from the spirit of God which is in them for the spirit sets the soule at libertie x 2 Cor 3 17. and furnisheth it with graces y Gal 5 22. sealeth vp vnto the day of redemption z Ephes 1.14 strengtheneth the inward man a Ephes 3.16 shewes the things giuen of God b 1 Cor 2.12 is a perpetuall Comforter c John 14.16 Leadeth into all truth d John 15.13 frees from condemnation and the rigour of the Law e Rom 8 1 3 10. Zach 12.12 Rom. 8.1.3 is life for righteousnesse sake vers 10. mortifies the deedes of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and mooueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may bee sure to haue any thing 1 Ioâ—n 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished How many wayes the word furthers continuance And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our waies verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt vers 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feete verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne perseuerance and preseruation and falling away such as are contained in such Scriptures as these Iohn 13.1 1 Cor. 10.13 Rom. 8.29 Psal 84.12 1. Tim. 4.18 Reuel 2.25.26 Grounded and stablished in the faith It is not enough to get Faâ—â—h and continue in it but wee must be grounded and stablished and when he 〈◊〉 stablished in the Faith wee must vnderstand the Doctrine profession exercise assurance and effects of Faith And this establishing and grounding of our hearts hath in it particular Knowledge Certainety Resolution and Contentment To be thus established would fortifie vs against all the changes The priuiledges of an established and grounded heart and alterations of estate or Religion in aftertimes and as the Coherence imports it would much further vs in the attainement of an vnstained and vnrebukeable life whereas of doubting can come nothing but the shunning of God the libertie of sinne and desperation and the like Besides this grounded establishment in Faith would free our profession from the dishonours which an vnsetled or discontented Faith or life doth cast vpon vs. Atheists Papists Epicures and Belly-gods if this were in vs would be astonished to see the power of Religion in our resolued contentment and to consider how vnmooueable wee were so as the gates of Hell could not preuaile against vs. Besides the vnsearchable solace that a peaceable and restfull conscience would breed in vs. That wee might be thus grounded and stablished What we must doe that wee might bee grounded and stablished diuers things are carefully to be obserued 1. Wee must be founded on the Prophets and Apostles f Ephes 2.20 we must be daily conuersant in the Scriptures 2. We must be much in praier but in practise of prayer wee must nourish the hatred of euery sinne and daily labour to encrease in the reformation of euill And it is a great helpe to be much with such as feare God and call vpon God with a pure heart It would much establish vs to see the faith affections feruencie and power of Gods spirit in other in prayer g 2 Tim. 2.19.22 3. There is a secret blessing of God in setling a mans heart followes vpon well doing so as to bee abundant in Gods worke is a great meanes of stedfastnesse whereas a fruitlesse and barraine life is both vncomfortable and vnsetled h 1 Cor. 15.58 1 Tim. 6.19 4. Wee must pray God to giue vs a free and ingenuous spirit i Psal 51.12 What a free spirit is wee must pray to God to giue vs a minde cheerefull speedy full of incitations to good glad of all occasions to doe good free from the staine of the sinnes of the Time Nation or calling and from the raigne of former lusts inclineable to serue God and our Brethren by Loue fearing the Gospell more then the Law and Gods goodnesse more then his iustice 5. Wee must set an order in Faith and Life It is exceeding behoouefull in matter of opinions to deliuer vp our soules to some sounde frame of Doctrine in which wee will euer quietly rest and in matters of life to gather out of the Commandements a platforme of liuing that might fit our owne case k Pro 4.26 6. Wee are not vsually setled and soundly stablished till wee haue beene shaken with affliction and haue gotten the experience which the Crosse learnes vs l 1 Pet. 5.10 Lastly wee must consecrate our selues to God endeauouring daily to practise what wee daily heare for hee that commeth to CHRIST and heareth his sayings and doth them is like a man which hath built a House and digged deepe and layed the foundation on a Rocke and when the flood arose and the streame beat vehemently vpon that house it could not shake it because it was founded on a Rocke m Luk 6 48.49 Quaest Quest What should be the reason why many after long profession and much hearing and some comfortable signes of assurance Ans at sundry times conceiued should yet be vnsetled and distracted The causes why many after long profession and some signes of hope are still so vnsetled and shew so much perplexitie and want of firmenesse either in contentment or practise Answ This is occasioned diuersly First sometime for want of a distinct direction or carefull examination about the application of the signes of Gods fauor some Christians haue not the signes cleerly distinctly collected others that haue them know the vse of them grow sloathfull and negligent and are iustly scourged with the want of the glory of this establishment Secondly sometimes it comes to passe for want of vsing priuate meanes more conscionably as Reading Prayer or Conference Thirdly it is so sometimes with Christians because of some sinne they lye in without repentance there may be some sinne which they too much fauour and are loath to forsake whether it be secrâ—t or more open Fourthly Vnfruitfulnesse and barrennesse in good workes may cause it for if Faith did beare fruit vpwards it would take roote downewards Fiftly many are grieuously pressed vnder legall perfection being not able distinctly to
Christian doctrine The Coherence now followeth Christian life The Apostle hath before discoursed of matters of faith now hee intends to entreat of matters of life The diuision of the Chapter and to prescribe rules of conuersation And these rules belong either to our generall calling as wee are Christians or to our patticular callings as wee are people of such or such condition or state of life The generall rules are set downe from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter The rules of the first kinde may be referred to three heads for either they concerne first the meditation of heauenly things or secondly The subdiuisions the mortification of vice or thirdly the renouation of life The meditation of heauenly things ir vrged from v. 1. to the fift the mortification of vice is vrged from v. 5. to the tenth Renouation of life is generally layd down v. 10.11 and more specially opened v. 12. to the eighteenth The exhortation to the care and study of heauenly things is thus digested First it is expounded v. 1. Secondly it is illustrated v. 2. Thirdly it is confirmed by motiues and reason v. 3.4 And thus for the order of the whole Chapter and the generall frame of this first part Before I open the words more particularly there are diuerse things may be noted from the coherence and dependance of these words 4 Doctrine from coherence vvith former chapters with the Chapter before and the matter following in this Chapter From the coherence with the former Chapter I obserue these things First that there can bee no holinesse of life without faith and therefore the Apostle first instructeth them in matters of faith It is a true rule whatsoeuer is not of faith is sinne and may be extended further then things indifferent while we are out of Gods fauour a Rom. 14.23 and know not our reconciliation and iustification in Christ our best actions are but faire sinnes For without faith it is vnpossible to please God b Heb. 11.6 Secondly that the terrestriall blessednesse of man is in respect of sinne two wayes principally assaulted First with errors in opinion Secondly with corruptions in manners And against both wee should learne from the Apostle in the latter part of the former Chapter and the first part of this to bee armed and furnished with holy directions and meditations Thirdly that these men that are so superstitiously earnest and so zealously forward for ceremonies and the traditions and obseruations of men whatsoeuer they protest or pretend or seeme to be are indeed voyd of true deuotion and feruent affection to heauenly thingsc. Doct. 1 Fourthly that hee that is by faith made a new creature must resolue to be at Gods appoyntment for his whole carriage in his generall and particular calling d Ephes 2.10 Doctrines froÌ„ the coherence in this Chapter Thus of the coherence with the former Chapters From the order of doctrine in this Chapter two things may be noted First that before a man can be good in his particular calling hee must first be good in his generall thou mayst bee painefull and diligent but thou canst not be euery way a faithfull and sound hearted husband wife seruant childe c. till thou bee a good man or good woman in respect of grace and godlinesse And therefore wee should first seeke the righteousnesse of Gods Kingdome and it may serue for direction vnto such as chuse wiues or seruants or the like if they bee not faithfull to God how canst thou bee assured they will prooue faithfull to thee moreouer wouldst thou haue thy seruants or children to bee amended then bring them to the powerfull preaching of the word and call vpon them to get into the fellowship of the godly that they may learne to bee good abroad in matters of religion and then thou mayst hope to finde them by proofe and daily experience trusty and faithfull in thy Doct. 2 businesse Finally this reproues both the sinfulnesse and folly of many carnall parents and masters they neuer care so their seruants doe their worke though they altogether neglect Gods worke And many times they restraine their seruants and children and will not let them heare sermons or come into godly companie as if that were the way to make them idle and carelesse whereas we see the cleane contrary to be true Secondly that men are neuer likely to hold out and prooue sound in the reformation and new obedience of their liues till they fall in loue with heauenly things and grow in some measure weary of the world and the things thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus of the generall obseruations from the twofold coherence Now followeth the particular opening of the words In the proposition of the exhortation to the studie of heauenly things layed downe in this verse two things are to bee considered first what or the dutie required viz. seeke those things which are aboue secondly why or the reasons to enforce the dutie and they are foure First ye are risen with Christ in the first resurrection Secondly these things are aboue and not attained without seeking or studie Thirdly Christ is aboue in his bodily presence Fourthly Christ sits at the right hand of God exalted in the glory of his father each of these strongly conclude the exhortation as will further appeare in the particular handling of them If yee be risen with Christ A threefold resurrection There may bee conceiued to bee a threefold resurrection of a Christian The first is sacramentall And thus we rise againe in baptisme The second is corporall c Râ—uel 2.9 What the first resurrection is and so wee shall rise againe in the day of Iesus Christ in our bodies out of the dust of the earth The third is spirituall and so wee must rise in this life in soule from the death of sinne or else we shall neuer bee deliuered from the second death of this spirituall resurrection called elsewhere the first resurrection he heere entreats And it is a worke of the spirit of grace deliuering vs from the power of sinne by which wee are quickned to the heauenly desires and endeauours of holy life by the vertue of the resurrection of Iesus Christ applyed vnto vs by faith in the effectuall vse of Gods ordinances It is a worke by which wee grow conformable to Christ being risen againe f Rom. 6.4.5 by which also wee taste of the powers of the life to come and are borne againe to a liuely hope of an eternall and incorruptible inheritance g 1 Pet. 1.3.4 the earnest of which wee haue receiued and shall shortly receiue the whole possession purchased h Eph. 1.14 though for a time we be absent from the Lord. This first resurrection carieth with it a similitude or resemblance of Christ rising againe so as euery Christian
ought to be admonished that the light may manifest their workes k Eph. 5.11 that they may become sounder in the faith l Tit. 1.13 and though this be not amongst men for the time any whit pleasing yet the blessing of goodnesse shall come vpon them whilest they that flatter men in their sinnes and say to the wicked thou art righteous shall be cursed and hated of the multitude m Pro. 24.24 Yea none are so wise and godly but they may bee admonished n Pro. 9.9 such as are full of goodnesse and knowledge able to admonish others o Rom. 15.14 but it should be our most vsuall and principall labour to admonish our owne soules and reproue our wayes in Gods sight p Iob 23.15 for it is a speciall way by which a wise man may be profitable to himselfe q Iob 22.2 Quest 3. What rules are to be obserued in admonition What rules are to be obserued in admonition Ans In admonition wee must consider first how to performe it secondly how to receiue it In performing admonition wee must especially looke to two things First that the ground of admonition be out of the word of God being the words of Christ not our owne words To this end wee should store our selues and hold fast the faithfull word according to doctrine First wee should be constantly stored with grounds out of the word both for matters of opinion and against the corruptions of mans life and for performance of holy duties that as we haue occasion wee may rebuke c. r Tit. 1.9 Secondly wee must see that the manner of admonition bee right Admonition is to be performed First with Innocencie wee must not be faultie our selues or if wee haue beene we must plainly acknowledge it before we admonish Secondly with discretion which must be shewed in three things First that wee be sure that they haue offended not led to it by suspicion of our owne hearts or by heare-say or by outward appearance not iudge by the hearing of our eares and sight of our eyes Å¿ Esa 11.3 Secondly that if we know it to be an offence wee must consider whether it be not of the number of those offences a wise man must hold his glory to passe by t Pro. 25.11 Thirdly that it be done seasonably with loue admonishing as a brother u 2 Thess 3.15 Fourthly with meeknesse * Gal. 6.1 Fiftly with secrecie x Matt. 18.15 Prou 25.9 Sixtly with plainenesse spare no words to satisfie them y Leu. 19.17 Seuenthly with compassion and tendernesse z 2 Cor. 2.4 Eighthly with perseuerance a Prou. 13.19 wee must not bee weary and discouraged but accomplish it Ninthly with all authoritie b Tit. 2. vlt. that neither our selues nor Gods ordinances be despised In receiuing admonition we must looke to foure things We must receiue admonition First with loue and holy estimation c 1 Thess 5.12 Psal 141.7 Secondly with all humilitie readily inclined to suspect our selues knowing that we haue cause to say and thinke of our selues as that worthy man did I am more foolish then any man and haue not the vnderstanding of a man in me c. d Prou. 30.2.3 Thirdly with subiection and direct acknowledgement giuing glory to God Fourthly with reformation else all is in vaine The vses are first to teach vs therefore to stirre vp our selues to performe this mercy in admonishing for a wise man euen Salomons wise man that is a religious wise man may learne wisdome by it e Prou. 9.9 Yea it is as a golden earing to the wise and obedient eare f Prou. 25.12 And he that rebuketh shall finde more fauour at the length then he that flattereth with his tongue g Prou. 18.23 Men are said to be pulled out of the fire by admonition h Iud. 22.23 Secondly we must take heed of sinning against admonition Now men sinne against admonition three wayes First in not performing it this hath very ill effects such as these not admonishing breedes dwelling suspitions suspitions breed a very habit of misinterpretation misinterpretation begets a lothnesse to come vnto the light to shew the reasons of dislike this lothnesse begets a very separation in heart separation begets a decay of loue to the meanes decay of respect to the meanes begets a decay of zeale and gifts and from hence there is a high way to internall or externall apostacie or some great iudgements of God Secondly in not performing it aright as when men make their wrath to fall vpon the fatherlesse or digge pits for their friends i Iob 6.27 or when men respect Gods person k Iob 13.8 9. and make the pretence of Gods cause glory name c. to be the colour for the venting of their owne particular enuy and dislike or when men neuer haue done but grow impudent and reproach men ten times and are not ashamed l Job 19.3 To conclude when men faile in the manner before described want innocencie discretion meekenesse loue c. Thirdly in not receiuing admonition and thus men faile diuersly when men shift excuse denie extenuate c. and yet in heart be conuinced or when men fall into passion or grudging or traducing afterwards or when men would faine make the admonisher to sinne in the word and lay snares for him that rebukes m Esa 29.21 But there are some are worse then any of these for they are such as none dares declare their way vnto their face Men dare not they are so passionate and haughtie but God will lay them in the slimy valley where are Many already like them and innumerable more shall come after them n Iob 21.31.32 Many are the ill effects of resisting admonition It is a signe of a scorner o Prou. 13.1 15.12 and that men are out of the way p Prou. 15.10 it brings temporall iudgements and shame vpon them q Prou. 13.18 Hos 4.4.5 men may also come to that horrible condition by resisting admonition that they beeing peruerted shall goe about damned of their owne soules r Tit. 3.10.11 Thus of the generall exhortation The speciall exhortation concernes one part of the word and that is the Psalmes Which are heere to be considered 1 In respect of matter Psalmes Hymnes and Spirituall songs 2 In respect of the manner singing with grace in your hearts to the Lord. The matter is heere three waies to be considered First in the ground What meant by Psalmes Hymnes and spirituall Songs foundation or authoritie of the Psalmes we vse viz. they must be the word of Christ that is contained in the Scriptures Secondly in the kindes of Psalmes there are many sort of Psalmes in Scripture The Psalmes of Moses Dauid Salomon and other Prophets but all are heere referred to three heads they are either Psalmes specially so called or Hymnes or Songs great adoe there
the Colossians THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in the first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10.11 The Doctrine of Faith he expresseth two waies first by Proposition secondly by Exhortatiom In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation to the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therin be both perswades and disswades he perswades by many strong and moouing Reasons to an holy endeauour to continue and perseuere with all Christian firmenesse of resolution in the Faith and Hope was alreadie begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the False Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. verse 8. then secondly hee confirmes it by diuers reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophie vers 18.19 and against Traditions verse 20. and so to the end of that Chapter Thus of the second part Thirdly 3 The Precepts of life in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contained in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands vers 19. of Children vers 20. of Parents vers 21. of Seruants vers 22.23.24.25 and of Masters Chap. 4. vers 1. The Epilogue or Conclusion 4 The Epilogue containes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first hee makes entrance by a narration of his care to know their estate and to informe them of his To which purpose hee sendeth and praiseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required of them Of the first sort hee signifies the Salutations of six men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne either the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17 And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analysis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proame is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contained in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the forme of the Salutation it selfe The Persons saluting are two the Author of the Epistle Verse 1.2 and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and oommend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplified by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are described first by the place of their abode and so they are the Citizens and inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The forme of the Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord Iesus Christ Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them Verse 3. and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what he did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwaies that is constantly from day to day Verse 4.5 Now in the Verses that follow he expounds and opens
