life with a secret resolution not to depart from any thing the Lord shall command all the dayes of his life Now presupposing the Christian to be thus farre proceeded the Apostle comes in and to beginne his institutions of manners he first chargeth him with this rule Seeke those that are aboue teaching vs that the first maine thing to be laboured after in the reducing of our liues into a holy order is to striue by all meanes to get vp our hearts to a constant seeking and minding of heauenly things according to that serious charge of our Sauiour Christ first seeke the Kingdome of God and the righteousnesse thereof Thus this rule may be more cleerely vnderstood and more carefully practised it will be profitable to consider distinctly what things are aboue and how they are to be sought And so the things that are aboue may be distinguished into eight sorts First God is aboue for he dwelles in the high and holy place and he must be sought and if you aske what we must seeke in God I answer we must
desire is to approoue himselfe to God without respect of the world how men will take it and he will constantly professe and practise though it be against his ease credit pleasure or profit The third thing propounded was the meanes of the new birth and howsoeuer the most men stand affected yet the truth of God is certaine and vnchangeable the ordinarie outward meanes to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seed of the word as the Apostle Peter saith and the Apostle Paulis peremptorie in the epistle to the Romanes how can a man beleeue except it be by hearing of the word preached the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation of glory of loue of power and of a sound minde The vses follow And first all Gods seruants that haue felt the power of the word renewing them may greatly reioyce in the mercies of God to them and the rather if they further consider the priuiledge of their new estate for art thou a new creature then thou hast the benefit of a new couenant thou hast a new name vpon thee and a new spirit within thee to comfort thee to direct thee to confirme thee and to make intercession for thee thou hast new aliance a new father euen God the Father and new kindred with all the Saints both Iewes and Gentiles a new Prince and minister euen Iesus Christ new attendants the very Angels of God new wages and new worke a new commandement the rigor and curse of the Law being taken away new food euen Manna from heauen the word of life new signes and helps to guide thee in the way And when thou shalt die a new death not die as other men and a new graue or tombe wherein no carnall man lay thy graue being perfumed by the body of Christ a new way to heauen and a new Mansion in heauen what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new And therefore let all the holy seede the blessed of the Lord sing new songes of praise to God Secondly the consideration of the doctrine of the new birth may serue greatly for reproofe of the fearefull security of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriously minde their owne conuersion They looke not vpwardes to behold the angrie countenance of God nor to the times past to consider the millions of men that haue perished for want of the new birth nor within them to see the Image of God defâ—ced and the Diuell intrenched in strong holds for tentations and the conscience either awake and then the fier of hell is within them or a sleep and then they are in danger euery moment when it will awake nor doe they consider the time to come or thinke of those last thinges death iudgement and hell Oh the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne Now if any prophane spirit should aske mee where are any such men as I haue before described to be new creatures I would answere him they are not to be found in Tauerns Ale-houses play-houses cocke-pits beare-baits or such like but blessed be God there is a remnant a tenth one of a City and two of a tribe that are such as the Lord doth describe and wil be accepted of in Iesus Christ. Renewed in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good it is a singular gift of God to the elect to reueale vnto them the misteries of the Kingdome it is the beginning of eternall life on earth but wee must vnderstand that this knowledge here ment is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour he standes and wonders it is a knowledge that will transforme a man it is the experimentall knowledge of the virtue of Christs death and resurrection it is a knowledge will keepe a man from the euill way it is a knowledge will encounter euery thought and affection that exalts it selfe against the obedience of Christ it is a knowledge that is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hipocrisie The vse is to teach vs that as we would be assured we are new creatures so we should labour to be possessed of sound knowledge and to this end 1. We must stand vp from the dead and with-draw from wicked society else Christ will neuer giue vs light 2. We must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome 3. Wee must denie our carnall wisedome and become fooles that we may be wise 4. Wee must walke with the wise 5. We must begge of God a lowly and an humble heart for with the lowly is knowledge Lastly we must studie the Scripture and attend vpon daily hearing and reading for they are the only fountaines of true knowledge and wisedome Renewed The knowledge of the faithfull in this life euen after calling needes to be daily renewed For sinne makes a breach both in the heart and minde And Sathan plants daily temptations and obiects against the doctrin of God against which the minde needes new stoore of prouision out of the word for defence And our affections are wonderfull apt to loose sence and feeling and then there is no other way to recouer sence but by renewing contemplation And besides in asmuch as faith and repentance must be daily renewed therefore also must examination of life and meditation of Gods promise and grace be renewed also Finally we know but in part and successiuely and therefore ought continually to be growing and adding to the measure of the knowledge receiued This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renewed in knowledge 2. For great reproofe of that negligence is euery where to be found in omission of hearing or reading the scripture or vsing of other priuate helpes for knowledge 3. For instruction for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others since our owne knowledge is vnperfit And wee should learne to be wise to sobrietie and not thinke our selues able to iudge of euery doctrine or worke of God The Lord hath laide a restraint vpon vs and in this life we cannot attaine a full knowledge and therefore we should