the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Conuersion by the daily fruits of amendment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your praises in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not only for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnes of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light so wee thought good to write vnto you both to put you in minde of the most holy doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can we euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins absolutely forgiuen
1 Thes 2.15.16 fulfil the measure of their sins alwaies God they please not and the wrath of God is come on them to the vttermost Doctr. 2 Secondly here we may learne that spirituall aliance is the best aliance for it is a greater honour to Timothy to bee a brother Spirituall aliance then to be an Euangelist for hee might haue beene an Euangelist and yet haue gone to Hell when he had done as Iudas an Apostle did And this cannot but be exceeding comfortable seeing there is not the meanest childe of God but he may attaine to that which was Timothies greatest title Doctr. 3 Thirdly the Apostle doth intimate by the taking in of Timothies assent that the most glorious doctrine of God doth need the witnesse of men Gods doctrin needs mans witnesse such a vanity and secret sinfulnes doth lodge in mens hearts Which should teach Ministers with all good conscience and heedfulnesse to weigh well and consider throughly of their doctrine before they deliuer it Vse because there is a weakenesse too commonly found in the very deare children of God namely to receiue doctrine vpon the trust and credit of the Messenger without searching the Scriptures as they ought to doe 2 The persons saluted Thus farre of the persons saluting the persons saluted are described both by the place of their habitation at Colosse and by their spirituall estate in which he describes them by foure things they are Saints they are faithfull they are Brethren and they are in Christ Foure general obseruations Before I come to the particular handling of each of these I consider foure things in the generall First heere we see the power of the Gospell But a little before 1. The power of the Gospel if Colosse had beene searched with lights as Ierusalem was there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie 2. Who be the true members of the Church 3. The Church may be true yet faulty and now behold by the preaching of the Word heere are many Saints and faithfull Brethren to be found in her Secondly wee see here who be the true members of the Church The Apostle acknowledgeth none but such as are Saints faithfull and in Christ Thirdly wee see heere that a Church may remaine a true Church notwithstanding grosse corruptions remaine in it vnreformed as heere these titles are giuen to â— Câ—â—â—ch much poysoned with humane traditions and vile corruptions in woâ—â—â—ip Lastly it is to be obserued that the Apostle ioynes all these together 4 One grace or priuiledge cannot bee without another Carnall Protestant to note that one cannot be without the other one cannot be a Saint vnlesse he be faithfull and in Christ and so of the rest The last clause cuts off the Iewes apparantly from being Saints or true belieuers seeing they receiue not Christ and the first clause cuts off the carnall Protestant so as he cannot be a beleeuer or in Christ seeing he cares no more for sanctitie and the two middlemost cut off the Papists and all Heretikes and Schismatikes seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches 2 Thes 2.4 c by aduancing themselues with their Man of sinne aboue their brethren nay aboue all that is called God Thus farre in generall the first thing particularly giuen them is that they are Saints Saints This Word is diuersely accepted in Scripture The acceptations of the word Saints Sometimes it is giuen to the Angels and so they are called Saints Deuter. 33.2 Iob. 15.15 Secondly men are said to be holy by a certaine Legall or Ceremoniall sanctitie Leuit. 11.44 And in this sence the superstitious are holy This is the holinesse and sanctitie of Papists and Popish persons which place all their holinesse in the obseruation of Rites and Traditions and superstitious Customes Thirdly all that stand members of the Church by the rule of Charitie or in respect of outward visibility and profession are called Saints and so all that couenant with GOD by offering Sacrifice Psal 50.5 are called Saints Lastly and properly it is a tearme giuen to men effectually called the children of God truely conuerted are called Saints not because they are perfectly holy without all sinne but in foure respects First Gods children are called Saints in foure respects in respect of Separation because they are elected and gathered out of the world and ioyned vnto Gods people and dedicated to holy seruices and vses thus the word is often taken Secondly in respect of vocation and therefore the Apostle 1 Cor. 1.2 When he had said they were sanctified he said by way of explication they were Saints by calling Thirdly in respect of regeneration because they are now new creatures And lastly in respect of iustification or imputation because the holinesse and sanctitie of Christ is imputed to them The sence being thus giuen the doctrine is plaine Doct. Men may bee Saints in this life that men may be Saints in this life there are Saints in Earth as well as in Heauen This is apparant also in other Scriptures as Psalm 16.3 To the Saints that are in earth And Psal 37.28 Hee forsaketh not his Saints And Psalm 132.9.16 Let thy Saints reioyce So in the Epistle to the Ephesians ch 2.20 Citizens with the Saints c. chap. 3.8 Paul calleth himselfe the least of all Saints c. chap. 4.12 For the gathering together of the Saints with many other places Vse The vse of this serues first to confute the grosse folly of the Papists that acknowledge no Saints till three things come to them first they must be Canonized by the Pope Three things needfull for popish Saints secondly they must be dead first thirdly it must be an hundred yeeres after their death This last prouiso was well added lest their treasons and most vile practises should be remembred Secondly this serues for the seuere reproofe of numbers in our owne Church that liue as if there were no sanctitie to be looked after till they come to heauen Thirdly the Scripture is not without singular comfort to the poore despised Saints Comforts for the despised Saints and seâ—uants of God Psal 16.3 Psal 30.4.5 I will take them in order as they lye Deuter. 7.6.7 If wee be sure wee be a holy people to the Lord then this is our comfort that God accounts of vs aboue all the people vpon the earth and no man loues his Pearles or precious Iewels so much as God loues the meanest Saint Dauid saith these are the Nobles of the earth And Psal 30.4.5 These are willed with all cheerefull thankfulnesse to laud and praise God and that before the remembrance of his holines as they before the Arke so wee before all the Tokens and Pledges of Gods loue both the Word and Sacraments and sweet witnesses of the Spirit of Adoption and all other blessings
all those things that cause Hope And that we may get and increase our Hope wee must labour for First true Grace 1. Thes 2.16 Secondly sauing Knowledge Psal 9.10 and 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laide vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphore giues occasion to obserue three Doctrines Doctr. 1 First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if we haue a comfortable euidence of them to be contented though we want other things Doctr. 2 Secondly that Hope is no common Grace in that amongst many faire vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Doctr. 3 Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they die there is of theirs in heauen before they come Heauen Here I obserue two things Doct. There is a Heauen First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any being after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant Vses yea the doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee die wee must get holinesse both imputed or infused while wee liue h Math. 5.16 2 Pet. 1.7 Math. 7.21 1 Pet. 2.11.14 Psal 15. Wee must bee sure wee be of Gods Familie i Ephes 3.16 and that we are borne againe k John 3.5 Luke 13 5. In particular we should therefore acquaint our selues with the Lawes and Mysteries of Gods kingdome l Mat. 13.11 52. and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all we haue to buy it m Mat. 13.44 45. And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life n Iohn 6.27 in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of heauen o Mat. 16.19 Rom. 10.6 And in as much as riches may prooue a singular hinderance we should take warning and see to it that they do not intangle vs p Mat. 19.23 And because in Heauen are our treasures we should set our affections there q Math. 6.20 Col. 3 1. and prepare for our change and departure r 2. Cor. 5.1.2 1 Thes 1.10 Giuing allowance to no sinne no not the least Å¿ Mat. 5.10 19 constantly professing and confessing Christ before men that he may not denie vs in that day t Mat. 10.32.33 5.10 Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit u Math. 5.3 they are eager after heauen and the things thereof x Mat 11.12 they are like Children void of earthly carking and distressefull cares y Mat. 18.2 they are mercifull z Mat. 25.34.36 they loue their enemies * Math. 5.44 Secondly the meditation of Heauen serues for reproofe not only of Atheists that would deny it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the kingdome of heauen liuing in daily blasphemies whoredoms drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them Luk. 14.17 And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children a Heb. 12.23 Luk. 11.20 Note neither is this the peculiar aduancement of some principall Saints as Abraham Dauid b Math. 8.11 13.31 c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. Doctr. 2 that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue separate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof Rom. 8.24.25 they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue Vse 1 that Heauen is our portion and there onely must wee prouide to find some rest and contentment yea Heb. 11.13 therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that Vse 2 is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here hence informe themselues that howsoeuer Religion ties men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to bee worse then Infidels that make Religion a maske for
that becomes our callings and behauiour in the world as we are free from lying calumnies perfidiousnes slandering boasting flattery c. 1 Cor. 5.8 Sixtly In that it makes all our conuersation vertuous so guids vs to do the truth Ioh. 3.22 Iam. 3.17 Vse is both for Instruction and for Reproofe Vses For Instruction therefore wee should labour that the Word may bee a Word of Truth to vs and to this end First wee should pray God to giue vs the spirit of Truth Iohn 16.13 Secondly wee must repent that wee may come to the knowledge of the Truth 2. Tim. 2.25 Thirdly wee may not rest in the forme of Truth Rom. 2.20 Iohn 3.22 For reproofe of foure sorts of men First such as will not receiue the loue of the Truth With these gaine is godlinesse 1. Tim. 6.5.2 Thes 2.10.12 Secondly such as strangle the light of the Truth either of Nature conscience or the Word and with-hold it in vnrighteousnesse that striue against the light of the truth in their hearts that they might sinne the more freely Rom. 1.18 Thirdly such as will not obey the Truth which yet they admire commend affect c. Gal. 3.1 and 5.7 Fourthly such as by their wicked liues cause the way of Truth to be blasphemed which Truth they both heare and professe to obey Thus of the second part of the description Thirdly the word of God is described by the kind of word viz. the Gospel The doctrine of a mans reconciliation with God is principally to be taught and learned Which is the Gospell By the Gospell is meant the Doctrine of the reconciliation of Man with his God after the fall Concerning the Gospell wee may in the generall here obserue That of all other Doctrines the Doctrine of a mans Reconciliation with God is especially to be vrged and explained by the Preacher and to bee most minded and enquired into by the hearer The knowledge and experience of this point acquaints a man with the sauing power of God Rom. 10.15 neuer doe men indeede see the beautie of the feete of Gods seruants till they haue trauelled about the obtaining of their peace with God If Ministers would bend the very force of their ministeries about the sound and daily inforcing of the Doctrine of mans particular assurance of his peace and reconciliation it would produce by Gods blessing singular fruite This Doctrine would iudge the very secrets of men and giue them a glimpse of their last doome It is a most preuailing Doctrine and therefore extreamely enuied in the world The high Priests and Scribes with the Elders of the people many times shew they cannot abide it Luke 20.1 Hence it is that life is not deare vnto Gods faithfull seruants so they may in the comfort thereof fulfill their course and ministration receiued of the Lord Iesus in testifying the Gospell of the grace of God x Acts 20.24 Of all other Doctrines the Deuill labours to keepe the world ignorant of the necessitie and power of this y 2 Cor. 4.3 4. But woe is to those Preachers that teach it not z 1 Cor. 9 16. and horrible wofull shall the estate of those people appeare to be at the last day that obey it not a 2 Thes 1.8 And therefore we should striue to keepe afoot the sparkles of light in this point and whatsoeuer wee loose in hearing this Doctrine should neuer runne out In particular concerning the Gospell I enquire into three things First wherein this Doctrine lieth Secondly who receiue this Doctrine of the Gospell Thirdly what are the effects of it For the first the Gospell or the Doctrine of it lyeth in two things What the Gospell principally vrgeth First in our true repentance for our sinnes and secondly in the infallible assurance of faith in Gods fauour in Christ forgiuing vs our sinnes Math. 3.2 Mark 1.15 and this duly waighed First reproues those that dreame of saluation and the benefits of the Gospell without mortification and secondly it should teach vs to nourish faith by all meanes by nourishing of desires by remouing of lets praying for it waiting vpon hearing beholding the faith of Gods children and deliuering vp our soules to some able and wise Pastor The second Question is Who receiue the Gospell Who receiue the Gospell Answ We must consider First who may receiue it and that is answered Marke 16.15 euery Creature that is any Man or Woman of what Nation Language Profession Calling State and Condition soeuer and secondly wee must consider who doe receiue it and this may be answered generally or more specially generally none receiue the Gospell but they finde in it the very power of GOD to saluation b Rom. 1.16 None but such as are begotten againe by it to God c 1 Cor. 1.16 If there be no change in thy life thou hast yet no part in the Gospell without conuersion no glad tidings In speciall the persons that receiue this treasure are signed out by diuers properties in Scripture they are poore in spirit d Mat. 11.5 Luke 4.18 they finde such neede of it that heauen suffers violence and they presse to it e Luk. 16.16 Math. 11.10 and they so highly esteeme the comforts of it that they can be content to lose libertie friends meanes and life too for Christs sake and the Gospell f Mark 8.35 10.29 and it workes so forcibly vpon mens soules that they consecrate themselues to God to sinceritie and godlinesse g Rom. 15.16 and learne conscionably to practise the seruice of God in their spirit minding the reformation of their thoughts and affections within as well as of their words and actions without h Rom. 1.9 The effects of the Gospell And thirdly for the effects of it great are the praises of the power of it it begets men to God it is the power of God to saluation it iudgeth the secrets of men Of these before It brings abundance of blessings Rom. 15 19. it makes men heires and coheires with CHRIST it is a witnesse to all Nations Matth. 24.14 And lastly life and immortalitie is brought to light by it 2 Tim. 1.10 The Vses The consideration hereof should much encourage Ministers to presse this Doctrine and neuer cease to preach it in the Temple and from house to house and make vse of all opportunities when a doore is opened vnto them either in respect of power in their owne hearts or in respect of tendernesse and affection and desire in the people i Acts 5.42 1 Cor. 1.12 Gods people also should so labour for the assurance of Gods fauour and peace in Christ by the word as they should store their hearts with prouision of that kinde not onely for their death-bed when they die but renue the perswasion of it in their hearts daily the better to fit them euen in their callings and speciall standings This knowledge is not onely a Crowne and shield for
the spirit of Christ and partly because the world attributes what is done by professors of the word to the word they heare if their liues be full of good fruits the word of God is glorified but if they bee any way vicious the word is blasphemed n Rom. 2. Then they say this is their preaching this comes of gadding to Sermons and tossing of their Bibles c. The Vse is both for Instruction and Comfort For Instruction therefore Gods Children should worke out their saluation with feare and trembling and labour to be filled with the fruits of righteousnesse liuing inoffensiuely and holding foorth the word of life in all holy conuersation shining as lights in the middest of a froward and crooked Nation o Phil. 1.11 2.15.16 For Comfort also because the Lord is pleased to communicate the honour of his word to his people so as where the word is in credit they shall be in credit and if they be despised they are not despised alone but the Word is despised with them Thus of the first thing in the efficacie of the Word viz. what it doth The second thing is vpon whom it worketh or the subiect-persons As it is also in you Doct. Doct. It helpes not vs that others though many bee wrought vpon by the word gathered made fruitfull and increased vnlesse we be sure of the efficacie of it in our selues It had beene a small comfort to the Colossians to know that the word was fruitfull all ouer the World if it had no power amongst them There is a windie vanitie preuailes in the heades of many hearers they thinke they doe worthily when they commend the Sermon praise the Preacher tell of the working of the Word in such and such though they perceiue not that vnto them it is but a dead letter Many are full-mouthed but haue emptie hearts and hands but it should be our discretion to labour the cure of this loosenesse and wandering of heart and not to suffer our soules to be led aside from considering our owne way by any such smooth wiles of Satan Thus of the persons the time followeth From the day Here I obserue three things There is a season for fruit First that there is a season for men to be fruitfull in We are naturally dry trees or no trees Wee are but dead stockes neither if wee should stand in Gods Orchard to all eternitie would we of our selues beare the fruits of the Gospell or exercise our selues in those faire fruits that are vnto eternall life if before this day the Citie of Colosse had beene searched with lights there would haue beene found no true fruits of Grace or Righteousnesse amongst them our season to beare fruit is then when God calles for it At some time of our life God giuing vs the meanes doth set before vs the wav of Life and death affects vs inwardly with sence of our miserie or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is laide thus neere to the roote of the Tree it is then time to beare fruit or else we are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruite so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God calls now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as hee requires thee to be thou maiest finde fauour in his eyes for God is neere them that call vpon him if they seeke him in due time while hee may bee found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou maist call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercie of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as hee seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall * 2 Cor. 3.2 thirdly so soone as we finde the Word to bee a sauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimony of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs wee should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not foorth fruit is cut downe and cast into the fire Note that hee requireth present fruit or threatneth present execution p Mat. 3.10 Iohn 15.2 Neither may we harden our owne hearts with presumption because wee see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the meanes Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church-censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull wee must be constantly so not lose a leafe much lesse giue ouer bearing fruit * Psal 1.3 Ezech 47.12 Sodaine flashes will not serue turne the Lord knowes not how to entreat them whose goodnesse is but like the morning deaw q Hos 6.4 Either from the day constantly or not vpon the day truely Thus of the Time Fourthly this efficacy is limited First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limited in that they are required to be in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines
and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humorous men would then bee ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples modest and humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods seruants in his life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaimed to be the best part of a Kings title Psal 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to bee Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can only purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision u Rom 14.8 sometimes to Magistrates x Rom. 13.4 yea sometimes to Women y Rom. 16.1 sometimes to a speciall calling or sort of Church officers z Phil. 1.1 1 Tim. 3.8.12 sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painefull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that hee that receiueth one of them in Christs name shall not be without his reward * Mar. 9.35 with 37. Besides Christ saith of them that where hee is there shall his Deacon or Seruant bee and his father will honour him though the world doe not a Iohn 12.26 Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly wee may see what power these Deacons haue Math. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice b Mark 9.35.36 Secondly they must follow their Master Christ in doctrine in life and in sufferings c Iohn 12.26 Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God d 2 Cor 4.1.2 So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle e 2 Cor. 3.2.3 Thus of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words f Prou. 6.23 To this end wee should vse wisedome and truth and meekenesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and meekenesse to auoide passion for anger is a great darkener We should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worshippe doth here first declare their praises and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust praises especially when we are to speake of their faults for that will shew that we are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is either in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue Secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children bee not in vs wee haue not faith g Gal. 5.6 nor the Spirit of God for Loue is the fruit of the Spirit h Gal. 5.22 2. Tim. 1.7 nor the Seale of our Election i Ephes 1.4 nor a pure heart or good conscience k 1 Tim. 1.5 nor strength to holde out against errours
stand with keeping of Faith and a good Conscience Thus Paul forbeares to speake directly against Diana of the Ephesians for three yeeres u Act 19.10.26 8 That temporall things be ordered to conformitie with God Hitherto of the Parts of sauing Knowledge Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God IN these words the end of Knowledge is at large set downe to this end we should fill our selues with the knowledge of Gods will that our conuersations might be rightly ordered to the glory of God the profitable pleasing of others and the storing vp of good fruits vnto eternall life in the saluation of our owne soules Neither doth hee thinke it enough for those that haue by the Gospell gained much Knowledge to do good or liue well but they must raise their endeauours to an eminencie and this he expresseth in three formes of speech First they must walke worthy of the Lord. Secondly they must walke in all pleasing Thirdly they must be fruitfull in all good workes And if any should aske how all this can be attained hee answeres in the end of the Verse when he saith increasing in the knowledge of God The generall Doctrine The Doctrine out of the whole Verse is that the life of Christians ought to answere their profession knowledge and the meanes they enioy In the inlarging hereof I consider foure things 1. The Motiues to excite vs to an holy endeauour after innocency 2. The Causes why so many men in the visible Church inioying the meanes haue attained to so little innocencie 3. What we must doe that wee may thus walke 4. The Benefits would be gotten by a holy care of Christian Innocencie Motiues to holy life The Motiues are such as these 1 We are not in our owne power to liue to our selues but are tied to liue to him that died for vs a 2 Cor. 5.15 2 Our soules and bodies are destinate to incorruption in the Heauens and therefore wee should set our selues so to liue for this short space in this world as we might deliuer them vp vndefiled in the day of the Lord. 3 Haue wee euer found vnrighteousnesse in God b Jer 2.8 shall wee then serue Sathan that neuer did vs good and forsake the Lord our God When our hearts are tempted to sinne wee should say Shall I thus requite the Lord for the innumerable benefits he hath bestowed vpon me 4 The long night of sinne and ignorance and hellish darkenes and danger by the light of the Gospell by the meanes of Christ our Sauiour is past and a short season remaines vnto vs to glorifie God and worke out the assurance and fruition of our owne saluation Shall wee not then arise from the sleepe of sinne and now cast away the workes of darkenesse Is it not now time to arme our selues against the sluggishnesse of our owne Natures and the corruptions that are in the World to walke honestly as becomes this day of grace and fauour c Rom 13.11.12 5 The miserable euents of seruing the flesh might moue vs. If wee haue the meanes and make a shew and yet liue carnally and scandalously wee may deceiue our selues but God will not be mocked wee shall reape as we sow if wee sow to the flesh wee shall of the flesh reape corruption d Gal 6.7.8 And for these things the wrath of God commeth vpon the Children of disobedience e Ephes 5.6 And therefore let no man deceiue vs with vaine words and if Ierusalem will not be instructed my soule saith the Lord shall depart from her and shee shall be desolate as a Land that no man inhabiteth f Ier. 6.8 And contrariwise if wee would sow to the spirit and neuer be weary of well doing nor faint or faile in due season wee should reape reape I say of the Spirit euen life euerlasting g Gal. 6.7.8 6 We should be much moued by the dreadfull relation wee stand in to God to Christ to the holy Ghost and to the Church to God for wee are his Seruants and therefore ought to be holy as hee is holy h 1 Pet. 1. wee are his Children and therefore ought to proue it by our obedience i Mal. 1. To Christ for hee hath washed vs in his bloud and shall wee pollute our selues againe hee was in his owne practise a perfect patterne of innocencie and shall wee not learne of him k Mat. 11.28 wee are his Members shall wee shame and dishonour our Head our Sauiour is in Heauen and shall we be buried like Moles in the loue of sensuall and earthly things or rather ought not our affections and conuersations to be where Christ is euen in heauen at the right hand of the Father l Col. 3.1 Phil. 3.21 To the holy Ghost we are his Temple and shall we defile Gods holy place To the Church which is the Citie of the holy God which hee hath consecrated to himselfe and therefore were it not wickednesse to prophane it with impuritie Let vs liue as the Citizens of God m Ephes 2.20 Lastly in the 1 Thes 4. I finde an Exhortation to holinesse and it is inforced by fiue reasons first it is the will of God Vers 3. Secondly a holy life is an honorable life Vers 4. Thirdly they are Gentiles not Christians that liue prophanely Vers 5. Fourthly God is a certaine auenger of all vnrighteousnesse Vers 6. And finally we are called vnto holinesse Vers 7. Secondly if it bee asked How it comes to passe that such multitudes liue without holinesse how it comes to passe that such multitudes of people liuing in the bosome of the Church are touched with so little care of holinesse of life I may answere diuers things 1 The Vaile of Ignorance lyeth vpon their hearts n Esay 25.8 and grosse darkenesse still couers those people o Esay 60.2.3 Though the light be come and the glory of the Lord Yet for the most part these men abhorre the light p Iob 24.13 and therefore are their waies darke and slippery q Psal 36.6 2 Mens hearts goe after their eyes and mens senses are made Maisters of their liues r Iob 31.7 and therefore are their affections onely stirred with carnall things they take their directions from their owne flesh and walke in the way of their owne lusts Å¿ Eccles 11.9 3 Many times their brethren deceiue them t Iob. 6.13 I meane they are misled sometimes by their owne mistaking and misapplying of Gods promises and sometimes by the sinfull dawbing of wicked Teachers that set themselues to strengthen the hands of the wicked and discourage the hearts of the righteous crying Peace and safety where there is no peace Vngodly men these are that gainesay the doctrine of those faithfull men that would cure this sinfull generation by a meete seuerity of doctrine 4
mercy nor pietie in the Land because there is no knowledge of God in the Land x Hos 4.1.2 God shewes his righteousnesse to them that know him y Psal 36 10. And therefore neyther the Papists must tell men that Ignorance is the Mother of Deuotion nor the common Protestant so idly aske what needes all this knowledge More particularly three questions may be here resolued What are the lets of increasing Quest 1. What are the lets of increase Ans There are many lets 1. Ill opinions about knowledge as that it is vnprofitable vnnecessary c. 2. Abuse of our Callings 3. The loue of other things z Ier. 9.23.24 4. The smothering of doubts difficulties and preiudice in the vse of the meanes 5. Securitie when a man growes proud of what hee doth know and presumes of Gods mercy for what he wants 6 Presumptuous sinne as it hinders other graces so it casts men behinde hand in knowledge 7. Resisting of Gods Spirit pricking the conscience to get it awake and smothering of terrors * Hos 6.1.2.3 8. Internall euils nourished as lust a Tim 3.7 euill thoughts b Pro. 14.22 passion c Prou. 14.29 How we may know when we increase with knowledge What we must doe that wee may increase in knowledge c. Quest 2. How may we know when we increase in knowledge Ans We increase in knowledge 1. If we increase in affection to the meanes for God is neuer wanting in the successe 2. If we increase in the power of godlinesse it is certaine wee grow in knowledge if wee grow in grace 3. If wee grow stayed and setled and more resolued in the doctrine of Gods grace and practise of holy life Quest 3. What must we doe that wee may increase Ans We must obserue these Rules 1. We must practise what we doe already know d Iohn 7.17 2. Wee must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobriety e Rom. 12.13 3. Wee must redeeme the time and watch to all the opportunities for the vse of the meanes f Ephes 5.16 4. Wee must vse the world as if wee vsed it not 5 We must acknowledge that is confesse and professe what we know least God by our vnthankefulnesse and fearefulnesse be prouoked to scourge our spirits with a slumber or reprobate sence g Rom 1.28 6. Wee must minde our owne way h Prou 14.8 Lastly we must vse Gods ordinances and all of them and without interruption constantly and cheerefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes Our knowledge must be of God foure waies for first it must be spirituall and diuine knowledge not humane naturall and earthly 2. It must be of God as hee is the author of it we must seeke it from aboue by prayer 3. It must be of God as he is the end of it it must draw vs nearer to God Lastly God must be the obiect of it we must know Gods Name In this last sence here are two things imported First that euen after regeneration there may be sometimes some working of the seedes of Atheisme So wretched is the euill nature of man that in this respect there is cause many times to hang downe the head with horror shame and bitter mourning of heart and confusion of face Secondly that increase in holy conuersation doth abate the mouings of Atheisme as any be more holy so they are more freed from the trouble of them Be first holy and then be an Atheist professed or resolued if thou canst Concerning the knowledge of God foure things are to be considered 1. How he is made knowne 2. Who they are that God chargeth with this that they know him not 3. How it comes to passe that man knowes not his God 4. What we must doe that we may know God How God is made knowne God is made knowne 1. in his Sonne in Christ God is as it were visible i Iohn 14.9 2. By his Spirit k 1 Cor. 2.10.11 3. By his worde both by the testimony it giues of God and by the relation of Prophesies accomplished and Miracles wonderfully wrought it shewes a God as it is a sacred treasury preseruing the memory of wonderfull things 4. By his workes and that either in generall as God hath stamped vpon them some markes of his invisible things l Rom. 1. or in his particular workes as the founding of the Earth the hanging of the Cloudes the spreading out of the Heauens the recoyling of the Waters leauing an habitation for man terrours of Conscience Plagues vpon wicked men at their wish answering of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church Who they are that know not God besides professed Atheists that are hated of God and charged with this that they know not God as 1. All that keepe not his Commandements m Esay 1.5 1 Iohn 2.4 2. All that heare not vs n 1 Iohn 4.6 3. All Persecutors o John 16.3 4. All that honour not such as feare God p 1 Iohn 3.1 5. All that deny the Natures or Offices of the Sonne of God q 1 Iohn 2.23 The causes of this ignorance of God 3 This wretched Atheisme and Ignorance of God and euill thoughts of his Nature Presence Attributes c. is caused first by corruption of our natures in the Fall 2. It is increased by the custome of all sorts of sinnes 3. If it preuaile it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it wee must view his workes What wee must do that we may know God search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart r Math. 5.6 Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 2. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that wee must bee strengthened in Grace before wee can be filled with Knowledge till Grace preuaile euill motions Doct. 1 and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are Doct. 2 strengthened with all might
Balaam seemes a friend to Israell but hee is so farre from inheriting with them that hee is destroyed by them the sword of the Lord rootes him out this will bee the portion of all Hypocrites i Iosh 13.12 And wee should labour for a particular warrant in the knowledge of our owne portion this would incourage vs against all difficulties Caleb dares fight with the Anakins if Ioshua giue him Hebron k Iosh 14.6.11 c. and feeble and complayning Ephraim shall ouercome and inlarge himselfe if Ioshua particularly incourage him l Iosh 17. And as no Cananites ought to bee left in the Lot of Israell so no wicked workers should be suffered to remaine in the assembly of the Saints to be prickes and goades in the sides of the righteous And as they that haue their inheritance allowed them already must not rest but fight till their brethren haue rest m Josh 1.12 so they that haue comfort in their owne conuersion must strengthen their brethren And if any haue too little roome the way is not to murmure and doubt but to fight it out for more so must Dan n Iosh 19.14 so should weake Christians not giue way to discontentment but striue in the spirituall Combat till more grace and roome for the inlarging of the heart be gotten Lastly as seauen Tribes are iustly taxed and censured by Ioshua for their negligence and sloath in not seeking speedily to possesse the Land God had offered them o Iosh 18.2 so may the most of vs bee iustly rebuked for grieuous securitie about the heauenly Canaan Many rest in the probabilities and hope of a title nay the most rest satisfied in such a condition as is without title and without hope vnlesse they amend yea the better sort diuers of them haue but a title and therefore it iustly falleth out that these are buffetted by Christ as they were disgraced by Ioshua and as they must stand to the curtesie of the viewers of the Land for the report of the goodnesse of their part so must these secure Christians stand to the curtesie of their Teachers for how much knowledge and comfort they shall thinke meete to impart vnto them concerning their inheritance in heauen and heauenly things Partakers of the inheritance of the Saints in light The happinesse of the faithfull is an inheritance illustrated here first by the persons that must enioy it it is not common to all but appropriated to Saints secondly by the qualitie of it it is in light Christ is the great heyre of all things p Heb 1.1 Psal 2. the Christian is coheyre with Christ It is a doctrine that hath much comfort in it a Christian holds by the fayrest tenure and firmest and surest too for though his life be changeable and his dayes on earth must haue an end yet his inheritance endures for euer and whiles hee liues God will know him all his dayes for no worse a man then his owne heyre q Psal 37.17.18 And the consideration of the inheritance of the Saints should teach vs diuers things first to pray that God would remember vs with the fauour of his people and visite vs with his saluation and that then hee would open our eyes to see the glory of such an inheritance r Psal 106.3.4 Ephes 1.18 Secondly to honour the righteous and not despise poore Christians seeing God hath made them his heyres and rich in faith Å¿ Iames 2.5 Thirdly to endeauour with all care to walke worthy of such honour as to be made Gods heyres And lastly to be willing to suffer any thing in this world for Christ seeing in the world to come wee must raigne with him as coheyres t Rom 8.17.18 Of the Saints Onely Saints inherit and therefore be sure thou be a Saint be sure thou be more then flesh and bloud u 1 Cor 15.50 be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance x Ephes 5.5 1 Cor 6.9 Gal 5.21 bee sure of the imputation of the righteousnesse of Christ y Rom 4.13.14 Tit. 3.7 bee sure thou haue in thee the spirit of the Sonne z Gal. 4.7 Ephes 1.14 bee sure to commit thy selfe to the word of grace * Acts 20.32 In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaines it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly A three-fold light in man because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-folde light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before we can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will do no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainety of this inheritance it is said to bee held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended with those that pleade for vncertaintie of assurance Sixtly in light that is in Heauen and the light of Heauen in an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our heartes in the light of Faith and certaintie and glad our hearts with the light of the Spirit and ioy choosing rather to die then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in