Gods least gift must needs be glorious 2. We should learne to be liberall as God is liberall giue freely giue largely 3. Heere is a plaine confutation of the merit of heauen for heauen is an inheritance now the Sonne doth not inherit the Fathers Lands he 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 alledge so much as this we came out of the loines of the Father seeing we are children but by adoption For yee serue the Lord Christ Doctr 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 bee a conclusion of the whole Doctrine before concerning Familie-duties as if hee would signifie that hee 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 be 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 commonest 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 accompt to God for all the wrong they doe to their seruants in word or deede 2 All Masters shall be punished of God that doe wrong if they repent not though they were otherwise neuer so greate yea though they were neuer so good or righteous men for if good men wrong their seruants God will require it and chasten them for that aswell as for other sinnes 3 The soueraignety of disposing an exact full and finall vengeance be longs to God onely men administer onely 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 be 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 Graecian 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 verse of this Chapter belongs vnto the speciall rules of the former Chapter and containes the dutie of masters and the reason of it Their duty in these words Yee masters doe that which is iust and equall to your seruants The reason in these words knowing that yee also haue a master in heauen In the second verse and so to the end of the chapter is contained the conclusion of the whole Epistle This conclusion containes 1. matter of exhortation to v. 7. 2. matter of salutation from v. 7. to the end The exhortation may be 3. waies considered first as it concernes prayer v. 2 3 4. secondly As it concernes wise conuersation v. 5. thirdly As it concernes godly communication v. 6. Concerning prayer two things are to be obserued 1. the manner 2. the matter In the manner 3 things are required 1. Perseuerance 2. Watchfulnes 3. Thankfulnesse v. 2. In the matter consider 1. The persons for whom Praying also for vs. 2. The things for which that God may open c. These things are 1. briefly laid downe that God would open to vs a dore of vtterance Or 2. more fully explicated 1. By the subiect to speake the misterie of Christ. 2. By a reason For which I am in bands 3. By the end that I may vtter it as becommeth mee to speake v. 3.4 Wisedome of conuersation is propounded with limitation to the respect of some person viz. them that are without v. 6. In that part that concernes gracious communication there are two things 1. The precept Let your speech c. 2. The end of the precept that ye may know how c. In the precept note first the properties of speech 1. gracious 2. powdred with salt secondly the continuance viz. alwayes Thus of the exhortation The salutation followes from v. 7. to the end where obserue 1 a narration as an entrance 2. The salutations themselues The narration is in verse 7.8.9 and it concernes first Tichicus v. 7.8 and Onesimus v. 9. Concerning Tichicus there is two things First his praises with relation to all Christians a beloued brother or to Christ a faithfull minister or to Paul a fellow-seruant Secondly the end of his mission which is three-fold First to declare Pauls estate Secondly to know their estate Thirdly to comfort their hearts Concerning Onesimus there is likewise first his praises in relation to all so he is a brother faithfull beloued relation to them he is one of them Secondly the end of his mission is to make knowen c v 9. The salutations follow and they are first signified secondly required the signified salutations are from verse 10 to 15 the other from verse 15 to the end The salutations signified are from sixe men three of them Iewes viz Aristarchus Marcus and Iesus v 10 11 and three Gentiles Epaphras Lucas Demas v 12 13 14 The Iewes are described first by their names secondly by their country they were of the circumcision thirdly by their praises so for what they were to the whole Church Labourers fellow-workers to the Kingdome of God or to Paul and so they were to his consolatian v 11. The salutations of the Gentiles follow whereof the first is of Epaphras who is described first by his office a seruant of Christ secondly by his relation to them he is one of you Thirdly by his loue to them shewed by his striuing in prayer for them Fourthly by his zeale not onely for them but the neighbour Churches v. 13. Thus of the salutations signified the salutations required follow And those are either particular verse 15 16 17 or generall verse 18. The particular salutations concerne either the Laodiceans verse 15 16 or the Colossian Preacher who is not only saluted but exhorted verse 17. The generall salutation hath in it first a signe
by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioice ouer them with ioy it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him but a great fauour that the King should take notice of the subiect by name but exceeding great comfort it is if the King loue some subiect with a speciall loue thus doth Christ to all his subiects which no King can do because his heart is finite Sixtly heere all subiects are sonnes Rom. 9.25.26 Seuenthly They are all kings Reuel 1.5.6 5.10 Rom. 5.17 Eightly heere if any two of the subiects do agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it Math 18.19.20 Lastly the properties of the kingdome shew the felicitie of the subiect for this kingdome First Is in power not in word 1. Cor. 4.20 Secondly Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world Ioh. 8.36 Thirdly It is without end Luk. 1.33 Heb. 12.28 Thus of the priuiledges The second thing is the properties of the subiects or the signes by which they may be knowne and they are sixe First They are a poore and penitent people Math. 5.3 3.2 Secondly They do gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell and esteeme the comforts thereof aboue all treasures Math. 13.44.45 hence called the Gospell of the kingdome Thirdly They are a patient people and do willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarilie one cannot more darken their euidence then by their vnruly passions vnbridled the king of Sion is meeke Math. 21.5 and so are the subiects Fourthly They may be easily knowne by their easie accesse to their King in their daily troubles you may see them betimes euery morning at the court gates Gal. 4 7. Psal. 5.2.3 where he giues his sonne he giues the spirit of his sonne into their hearts c. Fiftly They feare their king and his goodnesse they are more affected with feare vpon the sence of his mercy then vpon the sight of his iudgements Hos. 3.5 Sixtly They make conscience of the least commandements feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice They make conscience of drinkings aswell as drunkennesse of filthy speaking aswell as whoredome Math. 5.19 13.33 they are new creatures they haue not a new legge or an arme onely they labour to abound in grace and duties 2. Pet. 1.11 The vses follow First for instruction if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ be so excellent an estate and so happie and a king-like condition it should teach first all that are not yet conuerted to settle their hearts about this point and that they may get into the kingdome of God they must get an holy estimation of the happines of that estate a kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold heere God offers thee a kingdome Secondly pray daily and earnestly that Gods kingdome may come vpon thee Math. 6. Thirdly practise what thou praiest and by practise seeke the kingdome of God first Math. 6.33 and to this end obserue 4 rules 1 Remoue what might hinder that is by repentance cast off thy sinnes no vncleane thing must enter heere and it is plaine it is required Math. 3.2 Secondly waite vpon the preaching of the Gospell for it is the Gospell of the Kingdome and the keies of heauen onely take heede thou neither betray it by security nor choake it by care Math 13. Thirdly remember to seeke it with all zeale and earnestnesse for the kingdome of heauen suffers violence and the violent take it by force Math 11.12 Fourthly take heed thou giue not ouer when thou come neere to the kingdome of God Mark 12.34 for the children of the kingdome may be cast out 2 Take heed of despising poore Christians for God hath chosen them to make them heires of the kingdome they must not be accounted of according to their outward estate in the world 3 Those that haue attained this excellent estate must be exhorted to three things 1 By godly conuersation to walke worthy of the kingdome of God 1. Thess. 2.12 1. Pet. 2.9 Secondly to reioice in their King and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal. 145.10.11 149.2 Math. 11.10 for many Prophets and great Kings haue desired to see such daies and haue not seene them in that cleerenesse we now see them Thirdly willingly to suffer for righteousnesse 2. Thess. 1.5 Lastly Ministers should heere be informed and prouoked by all meanes possible in season and out of season to exhort perswade beseech men and turne themselues into all formes to preuaile for it is about a kingdome they labour Thus for instruction 2 It serues for reproofe First of such as can be so easily content either to want or loose the meanes the kingdome of God is taken from them Math. 21.43 Secondly of the waiwardnesse of caueling hearers that can neuer be set downe but are still obiecting against this word of doctrine or the estate of Christians these are condemned Math. 11.16 c. Thirdly it is a great error to rich men in speciall who are threatned with impossibilitie to enter into this Kingdome if they do not aboue all other men looke to themselues Math. 10.23.24 Fourthly of the discontentments of Gods seruants vnder crosses is there no king in Sion or is it no priuiledge that the first Dominion is come vnto them Micah 4 9. Fiftly it specially reprooues those wicked persons that professe by their workes they will not haue Christ to raign ouer them by his word Luk. 19.14.27 Zacha. 14.17 woe is vnto them and woe to such as shut vp the kingdome of God before men Math. 23.13 3 For comfort to all Gods seruants Did so great Kings and Prophets desire to see these things we see what is it to enioy such a Kingdome was it a great offer in Herod to offer halfe his kingdome what is it in God to giue a whole Kingdome better then any Kingdome on earth yea this comfort is the greater in that such christians whose grace is but like the graine of mustard seede may be possessed of this Kingdome Which haue beene to my consolation Doctr. The labours of Gods seruants are a great comfort vnto good men it is a comfort to see Gods worke prosper and besides ioy in the holy Ghost is wrought in their hearts by the power of the word preached Quest. What should be the reason why many that come constantly to heare Gods seruants yet get not consolation or not the comfort they desire Answ.