and turne themselues into all formes requesting beseeching reproouing c. with all diligence and sinceritie The People also must know that their profiting lies 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 1 Cor. 2.11 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 testimonie 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 bee 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 we 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 amend what by propagation we 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 bee applied 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 either learne to die 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 wee 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 Roconciliation 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 died willingly hee is not onely the meanes but the vndertaker of our Reconciliation b Heb. 9.14 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 faile them there is no other way to be saued Thus of the words of Coherence There remaines both their miserie in this verse and the remedie of it in the next verse Strangers and Enemies c. In generall wee may first obserue Good to thinke much of our misery that it is profitable for men to know and meditate of their naturall miserie 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 traines 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 seldom teaching and learning of the doctrine of mans naturall miseries wicked men are strangers in fiue respects 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 c Ephes 12. 4. In respect of the speciall prouidence of God Strangers to the Common-wealth of Israell 5. In respect of the Life of God d Ephes 4.17 And that if wee consider either the rule of life they account the Law a strang thing e Hos 8. or the fountaine of life viz. Regeneration They are dead in sinne f Ephes 2.1 or the Obedience of holy life Their imaginations are onely euill continually g Gen. 8. But if any aske how this strangenesse comes the word in the originall seemes to note it for it is estranged which is more then Strangers for it imports they were not so created but made so They were made so 1. Originally by the transgression of the first man from whence flowed the first strangenesse betweene God and man man running from God and God refusing to delight in the sonnes of men 2. By their owne actuall sinnes which separate betweene God and them h Esay 59.2 Alienation is to the workers of iniquitie i Iob. 31.3 The hurt of liuing thus estranged Quest But what hurt is it to carnall men to be thus estranged Ans There is no saftie against dangers where God is not to protect men there is no comfort in affliction where one can neither looke to God nor the Saints for succour and comfort The God of this world doth rule effectually in all the Children of disobedience they are in bondage to the world they are in bondage to their owne flesh euen to a
this world with Demas Many fall away for the Crosse and all are catcht with the deceitfulnesse of some sinne Quest. But may the faithfull fall away and not continue Answ The faithfull may lose and fall from 1. some degrees of innocency of life 2. Some degrees of the working and efficacie of Gods Spirit 3. Some degrees of Communion with Christ Their Communion may be lessened though their vnion can not be dissolued 4. from Faith Quoad sensâ—â— Quoad gradum Quoad actâ—â— Quoad doctrinam Quoad media doctrinae Seauen things from which the Elect can neuer fall Psal 94.14.145 14. Motiues to continuance of which 〈◊〉 â—â—kes mention heere And thus they may fall in respect of sense in respâ—â—â— of some degree in respect of some acts of faith in respect of some Doctrine of Faith and lastly in respect of the meanes of the doctrine of Faith But there are seauen things from which the Elect can neuer fall first eternall life Iohn 10.29 secondly confirming grace in some measure Psalm 14.5 thirdly remission of sinnes past Esa 43.25 Fourthly the seed either of doctrine or grace 1 Iohn 3.9 Fiftly the spirit of sanctification Sixtly the habite of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that wee might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue sound comfort that wee are the Disciples of Christ c Ioh. 8.31.32 Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe d Luke 9.62 The branch cannot beare fruit except it abide in the Vine e Iob. 15.4 And if they continue not with vs it is because they were not of vs f 1 Iohâ— 2.19 It had beene better for men neuer to haue knowne the way of righteousnes then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning g 2 Pet 2 19.20 Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them h Psal 77.11 They may go to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue Eight rules â—or Continuance thou must obserue eight rules First thou must get a continuing faith get thee an infallible assurance of God fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit i Joh. 6 40. Secondly thou must at first be throughly cleansed of all thy filthinesse making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must bee sure thou get a new heart for the old heart is deceitfull and will not hold out in any thing that is good k Ezek. 36.26.27 Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societieâ— and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them l Ier 32 39 40 â—hil 1 5 6. Fiftly thou must see to it that thou get knowledge as well as affection m Hos 2.19.20 Psal 145.20.14 and affection as well as knowledgen. Sixtly thou must so receiue the truth of â—he doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men o Math 16.16 Seuenthly Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long p Iohn 10.28 Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued q Ephes 4 13.14 The summe of all in that if we get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if wee conuerse with Gods children if we haue wise affections that are warmed with pietie and shewed with discretion if wee make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot bee moued And out of all this wee may discerne the cause of the backe-sliding of many either they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleighthie in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts Helpes for continuance For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers r Heb 12 1. 10 24. 1 Tim 2 1. secondly from the immortall seede which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Å¿ 1 Iohn 3 9. Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Coâ—enant runne for when God saith He will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him t Ier 32 4. And in another place he saith hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them u Ephes 36 26.27 Fourthly
doing or to be done as the reclayming of the world by the euerlasting Gospell the downefall of Antichrist and the gathering of the Iewes These things haue beene promised in the word and haue are and shall be wonderfully fulfilled by the ministry of Preachers The ordinary are fulfilled in the Church at all times and thus the Word is fulfilled in the elect and in the reprobate In the elect Ministers fulfill the Word 1. In conuerting those by the word which were fore-ordained of God b Rom 1 16. 15.19 2. In conueying Christ to their soules so as the word is not a bare history of the merit and grace of Christ but is fulfilled in the application of Christ c Rom. 8.4 2 Cor 2.14 1 Cor. 1.17 Gal 3 1 3 5. 3. By diuiding the word amongst them as the food of their soules to preserue them 4. By the application of the Promises which are effectually in the Ministery fulfilled in the hearts of the hearers d Luke 4 21. Lastly in causing the Elect to fulfill the Word both in obeying the Word e Rom. 15.18 and in perseuering in the doctrine to the end In the Reprobate they fulfill the Word 1. In hardening them 2 Cor. 2.15 2. By making them inexcusable by illumination 3. In occasioning many sinnes through their owne wilfull corruption Rom. 7.8 4. In slaying them or by sentence cutting them off Esay 11.3 Mat. 16 16. 2 Cor. 10.6 The Vse of all this is 1. To shew the necessitie of continuall preaching seeing by it the word must be fulfilled many are still to be conuerted and all to be comforted directed strengthened reproued c. 2. To iustifie the continuall trauaile of faithfull Ministers that will neuer giue ouer to exhort reproue conuince c. They are enioyned to see the word of God fulfilled and therefore no wonder though they will not let men rest in their sinne and securitie 3. To teach vs in all temptations or afflictions to run to the word preached for thereby God will certainely performe all needfull consolation or direction or humiliation 4 To informe Ministers that they must adde indefatigable paines since so much is to be fulfilled by them 5. To admonish stubborne sinners to take heed of prouoking God for if the word may not be fulfilled in their saluation it shall be fulfilled in their induration Verse 26. Which is the Mysterie hid since the world beganne and from all ages but now is made manifest to his Saints THese words are the fourth generall Reason taken from the excellencie of the Gospell which is here described in foure things 1. By the nature of it a Mysterie 2. By the antiquity of it since the world beganne or from ages and generations 3. By the time of the full reuelation of it viz. Now in the new world by Christ 4. By the persons to whom it is reuealed viz. the Saints The Mysterie The Gospell is a great Mysterie a 1 Tim 3 16. a â—idden Mysterie b Rom. 16.25 hidden in God c Ephes 3.9 2 Tim 1.9 because it was a secret in the purpose and grace of the Father before the world began Hidden in Christ because hee was that store-house in which the Father laid vp all his treasures d Col. 2.3 that concerne mans life and immortalitie and because he was the meâ—itorious caâ—â—â— of all our happines Hiâ—â—â—â— in the Word e Rom 16.26 because the Scriptures of the Prophets and Apostles are the sacred fountaines of knowledge and originals from the bowelâ— of which flow the comforts of the Gospell to the Church Hidden also in the darke shadowes of the Ceremoniall Law Hidden from Adam himselfe in Paradise so long as he acknowledged his happines by the Couenant of workes Hidden from the Gentiles many hundred yeares while they serued dumbe Idols and had not the Sunne of righteousnesse shining among them Hidden from the Iewes in part and comparatiuely because in a manner all the Iewes were ignorant of the manner of Christs Kingdome and of the calling of the Gentiles and such like comparatiuely in respect of vs they had the light of a Candle but we haue the light of the Sunne and therefore Iohn is said to be least in the Kingdome of God Hidden from the naturall man still who cannot perceiue the spirituall things of God f 1 Cor 2 7 14 no though otherwise he abound with wit and learning Hidden also from the very faithfull comparatiuely in respect of what they shall know in the kingdome of glory and in respect of the differences of degrees among themselues now Quest But why is the doctrine of mans happinesse so obscure to many Quest euen in the Church in these dayes Answ Ans Man is by nature couered with the vaile of originall blindnesse g Esay 25.8 and besides hee is bewitched with the deceitfulnesse of his actuall sinnes h Heb 3 13. the God of this world with his wiles and subtilties his deepenesse and his methodes blindeth many thousands to their destruction that he may hide the Gospell from them i 2 Cor 4 3. Ephes 6. Reuel 2. 2 Cor. 10.4 Also euill thoughts nursed and fortified as thicke clouds hide the light from diuers to some in iudgement Christ speakes in Parables k Math 13. others shall neuer haue the light was offered because they vsed not the light they had The enuious man in many places sowes the tares of corrupt doctrine And vnto many congregations for want of sincere preaching Immortalitie and life is not yet brought vnto light l 2 Tim 1 10. T it 1.3 besides the transplendencie of the doctrine it selfe is such as exceedes the capacity of the most Quest But how comes it that euen the godly themselues in all places Quest attaine to so small a measure of knowledge in the Gospell Ans Ans There are remnants of naturall blindnesse euen in the best and the sinne that hangs on so fast is not without pollution and an obscuring propertie Faith also that should haue principall vse in conueying this light is not without some mixtures of doubts and other drosse Affections are not without their fumes which becloud the vnderstanding sometimes they want the meanes sometimes they are negligent in the vse of them and to see perfectly is the onely priuiledge of the new Ierusalem that is aboue The Vses Vses are for reproofe for Information for Instruction and for Consolation First it reproues the horrible prophanenesse of those that so securely contemne the Gospell so sacred a Mysterie and fearefull is the curse with which God doth auenge the quarrell of his word euen this that vnto these men the Scriptures both read and preached are a sealed Booke m Esay 29.11 And is the Gospell a Mysterie then singular is their dotage and madnesse that say they know as much as any of them all can teach them Secondly wee may hereby bee informed concerning the
not mens sayings or precepts must be our guide a feare of God bred by mans precepts will be in vaine i Matth. 15. Fourthly wee should prize euery dramme of true knowledge got from the Word at a high rate euen to excell all other things as being the peculiar gift of God Would The reasons of the dispensation of spirituall fauours in Christ are not in vs neither in will nor worke but in the good pleasure of GODS will which should teach vs with so much the more thankefulnesse to expresse our admiration of Gods loue that could finde nothing in vs but cause of hate euen for euer what are wee or what are our fathers houses that wee should bee thus exalted in the Courts of our God and withall wee should in all things resigne our selues ouer to Gods will as the highest cause of all things wee should rest in his approuing will as our cheefest happinesse and obey his prescribing will as the absolutest and perfectest forme of holinesse and be subiect to his disposing will being patient in all trialls and troubles because hee did it k Psal 39.9 Lastly this might breake to powder carnall hopes how canst thou plead thou hopest that God will saue thy soule seeing there is simply nothing in thee that the Lord cares for and thou hast not sought his grace by sound Repentance and true Faith Make knowne Diuers things haue beene noted before concerning this manifestation and reuelation of the Gospell that which onely I will here adde is the effects of it The proper effect of the powerfull publication of the Gospell is to bring life and immortalitie to light l 2 Tim 1.10 But the accidentall effect is to make variance and oppositions amongst men When CHRIST comes in this manner hee comes not to bring peace as the Fanne scattereth the Chaffe from the Wheat so is the word powerfully preached I need go no further then this Citie for an instance though matters of controuersie haue beene wholy forborne and differences in matters about Church-gouernement and ceremonies haue not beene so much as touched with publike preachings and that matter of regeneration faith and sanctification hath beene almost onely vrged yet see what stirres what differences of censures what indignation at the reformation of any soules that haue beene wrought vpon by the word what inuectiues what strange reports what abhominable lies and slanders haue beene almost weekly raised and divulged throughout all the Country round about What is the riches of the glory The Apostles varieâ—ie and effectuall tearmes are to be noted though he haue spoken much yet hee is not drawne drie but speakes still with great feeling and efficacie both of words and matter And indeed as any men are more holy they haue the more deepe and tender Affections in the meditation of the glory of the things of the Gospell This holy man cannot fall vpon the mention of the Gospell but his affections burst out into great tearmes of Admiration as if he thirsted after varietie of words to expresse his inward estimation and as it is a signe of a sanctifying disposition to be so affected so when we see holy men striuing for wordes to expresse the glory of spirituall things it may secretly condemne the coldnesse and barrainnesse of our dull spirits that vsually through the deceitfulnesse of sinne proue to haue the dullest affections where wee should bee most stirred and the Apostle doth well in seeking these affecting tearmes that so hee might excite affection and appetite in the hearers for people will no longer profit by the word then they admire it and long after it with estimation and therefore it should be a holy discretion in Ministers to study by all meanes to teach in such a manner as might most stirre affection and iust admiration at the power and fitnes of the Word But here a question may be asked Say that we haue gotten a great affection to the Word Quest What wee must do to keepe affection in the admiration of the word and that wee doe highly esteeme of it and long after it what must wee doe to keepe this appetite that wee lose it not and that it die not in vs by little and little I answere thou must looke to thy selfe in fiue things First take heede of euill company the people that cried out for very admiration Hosanna blessed be he that commeth in the name of the Lord Ans when they were gotten among the Scribes and Pharises had altered their note into Crucifie him crucifie him Secondly thou must purge often that is thou must by mortification be oft in humbling thy soule by confession and sorrow to God in prayer else fulnesse and satietie will ouer-charge this appetite for so must hee doe that hath a stomacke apt to be filled with ill humours as experience both in body and soule shewes Thirdly if thou wouldest not despise prophesying thou must try all things and keepe that which is good which thou doest if thou obserue these two rules 1. if in hearing such Ministers as haue either their hearts or the doctrine vnsound thou separate the pretious from the vile 2. If in hearing the best men thou be especially carefull to keepe that part of Doctrine as did particularly touch thee and so was in a speciall manner good for thee Fourthly thou must looke to thy selfe that the profits pleasures or lusts of the world steale not away thy heart from communion with God in the meanes Whoredome and Wine and the cares of this life c. will take away any mans heart m Hos 4.11 Luke 21.34 Fiftly thou must exercise thy selfe in the rest of Gods Ordinances else disvse in one will in time breede contempt of all and God will not haue all the honour giuen to one of his ordinances and doth of purpose many times withdraw his blessing which is the bellowes of affection and estimation from one of his ordinances because hee will be sought in all Againe out of the Apostles tearmes we may obserue the great excellencie of the Gospell for wit it is a mysterie most deepe for worth it is riches and for credit it is glory True knowledge is a rich knowledge Riches Doct. The true knowledge of Christ is a rich knowledge Hence the Corinthians are said to be rich in knowledge n 1 Cor 1.5 and Paul compares it with and commends it beyond all earthly riches o Phil 3.9 and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life p Iohn 17.3 and in respect of the effects because it makes a man rich in grace And it appeares by the contrary Vses for to be blinde is to be poore and naked and miserable q Reuel 3.17 and Vse 1 therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make Men
viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this adoe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioyce in your order being fully assertained of your present stedfastnesse of faith in Christ But I write this to keepe you as you are that you may not be drawen away Quest But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancy in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a greate conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may begathered that the grace of the Gospell is excellent and worthy the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heare and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and oposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated a 1 Thess 2.2 if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts b Vers 3.4 warre they must this is their comfort it is a good warfare c 1 Tim. 1.18 and a good fight d 2 Tim. 4.7 to vndertake the ministerie it is to goe a warfare e 1 Cor. 9.7.12 Enemies to sincere preaching If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what he can Besides the flesh both in Ministers and people will lust and striue against the spirit a Minister should haue something to doe to beate downe his owne flesh f 1 Cor. 9.27 And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine g 1 Tim. 1.10 and particularly both worldlings and epicures doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they wil strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to se that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many greate ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current or prophanenesse doe euery where take all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe h 2 Thess 2.4 they especially the locusts among them are as horses prepared to the battle i Reuel 9. as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth k 2 Tim. 3.8 and withstand the words of faithfull men and doe much euill l 2 Tim. 4.14.15 these by cunning craftines lie in waite to deceiue m Eph. 4.14 So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul How many waies faithfull Ministers fight and so euery faithfull Minister doth fight against these I answere that as the aduersaries are diuers so their fight is diuers also For against