seeing wee fight for a Kingdome nay in a Kingdome wee should hold it alwayes a good fight and continue constant and vnmoueable and if Christ lead vs into his Chambers of presence and delight vs with the sweete ioyes of his presence wee should remember such princely loue and ioy in him alwayes Let the Christian sing and make a ioyfull noyse to the rocke of his saluation and let him worship and bow downe let him serue with all reuerence and heare without all hardnes of heart let no discontentment possesse the heart of the true Christian for to serue Christ is to raigne and all his Subiects are Kings and the worst estate of the meanest Christian is a rich Kingdome Of his Sonne Quest. Why is it called the Kingdome of the Sonne rather then of the Father Ans. Because God hath giuen all the power to the Sonne and this Kingdome is assigned ouer to him The merit of this happinesse is onely in Christ and the vertue that gathers vs into this kingdome is onely from Christ and no man commeth to the Father but by Christ. Sonne of his loue Christ is the Sonne of Gods loue first because hee is most worthy of all others to be beloued as Iudas is the Sonne of perdition that is most worthy to be damned Secondly because hee was from euerlasting begotten of the loue of his Father hee is Gods naturall Sonne Thirdly because he is infinitely filled with the sense of his loue so they are said to be the Children of the marriage that are full of ioy in respect of the marriage Fourthly because it is hee by whom loue is deriued into others It is hee that makes all other Sonnes beloued Lastly in respect of his humane nature he is that Sonne vpon whom God hath shewed his principall loue in respect of the gifts with which that Nature is admirably qualified The meditation of this that CHRIST our Sauiour is the Sonne of Gods loue is very comfortable for hee is like to speede in any thing hee requests the Father for vs and hee will be sure to preserue vs. That himselfe is a Kings Sonne yea Gods Sonne yea a King and God himselfe and so infinitely beloued of the Father it is an excellent thing to be Christs member seeing hee inherits so great loue and if God gaue vs this Sonne so deare to him how shall hee deny any thing seeing neuer can ought be so precious but that with Christ he will willingly giue it Verse 14 In whom wee haue redemption through his bloud euen the forgiuenesse of sinnes IN the former Verses our Redemption is considered as God the Father is the efficient cause of it In this Verse it is considered as CHRIST is the Instrumentall cause of it in the Verse foure things are to be noted 1. By whom wee are redeemed viz. by the Sonne of Gods loue implyed in the first words 2. Who are redeemed wee that is the faithfull 3. how wee are redeemed viz. by his bloud 4. With what kinde of redemption not by redemption from losse in estate or seruitude in body but from sinne in the soule In whom Doct. That is the Sonne of God is the redeemer of the sonnes of men hee that had no sinnes of his owne did worthily cancell other mens hee that was in no debt paid our debts In this worke of Redemption wee may see Pietie it selfe beaten for the impious man and Wisedome it selfe derided for the foolish man and Truth it selfe slaine for the lying man and Iustice it selfe condemned for the vniust man and Mercy it selfe afflicted for the cruell man and life it selfe dying for the dead man None can redeeme vs but Iesus Christ hee onely is God and man hee onely was deputed hereunto hee onely it is that is the first borne the brother and the kinsman Two things are required in a Sauiour or Redeemer viz. Right and Power and the title or right must be eyther by proprietie or by propinquitie In power and propriety the Father or holy Ghost might redeeme but in propinquitie Christ onely is the next kinsman Secondly it is to be noted that hee saith in whom not by whom to teach vs that the comfort of our Redemption is not then had when Christ as Mediator doth pay the price but when as our Head hee receiueth vs to himselfe we must be in Christ before we can be pardoned it is a vaine thing to alledge that Christ dyed for vs vnlesse wee can cleare it that wee are the members of Christ by conuersion and regeneration wee must be in Christ before the Diuell will let goe his hold wee must be in Christ before wee can receiue of the influence of his grace for that descends onely from the Head to the Members wee must be in Christ before we can be couered with his garment and if wee be not in the Vine we cannot perseuer Wee Quest. How could the obedience and sufferings of one man serue to redeeme so many men Ans. It is sufficient because he did all willingly because also he was himselfe innocent and without fault but especially because this obedience and suffering was the obedience of him that was more then man Againe it is to be noted that hee saith wee not all men haue redemption as the Vniuersalites dreame Haue Quest. Had not the Fathers before Christ redemption in him as well as wee Ans. They had first in Predestination because they were herevnto elect secondly in efficacie in as much as they that did beleeue in Christ had the vertue of the redemption to come Hence that Christ is said to be the Lambe slaine from the beginning of the world By his bloud Christ shed his bloud many wayes as when hee