and censures of Gods seruants a 2 Thess 3.14.15.16 As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnity of the Church and people of God is most execrable and abominable It is a greeuous sinne to disquiet and disioyne Gods seruants Now if we obserue in our owne times who they are that are that are disturbers of the Church and vnitie amongst true Christians Foure sorts of disturbers of the Church wee shall finde foure sorts of men may bee iustly taxed with this greeuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their rayling opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not the fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a bâ—rrowed sense sometimes it is to demonstrate a thing by euident testimonie b Act. 9.22 sometimes to assure c Act. 16.10 sometimes to instruct d 1 Cor. 2.16 but most frequently to knit together as the members are knit in a bodie e Ephes 4.16 and so it may well be taken heere and so wee are considered as ioyned together in the mysticall bodie of Christ And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioyned to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian We are knit to the whole bodie and not to some one member onely Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and thefe are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two wayes 1. In it selfe 2. The Gospell is certaine two waies in the infallibility stedfastnesse of the perswasion of the Elect. In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certainty of the perswasion of the godly by faith laying hold vpon it and beleeuing it This he expresseth in the word full assurance or plerophorie A twofold fulnesse The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euerie member hath in Christ their head and by influence from him The speciall is that fulnesse wherin some members excell Thus some are full of the spirit f Ephes 5.18 of loue g 1 Thess 3.12 of ioy h Rom. 15.13 2 Cor. 7.4 some in obedience and good workes i Acts 9.36 Phil. 1.11 Reuel 3.1 2 Cor. 10.6 some in faith and knowledge So Rom. 15.14 So heere Quest But is full assurance essentiall vnto true faith Answ Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthie in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a litle faith Quest May this plerophorie or full assurance be had in this life Answ Full assurance may be had It may without all doubt as these Scriptures euidently proue 1 Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest But are we bound to labour for this full assurance Answ We are It must bee sought Heb. 10. he saith let vs draw neere in the full assurance of faith k Heb. 10.22 and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end l Heb. 6.12 We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath been imployed 1. Seuen things of which we should be assured There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferentm. 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2 Tim. 4.5.17 4. We must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life n Heb. 6.12 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy o 1 Thess 1.6 2. Seuen signes of full assurance It will not bee carried about with every winde of doctrine p Ephes 4.14 3. It is industrious and laborious in the duties of loue to Gods children q Heb. 6.11.12 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne r Heb. 10.22.23 5. It will giue glorie to God against all sense and reason Å¿ Rom. 4.20 6. It mortifies and extinguisheth all headstrong affections t Esay 11.7.9
and beguiled or not so easily 4. The way by which men are in points of religion deceiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is is not by apparant falshoods but by probabilities of truth the Apostle calls them paralogismes of pithanologie Pithanalogie which the Apostle condemns is a speech fitted of purpose by the abuse of Rhetoricke to intice and by tickling the affections of men to please and seduce and heerein properly lyes the abuses of Logick or Rhetorick in matters of Diuinitie when out of affection some subtle purpose to deceiue vaine and false arguments are varnished and coloured ouer and made probable to the mindes of the simple yea though the matter taught be sometimes truth yet many mindes are beguiled from the power and profit of it by placing their respects and affections vpon the wisedome of the words and the affected artificiall frame otherwise there is singular vse both of Logicke and Rhetoricke when they are applied to set out the wisedome of God in his word vpholding the hidden depths of the power of the word of God the very preaching of the Gospell is exceeding effectuall when without affectation men vse their arte to expresse the natiue force and life of the words of the holy Ghost in scripture but the chiefe thing in generall is for vs hence to learne that heresie and error was neuer so vnclothed but it was presented to the world with greate colours and probabilities many simple people wonder that Papists or Brownists should be able to say so much for their idolatrie or schisme but we must know that any heretikes that euer were haue brought greate probabilities for there heresies as well as they The deuill were wonderfull simple if he should thinke to bewitch men so far as to beleeue with any confidence things that had manifest apparance of falshood that cannot be Thus in generall Now in particular concerning the corrupting or deceiuing of the soules of men wee may consider three things 1. The miserabel estate of the soule that is deceiued or beguiled or corrupted 2 How the soule is corrupted 3. The meanes to preuent it For the first looke what the carcase is when it is putrified such is the soule when it is corrupted it is spiritually loath some and wonderfully vnpleasing vnto God and cast out of his sight and the more is the miserie of such soules because to pleade thâ—t they were deceiued will not serue turne wee may deceiue or be deceiued but God will not be mocked For the second if we aske by whome or how the soule is deceiued or corrupted It is to be answered generally wee must take notice of it to beware the two greate deceiuers Who are deceiuers are the deuill and Antichrist a 2 Cor. 11.3 2 Thess 2. It is true that by the malice of Sathan and frowardnesse of wicked men Gods faithfull seruants are euerie where called deceiuers b 2 Cor. 6. They that most labour to preserue mens soules from corrupting are most charged with seducing but these are so called and are not The most ordinarie deceiuers are 1. carnall friends 2. the Profits and pleasures of life 3. euill companie this corrupts like leauen 4. carnall reason 5. sinne c Heb. 3.13 6. but especially corrupt and false teachers d Ier. 23.14 Ezech. 13.10 Mich. 3.5 Gal. 5.9 3. Rules to preuent beguiling Thirdly if we would not be beguilde and deceiued we must looke to three things 1. we must get a stedfast faith in Iesus Christ plerophorie or full assurance of Gods fauour is a wonderfull preseruatiue against corruption of doctrine or life 2. we must constantly cleaue to the meanes vnto which God hath giuen testemonie by the power of his presence and blessing wee should get vnder the shelter of a powerfull ministerie and this will be a rocke of defence 3. we must preserue vprightnes of life and our care of innocencie in what we know to be required contrariwise so long as we are vnsetled and want assurance especially if we liue not vnder the power of the word we are in continuall danger to be drawne away and so it is with vs too if wee fall vnto the loue of any sinne of knowledge for corruption of life is many times scourged with corruption of doctrine and opinions But if we would haue more aboundant caution for our preseruation then I will follow the similitude of beguiling amongst men from whence by comparison we may learne many things for our caucion and observation Men that would thriue in their estates and would not be beguiled in the world or wronged obserue most an end these rules 1. They will buy such things as are durable not toyes or trifles so should we we should set our hearts vpon eternall things and not minde earthly things which will last but for a short time and when death comes if we trust vpon earthly things wee shall finde our selues deceiued 2. They will know their commodities themselues that they sell or buy so should we both for the sinnes wee would part with and the opinions or duties we would purchase 3. They will know the persons with whome they deale so should wee try the spirits 4. They will haue all the securitie may be had so should we see all warranted by the scriptures for other securitie we cannot haue put in that is sufficient if the diuell or the world or corrupt teachers tempt and intice vs wee must put them to it to put vs in securitie from the scriptures which because they cannot doe we must wisely reiect them 5. Men that deale for much are glad to seeke the protection of some greate men so should we seeke the protection of the great God 6. If men doubt in any thing about their estate they will presently consult with their friends and in difficult cases they will haue opinions of Lawyers too so should we doe if we would haue our states safe wee must propound our doubts one to a nother especially to our Teachers that they may resolue vs out of the word of God VERS 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and the stedfastnes of youre faith in Christ THese words depend vpon the former as the answer of two obiections First they might say How doth he know our estates to which he answers in the first words That though it were true that he were absent in respect of the flesh yet it was also true that he was present in the spirit both in that his affection carried him to a daily thought of them and so to a willinges vpon all occasions to take notice of their estate and besides as some thinke hee was acquainted with their estate extraordinarily by reuelation of the spirit And thus also he secretly giues them notice to looke to their wayes for hee takes notice of all that passed amongst them How carefull should we be in all our courses
if they would bee carefull to please God but alas they were neuer washed from their olde sinnes and they quickly returne with the dogge to their vomit and corrupt their waies being of purpose set on by the Diuell to make a clamorous profession that so their fall might more dishonour the glorie of an exact and circumspect conuersation Alas what should I say There is wonderfull want of order in the very liues of Gods children Scarce the tithe of professours of sinceritie of the Gospell that haue gathered a catalogue of holy duties and obserued out of the word that frame and order of settled holy conuersation Ten helpes of order in conuersation There are 10 helpes of order in holy life 1. knowledge 2. vprightnesse that is an vnfained resolution to shew respect to all Gods Commandements 3. constant diligence 4. watchfulnesse 5. contemplation or meditation 6. prayer 7. reading the word daily 8. frequent hearing of the Gospell preached in the power of it 9. a tender conscience 10. societie and fellowship with gracious Christians in the Gospell There are many impediments of an orderly conuersation Nine lets of order 1. Men are not reconciled to God and so not being in Christ they receiue not influence of grace from Christ to enable them to walke in an holy course 2. In others t is negligent mortification the staine of former sinnes being not washed away there remaines in them an ill disposition to sinne 3. Many are ensnared with euill opinions either in doctrine and so errour of life is the scourge of errour in opinion or else about practise as that such strictnesse is not required or it is impossible or none doe liue so 4. Many know not what order to appoynt vnto themselues 5. Many are confirmed in a heart accustomed to euill and they loue some one sinne wherein they especially breake order 6. Sathan striues aboue all things to keepe men in a dead sleepe that they might not awake to liue righteously or expresse the power of godlinesse 7. Many are so set in the way of the vngodly that their very euill society chains them downe to a necessitie of dissolutenes 8. Many are put out of all order by their daily distempers and disorders in their families Lastly some faile and fall through very discouragement receiued either from opposition or contempt or scandall Now if any be desirous to know in generall what he should do to bring his life into order I shall profitably aduise fiue things First Rules for bringing our liues into order that hee doe resolutely withdraw himselfe from the sinnes of the times and keepe himselfe vnspotted of the world in respect of them Now the sinnes of the times are apparant pride of life contempt of the Gospell coldnesse in faith and religion swearing profanation of the holy Sabbath domesticall irreligiousnesse contention vsury whoredome drunkennesse and drinkings oppression and speaking euill of the good way Secondly that hee obserue the more vsuall corruptions of the calling of life hee liues in and with all heedfulnesse shun them whether he be Magistrate Minister or priuate person Thirdly that he especially striue against and subdue the euils that by nature hee is most prone vnto Fourthly he shall doe wonderfully profitably Vse of catalogues if hee would get a catalogue of duties out of the whole law that directly concerne himselfe in particular which is very easie especially by the helpe of some that are experienced to be distinctly gathered labouring to shew all good faithfulnesse in duties of pietie as well as righteousnesse and to striue for inward pietie as well as outward resoluing to continue as well as once to begin Hence it is if wee marke it that the holy Ghost in diuers Scriptures drawes for the people of those times diuers catalogues either of grace which specially tended to their praise or of duties that most fitted their state or of sinnes that they must most carefully auoyd as being most commonly committed yea it could not but be of excellent vse if we did taske our selues to the more strict obseruation of some of those catalogues either of grace or sinnes or duties as wee might perceiue they most fitted vs. But if euer we would goe about the order of our liues More rules wee must in generall 1. labour to weaken the loue of earthly things 2. We must resolue to keepe our hearts with all diligence I meane we must with all care and conscience striue against inward sinnes 3. We must put on a minde to liue by faith whatsoeuer befall vs. 4. If we fall we would speedily recouer our selues by confession and prayer and not accustome our selues to sinnes either of omission or commission Vpon the consideration of all this what should we doe Vses but euen pray the Lord that he would make his way plaine m Psal 5.8 before our face and direct the workes of our hands n Psal 90. vlt. and hold vp our goings in his pathes o Psal 17.5 â— that our steps doe not slide And to this end we should euery one be pâ—â—cing and amending his waies making his paths straight being ashamed and confounded for all the disorder of our liues past But if thou goe about this bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that hath two hearts for then thou wilt be vnstable in all thy wayes either goe about it with all thy heart or else let it alone What shall I say but this let vs all learne the way of God more perfectly Thus of order The second thing hee commends is their faith which hee praiseth for the stadfastnesse of it The stedfastnesse of their faith Concerning stedfastnesse of faith I propound fiue things to be considered of 1. That it may bee had and ought to be sought 2. What the nature and properties of it are 3. What is the cause why the faith of many is not stedfast 4. What we must doe to attaine it And lastly concerning vnstedfast faith The stedfastnesse of faith may be had For the first that it may be had is manifest for God that giueth the earnest of his spirit and sealeth and annoynteth vs in Christ doth stablish vs in him p 2 Cor. 1.21.22 There is a sure foundation of God q 2 Tim. 2.19 Matt. 7.24 vpon which we may found our affiance And God willing more abundantly to shew vnto the heires of promise the immutabilitie of his counsell interposed himselfe by an oath to confirme his promise that by two immutable things in which it was impossible for God to lie we might haue strong consolation which flie for refuge to lay hold vpon the hope set before vs which hope wee haue as an anchour of the soule both sure and stedfast r Heb. 6.17.18 And we are commanded to resist stedfast in the faith Å¿ 1 Pet. 5.9 And wauering is secretly threatned and disgraced by the Apostle Iames after he had charged that wee should pray in faith
the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus be your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euerie brother that walketh inordinately and not after the traditions which they had receiued of the Apostle b 2 Thess 3.6 By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father c 2 Ioh. 4. Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed d Gal. 1.9 1 Cor. 15.1.2 For the Apostles receiued it not of men but by the reuelation of Iesus Christ e Gal. 1.12 And as they haue receiued of the Lord so haue they deliuered vnto vs f 1 Cor. 11.23 Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe g Phil. 4.9 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heede that they lose not what they haue wrought h 2 Ioâ— 9. but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and stayes many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortalitie as it were to light and life againe but priuately and particularly into their hearts and soules The priuiledges of such as receiue Christ This is the happiest receiuing of Christ Oh the glory of a Christian in receiuing Christ i Phil. 3.9 for he that receiueth Christ into his hart receiueth excellent illumination vnspeakably ioy k 1 Pet. 8. sure attonement l Rom. 5.11 3.25 hid Manna m Reu. 2.17 eternall graces n 1 Cor. 1.6 4.7 yea the very spirit of Christ o Rom. 8.9 to make him know the things giuen of God to set the soule at liberty p 2 Cor. 3.17 to mortifie the deeds of the flesh q Rom. 8 13. to be a spirit of prayer r Zach. 12.12 to giue answer concerning our adoption Å¿ Rom. 8.15 to furnish the soule with gifts t Gal. 5.22 to seale vs vp to the day of redemption u Eph. 1.14 to be an eternall comforter * Ioh. 14. to be life for righteousnesse sake x Rom. 8.10 to helpe our infirmities y Rom. 8.26 and to raise vp our dead bodies at the last day z Rom. 8.11 Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs c Gal 2.20 or to walke after the appoyntment of his will expressed in his word but it is cheefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to bee often vrged and pressed by all meanes vpon vs a Heb. 9.15 b Rom 8.17 so shamefully doe many fall away and so cursedly is the sinceritie that is in Christ Iesus pursued by the Diuel and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what hee had Oh that wee could bee soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alas there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ As Rules for perseuerance to bee obserued in our first conuersion If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduersity with the righteous Canst thou professe Christ admidst the different opinions of multitudes of men Canst thou bee content to denie profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2 At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and well-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous lothnesse in our nature to abide the triall though wee know it be plainly here required d 2 Cor. 13.5 whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeuour that knowledge and affection might be inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fall away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts
of the chapter HItherto of the exhortation From this verse to the end of this chapter is contained the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to vers 16. 3. He concludes against the things from which he dehorts and that seuerally from vers 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions i. obseruations and externall rites and vaine superstitions concerning either ordinary life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessary vpon the consciences of men 3. From the elements of the world i. from the ceremonies of Moses now abrogated and so from Judaisme In generall wee see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poison and yet cannot abide to receiue any antidote Againe from the coherence wee may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as wee grow settled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When we finde these caueats in the Scripture we must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuices more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to leade away bond and captiue or as here to spoile it is so to seduce or to carry away as a spoile for the matter expressed in this word wee may note 1. That a Christian stands in danger of a combat and if hee looke not to himselfe may be spoiled and carried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts a Matth. 13. 2. That had those things taken away that sometimes they had in spirituall things b Matth. 13. 3. That lost their first loue c Reuel 2. 4. That lost the kingdome of God in losing the meanes of the kingdome d Matth. 21. 5. That lost what they had wrought e 2 Joh. 10. 6. That lost the presence of God f Hos 5 vlt. 7. That lost vprightnesse and sinceritie 8. That lost the taste of the powers of the life to come g Heb. 6. 9. That lost the ioyes of their saluation h Psal 51. And lastly much more theirs that lose their crowne i Reuel 3.11 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You. This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Deuill can fetch booties euen out of the Temple of Christ 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke theirs not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the Popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and libertie on earth to winne Proselytes to their religion There haue alwayes beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophie This is the first kinde of corruption here condemned Quest Answ But is Philosophie naught and here reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that vaine deceit may be here added interpretatiuely it explaines the sense Quest Answ How Philosophie becomes vaine deceit But how became Philosophie to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth deuillish things as the Philosophie of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternitie or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinary course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God whereas it is true of the second cause only So the second is brought against the resurrection whereas it is true only in
acknowledge God and his truth and glory against reason profit or pleasure to make a man walke with God setting the Lord alwaies before him to bring the will of man to a holy subiection to Gods will in crosses temptations wants c but especially to create in man that sinceritie of worshipping God in spirit and truth without hypocrisie And as for righteousnesse in that part of it that concernes either mens owne soules or the soules of others how is all the vnregenerate mankinde dead It is the worke of a godly man only to serue the brethren by loue onely the members of Christ can in their calling denie profit and pleasure and make the particular calling serue the generall but especially in the combat against concupiscence onely the godly doe make conscience of it And howsoeuer in the matter of holy duties there are strange imperfections in the very godly yet their desire prayer purpose and indeuour is to approue themselues to God herein and they do attaine to it in some comfortable beginnings and they go on with a holy increase both of strength and desire Whereas it is euident by diuers Scriptures that wicked men are dead men in the former respects as would appeare if we should examine particularly for they seeke not God * Psal 14.1 They respect not the word of God aright x Ier. 6.10 nor can they loue the brethren y Joh. 15.19 Though they be smitten yet they will not sorrow after God z Ier. 5.2 And for the most part they are lukewarme without true zeale a Reuel 3. Their mindes are couered with a vaile b Esay 25.8 They are without hope c Ephes 2.12 Neither haue all these men faith d 2 Thess 3.2 And for the want of holy duties it vsually seems euill vnto them to serue the Lord. They are strangers from the life of God e Ephes 4.17 They call not vpon the name of God f Psal 14.4 with a pure heart neither take they heede of Gods sabbaths But it were too long to runne to particulars in matters of dutie seeing the scripture euery where paints out the ill liues of all wicked men In whom Doctr. The vertue by which Christians are raised is from Christ Quest But what is therein Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ 1. The vertue of Christ 2. The spirit of Christ 3. The example of Christ 4. The intercession of Christ 5. The louing inuitations and allurements of Christ And 6. The resurrection of Christ And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the doctrine of the Christians resurrection Vse For terror 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke be not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maiest see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will be a silly pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tarry thy leisure and to put off till â—hou appoint the time For comfort to afflicted consciences 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well-doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well-doing then to raise thy body out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I doe not see either the graces or duties mentioned to be wrought in this resurrection Answ 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will doe when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers The ends of baptisme It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest But what hath baptisme to doe here with our mortification Three vvaies baptisme respecteth mortification and viuification and viuification or spirituall buriall and resurrection Answ Baptisme stands in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these
of Gods works of old stretch foorth thy hand vnto God and let thy soule desire after him if he shew thee his louing kindnesse thou hast enough hide thee with the Lord by daily and secret praier and he will teach thee his will and his spirit shall leade thee and if he see it meet he will bring thy soule out of aduersitie and execute his righteous iudgement vpon all those that haue oppressed thee T is the Lord that quickneth the dead Rom. 4. and calleth things that are not as if they were Lastly hath the Lord deliuered thee out of desperate and deadly crosses Then let the vowes of God be vpon thee and render thou his praise and confesse his name before the sonnes of men i Ps 56.12.13 Your life is hid Doct. The happinesse and spirituall felicitie of Christians is hid and that vsually from the men of the world and many times from the faithfull First the life of Christians is hid from the world Their life is hid from the men of this world First because God who is their life k Deut. 30. vlt. is hid from them Secondly because the glory of their naturall life is many times buried in the gulfe of outward trouble l 2 Cor. 6.9 Thirdly because the life of grace which is only brought to light by the Gospell m 2 Tim. 1.10 is hid from the perceiuing of the naturall man whom the God of this world hath blinded n 2 Cor. 4.4 Fourthly because the way of holy conuersation is hid from them for carnall men are all strangers from the life of God o Eph. 4.17 It is a narrow way and few there bee that finde it p Mat. 7.14 Fiftly because many of the priuiledges of a gracious life are hid from them As first the inrolling of a Christian in the booke of life q Esay 4.4 Phil. 4.3 Secondly the seale of the spirit of promise r 2 Cor. 1.22 Thirdly pardon of sinne Wicked men perhaps know the faults of Gods children but not the forgiuenesse of those faults Fourthly the power of the meanes The word is a sauour of life ſ 2 Cor. 2.14 and hath spirit and life in it t Ioh. 6. Yet it is as a treasure hid in the field or a little leauen hid in three peckes of meale u Matt. 13. Fiftly comfort in their affliction Wicked men know their afflictions but not their consolations x 2 Cor. 2.9 they seldome or neuer marke the glorious issue and how God compasseth them about with ioyfull deliuerance And generally we may burst out with the Psalmist and say How great is the goodnesse thou hast laid vp for them that trust in thee y Psal 31.19 It is great goodnesse but yet note that hee saith it is laid vp Lastly in respect of the life of glory the world knowes not Christians for it doth not yet appeare what they shall be z 1 Ioh. 3.12 Seeing this is so that the life of Christians is hid from the world as it should inferre the Apostles former exhortation so it should further teach vs not to respect nor care for the iudgement counsell censures c. of carnall men in the whole or any part of Christian life for it is hid from them and they know not of what they speake Yea the life of Christians is hid many times from themselues Nay in the second place sometimes the life of a Christian may bee hid from Christians also themselues so as they cannot discerne their owne happinesse especially in some fits of tentation and seldome or neuer doe they fully discerne in this world so much as the glory of their present estate Dauid thought he was cast out of Gods sight a Psal 31.22 Psal 77. And hee most mournfully makes his mone in the 77. Psalme as if hee were almost resolued that the Lord would not be mercifull to him Iacob cries out My way is hid from the Lord b Esay 40.27 and the people somewhat vehemently say Verily thou O God hidest they selfe O God the Sauiour of Israel c Esay 45.15 Which should comfort afflicted Christians since they may here see that it hath beene an vsuall distresse of Gods deare seruants to haue their life hid in God Vse And withall it may warne vs let him that now standeth in the refreshings of the comforts of Gods presence take heed lest he fall But especially it should quicken vs to a desire to be gone and to be in heauen that we might be past all danger But lest Christians should be discouraged he addeth two comforts First it is with Christ Christs life was hid and in what respects Secondly it is in God With Christ The life of Christ also was hid while hee liued For first the glory of his diuinitie was couered as it were with a vaile in his flesh Secondly his outward glory of his life amongst men was obscured by the many crosses he sustained for our sinnes d Esa 53.7 so as the world did not owne him and hee was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beautie of the profession of sinceritie it matters not it could not see the excellencie of Christ when he was on earth In God Our life is hid in God either in respect of obiect Obiectiuè Causaliter because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or else with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure Which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands VERS 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory THese words containe the second motiue to perswade to the meditation of heauenly things The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgement If men would consider of the certaine and glorious appearance of the Lord Iesus Christ when he shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be
at that day either to deliuer from the terror of the iudgement or the horror of the euerlasting miserie will certainly follow if men be not more carefull to prouide for their soules before-hand by following the studie of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truly laid vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitorie and earthly things here below that will so little auaile the owners in the day of death and will bee of so little vse in that immortall estate vnto which after this iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ Secondly the glorious appearance of the Christian in the day of Christ But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1. That the knowledge of those last things is not a curious or vnprofitable Obs 1 knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2. That the doctrine of the glory of Christ and Christians in that last day Obs 2 is now but little knowne or discerned and that the word appeare imports The Deuill sensualitie and guiltinesse make many men haue little minde to thinke of the day of iudgement so as the fulnesse of Christs maiestie or of the Christians glory will not appeare till the very iudgement day The better sort know but in part and the worser sort are so blinded by the deuill and besotted with sensualitie and the loue of earthly things and withall are so conscious to themselues of the euils they are guiltie of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming Obs 3 3. Those words which is our life are not to be altogether passed ouer they plainly affirme that Christ is our life Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as hee would be acknowledged to be the way and the truth so also he addeth I am the life a Ioh. 14.6 and to this end he came that men in him might haue life b Joh. 10.10 And with great reason is Christ said to be our life for he formed vs at first when we were not and quickened vs when wee were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day Vses The consideration hereof may both teach vs and trie vs it may teach vs as to acknowledge that wee haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the author and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renewing of life and louelinesse in vs. And it may trie too for till we can truly say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day Who may truly say and professe that Christ is their life And they only may truly professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeuours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remoued from them Now I come to the appearance of Christ I haue not here to doe with the appearance of Christ as it is considered in the fore-ordination of God before the foundation of the world c 1 Pet. 1.20 Six appearances of Christ but of the accomplishment of it and so Christs appearance is of diuers kindes For first hee hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world d Ioh. 19.10 and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the generall light of doctrine and Scripture but many receiue not his testimonie e Ioh. 3.31.32 Thirdly he hath appeared corporally in the dayes of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe f Heb. 9.26 1 Ioh. 3.5 and to dissolue the worke of the deuill g 1 Ioh. 3.8 Then was fulfilled that great mysterie God was manifested in the flesh h 1 Tim. 3.16 Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace i 1 Cor. 12.7 whereby hee doth not onely shine but also dwell in them k Eph. 3.16.17 Fiftly he hath and doth appeare in the day of death by the ministerie of his Angels to translate the blessed soules to their place of peace rest and ioy And lastly hee shall appeare in the end of the world in glorious maiestie to iudge all men and Angels and this is the appearance here mentioned Threefold iudgement The doctrine of the last iudgement hath beene alwayes vrged There is noted to be a threefold iudgement The first iudgement and that was accomplished on man and Angels at their first fall Then there is a middle iudgement and so God iudgeth the wicked and the righteous euery day And there is a last iudgement and that is this iudgement about which Christ is here said to appeare The doctrine of the last iudgement is in a manner onely to bee found in the Church They were darke and vncertaine things the Philosopher could see by the light of nature And the Lords messengers haue in all ages from the first beginning till now mightily vrged the terror of this day to awaken the secure world Henoch prophesied of it l Jud. 15. so did Moses m Deut. 32. and Dauid n Psal 50. and Salomon o Eccl. 11.9 and Daniel p Dan. 7.13 and Ioel q Joel 3. and Malachie r Mal. 4. so did Christ himselfe Å¿ Matt. 24. and Paul t
2 Thess 1. and Peter u 2 Pet. 3. and Iohn * Reuel and Iude x Iud. 6. Neither is the assurance of the Iudgement to come warranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sinne The drowning of the old world the burning of Sodome the destruction of Ierusalem y Matt. 24. were assured fore-tokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne The pleading of the conscience z Rom. 2.15.16 foretels a iudgement to come The sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser iudgements in this life are but fore-types of that last and greatest iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine so there is a restraint to be laid vpon vs. Be vvise to sobrietie This is one of the things wherein we must be wise to sobrietie a Rom 12.3 We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feed the curiositie of contemplation Concerning the Iudgement to come if any aske Who shall iudge Who shall iudge I answer that in respect of authoritie the whole Trinitie shall iudge but in respect of the execution of that authoritie Christ onely shall iudge and that as man b Act. 17 31. It is true that the Apostles and the Saints are said to iudge the tribes of Israel and the world but they only iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer Who shall be iudged he shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Hee shall iudge also the man of sinne c Iud. 6. 2 Pet. 2.4 euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming d 2 Thess 2.8 He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them e Matt. 7.22 25.12 in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very elect though it shall be with a different iudgement for we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body f 2 Cor. 5.10 Lastly in some sense it may be said he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God and reserued vnto fire against the day of condemnation and of the destruction of vngodly men g 2 Pet. 3. And the Apostle Paul saith that the feruent desire of the creature made subiect to vanitie by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God h Rom 8.19.20.21 Where shall it be Thirdly if any aske where this iudgement shall bee I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This wee know it shall be neere the earth in the clouds of heauen 1 Thess 4.17 where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should bee When shall the day of Iudgement be Some thought that as the world was six dayes in creating and then the Sabboth of rest came so the world should last 6000. yeeres reckoning a 1000. yeeres as one day and then should come the eternall Sabboth Others distribute the times thus 2000. yeeres before the Law 2000. yeeres vnder the Law and 2000. yeeres after the Law and then comes the iudgement Others thought the world would last after Christ so long as it was to the floud from the creation and that was as they say 1656. yeeres Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeeres This experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ What can be said of all or the most of these opinions and such like but euen this that they are the blinde fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said It is not for you to know the times and seasons which the Father hath put in his owne power i Act. 1.7 And of that day and houre knoweth no man no not the Angels of heauen but my Father only k Matt. 24.36 Mark 13.32 And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and houre Hovv it is that the sonne is said to be ignorant of the day of â—â—â—gement Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because hee kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may doth fully vnderstand it But letting these things passe the principall things for vs to be informed in as concerning the day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three first the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement The signes of the day of iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioyned with his