was circumcised in his Agonie in the Garden when hee was crowned and whipped when hee was crucified and when with a Speare his side was pierced but here it is by a Synecdoche taken for all his sufferings There haue beene in former times foure wayes of Redemption First by Manumission when the Lord let his Vassaile voluntarily goe out free but thus could not wee be redeemed for the Diuell neuer meant to manumit vs. Secondly by Permutation as when in the warres one is exchanged for another and thus could not wee be redeemed for who should be changed for vs Thirdly by violent Ablation as Abraham redeemed Lot by force rescuing him but this way did not stand with Gods Iustice. Fourthly by giuing a Price and thus wee are redeemed but what price was giuen not Gold and Siluer nor the bloud of Goates not thousands of Rammes or riuers of Oyle not the Sonnes of our bodies for the sinnes of our soules nay if a whole thousand of vs had beene burned in one heape it would not haue expiated for one mans sinne but the price was the bloud of Iesus Christ and by this price wee may see how hatefull a thing sinne is in Gods sight and we may
worse then their beginning Quest. But what doe these men want or what are their defects that they should not be right for all this hauing such great affection to the word yea euen when it is most sincerely taught Answ Alas there are diuers things too apparant in their estate For first they ioyne not themselues with such as feare God in fellowship in the Gospell 2. They shunne by all meanes the crosse for righteousnesse sake 3. They respect not all Gods commandements there are some sinnes they will not leaue there are some corruptions they are so engaged vnto that they wil at no hand leaue them 4. Some of them forsake not the very sinnes they seem to detest and sometimes to cry out against they cry out vpon swearing and yet vile beasts as they are they will sweare still yea and that most fearefully yea after many remorses of conscience for it 5. They will not be perswaded to vse all Gods ordinances indeed they heare constantly and to any mans thinking with great attention but they pray not in their families they will not vse the help of conference they read not the scriptures with any order or conscience c. 6. You see they are not carefull of their companie they neither shun the appearance nor the occasions of euill they giue not ouer their going nor their resort vnto vngodly companie 7. They haue not been truly humbled by godly sorrow for their sinne Lastly they haue sinceritie in respect of persons in some they like it in others they doe not like it they loue not all the Saints Also This also leads vs to the former priuiledges in Christ and imports that the circumcision without hands here mentioned is to be accounted a maruellous grace of God and worthily for our iudging of our selues frees vs from the condemnation of the world and our daies of mortification as it were the wedding daies of the soule and godly sorrow is accompanied with the spirit of prayer and a fountaine of grace is opened when our hearts are opened with true contrition Thus of the persons Are This word designes the time of this spirituall circumcision the time for the putting away and cutting off of our beloued sinnes is in this life it must be now done or neuer done besides till this be done we can feele no profit or benefit for Christ. Quest. The Iewes in the Law did know directly when they should be circumcised in the flesh may not we also gesse at the time of the circumcision without hands when God would haue vs goe about it beyond which time it may not be deferred without singular danger Answ. There is a time and it may be knowne and it is wonderfull dangerous to stand out that time in generall the time to humble our selues by mortification for our sinnes and so to set about this spirituall circumcision is when God grants vs the meanes of saluation more specially when we are pressed with Gods iudgments or when the mouthes of Gods seruants are in a speciall manner opened vnto vs and their hearts made large or when God dispenseth other graces as temporarie faith loue to the word and ioy c. or when we are smitten with the axe of Gods word and remorse for sinne is wrought in vs or when hearing hath kindled in vs a desire and thirst after the best things or lastly when we first set out to make profession of our being in Christ Quest. But may not any man repent at any time Answ No. 1. A man may tarrie so long till he commit the sinne against the holy Ghost 2. Men that goe not so farre may yet by obstinate impenitencie prouoke God to cast them into a reprobate sense we see by experience that the most men that pretend to mend afterwards yet do not but troops of men that forget God goe into hell Obiect But the Scripture saith At what time soeuer a sinner repenteth him of his sinne from the bottom of his heart God will forgiue him c. Solut. 1. Marke the words they haue a limitation thou must repent from the bottom of thy heart or else they comfort not thee 2. For the extent of the time in so many precise words the text in Ezekiel is not at what time soeuer but in the day that a sinner repenteth which is not so vniuersall but that it may admit the exceptions before and though some men may and doe repent at their latter end yet neither all nor the most Obiect But yet the Theife repented on the crosse Sol. Shall one example make thee presume why thou maist know that worlds of people when they came to die did not repent as he did why shouldest not thou more feare the example of so many not repenting what is one to thousands 2. Thou readest that the other Theife vpon the same crosse died without repentance 3. Thou must know that an ordinarie rule cannot be drawne from an extraordinarie instance his conuersion was miraculous one of the 7. wonders wrought by Christ in his death Christ made Peter walke on the sea will hee make thee doe so to will hee for thy pleasure darken the sunne or shake the earth or cleaue the rockes c. Thus of the time Without hands 2. Things may here be noted 1. That that is not circumcision which is outward made with the hand of man but that is true circumcision which is inward Hence there is two sorts of Isralites the one is a carnall Isralite one outward the other is a true Isralite for he is one inward in his spirit As it was then so it is now the carnall Isralite hath the name of Israel and the signe of true circumcision as then the circumcision in the flesh so now baptisme and besides they professe to be the seede of Abraham and they speake faire of God and heauen Q. But what are the principall defects of the carnall Isralite Answ. 1. He rests in the worke done he beares himselfe vpon the externall worke of holines he serued God for he was at Church he is regenerated for he was baptised hee hath praied to God for he stretched out his hands 2. His praise is of men and not of God 3. He wholie neglects the power of godlinesse and the exercises thereof 4 He is disordered in his life laden with iniquitie 5 He is senselesse or incorrigible vnder publicke iudgements 6. He vsuallie opposeth and persueth him that is borne after the spirit 2. We may note here that God is not tied to meanes he can worke without hands What is then the estate of wicked men no hands of men or angels can make them happie it is a worke done without hands Oh how honorable is the worke of mortification of a sinner it was a glorious worke to make those huge heauens and this mightie earth without hands such is the glorie of our spirituall circumcision wee see also here how little beholding the kingdome
of Christ is to this world their hands will not be gotten to set it vp God must doe it without hands Lastly we 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 of the bodie of the sinnes of the flesh Here is the forme of this circumcision without hands it lies in the mortification of the bodie of sinnes that are in the flesh Where note 1. the matter to be mortified the bodie of sinnes 2. The manner it must be put of 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 it will not be pleased vnlesse it raigne A most secret enemie for shee sits at the fountaine and poisoneth all most falsly she lets in the Diuell 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 against God It is the flesh that causeth whoredomes murder drunkennesse 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 she 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 she 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 bee 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 slie for vncleane spirits to dwell in and thus she will do if she be not mortified till she bring men to hell and eternall condemnation there 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 glorie 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 cheife things desired by the flesh so as they cannot be vsed but with a kinde of experience of their vanitie and loathing and vexation of the spirit 4. He hath enacted terrible decres against such as walk after the flesh and giues proclamation that he will certainelie iudge men for all the practises of the flesh 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 do that we might tame and subdue the flesh as when he telleth vs first that we must be sober that is moderate in meate and drinke and recreation and apparell and what else may hamper the flesh 2. That wee 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 do 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 of 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 bodie it doth not require the melancholie man should be made sanguin 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. only 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 between 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 sinnes are from the flesh yea if the flesh did not by defect action approbation or consent giue way to sinne the deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein when they fall into grieuous euill they cry out of their ill lucke or of ill councell or ill companie or of the deuill but they should indeed cry out of their owne ill nature for the rest could not haue hurt them but by the wickednes of their owne disposition and wee should all grow suspitious of the flesh and his motions reasons desires c. and in time to mortifie her with all her lusts Bodie of sinnes He saith not onely that there are sinnes in the flesh but a bodie of sinnes that is a huge masse or lumpe of sinnes linked together as the members of our bodie are The sins of the fleshly may be called a bodie in diuers respects 1. In respect