5.17 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 securitie of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriouslie minde their owne conuersion They looke not vpwards to behold the angry 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 defaced and the Deuill intrenched in strong holds for tentations and the conscience either awake and then the fire 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 things 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 bee new creatures I would answere him they are not to be found in Tauernes Ale-houses Play-houses cock-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 will be accepted of in Iesus Christ Renued in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good x Pro. 19.2 it is a singular gift of God to the elect to reueale vnto them the mysteries of the Kingdome y Mat. 13.11 it is the beginning of eternall life on earth z Ioh. 17.3 but wee must vnderstand that this knowledge here meant is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge What true knowledge is but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour hee stands and wonders it is a knowledge that will transforme a man a 2 Cor. 3.18 it is the experimentall knowledge of the vertue of Christs death and resurrection b Phil. 3.10 it is a knowledge will keepe a man from the euill way c Prouerb 2. it is a knowledge will encounter euery thought and affection d Es 11.8.10 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 hypocrisie e Iam. 3.17 Rules for attaining of true knovvledge 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 f Ephes 5.14 2. Wee must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome g Rom 12.1 Prou. 1. 3. Wee must denie our carnall wisedome and become fooles that we may be wise h 2 Cor. 3.18 4. Wee must walke with the wise i Prou. 13.20 5. We must begge of God a lowly and a humble heart for with the lowly is knowledge k Prou. 11.3 Lastly wee must studie the Scripture and attend vpon daily hearing and reading for they are the onely fountaines of true knowledge and wisedome l 2 Tim. 3.16 Renued The knowledge of the faithfull in this life euen after calling needes to be daily renued 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 store of prouision out of the word for defence And our affections are wonderfull apt to lose sence and feeling and then there is no other way to recouer sence but by renuing contemplation And besides in asmuch as faith and repentance must be daily renued therefore also must examination of life and meditation of Gods promise and grace be renued 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 Vse This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renued 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 sobriety 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 represse the itching curiositie of our natures thirsting after forbidden knowledge Lastly we should resolue of the neede we haue to be admonished instructed directed or rebuked and therefore reioyce in it if any will shew vs that mercie to smite vs with rebukes or guide vs in the way After the Image of him that created him How Christ is the Image of God Gods Image is in Christ in the Angels and in man Christ is the Image of God in two respects because he is the eternall sonne begotten of his substance and therefore called the character of his person or substance m Heb. 1.3 The Image of the inuisible God n Col. 1.16 and so he hath most perfitly the nature of the father in him 2. Because he was manifested in the flesh for in Christ made visible by the flesh the perfection and as it were the face of the Father is now seene And therefore our Sauiour saith he that seeth mee hath seene the Father o Ioh. 14.9 for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily p Col. 2.9 he did resemble and as it were expresse his owne and his fathers nature after diuers manners and by diuers workes or actions How the Angels are Gods Image The Angels are Gods Image and therefore called the sonnes of God because they resemble him as they are spirituall and incorporeall and immortall substances And secondly as they are created holy iust and full of all wisedome and diuine perfections in their kinde How man is Gods Image Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation q Gen. 1.26 2. By regeneration r Ephes 4.24 He was created in it And then falling from God by sinne hee recouers the renuing of
man can say as the Apostle did I am perswaded neither principalities nor powers neither heights nor depths things present nor things to come shall euer be able to separate vs from the loue of God which is in Christ Iesus Catharinus a very Papist could gather certainty out of this place Secondly when in our cariage we continually feare to offend God or doe any thing that might disturbe the peace of our consciences Thirdly when in aduersitie we can denie our selues and rather chuse to suffer affliction then forgoe the peace of Christ in our hearts n Ioh. 16.33 Now when the Holy Ghost adds in your hearts it implies that true peace with God will encounter both presumption and hypocrisie and diffidence Presumption for it will rule in our hearts it will not abide hardnes of heart and the spirituall slumber It will not rest till there be affections of godlinesse as well as common profession of it Hypocrisie for it notes that it will not rule onely by keeping iustice in a mans life but it will rule within a mans thoughts and affections Ioh. 14.17 Diffidence and so these words excellently encounter a feare in weake Christians Oh I shall loose my peace and that rest I haue now this is answered here thy peace is in thine heart and therefore who can take it from thee It is not like thy money and credit c for these may be taken away But peace can no man nor Deuill take away without thine owne consent it is in a chest where no hands can come but Gods and thine owne Vses The vse of this may serue for reproofe of that lamentable securitie that is in most men about their inward peace with God not onely that most men wretchedly procrastinate through the hardnesse of their hearts refuse peace in the season when God offers peace and beseecheth them to be reconciled but also for that the most men confirme themselues in this presumption that they are in Gods fauor when indeed they are not It was the fault of some Prophets o Ier. 23.17 18 and is too common a fault of many Ministers to cry peace peace when there is no peace by reason of the sinnes men liue in without repentance The Holy Ghost in many places complaines that such is the state of the most men that they haue not knowne the waies of peace p Psal 14. Rom 3.17 And the day of iudgment shall finde many that cry peace and safetie while they are ready suddenly to perish q 1 Thess 5.3 Iehu could say what peace so long as the whoredomes and witchcrafts of their mother Iesabel remaine So may not we say what peace can there be vnto men though the world struggle and gainesay so long as lip-seruice swearing prophanation of the Sabboth What vve must do to get peace bloud drunkennesse whoredome contempt of the word c doe so much abound without amendment Secondly hence we may learne by all meanes to seeke the peace of God into our heart And to this end we must be Gods people r Psal 85.8 and get an humble and contrite heat Å¿ Isa 57.15.19 Psal 37.11 and soundly labour our iustification by faith t Rom 5.1 we must be good and true in our hearts u Psal 125. vlt. and worke righteousnes * Esay 32.17 Rom 2.10 Gâ—l 6.16 and studie the Scriptures waiting vpon the word preached x Esay 57.19 Luk 10.6 Thirdly it may serue for comfort to all Gods seruants that seeke true peace the Lord would haue them to haue peace and to haue plenty of it that it may rule in them Ob. Oh but I haue many and great afflictions in the world Sol. What though in Christ thou maist haue peace y Ioh. 16.33 Oh but I cannot see which way I should haue any peace Sol. He will create peace z Esa 57.19 Oh but the Deuill is very violent in tempting Sol. The God of peace will tread the Deuill downe shortly a Rom. 16.20 Oh but the peace we haue neither is nor here will be perfect Sol. Peace shall come b Esay 57.2 Oh but I am afraid lest my peace with God breake and so hold not Sol. The mountaines may fall but Gods couenant of peace shall not fall c Esay 54.10 Thus of internall peace externall peace followes And it is either domesticall or ecclesiasticall or politicall Peace should rule our houses and shew it selfe by freedome from bitternesse and chiding and brawling and absurd peeuish passions And for Church peace to write a word or two of that it is not onely a rest from persecution but also from discords within this is a marueilous blessing This peace hath not in it a confusion of all sorts of men ioyned together in one vniuersall amitie though they be neuer so wicked For Christ came not to send such peace and the word is a fanne that will make a diuision The world will hate and darknes will not mix with light the children of the Prophets will be as signes and wonders euen in Israel But this peace is a holy amitie and heauenly concord in the true members of the mysticall bodie both in consent and doctrine This peace in the Church is of singular worth and occasions vnspeakeable ioy and growth in the Church this is to be sought and prayed for of euery Christian but especially it should be the care of Church-gouernors And certainely there would be more peace if they would more and more loue goodnes and honour good men and more carefully preuent and seuerely purge out the leauen of corrupt doctrine and wicked life and so tithe minte and cummin as not to neglect the weightier things of the law especially if they would more disgrace flatterers and slanderers that imploy their whole might to make the breach worse Politicall peace is either priuate and so it is a rest from suites and quarrels Or publike and so it is a rest from warres and rebellions and tumults But I thinke by externall peace here is meant in generall concord and a quiet harmelesse peaceable course of conuersing with men in all our cariage Now God is said to be the author of it in that it is his gift and speciall prouidence to worke it amongst men and it is said to rule when we can preferre publike peace before our priuate respects and when we can seeke it and not stay till it be sought of vs and when we can forbeare and forgiue notwithstanding any inequalitie Now this peace may be said to rule in the heart though it be externall because if corrupt passions be killed in thee as enuie rage malice desire of reuenge c. men would easily agree in life binde the heart to the good abearing and the hands will binde themselues The vse may be both for reproofe of the peruerse dispositions of the most men that will not liue in peace but with all falshood and sinne nourish debate and
to their rebukes Pro. 13.1 secondly to their restraints in diet apparell recreations c. thirdly to their corrections Fifthly with piety praying for them for if they must doe it for all men much more for them and if for all in authoritie then for Parents 1 Tim. 2.1 Sixtly with all meeknesse of loue shewed three waies 1. By obeying without inquiring discoursing murmuring or contending 2. By bearing their infirmities either of bodie age or minde obey though aged diseased crabbed c. 3. Obeying without respect of profit some children are obsequiouâ— so long as any thing is to be had from their parents but when they haue all they must haue then their forwardnesse to please is neglected this is a base and mercenarie obedience Seuenthly with all thankfulnes and gratitude a great part of which is to recompence their Parents kindnes by releeuing their wants if they fall into wants 1 Tim. 5.4 Your Parents Viz Both your Parents not your Father onely but your Mother also Leuit. 19.3 Prou. 15.20 In all things Quest But must they be obeyed in sinne Answ No you must so obey your earthly Father as you disobey not your heauenly Father therefore in the Lord is added Eph. 6.1 But else we must obey in all things that are not apparant to be sinfull though against our ease profit credit c. Or more plainely thus All things are of three sorts First some things are simply good this must be done though the Parents forbid because God commands Secondly some things are simply euill these things must not bee done though Parents command because God forbids Thirdly some things are indifferent in these children must obey though their Parents require things neuer so vnmeete for things may be vnmeete that are not vnlawfull Thus of the doctrine of their obedience Against this doctrine children obiect many things Childrens obiections ansvvered Obiect I am now in better estate in higher place of better gifts or such like then my Parents Answ This is no reason to withhold obedience and reuerence for Ioseph was a Prince in Aegypt and Iacob in great want Salomon sits in his throne of Maiestie and yet when his Mother comes to him he yeelded all reuerence the throne did not make her cease to be a Mother yea our Sauiour Christ infinitely excelled his Parents and yet he was subiect vnto them Luk. 1.51 Obiect But our Sauiour saith call not men father on earth Mat. 23.9 Answ The words are not to be vnderstood simply but comparatiuely and that either to God or to the Pharisies call no man Father as thou callest God Father but so giue titles to men as all honour and sacred estimation of Gods fatherly care be preserued and call no man Father as the Pharisies ambitiously desire to be called giue not trust and child-like honour to men of what profession soeuer that you should onely trust in them and by performing honour or obedience or recompence to them grow carelesse of the duties you owe to your owne parents as the Pharisies taught Mat. 15.5 Obiect But my Parents require base things and such as cast a kinde of discredit vpon me in the world Answ Consider not the things required but Gods ordination besides God the Father required of Christ to beare the Crosse spitting in the face c. yet he willingly obeyed Obiect But my Parents are disordered persons and foolish c. Answ Pray for them but despise them not besides God knowes what is good for thee and therefore hath caused thee to come out of the loines of such Parents and required subiection of thee Obiect They are not my naturall Parents but my step-father or step-mother Answ Yet they must be obeyed so Ruth obeyed Naomi and Moses Iethro Exod. 18.19 Obiect They are not Parents at all but my kindred onely as my Vncle Aunt c. with whom I am left in trust Answ Thou must be ruled by them so was Hester by Mordecai Vse This condemnes the doctrine and practise of Papists that defend the vowes of solitarie and single life of children without consent of Parents and it meets with the doctrine of the Pharisies that would dispense with childrens releeuing of their parents so they would bestow it vpon them Mat. 15. 2. This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction Prou. 1.8 but especially such monsters as despise their Parents when they are old or mocke them or curse them or chase them or robbe them c. the cursed estate of such children is set downe in these Scriptures Prou. 15.20 and 19.26 and 23.22 and 20.20 and 28.24 and 30.11.17 Thus of the duty the reason followes There are many reasons why they should obey Reasons vvhy children should obey their parents 1. Children haue their substance from them euen their life and their education their Parents then tooke care of them when they had no ragge to couer their nakednesse nor morsell to put into their mouthes and what can children render equiualent hereunto 2. Christ himselfe was obedient to his Parents Luk. 2.51 3. This is the puritie and vprightnesse of children and hereby they must be tried and tried whether their worke be pure Pro. 20.11 4. The consideration of Gods iudgements vpon wicked children should much moue such as were Cham Esau Absolon Abimelech c. 5. If thou obey not thy Parents thou maist liue to bee required by thy children 6. In the sixth of Ephes 1.2.3.4 There are many reasons why children should obey First it is the Lord that is their obedience is both commanded by God and it is for God and besides it is no further vrged then as may stand with faith and piety to the Lord. Secondly this is right it is childrens iustice Thirdly this commandement that requires this is the first commandement with promise for this had a promise in the very first promulgation of it in the Tables written by the finger of God whereas all the rest had their promises annexed afterwards by the ministrie of Moses Obiect But the second Commandement had promise in the first promulgation of the Law Answ Some answer the words of the second Commandement are a proposition not a promise but this answer satisfieth not Some say the promises mentioned in that commandement belong to the whole Law and not to that Commandement alone but I thinke the plainest answere is the fift Commandement is the first Commandement with promise viz. in the second Table A fourth reason is children must obey for so it shall go well with them they shall get good and contentment and Gods grace and blessing by so doing Fifthly they shall liue long on earth to enioy the blessing of God Obiect Wicked children liue long Answ Their life is a death and it is not well with them Esay 65.20 Obiect Gods children doe not liue long Answ For the most part they doe 2. I say if God performe not this promise absolutely in the letter yet he performes
concerning ansvvering vnbeleeuers 1. That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2. That mortified men are the fittest to answer aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3. That euery Christian shall finde opposition yee 4. That euery Christian ought to answer for the truth apologie is the fruit not of learning or wit onely but of godly sorrow 2 Cor. 7.10 yee 5. That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoot at sinceritie 6. That it is not an easie or ordinarie skill to know how to answer well Seuen things required in ansvvering vvell for thereunto is required first deliberation hee that answers a matter before hee heare it it is folly and shame to him Secondly prayer Prou. 16.1 Hab. 2.1 3. Faith in Gods fauour and promise Matth. 10.19 Psal 119.41 42. 4. Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answer in one manner to great men in an other manner to learned men in an other to ordinarie men h Pro. 25.11 26.4.6 5. Patience 6. Humilitie 7. A good conscience i 1 Pet. 3.15 16. Thus of answering vnbeleeuers Concerning the answering of beleeuers here are these things to be obserued 1. That Christians should propound their doubts one to another Foure things concerning ansvvering beleeuers 2. That strong Christians should support the weake and helpe them and resolue them from time to time Rom. 2.19 3. It is not an easie matter to giue a gracious seasonable and profitable answer 4. That custome in gracious speech breeds by Gods blessing an abilitie to giue wise and sound iudgment aduise and resolution it is not wit learning authoritie c. that breeds this skill Thus of the exhortation Vers 7. All my estate shall Tichicus declare vnto you who is a beloued brother and a faithfull Minister and fellow-seruant in the Lord. 8. Whom I haue sent vnto you for the same purpose that he might know your estate and comfort your hearts 9. With Onesimus a faithfull and beloued brother who is one of you they shall make knowne vnto you all things which are done here In these words and those that follow is conteined the second part of the conclusion Before he hath handled the common doctrine both of faith and life now he lets loose his affection to expresse in particular his loue to speciall Christians In all the words there is to be obserued first a narration as an entrance secondly the salutations themselues The narration is in these three verses and the summe of it is that Paul being prisoner at Rome to expresse his care for and loue to the Church and in particular to the Colossians sends Timothie and Onesimus the one a Minister the other a priuate man both faithfull to shew them of Pauls affaires and to visit the Churches and comfort them Before I come to the particulars from the generall consideration of all the verses to the end of the Chapter these foure things may be obserued 1. That religion extends it selfe to the behauiour of men euen in these more ordinarie matters of life so as men may sinne or obey euen in them 2. That the loue euen of the best Christians needs for the preseruing and continuing of it euen these lighter helps and obseruances 3. That piety is no enemy to curtesie it doth not remoue but rectifie it Piety doth prescribe to curtesie foure waies 1. By forbidding and restrayning the arte of dissimulation and the politike seruing of mens humors and all the base courses of flattery 2. By moderating the excesse of complements 3. By preseruing the puritie of them that they be not made the instruments of prophanenesse and pollution and wantonnesse 4. By adding to them the seedes of grace and religion Paul will salute aswell as the Gentiles but yet his matter shall tend vnto grace and some good of the soule as Col. 1.2 and in the rest of the Epistles 4. Amongst Christians there may be a preheminence of affection some may beloued more then others the Apostle is desirous his doctrine may be a testimonie of his loue to all but yet he cannot forbeare the mention of his speciall respect of some The first thing in this part of the conclusion is the narration and out of the whole narration these things may be noted 1. The generall care Ministers should haue of the Churches Paul cares for the Churches farre remoued yea when himselfe is in great trouble and so it might be thought he had cause enough of care for himselfe 2. That the affections betweene faithfull Ministers and the people should not onely be conceiued but exprest 3. That Church-gouernours should be carefull whom they imploy in the businesses of the Church Paul will not send a letter but makes choice of discreet and faithfull men much lesse would he haue imploied about the worship of God or the censures of the Church suspitious persons men of ill fame drunkards or of scandalous behauiour How can it be otherwise but that the graue censures of the Church should be loathed and scorned when such numbers of disordered and prophane persons are admitted to the denouncing pleading and executing of them 4. Men should be carefull how and whom they commend by word or writing to commend euill men is to beare false witnesse many times to the great hurt both of the Church and common-wealth The first particular thing in the narration concerning Tichicus is his praises Here I obserue 1. Who commends him viz Paul And this shewes that Ministers should be carefull to preserue and inlarge the credits of their brethren Especially this is a care should be in such as excell others in place or gifts They are farre from this that detract from the iust praises of their brethren hold them downe with all disgrace labour to destroy what they build vp and plucke away the affections of the people from them and when they haue occasion to speake to them vse them contemptibly and rate them as if they were rather their scullions then their brethren And the sinne is the worse when the same persons can countenance idle euill and scandalous persons 2. To what end viz That his embassage might be so much the more respected for the credit of the person winnes much respect to the doctrine it selfe 3. In what manner And here obserue two things 1. That he giues him his full praise for a man may slander by speaking sparingly in the praises of the well-deseruing 2. That he praiseth him without any but to teach vs that we should not be easie in word or letter in discouering the infirmities of faithfull Ministers 4. The particulars of his praises And they may be diuided thus Either they are common to
all true Christians beloued brother or proper to Church-officers and that either in relation to Christ a faithfull minister or in relation to Paul a fellow-seruant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are foure things ought to be in euery good Minister 1. He must be a good man a brother 2. He should be beloued of his people beloued brother 3. He must be faithfull And his faithfulnesse stands in two things 1. Diligence in labour 2. Sinceritie in giuing euery one their portion of rebukes comforts directions c. in due season 4. He must be a fellow-seruant one that will draw in the yoke with his brethren This may smite the conscience of many sorts of Ministers Some because they are of wicked and scandalous life Some because they haue made themselues hatefull to their people by their indiscretion couetousnesse contention c. Some because they are not faithfull Either not true to the bed of the congregation to which they consecrated themselues or not sincere in the vse of their gifts being idle loiterers indiscreet feeders men-pleasers or the like Some because they are proud humorous selfe-conceited singular and loue to goe alone Thus of his praises The ends of his mission followes and they are three 1. That he might declare vnto them Pauls estate 2. That he might know their estate 3. That he might comfort their hearts For the first If you aske what he should declare I may answer such things as these the successe of the Gospell in Rome the order of Pauls life and his afflictions If you aske to what end I answer 1. For approbation the greatest men neede the approbation of other Ministers yea of other Christians 2. For thanksgiuing that so many praises might be giuen to God 3. For praier for what was wanting or hurtfull to him or the Church 4. For consolation to them who questionlesse would reioyce to heare from Paul Againe it is to be noted that he saith his whole estate for a godly man carrieth himselfe so as he cares not though all men see into all his courses VERS 8. Whom I haue sent for the same purpose that he might know your estate THe state of the people ought to be knowne to the Minister Doctr. not their worldly estate but the estate of their soules consciences and the working of the meanes vpon them not onely for the satisfaction of the Ministers affection but for the guiding of his priuate preparations and praiers and for his publike doctrine Which reproues the carelesse Ministers that heed not the state of the people We are watchmen for obseruation as well as labourers in respect of preaching neither can he be a good preacher that is not a carefull Watchman Againe it is a great defect in the people when the minister wants intelligence For though it be a base humour of any to bring false reports and a weake part in any minister to make the pulpit a place to vent their priuate and personall businesses yet in the generall he cannot be a good Physitian to the state of any congregation that is not acquainted with their diseases Quest But why doth the Apostle send to know their estate Answ Because he would not credit reports concerning them for he knew that wicked men out of their malice would raise monstrous slanders many times of the best deseruing people and besides the better sort of men are not carefull of their words in reports matters grow with telling and euery man according to his seuerall affection sets a seuerall emphasis vpon the matter he tels so that after a while the tale will not be worth receiuing This carefulnes should teach vs how to heare especially we should be warie and well aduised and thorowly informed before by praier and fasting we take vp the name of God concerning the absent The third end is that their hearts might be comforted Here in generall from the Apostles care to haue them comforted obserue 1. That Christians neede comfort and incouragement 2. That comfort is the peculiar portion of true Christians and contrariwise nothing but sorrow and the curse is the portion of wicked men and if any dramme of comfort be applied to wicked men the truth of God is falsified Ob. But this is the way to make them despaire Answ The blinde and dreaming world is mistaken Giue mee an instance of one man in this place nay in this age nay in any age that I can remember shew me any example in Scripture or any instance in experience of one soule driuen into despaire by the sincere preaching of the word It is no great thing I desire Note That men haue despaired I know and finde as Cain and Iudas did but that it was seuere preaching that wrought it I no where finde and yet for one bitter word giuen by vs the Prophets gaue ten and yet this euent neuer followed Not but there is enough said many times to make despaire but that there is this prouidence of God that it comes not vpon men by this meanes but either of the melancholy of the body or the speciall curse that God priuately powred vpon them or by the speciall working of Satan by Gods iust permission And yet I allow not indiscreet rashnes or rude indiscretion in applying threatnings Doct. 3. That it is the dutie of euery Minister to labour to build vp Gods children in comfort as the Apostle doth herein expresse his care But yet consider whom the Apostle comforts 1. Such as had the faith of Iesus Col. 1.4 2. Such as loued all the Saints Col. 4.1 3. Such as were fruitfull hearers of the Gospell Col. 1.6 4. Such as were constant and laboured to bee grounded in faith and hope Col 1.23 5. Such as accounted Christ their greatest riches and the Gospell a glorious mystery Col. 1.27 6. Such as were circumcised with circumcision made without hands and haue put away the body of sinnes and had with painefull sorrowes put away fornication vncleanenesse the inordinate affection wrath anger malice cursed speaking filthy speaking and lying out of their mouths Col. 2.10 3.5.8 4. A question may be here asked whether consolations doe barre out rebukes and directions Answ They doe not for Paul doth comfort and yet he rebuked in the second Chapter and directed in the third nay many times rebukes and directions are great doores of consolation Thus of Pauls care to haue them comforted Tichicus did comfort their hearts 1. by his presence 2. by bringing letters to the Church from Paul 3. by his words not of report onely relating Pauls estate to them but of doctrine perswading them to patience vnder their crosses remembring them of the ioyes to come strengthning them against the gaine-sayings of aduersaries the temptations of Satan the rebellion of their owne flesh and the inconuenience of Pauls imprisonment and lastly instructing them how to goe on in holy life Thus of the first part of the narration In the narration concerning Onesimus I obserue two
seeke the gaine of doing euery will of God Thus of the twelfth verse VERS 13. For I beare him record that he hath a great zeale for you and them that are in Laodicea and them in Hierapolis 14. Luke the beloued Physician and Demas greet you IN the 13. verse the zeale of Epaphras which is the fourth thing is described first by the testimonie of Paul I beare him record secondly by the quantitie of it a great zeale thirdly by the person for whom for you c. The Apostle vseth all these words to set out his zeale because he was desirous to haue him in great respect with his hearers for he knew if he were once contemned or suspected his doctrine would be vnfruitfull and his hearers made a prey to false Teachers Besides perhaps he found the people inclining to grow to haue enough of him or to suspect him or to lessen their regard of him I beare him record Note 1. That the witnesse of one Apostle is a sufficient testimonie and infallible which should incourage vs to studie their writings seeing we are sure to finde nothing but truth there 2. That the best testimonie is not our owne record of our selues Let thy neighbour not thine owne mouth praise thee a Pro. 29. 3. Godly Ministers should be ready and forward to preserue the fame of their brethren and in particular willing to giue record for them but if wee would haue record from others we must not be idle or ignorant or corrupt or scandalous Oh the miserie of these times How are insufficient or wicked Ministers written for to the Patron to the Bishop to the congregation concerning whom there can be no sufficient testimonie in the day of Christ And happy were it if no Church-men had their hands in such records the Lord pardon and purge the sinnes of the sonnes of Leui. Zeale Doct. Zeale is needfull in a Minister now his zeale is two-fold either for God or for Gods people A Minister should shew his zeale for his people 1. By praying for them 2. By painfull preaching to them in season and out of season 3. By protecting them against the reproaches and scornes of the world striuing by doctrine not only to comfort them but to wipe away the aspersions cast vpon them 4. By earnest rebukes and admonitions hee must crie aloud and not spare not suffering them to sinne 5. By suffering either with them or for them The vse is to excite zeale in Ministers and to awake them out of that coldnesse or deadnesse especially in teaching it is a wonderfull scourge to the people and a dishonour to the glorious doctrine of God where the Teacher is without life or spirit in the enforcing of his doctrine And is zeale good for a Minister then sure it is good for the people too indeed it is of exceeding praise in all sorts of men of what degree soeuer neither will it be a misse here a little to consider more seriously of zeale seeing there is much neede of it in the world and there is much mistaking about it 12. Sorts of wrong zeale Now if men will be rightly ordered in their zeale let them looke to these things 1. Let it not be a pretended zeale as in Ioash 2. Nor a superstitious zeale as in Paul b Gal. 1.14 3. Nor a passionate zeale onely for a fit as in Iohn at his first entrance 4. Nor a malitious zeale as in persecutors that thinke they doe God good seruice in vexing men wrongfully c Act. 7.9 Gal. 4.17 5. Nor a wrong intended zeale such as is the zeale of merit-mongers d Rom. 10.2 6. Nor a contentious zeale such as theirs that make needlesse rents in the Church e Rom. 13.13 1 Cor. 3.3 7. Nor a secure zeale that is a zeale not raised by godly sorrow f 1 Cor. 7.10 or that is carried without care or feare of falling away 8. Nor an idle zeale that is all words without workes the word is rendred labour sometimes and it is certaine true zeale is spent about good workes g Tit. 2.14 9. Nor an ouer-curious zeale shewed either by sticking too much to the letter of Scripture h Act. 21 20.21 or by prying into or harsh censuring of the lesser faults of others i Math. 7. 10. Or a bitter zeale k Iam. 3.13.14 that spends it selfe in rayling and fiery reproches railers seldome stand long 11. Or an ignorant bold zeale such as was in the Iewes l Rom. 10.2 Or lastly a selfe conceited zeale when men trust too much to themselues and their owne iudgements True zeale hath in it six things True zeale hath in it 6. things 1. The affections of worship and spirituall compassion it will not rest in the bare worke done either of piety to God or spirituall mercy to men it cannot bee cold or luke-warme in praying hearing preaching admonishing c. 2. An ardent loue to such as feare God shewed by desire mourning and feruencie of minde towards them m 2 Cor. 7.7 3. An vtter hatred of the wickednesse and prophanesse of the world with a willingnesse to shew and maintaine according to a mans calling a spirituall opposition against it 4. An affectionate desire after Gods house and the puritie of it thus the zeale of Gods house should eate vs vp 5. A great wrestling within a man against the corruptions of his owne nature expressed by indignation sorrow confession strong cries to God and reuenge vpon the flesh 6. The coueting of all spirituall things as the best things in the world Lastly obserue that he saith much zeale or great zeale which sheweth that men ought to thriue in zeale as well as in other graces howsoeuer the world iudge of it onely let men looke to themselues according to the former rules that they deceiue not themselues nor the world For you and for them of Laodicea and Hierapolis I will not trouble the Reader with the topographie of these townes it is out of question they were neere bordering cities Only obserue here 3. things 1. That the care of faithfull Teachers and their desire to do good extends to other Churches also hence they are compared fitly to starres that giue light not only to the orbe in which they are but to places further of and this good Ministers may do by praier example of faithfulnesse and diligence or by counsell or writing or confirmation of doctrine by preaching as there is occasion And this shewes the worth of painfull and sincere Teachers they are a great benefit to the whole countrey where they liue and therefore they should be protected and incouraged by all them that would be accounted louers of their countrey 2. That Ministers owe a special loue and care to the neighbour Churches for as neerenesse of habitation increaseth the strength of ciuill bonds so should it much more in spirituall 3. That the care of other Churches should not cause men to neglect
Rebuke not an Elder but exhort him as a Father here they must say to Archippus not directly reproue him 6. They must say it to him not say it of him Ministers ought not to be traduced behinde their backes 7. He doth not threaten him if he doe not which implies he hoped their exhortation would speed certainly t is a great praise to profit by admonition Take heed to thy ministerie This take heed hath in it three things 1. Consideration a weighing and meditation of the greatnesse of the function of the dignitie of it and the dutie also with the accounts he must make to God and his high calling and the great price of soules c. 2 It notes diuers of the worthy qualities of a Minister as care attendance watchfulnesse aptnesse to teach and diuide the word aright discretion to giue euery one his portion diligence gentlenesse in not marring the doctrine with passion patience to endure the worke and labour of his ministerie c. 3. It notes caution and so Ministers must take heed both of what is within them and what is without them they must take heed of their owne diuinations they must take heed of sloth and idlenesse they must take heed of the obiections of their owne flesh and the tentations of the Deuill without them they must take heed of the new errors that will daily rise they must take heed of the sinnes of the people with all the methods of Sathan in deuising committing or defending of sinne they must take heede of mens fancies and for persons they must take heed of hypocrites and open aduersaries domesticall vipers and forraine foes false brethren and profest Idolaters The vse may be for great reproofe of our sleeping watchmen and blinde guides that take no heed to their ministeries Oh the woes that will fall vpon them who can recount the miseries that the bloud of soules will bring vpon them Which thou hast receiued in the Lord A Minister is said to receiue his ministrie in the Lord in diuers respects First because it is Gods free grace that he is chosen to be a Minister Rom. 5.1 Secondly because hee is inwardly called and qualified by God Thirdly because hee receiued his outward authoritie though from men yet by the direction and warrant of Gods word Fourthly because he receiues it for the Lord that is to Gods glory and the furtherance of his kingdome ouer the mysticall body of Christ The Vse is threefold First the people should therefore learne to seeke their Ministers of God Secondly Ministers should hence learne neither to bee proud nor idle not proud for they receiued their Ministerie of God it was his gift not their deserts not idle for they are to doe Gods worke Thirdly Ministers may hence gather their owne safety notwithstanding the oppositions of the world that God that called them will perfect them To fulfill it Ministers are said to fulfill their ministeries two waies 1. By constancie holding out in it to the end to fulfill it is to go on and not looke backe when they are at plow 2. By faithfull performance of it with a due respect of all the charge they haue receiued of God thus to fulfill it is to shew the people all the counsell of God it is to rebuke all sorts of sinnes and sinners it is faithfully to doe euery kind of worke that belongs to their ministerie whether publike or priuate VER 18. The salutation by the hand of me Paul remember my bonds grace be with you Amen THere are 3. things in this Verse a signe a request a vowe or wish The salutation by the hand of me Paul To write with his owne hand hee calls the token in euery Epistle 2 Thess 3.17 Here two things may be noted 1. The great care that anciently hath beene to prouide that none but the true writings of the Apostles should bee receiued of the Church it should cause vs so much the more gladly to receiue and read these Apostolicall writings 2. It implies that euen in the times of the Apostles Sathan raised vp wicked men who endeauoured to counterfeit bookes and writings and to father them vpon the Apostles themselues or other eminent and worthy men this continued successiuely as a most diuellish practise in diuers ages after Remember my bonds The obseruations are 1. Gods children haue beene in bondes 2. It is profitable to remember the troubles and afflictions of Gods children and to meditate of them for 1. it may serue to confirme vs when wee finde like hatred from the world 2. It is an alarme to preparation and the harnessing of our selues against the fight of affliction when one part of the host of God is smitten should not the rest prepare for the fight 3. It will soften our hearts to mercy both spirituall and corporall And fourthly it may learne vs wisedome and circumspection Hovv many vvaies men remember the bonds of others Quest How should they shew it that they did remember his bonds Answ 1. By praying for him to God 2. By shewing like patience vnder their Crosses 3. By constant profession of the doctrine he suffred for 4. By a care of holy life that they might striue to be such as he need not be ashamed to suffer for them 5. By supplying their wants 3. As any haue beene more gracious so they haue beene more streitened and opprest by the wicked 4. The actions of great men are not alwaies iust a worthy Apostle may be vnworthily imprisoned 5. The people should be much affected with the troubles of their teachers and therefore they are farre wide that insteed thereof trouble their teachers Grace be with you By grace hee meanes both the loue of God and the gifts of Christ as he began so he ends with vowes and wishes of grace which shewes 1. That in God we haue wonderfull reason continually to exalt the praise of his free grace and loue 2. That in man there is no greater happinesse then to be possest of the loue of God and true grace it is the richest portion and fairest inheritance on earth When he saith be with you It is as if he said three thrings 1. Be sure you haue it be not deceiued nor satisfied till ye be infallibly certaine ye haue attained true grace and Gods loue 2. Be sure you loose it not neuer be without it matters not though ye lose some credit or wealth or friends c. so you keepe grace still with you 3. Be sure you vse it and increase it imploy it vpon all occasions be continually in the exercise of it Thus of the whole Epistle There followeth a postscript or vnderwriting in these words Written from Rome and sent by Tichicus and Onesimus There is difference about the reading some coppies haue not Tichicus and Onesimus in some Latine copies read Missa ab Epheso But the Greeke coppies generally agree that it was from Rome But it is no great matter for the certaintie of the reading for the Reader must be admonished that the postscripts are not part of the Canonicall Scripture But were added by the Scribes that wrote out the Epistles If any desire to be more particularly informed herein he may peruse a learned Tractate of this argument published by Mr. Rodulph Cudworth vpon the subscription of the Epistle to the GALATHIANS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS